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.教父的著作是指以著作的父親的基督教教堂（希臘字patristikos手段" ，向父親" ）與後者的一部分1世紀廣告中的第八世紀。 It can therefore be distinguished from New Testament theology at one end and from medieval scholasticism and Byzantine systematization at the other.因此，可以加以區分新約聖經神學，在一端，並從中世紀經院和拜占庭系統化於另一方。 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古羅馬世界，由它衍生的大部分，其概念和詞彙。 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.主題這一廣大文學是多方面的，但神學思考的父親為重點，為大部份的問題christology和三一。
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) .雖然作家的東部和西部有許多共同之處，可感知色調的差異可以發現，在他們的神學。 科學神學的發展，在東部地區和主要標誌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）或亞里士多德寫實（尤其是在安提約） 。 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，在法律分類，直至出現在晚4世紀的一個複雜的拉丁語神學。
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. 教父的著作共分為三個主要時期。前廳nicene時期 （公元前325 ）包括著作的使徒父親，抱歉和antiheretical文學，並開始投機希臘神學。 The major figures of this period include Clement of Alexandria, Cyprian, Irenaeus, Justin Martyr, Origen, and Tertullian.主要數據的這段期間，包括克萊門特的亞歷山大，塞浦路斯，愛任紐，賈斯汀烈士，淵源，以及戴爾都良。 The period between the councils of Nicaea (325) and Chalcedon (451) was the golden age of the Nicene fathers (including Eusebius of Caesarea, 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). 期間，兩局的的尼西亞（ 325 ）和chalcedon （ 451 ） ，是黃金時代的nicene父親（包括尤西比烏斯的caesarea ，第一次重大教會史學家） alexandrians （最顯著的athanasius和西里爾亞歷山大） ， cappadocians （羅勒偉大，格雷戈里的nazianzus ，格雷戈里的nyssa ） ，以及antiochenes （約翰金口和西奧多的摩普綏提亞） 。
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Ross
Mackenzie羅斯麥肯齊
Bibliography:
參考書目：
Altaner, Berthold, Patrology, 5th
ed. altaner ， berthold ， patrology ，第5版。 (1960); DiBerardino, Angelo, eds.,
Patrology, trans. （ 1960年） ; diberardino ，安吉洛合編， patrology ，跨。
by P. Solari, 4 vols.由頁索拉里，
4卷。 (1986);
Goodspeed, EJ, A History of Early Christian Literature, rev. （ 1986年） ;
goodspeed ，對EJ ，一個歷史的早期基督教文學，馮智活。 ed.教育署。 (1966); Hamell, Patrick J., Handbook of
Patrology (1968); Kelly, JND, Early Christian Doctrines, rev. （ 1966 ） ;
hamell ，帕特里克j. ，手冊patrology （ 1968年） ;凱利， jnd ，早期基督教的教義，馮智活。 ed.教育署。 (1978); Leigh-Bennett, E., Handbook of
the Early Christian Fathers (1980); Quasten, Johannes, and Plumpe, Joseph C.,
eds., Ancient Christian Writers (1946- ). （ 1978年） ;李-班尼特，體育，手冊的早期基督教的父親（
1980年） ; quasten ，約翰內斯， plumpe ，約瑟夫長編，古代基督教作家（ 1946年-） 。
Collected together are the English translations of the actual texts of many known early Christian manuscripts.收集在一起，是英語翻譯的實際文本的許多已知的早期基督教手稿。 These works form an important part of the foundation for virtually every Christian Church.這些工程的一個重要組成部分的基礎，幾乎所有的基督教教堂。
In Christianity, as in all other religions, interpretation by authors and speakers and Clergy is invariably involved.在基督教裡，如同在所有其他宗教， 詮釋作者和演講者和神職人員總是參與。 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.由於不同的人有解釋，有時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，其中許多發起的異端邪說，許多分裂和一大批面額和其他教會，每一個都有其自己的人的意見，對這些重要的議題。
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.由於大部分的論點似乎出現以上解釋的含義工程的初期教會的父親，我們介紹了工程在這裡，如果沒有顯著的評論或解釋。 The exceptions generally have to do with historical facts which are relevant.例外情況一般都與歷史事實，這都是相關的因素。 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!舉例來說，也有一些短期的信似乎已經寫信給瑪麗的母親耶穌，但作者似乎已經住了許多年之後，她！ Such notes include a brief reference to being "spurious".這種債券包括一個簡略提及"寄生" 。
There are also assorted "fragments" of manuscripts included.此外，還有各式的"碎片"的手稿在內。 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，從隱約的大部分手稿，如果只有某些刑罰的可讀性。 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，我們必須緊記，必須徵詢原文文本，以供任何批判性研究。 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，我們必須記得，在當時的這些信件和書籍寫的，甚至是聖經寫於scriptua連續 ，連續文本無位段落，句子或什字，也沒有資本，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，該段編號和章標題，在這些文本中有明顯的增補由後來copyists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，這些文本幾乎無法閱讀或理解，因此它似乎可以容忍接受他們。
This listing is approximately in chronological order, as is currently understood.這個清單是大約在時間順序排列，是目前所理解的。 We hope to eventually include all known existing Manuscripts.我們希望最終包括所有已知現存的手稿。
Agnes Cunningham王春波坎寧安
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Polycarp, c.69-c.155, bishop of Smyrna, was a living link between the Apostles and the church of the later 2d century.利卡爾普致斐利c.69 - c.155 ，主教皆是一個生活之間的聯繫，使徒和教會的後期二維世紀。 As a leader of the church in Anatolia, he visited (155) Rome to discuss with its bishop the disputed date for the celebration of Easter.作為一個領導人，教會在安納托利亞，他已訪問了（ 155 ）羅馬商討其主教有爭議的日期為慶祝復活節。 It was agreed that the Eastern and Western churches would continue their divergent usages.與會者一致認為，東部和西部教會將繼續發散用法。 After his return to Smyrna, Polycarp was arrested and burned to death.回國後皆利卡爾普致斐利被逮捕，燒死。 A letter from the church of Smyrna, the oldest known narrative of a Christian martyr, gives an account of his trial and death.信中，由教會皆已知最古老的敘事了基督教的烈士，敘述了他的審判和死亡。
A defender of orthodoxy--Irenaeus says that he was a disciple of Saint John--Polycarp opposed Marcion and other gnostic teachers.捍衛正統-愛任紐說，他是一個大弟子聖約翰-利卡爾普致斐利反對ma rcion和其他諾斯替教師。 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.給他的信，由伊格賴以生存的，除了一個（或者兩個組合）利卡爾普致斐利向philippians即全光照對早期基督教教義，組織和利用經文。 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 ， berthold ，
patrology ， （ 1960年） ;哈里森， PN和利卡爾普致斐利的兩個書信向philippians （ 1936年） ; musurillo
，醫管局，可比。行為，基督教殉道者（ 1972 ） 。
. 。
. 。
Marcus Aurelius, b.馬庫斯奧勒，乙 Apr. 26, 121, d. 4月26日， 121 ，四 Mar. 17, 180, ruled Rome from 161 until his death. 3月17日， 180 ，裁定羅馬由161直到逝世。 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比約在138和嫁給他的女兒annia畫廊faustina數年後的事。 He succeeded to the throne without difficulty on Antoninus's death.他繼承了王位毫無困難地就antoninus的死因。 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.馬庫斯堅持要分享權力平等地同lucius真實的，其中antoninus還通過了，即使真實的，死亡的169 ，顯然是不足勝任。
Educated by the best tutors in Rome and Athens, Marcus was a devotee of Greek learning and of the philosophy of Stoicism.教育最好的導師，在羅馬和雅典，馬庫斯是一個devotee的希臘語學習和研究哲學的生活儉樸。 Even during his campaigns (167-175, 178-180) against the Marcomanni and other Danubian tribes he kept a "spiritual diary."即使在他的運動（ 167-175 ， 178-180 ）對馬科曼尼人及其他多瑙河部落的，他保持了"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.本文件中，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，作為一位勇士主權。
Marcus's wars and benevolences--he lowered taxes and was charitable toward the less fortunate--were expensive and often ineffective.馬庫斯的戰爭和benevolences -他降稅，並於慈善走向不那麼幸運-被昂貴，而且往往是無效的。 His son Commodus, who succeeded him, inherited the Danubian war, which Rome could not win, and a treasury that had been seriously depleted.他的兒子科莫多，他們成功了，他繼承了多瑙河戰爭，羅馬能不能贏，和財政部已嚴重枯竭。
John Eadie約翰eadie
Bibliography:
參考書目：
Birley, AR, Marcus Aurelius (1966) and
rev. birley ，氬，馬庫斯奧勒（ 1966年）和Rev 。 ed.教育署。 (1987); Farquharson, Arthur, Marcus
Aurelius, His Life and His World, ed. （ 1987 ） ; farquharson
，亞瑟，馬庫斯奧勒，他的一生和他的世界，教育署。 by DA Rees (1951; repr. 1975);
Sedgwick, Henry D., Marcus Aurelius (1921; repr. 1971由大里斯（ 1951年; repr 。
1975年） ;塞奇威克，亨利博士，馬庫斯奧勒（ 1921年; repr 1971
Ignatius wrote about the virgin birth and divinity of Christ, but stressed especially Christ's human nature.伊格寫道約維爾京誕生和基督的神，但她強調，尤其是基督的人性。 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).第一作者呼籲教會"的天主教， "伊格形容這是一個社會的愛心，主持愛上一個主教與他的眾長老和執事，並組裝" ，在寬限期，在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.所謂theophoros （ "上帝旗手" ） ，伊格考慮殉難很大的榮譽，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， "通過他們我能達到所不欲，以神之名" （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） ; 12月20日（其他東區） 。
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).爾斯科溫，弗吉尼亞州，聖的主教和基督教在安提（ 1960年）
;克萊斯特，司法機構政務長，海關，教會中的聖克萊門特的羅馬和聖伊格安提（ 1946 ） ;理查森，西里爾，基督教的主教和安提（ 1935年） ;
schoedel ，威廉，伊格安提：一篇評論對七封信的伊格（ 1985 ） 。
Bibliography:
參考書目：
Barnard, LW, Justin Martyr: His Life
and Thought (1967).巴納德， LW的，賈斯汀烈士：他的生活與思考（ 1967 ） 。
Saint Irenaeus, b.聖愛任紐，乙 Anatolia, c.140-60, dc200, known as the father of Catholic theology, is the most important theologian of the 2d century AD.安納托利亞， c.140 - 60 ， dc200 ，被稱為父親的天主教神學，是最重要的神學家的第2個世紀廣告。 In his youth, he became a disciple of Saint Polycarp of Smyrna.他少年時期，他成為門徒聖利卡爾普致斐利皆在。 Later he served as bishop of Lugdunum (Lyon) in Gaul.後來，他擔任主教的拉格丹努（里昂） ，在高盧。
Irenaeus is known through several extant works, as well as by his influence on later Christian writers of the patristic era.愛任紐是已知通過幾次現存的作品，以及通過其影響力，對後來的基督教作家的教父時代。 He was a man of peace and of tradition.他是一個和平與歷史的傳統。 His major efforts were spent in combating Gnosticism, and his great work, Adversus haereses (Against Heresies), was written for this purpose.他的主要努力，都用在打擊靈知，和他的偉大的工作，相反haereses （對異端邪說） ，寫，作此用途。 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.他的理論概述（ anakephalaiosis ）的一切事物，在耶穌基督對立的遺訓gnostics如valentinus和basilides 。 A staunch defender of the apostolic tradition, Irenaeus was the first Father of the Church to systematize the religious and theological traditions of the church, so far as they existed.忠誠衛士的使徒傳統，愛任紐是第一個父親的教會，以制度化的宗教和神學的傳統，教會，至目前為止，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quartodeciman爭議之日起為慶祝復活節，他辯稱多樣性的做法，在統一的信念。 Feast day: June 28.盛宴的日子： 6月28日。
Agnes
Cunningham王春波坎寧安
Bibliography:
參考書目：
Nielsen, Jan Tjierd, Adam and Christ in
the Theology of Irenaeus of Lyons (1968); Wingren, Gustaf, Man and the
Incarnation: A Study in the Biblical Theology of Irenaeus,
trans.尼爾森，揚tjierd ，亞當和基督教神學的愛任紐的里昂（ 1968年）
;溫格倫，古斯塔夫，人與化身：一項研究聖經神學的愛任紐，跨。 by Ross MacKenzie (1959).由羅斯麥肯齊（
1959 ） 。
One of the Apostolic Fathers, Hermas was a 2d-century Christian who was sold in Rome as a slave.其中的使徒父親， hermas是一個二維世紀基督教的人，賣了，在羅馬城內，作為奴隸。 He was freed, married, and became successful in business, but was denounced by his children during a persecution.他被釋放，已婚，並成為成功的商界人士，但被譴責，也遭到了他的孩子在迫害。 His famous work, The Shepherd, divided into three parts (Visions, Mandates, Similitudes), is a series of revelations granted by an old woman (representing the church) and a shepherd (an angel) about sin, repentance, and the moral precepts that lead to a new life.他的著名工作，牧羊人，共分為三部份（願景，任務， similitudes ） ，是一系列的啟示給予一個老太婆（代表教會）和一個牧羊人（天使）約單，悔過書，與道德戒律這導致了一個新的生命。 Many early Christians considered it part of Scripture.許多早期基督徒認為這部分經文。
This subject presentation in the original English language這一主題演講，在原有的英語
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