PATROLOGY and PATRISTICS. – Terms of Protestant origin. In seventeenth-century Lutheran theology, the phrase “patristic theology” began to be used to denote a collection of patristic testimonies for individual dogmas. This theological concept of the term “patristics” became conflated with the literary concept of “patrology,” a term first employed by the Lutheran theologian Johs Gerhardus (d. 1637) in his posthumous work *Patrologia, sive de primitivae Ecclesiae christianae Doctorum vita ac lucubrationibus opus postumum* (Jena 1653). Although both “patrology” and “patristics” are of Protestant origin, the theological and literary concepts for evaluating the ecclesiastical writers of the early Church were already present in Catholic literature. The concept of “Father” (v.) is dogmatic in character, grounded in the dogmatic proof of tradition, while the literary consideration of ancient writers is already evident in St. Jerome’s *De viris illustribus*. Starting from the dogmatic concept of “Father,” patristics (or patrology) approaches, as a theological discipline, dogmatics or the history of dogma; following the path opened by St. Jerome, one arrives at the “history of ancient Christian literature,” i.e., a specialized branch of Church history. Catholic scholarship has pursued both avenues.
The work already cited of St. Jerome (editions by C. A. Bernoulli; Freiburg in Br. 1895, by E. C. Richardson, Leipzig 1896; V. H. Edmonds, 2nd ed., in *Altertum*, Leipzig 1941, p. 348 ff.) published in 1922 is essentially a catalogue that includes neither excluded writers (Pydon, Flavius Josephus, and Justus of Tiberias), nor schismatic and heretical authors, and even lists the Evangelists in its literary inventory. The little work had an apologetic purpose, aiming to demonstrate against Celsus, Porphyry, and Emperor Julian that the Church had never lacked eloquent philosophers and learned doctors. In form, Jerome imitated Suetonius; in content, he depended on Eusebius (*Historia ecclesiastica* and *Chronicon*), though he also includes information based on his own reading. His biblical textual criticism is quite free, and his characterizations of individual authors’ styles are superficial (not comparable to the literary criticism of Phatius). For the work of Jerome, cf. C. A. Bernoulli, *Der Schriftstellerkatalog des Hieronymus*, Freiburg in Br. 1895; St. von Schowoski, *Hieronymus als Literaturhistoriker*, Münster 1894; A. Feder, *Studien zum Schriftstellerkatalog des hl. Hieronymus*, Freiburg 1927; P. Courcelle, *Les lettres grecques en Occident*, Paris 1943, pp. 78 ff.). Around 480, Gennadius of Marseille simply composed a continuation of Jerome’s work; hence most manuscripts of Jerome also contain Gennadius’ continuation. Gennadius’ work is more accurate and more theological than Jerome’s, but it also reveals his semi-Pelagian stance (B. Czapla, *Gennadius als Literaturhistoriker*, Münster 1898; F. Diekamp, *Wann hat Gennadius seinen Schriftstellerkatalog verfasst*, in *Römische Quartalschrift*, 12 (1898), pp. 411 ff.; A. Feder, *Der Semipelagianismus im Schriftstellerkatalog des G.*, in *Scholastik*, 2 (1927), pp. 481 ff.; id., *Die Entstehung und Veröffentlichung des gennadianischen Schriftstellerkatalogs*, ibid., 8 (1933), pp. 217 ff.; id., *Zusätze des Gennadius. Schriftstellerkatalogs*, ibid., pp. 380 ff.; P. Courcelle, *Les lettres grecques en Occident*, Paris 1943, pp. 221 ff.).
Continuators of St. Jerome and Gennadius with particular interest in Spanish writers were Isidore of Seville (between 615 and 618; PL 83, 1081–1106) and his disciple Ildefonsus of Toledo (d. 667; PL 96, 195 ff.; cf. G. V. Dzialowski, *Isidor und Ildefons als Literaturhistoriker*, Münster 1898; F. Schütte, *Studien über den Schriftstellerkatalog des hl. Isidor*, in M. Sdralek, *Kirchengeschichtliche Abhandlungen*, Breslau 1902, pp. 75 ff.; M. Ihm, *Beiträge zur alten Geschichte und griech.-römischen Altertumskunde* [Festschrift für O. Hirschfeld], Berlin 1903, pp. 341 ff.; H. Koeppler, in *Journal of theology studies*, 38 (1936), pp. 16 ff.). While in Byzantium Photius combined the study of the Fathers with that of ancient authors (his *Myriobiblon* = *Bibliotheca*: PG 103–104), in the West the *De viris illustribus* tradition was resumed in the 11th century by Sigebert of Gembloux (d. 1112; PL 160, 547 ff.) in Belgium by Honorius of Autun (c. 1122) in his *De luminaribus Ecclesiae* (PL 172, 197 ff.) and by the so-called Anonymous Mellicensis (*De scriptoribus ecclesiasticis*: PL 213, 959 ff.), and in the 15th century by Johannes Trithemius. All these authors rely for the patristic period on Jerome and Gennadius. Their works are important for knowledge of the writers of their own time; for reconstructing the text of Jerome and Gennadius, this indirect tradition is of little value (v. A. Feder, *Studien zum Schriftstellerkatalog des hl. Hieronymus*, Freiburg in Br. 1927, p. 90). The line of these “nomenclators” (v. I. A. Fabricius, *Bibliotheca ecclesiastica*, Hamburg 1718) was continued by Protestants such as Johannes Gerhardus, Joseph Hülsemann, etc., and by Catholics such as St. Robert Bellarmine in his *Liber de scriptoribus ecclesiasticis* (Rome 1613), expanded by F. Labbé (Paris 1670) and by Casimir Oudin (ibid. 1682). The first major attempt at a critical treatment of ancient Christian literature was made by Louis Ellies Du Pin (d. 1719) with his *Nouvelle bibliothèque des auteurs ecclésiastiques*, etc. (Paris 1686–1711) in 47 volumes (v. Reusch, *Index der verbotenen Bücher*, II, 1, p. 386). The book, which was placed on the Index, provoked much literary controversy (M. Petit-Didier, R. Simon, R. Ceillier, and others). Lack of respect in language and Gallicanism were the principal causes of the condemnation of this work. A valuable work is the *Apparatus ad Bibliothecam maximam Patrum veterum* (Paris 1604) by Le Nourry, but the critical and historical masterpiece is the famous *Mémoires pour servir à l’histoire ecclésiastique des six premiers siècles* by L. S. Le Nain de Tillemont (b. 1698; Paris 1693–1712) in 16 volumes, a work still consulted profitably by scholars. In the Protestant field, mention should also be made of the
LIAM Cave, James Usher, John E. Grabe (v.), John Pearson, H. Dodwell, Anglican scholars who, in defending their dogmatic position, were compelled to engage with the Fathers. Alongside them may also be mentioned the studies of Le Clerc, Dallaeus, and Oudin. Among the works concerning the history of ancient Christian literature in the modern era, the following are noteworthy: J. A. Möhler, *Patrologie* (vol. I [only], Regensburg 1840); J. Nirschl, *Lehrbuch der Patrologie und Patristik* (3 vols., Mainz 1881–85); I. Fessler, *Institutiones Patrologiae* (2nd ed. by Jungmann, Innsbruck 1890–96); Ad. Harnack, *Geschichte der kirchlichen Literatur bis auf Eusebius* (3 vols., Leipzig 1890–1904); H. Kihn, *Patrologie* (Paderborn 1904–1908); O. Barrenhever, *Patrologie* (3rd ed., Freiburg 1910); id., *Geschichte der altchristlichen Literatur* (5 vols., ibid. 1913–32); H. Jordan, *Geschichte der altchristlichen Literatur* (Leipzig 1911); I. Tixeront, *Mélanges de patrologie et d'histoire des images* (Paris 1921); H. Lietzmann, *Christliche Literatur* (Leipzig 1923); F. Cayré, *Précis de Patrologie* (2 vols., Paris 1927–1930); B. Steidle, *Patrologie* (Freiburg 1937); U. Mannucci, *Istituzioni di patrologia* (ed. by A. Casamassa, Rome 1948–50); E. I. Goodspeed, *A History of early christian literature* (Chicago 1942); B. Altaner, *Patrologie* (2nd ed., Freiburg 1950; also in Italian rev. trans. by A. Ferrua, Turin 1944); J. Quasten, *Patrologie*, I. *The Beginnings of Patristic Literature* (Utrecht-Brussels 1950). Special works on Greek patristics include: K. Krumbacher–A. Ehrhard, *Geschichte der byzantinischen Literatur* (2nd ed., Munich 1897); O. Stählin, *Die altchristliche griechische Literatur*, in W. V. CRISTO, *Geschichte der griechischen Literatur* (2 vols., 6th ed., ibid. 1924); A. Puech, *Littérature grecque chrétienne* (Paris 1928); I. M. Campbell, *The Greek Fathers* (London 1929). On the knowledge of Greek Fathers in the Latin Church: P. Courcelle, *Les lettres grecques en Occident* (Paris 1943); A. Siegmund, *Die Überlieferung der griechischen Literatur in der lateinischen Kirche bis zum 12. Jahrhundert* (Munich 1949). Special works on Latin patristics include: P. Monceaux, *Histoire littéraire de l'Afrique chrétienne* (7 vols., Paris 1901–23); R. Pichon, *Etudes sur l'histoire de la littérature latine dans les Gaules* (ibid. 1906); W. S. Teuffel, *Geschichte der römischen Literatur* (2nd ed., Leipzig 1913); Christian authors are treated by E. Klostermann; M. Schanz, G. Hosius, G. Krüger, *Geschichte der römischen Literatur* (3rd ed., ibid. 1914; 4th ed., ibid. 1920); Christian literature is treated by G. Krüger; U. Moricca, *Storia della letteratura latina cristiana*, 3 vols. in 5 tomes (Turin 1915–1934); P. Monceaux, *Histoire de la littérature latine chrétienne* (Paris 1924); C. Weymann, *Beiträge zur Geschichte der christlich-lateinischen Poesie* (Munich 1926); N. Terzaghi, *Storia della letteratura latina da Tiberio a Giustiniano* (Milan 1934); L. Salvatorelli, *Storia della letteratura latina cristiana* (ibid. 1936); E. Bickel, *Lehrbuch der Geschichte der römischen Literatur* (Heidelberg 1937); P. de Labriolle, *Histoire de la littérature latine chrétienne*, 3rd ed. by G. Bardy (2 vols., Paris 1947); P. Courcelle, *Histoire littéraire des grandes invasions germaniques* (ibid. 1945); E. Dekkers, *Clavis Patrum latinorum* (Steenbrugge 1951); in *Sacris erudiri*, III. For works concerning the Eastern Fathers, V. *Oriente cristiano*. The transmission of the Fathers in the life of the Church during the Middle Ages and modern times has been treated in the excellent studies of J. De Ghellinck, *Patristique et moyen-âge* (3 vols., Brussels 1946–48). The influence of Christian literature on European literature is studied by E. R. Curtius, *Europäische Literatur und lateinisches Mittelalter* (Bern 1948).
The publication of patristic texts. — It was humanism that gave the initial impetus to the first printed editions of patristic texts. Some of these publications retain the value of manuscripts, since many codices from that period have since been lost. The first critical editions appeared in the 17th and 18th centuries. Among the editors to be mentioned are Fronton le Duc (à Ducaeus, d. 1624), editor of Chrysostom and John of Damascus; Jacques Sirmond (d. 1651); Jean Garnier (d. 1681); Fr. Combeffa (d. 1679); I. B. Cotelier (d. 1686); and the great representatives of the Benedictine Congregation of St. Maur (v. MARIANO,): I. L. D’Achery (d. 1685), MABILLON, JEAN (v.), R. Massuet (d. 1716, editor of St. Irenaeus), P. Constant (d. 1721), Le Nourry (d. 1724), Julien Garnier (d. 1725, editor of Basil), Ch. de la Rue (d. 1739, editor of Origen), B. Montfaucon (v.), P. Maran (d. 1762). The first major collections are the *Sacra bibliotheca veterum Patrum* (Cologne 1618–22) and the *Maxima bibliotheca veterum Patrum* (27 vols., Lyons 1677).
Still of value today is the *Bibliotheca veterum Patrum* of Andrea Gallandi (14 vols., Venice 1764–81; 2nd ed. ibid. 1788). Ultimately, the great *Patrologia* of J.-P. MIGEZIO (v.) is a continuation of these old *Bibliothecae Patrum*. Migne was able to expand his edition thanks to the numerous publications of Cardinals A. MAGI (v.) PETRA (v.); for Migne’s edition, see also F. Cavallera, *Patrologiae cursus completus. Series graeca. Indices* (Paris 1912); Th. Hopfner, *Index locupletissimus* (ibid. 1928 ff.). Critical editions of all ecclesiastical writers in Latin from the 1st to the 7th century have been undertaken by the Academy of Vienna (since 1866). To date, 70 volumes of this *Corpus scriptorum ecclesiasticorum latinorum* (CSEL or CSL) have been published. A corresponding collection for the Greek Fathers is *Die griechischen christlichen Schriftsteller der ersten drei Jahrhunderte* (GCS or GCW), published by the Academy of Berlin (since 1897), of which 41 volumes have appeared to date. The preparation of Greek texts is served by the series: *Texte und Untersuchungen zur Geschichte der altchristlichen Literatur*, ed. O. V. Gebhardt and A. Harnack (Leipzig 1882 ff.). This series has its counterpart in *Texts and Studies. Contributions to Biblical and Patristic Literature*, ed. J. A. Robinson (Cambridge 1891 ff.), and more broadly in *Studi e testi* (publications of the Vatican Library, Rome 1900 ff.; V. A. M. Albareda, *Nel cinquantesimo di «Studi e testi»*, Vatican City 1950). Among collections for school use, the following should be mentioned: *Florilegium Patristicum*, ed. B. Geyer and J. Zellinger (44 fasc., Bonn 1904 ff.); *Cambridge Patristic Texts*, ed. A. J. Mason (Cambridge 1899 ff.); *Textes et documents pour l'étude historique du christianisme*, ed. H. Hemmer–P. Lejay (20 vols., Paris 1904–12); *Testi cristiani*, with Italian translation by G. Manacorda (Florence 1930 ff.); *Corona Patrum Salesiana* (selected works of Greek and Latin Fathers, with vernacular translations), ed. P. Ricaldone (Turin 1937 ff.); *Sources chrétiennes*, ed. H. de Lubac and J. Daniélou (Paris 1941 ff.).