Preparing to Read the Fathers (Critically)

About the Author
David Wagschal

[Part of the series “Patristic Redux: A Lutheran Reads the Fathers“]

If we want to take theological engagement with the patristic tradition beyond the level of mere Romantic antiquarianism and popular promotion, we need to cultivate a much more rigorous approach to reading these texts than has generally been the case.

In my experience, this means that we need to become aware of four classic interpretative pitfalls:

  • The “Great Tradition” Trap
  • The Antiquity Trap
  • The Difference Trap
  • The Desperation Trap

1) The “Great Tradition” Trap

The patristic tradition tends to present itself as immensely broad, deep and universal in scope: it is the central Christian tradition, definitive in implications, and of unparalleled richness. It is the fundamental and core repository of theology by which all later developments should be measured. It is “catholic” in the sense of encompassing the “whole”—and orthodox in the sense of having developed, through struggle and controversy, the definitive version of Christianity. It is timeless, profound, and vast.

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Patristics Redux: A Lutheran Reads the Fathers

About the Author
David Wagschal

A major theme in modern theology has been the rediscovery and re-appropriation of late antique and medieval traditions.

This “pre-modern turn” has been multifaceted and cross-denominational. Its immediate roots can be found in a series of Romantic-inspired movements of the 19th C (the Tubingen school, neo-Lutheranism, the Slavophiles, neo-Thomism, the Oxford movement, etc.) which sought to correct a variety of perceived modern errors through the revival and repristinization of pre-modern theologies. Early in the 20th C a sublimated form of it can be felt pulsing through thinkers such as Karl Barth, an early post-liberal, who emphasized the creative retrieval and preservation of earlier orthodoxies against the depredations of the liberals; or, in the Catholic world, in late neo-Thomists such as Étienne Gilson or Karl Rahner, who sought to counter the aridities of neo-scholasticism with a dynamic, new, and historically informed Thomism. Perhaps its most important incarnation was the great Catholic ressourcement and nouvelle théologie movements of the early mid-century, whose proponents (Congar, De Lubac, Daniélou, von Balthasar, et al.) initiated a program of Biblical and liturgical reforms predicated precisely upon a renewed engagement with pre-modern theological sources. These reforms enjoyed an influence far beyond the borders of Catholicism, not least through the production of the primary text series Sources chrétiennes. In the East, Orthodox theology underwent its own 20th C pre-modern revival in the works of thinkers such as Georges Florovsky, Dumitru Stăniloae, John Zizioulas, and the theologians of the “Paris school”. Like the late neo-Thomists, these Orthodox theologians sought to counter the “manual theology” of early-modern Orthodox neo-scholasticism with a new, historically-engaged exploration of the church fathers. Their success has been so marked that today, at least within the Orthodox diaspora, “patristics” has become almost synonymous with “theology”.

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