Patristic literature refers to the writings of the Fathers of the Christian church (the Greek word patristikos means "relating to the fathers") between the latter part of the 1st century AD and the middle of the 8th century.教父文學指的父親之間，以及後者的一部分，在公元1世紀和8世紀中期，基督教會（希臘字patristikos的手段“有關的父親”）的著作。 It can therefore be distinguished from New Testament theology at one end and from medieval scholasticism and Byzantine systematization at the other.因此，可以區分新約神學的一端，在其他的中世紀經院和拜占庭式的系統化。 It reflects the philosophical and religious thought of the Hellenistic and Roman world from which it derived the bulk of its concepts and vocabulary.它反映了哲學和宗教思想的古希臘和羅馬的世界從它派生的概念和詞彙的大部分。 The themes of this vast literature are manifold, but the theological reflection of the Fathers focused for the most part on questions of Christology and the Trinity.這片廣袤的文學的主題是多方面的，但基督和三位一體的問題上，大部分的父親的神學反省的重點。
Although writers of the East and West had much in common, perceptible shades of difference can be found in their theologies. A scientific theology developed in the East and was marked by a blend of biblical theology and Platonic idealism (especially in Alexandria) or Aristotelian realism (especially in Antioch) .雖然東方和西方的作家有很多共同的，可感知細微的差別，可以發現在他們的神學。在東亞和科學的神學發展的特點是融合了聖經神學與柏拉圖式的理想主義（特別是在亞歷山德里亞）或亞里士多德的現實主義（尤其是在安提阿）。 In the West, Christian writers generally depended on the Greek theological tradition, which they often clarified in definitions or interpreted in juridical categories, until the emergence in the late 4th century of a sophisticated Latin theology.在西方，基督教作家一般取決於希臘神學傳統，他們往往澄清定義或解釋法律類，直到4世紀後期出現在一個複雜的拉丁神學。
Patristic literature falls into three main periods. The ante-Nicene period (before AD 325) includes the writings of the Apostolic Fathers, the apologetic and antiheretical literature, and the beginnings of speculative Greek theology. 教父文學分為三個主要時期。產前尼西亞時期 （公元325年）前的使徒父親，的歉意，antiheretical文學的著作，並開始投機希臘神學。 The major figures of this period include Clement of Alexandria, Cyprian, Irenæus, Justin Martyr, Origen, and Tertullian.這一時期的重要人物，包括克萊門特的亞歷山德里亞，塞浦路斯，愛任紐，賈斯汀烈士，奧利，和良。 The period between the councils of Nicæa (325) and Chalcedon (451) was the golden age of the Nicene fathers (including Eusebius of Cæsarea, the first major church historian) the Alexandrians (most notably Athanasius and Cyril of Alexandria), the Cappadocians (Basil the Great, Gregory of Nazianzus, and Gregory of Nyssa), and the Antiochenes (John Chrysostom and Theodore of Mopsuestia). 尼西亞（325）和迦克 墩（451）間的議會尼西亞的父親的黃金時代（包括優西比烏的愷撒的第一個重大的教會歷史學家）的亞歷山大（最顯著的亞他那修和西里爾亞歷山大），帕多（羅勒大，格雷戈里的高利，和格雷戈里的nyssa），和的Antiochenes（約翰金口，和西奧多的Mopsuestia）。
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Ross
Mackenzie羅斯麥肯齊
Bibliography:
參考書目：
Altaner, Berthold, Patrology, 5th
ed. Altaner，：貝特霍爾德，教父，第5版。 (1960); DiBerardino, Angelo, eds.,
Patrology, trans. （1960年）; DiBerardino，報喜鳥，EDS，教父，反式脂肪。 by P. Solari, 4
vols.由P.索拉里，4卷。 (1986); Goodspeed, EJ, A History of
Early Christian Literature, rev. （1986年）;古德斯皮德，EJ，早期基督教文學，轉的歷史。
ed.編輯。 (1966); Hamell, Patrick J., Handbook of
Patrology (1968); Kelly, JND, Early Christian Doctrines, rev.
（1966年），“教父（1968），帕特里克J. Hamell JND凱利，早期基督教的教義，轉。 ed.編輯。 (1978); Leigh-Bennett, E., Handbook of
the Early Christian Fathers (1980); Quasten, Johannes, and Plumpe, Joseph C.,
eds., Ancient Christian Writers (1946- ). （1978年）;雷 -
本內特，E.，早期基督教教父“（1980年）; Quasten，約翰內斯，Plumpe的，約瑟夫·主編，古代基督教作家（1946 - ）。
Collected together are the English translations of the actual texts of many known early Christian manuscripts.的實際文本的許多已知的早期基督教手稿收集在一起的英文翻譯。 These works form an important part of the foundation for virtually every Christian Church.這些作品的重要組成部分，幾乎所有的基督教教會的基礎。
In Christianity, as in all other religions, interpretation by authors and speakers and Clergy is invariably involved.在基督教中，作者和演講者和神職人員的解釋是在所有其他宗教一樣，無不涉及。 Since different people have sometimes interpreted the wording of early manuscripts in different ways, (as also is true of the Bible), there developed many different "human opinions" on many important subjects, which initiated many heresies, many schisms and a large number of Denominations and other Churches, each which have their own human opinions on those important subjects.有時不同的人有解釋的措辭早期手稿以不同的方式，（也就是真正的聖經），因此開發了許多不同的“人的意見”，對許多重要的課題，啟動了許多異端邪說，許多分裂和大量的教派和其他教會，每個有自己的人的意見就這些重要議題。
Since much of the argument seems to arise over interpretation of the meanings of works of the early Church Fathers, we are presenting the works here, WITHOUT significant commentary or interpretation.由於許多的爭論似乎出現了早期教父的作品的含義的解釋，我們展示的作品在這裡，沒有顯著的評論或解釋。 The exceptions generally have to do with historical facts which are relevant.例外的情況一般有做相關的歷史事實。 For example, there are some short letters which appear to have been written to Mary, the Mother of Jesus, but the author appears to have lived many years after her!例如，有一些短期的信似乎已經被寫入到瑪麗，耶穌的母親，但在筆者看來多年後，她的生活！ Such notes include a brief reference to being "spurious".該等債券包括一個簡略提及是“虛假的”。
There are also assorted "fragments" of manuscripts included.也有各種“碎片”的手稿包括。 In some cases, these fragments result from the illegibility of much of a manuscript, where only certain sentences are readable.在某些情況下，這些片段的結果從多大的手稿，其中只有某些句子是可讀的模糊。 In other cases, they are truly fragments, torn portions of manuscripts.在其他情況下，他們是真正的碎片，蹂躪的部分手稿。
Being English translations, one must remember the need to consult the original language texts for any critical study.作為英語翻譯，我們必須記住，需要諮詢任何批判性研究的原始語言文字。 Similarly, we must remember that, at the time these letters and books were written, even the Bible was written in Scriptua continua , continuous text without spaces for paragraphs, sentences or even words, and there was no capitalization, punctuation or other formatting.同樣，我們必須記住的是，在當時寫這些信件和書籍，甚至“聖經”是沒有空格的段落，句子或什字寫在scriptua連續 ，連續的文本，也沒有大小寫，標點符號或其他格式。 Therefore, the paragraph numbering and Chapter headings in these texts were obviously additions by later copyists or translators to clarify the texts.因此，段落編號和章標題，在這些文本中明顯增加後來的抄寫員或翻譯，以澄清文本。 However, without those improvements, these texts are nearly impossible to read or understand, and so it seems tolerable to accept them.但是，如果沒有這些改進，這些文本閱讀或理解幾乎是不可能的，因此它似乎可以容忍接受他們。
This listing is approximately in chronological order, as is currently understood.上市約按時間順序排列，目前正在了解。 We hope to eventually include all known existing Manuscripts.我們希望最終包括所有已知的現有的手稿。
Agnes Cunningham艾格尼絲坎寧安
. 。
. 。
A defender of orthodoxy--Irenæus says that he was a disciple of Saint John--Polycarp opposed Marcion and other gnostic teachers.正統的捍衛者 - 愛任紐說，他是聖約翰的弟子 - 波利卡普反對馬吉安和其他諾斯替教教師。 A letter addressed to him by Ignatius survives, in addition to one (or perhaps two combined) by Polycarp to the Philippians that throws light on early Christian doctrine, organization, and use of Scripture.一個由伊格內修斯給他的信中存活了下來除了一個（或者兩個組合）波利卡普給腓立比全光照對早期基督教的教義，組織，和使用的聖經。 Feast day: Jan. 25 (Eastern); Feb. 23 (Western).盛宴的日子：1月25日（東區）2月23日（西部）。
Ross
Mackenzie羅斯麥肯齊
Bibliography:
參考書目：
Altaner, Berthold, Patrology, (1960);
Harrison, PN, Polycarp's Two Epistles to the Philippians (1936); Musurillo, HA,
comp., Acts of the Christian Martyrs (1972).
Altaner，貝特霍爾德，教父，（1960年）;哈里森，PN，波利卡普的書信腓立比（1936年）;
Musurillo，HA，排版，使徒行傳的基督教殉難者（1972年）。
. 。
. 。
Marcus Aurelius, b. ，B馬庫斯奧勒。 Apr. 26, 121, d. 04月26日，121。 Mar. 17, 180, ruled Rome from 161 until his death. 3月17日，180從161直到他的死亡，統治羅馬。 Born Marcus Annius Verus, he was adopted by the emperor AntoniusS Pius in 138 and married to his daughter Annia Galeria Faustina a few years later.出生馬庫斯Annius真實的，他是通過皇帝AntoniusS庇護在138結婚幾年後，他的女兒的Annia GALERIA傅天娜。 He succeeded to the throne without difficulty on Antoninus's death.他繼承了王位毫無困難地在安東尼的死亡。 Marcus insisted on sharing power equally with Lucius Verus, whom Antoninus had also adopted, even though Verus, who died in 169, was clearly less competent.馬庫斯堅持與盧修斯真實的，就是安東尼也採用了同樣的分享權力，即使真實的，誰死在169，顯然是技不如人。
Educated by the best tutors in Rome and Athens, Marcus was a devotee of Greek learning and of the philosophy of Stoicism.教育在羅馬和雅典的最好的導師，馬庫斯是一個奉獻的希臘學習和斯多葛學派的哲學。 Even during his campaigns (167-175, 178-180) against the Marcomanni and other Danubian tribes he kept a "spiritual diary."即使在他的競選（167-175，178-180）對馬科曼尼和其他多瑙河部落，他一直在“心靈日記”。 This document, the Meditations, reflects Marcus's attempt to reconcile his Stoic philosophy of virtue and self-sacrifice with his role as a warrior-sovereign.本文件，沉思，反映了馬庫斯的企圖調和他的斯多葛哲學的美德和自我犧牲精神，與他的角色作為一個戰士主權。
Marcus's wars and benevolences--he lowered taxes and was charitable toward the less fortunate--were expensive and often ineffective.馬庫斯的的戰爭和benevolences - 他降低了稅收和慈善向幸運 - 是昂貴的，往往是無效的。 His son Commodus, who succeeded him, inherited the Danubian war, which Rome could not win, and a treasury that had been seriously depleted.他的兒子康茂德，接替他的人，繼承了多瑙河戰爭，羅馬不能取勝，和財政部已嚴重枯竭。
John Eadie約翰·伊迪
Bibliography:
參考書目：
Birley, AR, Marcus Aurelius (1966) and
rev. 。教育署，AR，馬可奧勒留（1966年）和rev。 ed.編輯。 (1987); Farquharson, Arthur, Marcus
Aurelius, His Life and His World, ed. （1987年）;
Farquharson，亞瑟，馬可奧勒留（Marcus Aurelius），他的生活和他的世界，教育署。 by DA Rees (1951; repr. 1975);
Sedgwick, Henry D., Marcus Aurelius (1921; repr.
1971通過DA里斯（1951年再版，1975）;塞奇威克，亨利·D.馬可奧勒留（1921年，1971年再版。
Ignatius wrote about the virgin birth and divinity of Christ, but stressed especially Christ's human nature.伊格內修斯寫道：童女生子和基督的神性，但特別強調基督的人性。 The first writer to call the church "catholic," Ignatius described it as a society of love, presided over in love by a bishop with his presbyters and deacons, and assembled "in grace, in one faith and one Jesus Christ" (Eph. 20).呼籲教會“天主教作家，”伊格形容這是作為一個社會的愛心，在愛與他的長老和執事由主教主持，並組裝“的恩典，一個信念和一個耶穌基督”（以弗所書20）。
Called Theophoros ("God-bearer"), Ignatius considered martyrdom a great honor and asked the Roman Christians not to save him.稱為Theophoros（“上帝旗手”），伊格內修斯認為殉難一個偉大的榮譽，並要求羅馬基督徒不要救他。 "Let me be given to the wild beasts," he wrote, "for through them I can attain unto God" (Rom. 4). “讓我考慮到野獸，”他寫道，“通過他們，我可以得著神”（羅馬書4）。 Feast day: Oct. 17 (Western); Dec. 17 (Antioch); Dec. 20 (other Eastern).盛宴的日子：10月17日（西部）; 12月17日（安提阿）12月20日（其他東歐）。
Bibliography:
參考書目：
Corwin, Virginia, Saint Ignatius and
Christianity in Antioch (1960); Kleist, JA, ed., The Epistles of St. Clement of
Rome and St. Ignatius of Antioch (1946); Richardson, Cyril, The Christianity of
Ignatius of Antioch (1935); Schoedel, William, Ignatius of Antioch: A Commentary
on the Seven Letters of Ignatius
(1985).科溫，弗吉尼亞州，聖依納爵和基督教安提阿（1960），克萊斯特，JA，編輯，書信的聖克萊門特的羅馬和聖依納爵的安提阿（1946年）;理查森，西里爾，基督教伊格安提（
1935年）; Schoedel，威廉，伊格安提：評上的七封信的伊格內修斯（1985）。
Bibliography:
參考書目：
Barnard, LW, Justin Martyr: His Life
and Thought (1967).巴納德，LW，賈斯汀烈士的生平與思想“（1967年）。
Irenæus is known through several extant works, as well as by his influence on later Christian writers of the patristic era.愛任紐是通過一些現存的作品，以及後來的基督教作家的教父時代受他的影響。 He was a man of peace and of tradition.他是一個愛好和平的人的傳統。 His major efforts were spent in combating Gnosticism, and his great work, Adversus hæreses (Against Heresies), was written for this purpose.他的主要努力都用在打擊諾斯替教，和他的偉大的的工作，Adversushæreses（反對異端），是寫給這個目的。 He developed the doctrine of recapitulation (anakephalaiosis) of all things in Jesus Christ in opposition to the teachings of gnostics such as Valentinus and Basilides.他瓦倫廷和里德的諾斯替教派的教導，如反對在基督耶穌裡的一切事物發展的學說，概括（anakephalaiosis）。 A staunch defender of the apostolic tradition, Irenæus was the first Father of the Church to systematize the religious and theological traditions of the church, so far as they existed.愛任紐的使徒傳統的堅定捍衛者，是第一個父親的教會，以制度化的宗教和神學的傳統，教會，到目前為止，因為他們的存在。 In the Quartodeciman controversy over the date for the observance of Easter, he argued for diversity of practice in the unity of faith.在慶祝復活節的日期Quartodeciman的爭論，他認為實踐的多樣性，在團結的信念。 Feast day: June 28.盛宴的日子：6月28日。
Agnes
Cunningham艾格尼絲坎寧安
Bibliography:
參考書目：
Nielsen, Jan Tjierd, Adam and Christ in
the Theology of Irenæus of Lyons (1968); Wingren, Gustaf, Man and the
Incarnation: A Study in the Biblical Theology of Irenæus,
trans.尼爾森，1月的Tjierd，亞當和基督神學的愛任紐的里昂（1968）;溫格倫，古斯塔夫，人與化身：依，反聖經的神學研究。
by Ross MacKenzie
(1959).羅斯·麥肯齊（1959）。
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