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Rediscovering the Church Fathers: Who They Were and How They Shaped the Church
While the church today looks quite different than it did two thousand years ago, Christians share the same faith with the church fathers. Although separated by time and culture, we have much to learn from their lives and teaching. This book is an organized and convenient introduction to how to read the church fathers from AD 100 to 500. Michael Haykin surveys the lives and teachings of seven of the Fathers, looking at their role in such issues as baptism, martyrdom, and the relationship between church and state. Ignatius, Cyprian, Basil of Caesarea, and Ambrose and others were foundational in the growth and purity of early Christianity, and their impact continues to shape the church today. Evangelical readers interested in the historical roots of Christianity will find this to be a helpful introductory volume.
176 pages, Paperback
First published January 1, 2011
112 people are currently reading
886 people want to read
About the author
Michael A.G. Haykin
219 books74 followersDr. Michael A.G. Haykin is the Professor of Church History and Biblical Spirituality and Director of The Andrew Fuller Center for Baptist Studies at The Southern Baptist Theological Seminary.
He is also the editor of Eusebeia: The Bulletin of The Andrew Fuller Center for Baptist Studies. His present areas of research include 18th-century British Baptist life and thought, as well as Patristic Trinitarianism and Baptist piety.
Haykin is a prolific writer having authored numerous books, over 250 articles and over 150 book reviews. He is also an accomplished editor with numerous editorial credits.
He is also the editor of Eusebeia: The Bulletin of The Andrew Fuller Center for Baptist Studies. His present areas of research include 18th-century British Baptist life and thought, as well as Patristic Trinitarianism and Baptist piety.
Haykin is a prolific writer having authored numerous books, over 250 articles and over 150 book reviews. He is also an accomplished editor with numerous editorial credits.
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Displaying 1 - 30 of 93 reviews
February 14, 2021
Good entry point, though some sections disjointed.
November 6, 2019
Haykin begins his book by making a troubling assertion, “a cloud of suspicion hung over the whole field of the ancient church. The truth of the matter is that far too many modern-day evangelicals are either ignorant of or quite uncomfortable with the church fathers” (13). That suspicion, ignorance, and discomfort of the Church Fathers are probably because many Christians view the Fathers as clumsy exegetes or those held captive by the traditions of Roman Catholicism and Eastern Orthodoxy. To compel the reader to lay aside these misunderstandings, Haykin offers five reasons why Christians should study the Church Fathers. First, studying the fathers “liberates us from the present.” By this he means studying a different period of history will cause us to think more critically about our present situations. Therefore, the Church Fathers function as a map for the Christian life by offering a different historical perspective on similar issues. Secondly, the Fathers can help us understand the New Testament since they lived during the same culture, language, and politics of the New Testament authors. Third, understanding the Fathers can guard us against all the “bad press” that they have received (20). Fourth, Haykin argues that we can learn from the Fathers to aid us in defending the faith. Fifth, reading the Fathers are for our “spiritual nurture” (27).
As passionate as Haykin is about the Fathers he recognizes what they are not, “the Fathers are not Scripture. They are senior conversation partners about Scripture and its meaning. We listen to them respectfully but are not afraid to disagree when they err” (29). The Fathers are not equivalent to Scripture but instead serve us as to establish our foundation, “we have the divine Scriptures, an ultimately sufficient foundation for all our needs… but the thought of the Fathers can help us enormously in building upon this foundation” (18).
Haykin spends the remainder of the book by giving brief sketches of Ignatius of Antioch, Origen, Cyprian, Ambrose, Basil, and Patrick. He also includes a personal account of his journey with the Fathers that continue today. He likens his study of the Fathers to lifelong love, “time and again over the past twenty-eight years of lecturing I have come back to them to learn theology, to be refreshed spiritually, and to think about what it means to be a Christian. They have truly proven to be a lifelong love” (156).
I highly recommend this book for those who are interested in learning about the Church Fathers from a first-class patristic scholar who is able to write winsomely and persuasively.
As passionate as Haykin is about the Fathers he recognizes what they are not, “the Fathers are not Scripture. They are senior conversation partners about Scripture and its meaning. We listen to them respectfully but are not afraid to disagree when they err” (29). The Fathers are not equivalent to Scripture but instead serve us as to establish our foundation, “we have the divine Scriptures, an ultimately sufficient foundation for all our needs… but the thought of the Fathers can help us enormously in building upon this foundation” (18).
Haykin spends the remainder of the book by giving brief sketches of Ignatius of Antioch, Origen, Cyprian, Ambrose, Basil, and Patrick. He also includes a personal account of his journey with the Fathers that continue today. He likens his study of the Fathers to lifelong love, “time and again over the past twenty-eight years of lecturing I have come back to them to learn theology, to be refreshed spiritually, and to think about what it means to be a Christian. They have truly proven to be a lifelong love” (156).
I highly recommend this book for those who are interested in learning about the Church Fathers from a first-class patristic scholar who is able to write winsomely and persuasively.
March 31, 2020
A good way to whet one’s appetite for patristic theology.
July 27, 2021
Enjoyed this appetiser. I am hungry for more.
February 21, 2024
This was my second time through Haykin’s outstanding collection of essays on the church fathers. With prodigious scholarship evident at every turn, Haykin takes readers on a journey characterized by historical awareness, devotional warmth, and theological orthodoxy. The essays cover Ignatius of Antioch, the apologetic Letter to Diognetus, the exegesis of Origen, the eucharistic piety of Cyprian and Ambrose, the spirituality of Basil of Caesarea (along with a recap of the first two ecumenical councils, and Basil’s crucial role in defending the full deity and personhood of the Holy Spirit), and the missionary devotion of Patrick. The first and last chapters show why rediscovering the patristics is needful for evangelicals and recount the authors first steps in a lifelong journey of patristic studies. If you’ve never read the church fathers and don’t know where to begin, start here.
April 2, 2021
Excellent read for the person who thinks: what does church history have to do with me?
November 8, 2022
This is the first book I’ve completed on the topic of church history , and what a fantastic read! It really sparked my interest on the topic and opened my eyes to lots of parallels between theological debates going on presently and those that occurred in the early church. The first chapter had me convinced of the importance of the study of church history, and I’m diving in headfirst! (currently also reading Bruce Shelley’s “church history in plain language”& Johnathan hill’s “a history of Christian thought”
There was such great (and deep) stuff in this book I know I’ll have to read it again.
“It seems odd that certain men who talk so much of what the Holy Spirit reveals to themselves should think so little of what he has revealed to others.” -Charles Spurgeon (from chapter 1)
Such goooood stuff!
There was such great (and deep) stuff in this book I know I’ll have to read it again.
“It seems odd that certain men who talk so much of what the Holy Spirit reveals to themselves should think so little of what he has revealed to others.” -Charles Spurgeon (from chapter 1)
Such goooood stuff!
August 2, 2024
The information in this book was 10/10. I’ve been wanting to learn more about early church history and theology and this is a helpful introduction. My qualms with the book itself (and the reason for 3 stars) are mostly technical - it is not cohesive. The chapters are previously published articles by the author repurposed into a separate book. It is obvious when little edits are made to try to create continuity but overall the structure lacks integrity. Also, the last chapter is just a random account of the author’s academic journey into Patristic studies - not relevant, not that interesting, and low-key boastful.
This book did introduce me to some figures of the early church I want to read more about, and for that I am grateful. It also reminded me of how central Trinitarian doctrine is to our faith and the need to keep things orthodox.
This book did introduce me to some figures of the early church I want to read more about, and for that I am grateful. It also reminded me of how central Trinitarian doctrine is to our faith and the need to keep things orthodox.
September 30, 2022
A fantastic book and intro to the early church! Haykin does a great job of highlighting some of the key men of the early church and interacts with primary sources in a very helpful way. Haykin is wise in showing some of the flaws of these men, but also shows how much of their theological works have directly impacted the church today.
What was most notable was Haykin showing the history of the Nicene Creed and how men like Athansius and Basil fought for orthodox Trinitarian theology. What a blessing it was to read of these men who over 1500 years were worshipping the same Savior that I do today.
What was most notable was Haykin showing the history of the Nicene Creed and how men like Athansius and Basil fought for orthodox Trinitarian theology. What a blessing it was to read of these men who over 1500 years were worshipping the same Savior that I do today.
August 25, 2024
The idea of reading after the Patristic Fathers is intimidating to most Christians, but this book is a good introduction to how heart-warming that exercise can be. The book contains 7 or so mini biographies of different prominent Christians in the patristic era, with many quotations from primary sources. It also includes a helpful index on how to start reading more literature about that era.
April 14, 2021
I so enjoyed this book! It will definitely spark your interest to learn more!
August 25, 2021
Leitura em um clube do livro. Ótimas discussões, porém o livro deixa a desejar.
November 1, 2023
Good book. Haykin does well to offer a brief but academic look into each of these early church fathers from the Patristic period. I specifically found the ‘Letter to Diognetus’ very interesting.
December 7, 2024
A wonderful introduction to a number of the early church fathers.
Many of the theological touchstones that modern evangelicals assume have been fought over in the early centuries as the church battled for clarity. This is a wonderful intro to how the church was formed and how we came to clarity on some of our key doctrines.
Many of the theological touchstones that modern evangelicals assume have been fought over in the early centuries as the church battled for clarity. This is a wonderful intro to how the church was formed and how we came to clarity on some of our key doctrines.
July 22, 2024
To many Christians, understanding the wisdom of the past is an intimidating venture. Church history can often feel like the dusty tome placed at the top of a forgotten shelf - foreboding and out of reach. Michael A.G. Haykin, professor of Church History and Biblical Spirituality at The Southern Baptist Theological Seminary in Louisville, Kentucky, aims to ease the discomfort that plagues the study of patristic history in Rediscovering the Church Fathers. Having authored and contributed to several historical and biographical works, such as Owen on the Christian Life and Patrick of Ireland, the author is uniquely equipped to bridge the gap between the "pearls of the ancient church" (14) and modern believers, arguing for the enduring relevance of their insights in navigating the complexities of Christian life.
In the first chapter, Haykin sets out to convince the reader of the immeasurable value of reading the Church Fathers, or the “patristics”. The author argues that the study of these figures, active approximately between AD 100-700 and marked by distinct theological characteristics, offer five benefits to the determined Christian: (1) liberty from the bonds of contemporary myopia, (2) a fuller knowledge of the New Testament, (3) discernment that evaluates actual error versus false representation in patristic thinking, (4) greater apologetic readiness and zeal, and (5) a source of profound devotional richness. Haykin plans to demonstrate these blessings through the exhibitions of seven Church Fathers over the course of the book: Ignatius of Antioch, the Epistle to Diognetus’s author, Origen of Alexandria, Cyprian of Carthage, Ambrose of Milan, Basil of Caesarea, and Patrick of Ireland.
Chapter two details the thought and witness of Ignatius of Antioch, particularly in regards to his Christological framework and theology of martyrdom. Facing his impending execution in Rome around 110 AD, Ignatius wrote several letters on his journey that he might teach, encourage, and minister to the saints. The most famous of which was his letter to the Roman church, who desired to stop or delay the bishop’s execution upon his arrival, likely through the means of well-connected believers in politically influential circles. Ignatius wanted to discourage this intervention, and his letter presents several reasons why he is eagerly willing to die for Christ. Among them, he recognizes martyrdom as an act of imitating Jesus and renouncing the world: “Leave me to imitate the passion of my God” (42). The divine nature of Jesus is put on brilliant display in the death of this faithful witness, and in doing so he sets the stage for future Christological discussions.
The next chapter focuses on a defense of the faith as portrayed in the Letter to Diognetus. While the identities of both the author and the recipient are largely unknown, this letter stands as one of the earliest examples of faithful Christian apologetics. The Letter answers three questions presumably raised by Diognetus: (1) Who is the Christian God? (2) Why do Christians love each other in the manner they do? (3) If Christianity is true, why hasn’t it been heard of before? The author addresses these inquiries through incisive cultural critique, careful doctrinal confession, and a sharp focus on the initiating love of God. Haykin remarks that the author’s understanding of the Old Testament is admittedly troublesome as he appears to dismiss the Jewish faith entirely, even as a forerunner to Christianity. Nevertheless, this letter remains a powerful apologetic engagement with a world marked by hostility to biblical truth.
The fourth chapter explores the hermeneutical giftedness of the great exegete Origen of Alexandria. Product of a wealthy and educated Christian upbringing, Origen quickly became the most prominent biblical scholar of his day. His foremost contributions to the history of the Christianity come in his doctrinal works and his exegetical development. Origen formulated a Christological method of exegesis that understood the allegorical intent of Scripture without excluding its literal and practical interpretations. This chapter also captures Origen’s accuracy concerning the function of the Holy Spirit in the inspiration and revelation of Scripture, while at the same time revealing his weakness pertaining to the Spirit’s divine nature and relationship to the Godhead. Haykin confesses that these problematic views are “the soil out of which Arianism sprang” (75), but that he was regardless “a holy man despite all his errors and delusions” (76n1).
Chapter five delves into the sacramental theology of the Eucharist, focusing on the contributions of Cyprian of Carthage and Ambrose of Milan. It explores their insights into the robust spiritual reality of Christ's presence shared by believers during the Lord's Supper. Cyprian underscored the participation at the table as an expression of great joy not unlike drunkenness, drawing parallels to the inebriation of Noah (Gen. 9:20-21) and positing a “sober intoxication” (98). Ambrose further developed this concept by linking the ecstasy and union experienced in the Supper to the Bride’s desire for the King’s intoxicating love and for a dwelling place in his garden (Song of Songs 1:2, 5:1).
Haykin then turns to a patristic treatment of holiness and spirituality by accenting the life and doctrine of Basil the Great. Following the Edict of Milan in 313, Christianity's newfound acceptance in Roman society sparked questions about true devotion to Christ. By examining Basil’s development of humility-driven, community-based monasticism, this chapter offers a deeper understanding of why fourth century saints sought a monastic life. Basil’s involvement in the Pneumatomachian controversy holds profound significance as well, as his work On the Holy Spirit helped to hammer out the remaining kinks in the Trinitarian doctrine that was so pivotal to this era.
Chapter seven rounds out Haykin's exhibition of the Church Fathers by highlighting the missionary zeal of Patrick of Ireland. Taken slave by Irish pagans, Patrick converted to Christianity somewhere in the northwest of Ireland and escaped the island soon thereafter. Upon his return, however, he was overtaken with an inescapable confidence in his purpose: “to live out his days in Ireland so that the Irish might come to know God as he had done” (141). The example of Patrick outlined in these pages denotes a certainty that should underscore all missionary motivation. This faithful saint established, in a land where the gospel was not known, a thriving church with deep roots and commitments to Trinitarian integrity and bibliocentric literacy.
Haykin concludes the book with a personal reflection, tracing his own path through the patristic studies. His first foray into the Church Fathers was during his first year at Wycliffe College through the assigned reading, The Early Church, by Henry Chadwick. Subsequent mentors and classes followed, with studies into early Christian thinkers such as Novation, Nazianzen, Irenaeus, and Venerable Bede. His most critical exploration to the patristics came in through his doctoral work on the pneumatology of Athanasius and Basil, the fruits of which are echoed across the chapters in the present volume.
Rediscovering the Church Fathers is a masterful blend of historical scholarship and devotional guidance. Haykin steers clear of dense theologizing that can intimidate newcomers, and crafts a narrative that is both informative and engaging. He maintains quite adamantly that exposure to the primary sources is imperative if one is to fully understand the breadth of patristic thought. But for readers unfamiliar with the intricacies of early church history, this work serves as a gateway into the richness of their doctrine and spirituality.
Noteworthy in Haykin’s efforts is his successful appeal to the Church Fathers as a source of personal devotion. It is difficult to read this book and not find one’s affections stirred into activity and praise. The trustworthy example of theological integrity and uncompromising piety these men set cannot be understated, and Haykin captures those pearls with simple, approachable prose. Additionally, the author’s ability to expertly assess errors in a historically charitable manner is beyond commendable. Origen’s faulty pneumatology was recognized, but not berated without context. Some of Cyprian’s troublesome Eucharistic conclusions were highlighted, but not at the expense of disregarding his markedly intuitive contributions to the sacrament. It is rare to find historians like Haykin, who hold to tight doctrinal commitments that often stand in contrast to early church thinking, broaching ancient theology with such magnanimity and poise. Not forthrightly mentioned in the book, but discernable to an assiduous reader, is Haykin’s deliberate tracing of pneumatological development across the early centuries of the church. It is evidently clear from Haykin’s careful reading of history and distinguished scholarship in this field that the nature and function of the Holy Spirit was a fundamental element of Christian orthodoxy that the early Church Fathers elucidated with vigor and earnest.
However, there are areas in each chapter where the sections did not seem to fit together. Most every chapter began with a footnote explaining that a good portion of the material had been previously published in various journals and books in Haykin’s bibliography. This appropriation lent to the present composition feeling somewhat disjointed. A good example of this would be the chapter on Basil of Caesarea, which pulled from two sources already in circulation. The purpose and unity of his experience felt compromised by multiple sources being retrofitted into something they weren’t primarily intended to illustrate. Also, while the Fathers chosen for this showcase were delightfully informative and insightful, one does wonder why giants such as Athanasius of Alexandria and Augustine of Hippo were only mentioned in passing. But when one realizes that the author was focusing on lesser-known Fathers, these omissions make sense.
Despite these limitations, the book remains a valuable resource for Christians curious about their heritage. Haykin's engaging writing style and focus on practical application make ancient historical events and complex theological concepts accessible to a broad readership. Ultimately, Rediscovering the Church Fathers is an invitation to embark on a journey that expands our breadth of vision beyond contemporary lenses. Haykin desires to awaken the reader to a fount of knowledge that has been long forgotten by modern Christians. The Church Fathers wrestled with many of the same challenges and questions that plague us today – the nature of God, the authority of the Scriptures, the problem of suffering, and the pursuit of holiness. Their struggles and triumphs offer a wealth of practical guidance for the Christian pilgrim that cannot be undervalued. By rediscovering this wellspring of patristic wisdom, we can enrich our understanding of faith, be equipped with answers for a skeptical world, and ensure that the vibrant tapestry of Christianity continues to be woven and displayed until the Lord returns in glory and splendor.
This review was written in partial fulfillment of 25100WW (The Southern Baptist Theological Seminary). Recommended as a springboard into early church history, which can often be so foreign to us. 1st time read. 3/5.
In the first chapter, Haykin sets out to convince the reader of the immeasurable value of reading the Church Fathers, or the “patristics”. The author argues that the study of these figures, active approximately between AD 100-700 and marked by distinct theological characteristics, offer five benefits to the determined Christian: (1) liberty from the bonds of contemporary myopia, (2) a fuller knowledge of the New Testament, (3) discernment that evaluates actual error versus false representation in patristic thinking, (4) greater apologetic readiness and zeal, and (5) a source of profound devotional richness. Haykin plans to demonstrate these blessings through the exhibitions of seven Church Fathers over the course of the book: Ignatius of Antioch, the Epistle to Diognetus’s author, Origen of Alexandria, Cyprian of Carthage, Ambrose of Milan, Basil of Caesarea, and Patrick of Ireland.
Chapter two details the thought and witness of Ignatius of Antioch, particularly in regards to his Christological framework and theology of martyrdom. Facing his impending execution in Rome around 110 AD, Ignatius wrote several letters on his journey that he might teach, encourage, and minister to the saints. The most famous of which was his letter to the Roman church, who desired to stop or delay the bishop’s execution upon his arrival, likely through the means of well-connected believers in politically influential circles. Ignatius wanted to discourage this intervention, and his letter presents several reasons why he is eagerly willing to die for Christ. Among them, he recognizes martyrdom as an act of imitating Jesus and renouncing the world: “Leave me to imitate the passion of my God” (42). The divine nature of Jesus is put on brilliant display in the death of this faithful witness, and in doing so he sets the stage for future Christological discussions.
The next chapter focuses on a defense of the faith as portrayed in the Letter to Diognetus. While the identities of both the author and the recipient are largely unknown, this letter stands as one of the earliest examples of faithful Christian apologetics. The Letter answers three questions presumably raised by Diognetus: (1) Who is the Christian God? (2) Why do Christians love each other in the manner they do? (3) If Christianity is true, why hasn’t it been heard of before? The author addresses these inquiries through incisive cultural critique, careful doctrinal confession, and a sharp focus on the initiating love of God. Haykin remarks that the author’s understanding of the Old Testament is admittedly troublesome as he appears to dismiss the Jewish faith entirely, even as a forerunner to Christianity. Nevertheless, this letter remains a powerful apologetic engagement with a world marked by hostility to biblical truth.
The fourth chapter explores the hermeneutical giftedness of the great exegete Origen of Alexandria. Product of a wealthy and educated Christian upbringing, Origen quickly became the most prominent biblical scholar of his day. His foremost contributions to the history of the Christianity come in his doctrinal works and his exegetical development. Origen formulated a Christological method of exegesis that understood the allegorical intent of Scripture without excluding its literal and practical interpretations. This chapter also captures Origen’s accuracy concerning the function of the Holy Spirit in the inspiration and revelation of Scripture, while at the same time revealing his weakness pertaining to the Spirit’s divine nature and relationship to the Godhead. Haykin confesses that these problematic views are “the soil out of which Arianism sprang” (75), but that he was regardless “a holy man despite all his errors and delusions” (76n1).
Chapter five delves into the sacramental theology of the Eucharist, focusing on the contributions of Cyprian of Carthage and Ambrose of Milan. It explores their insights into the robust spiritual reality of Christ's presence shared by believers during the Lord's Supper. Cyprian underscored the participation at the table as an expression of great joy not unlike drunkenness, drawing parallels to the inebriation of Noah (Gen. 9:20-21) and positing a “sober intoxication” (98). Ambrose further developed this concept by linking the ecstasy and union experienced in the Supper to the Bride’s desire for the King’s intoxicating love and for a dwelling place in his garden (Song of Songs 1:2, 5:1).
Haykin then turns to a patristic treatment of holiness and spirituality by accenting the life and doctrine of Basil the Great. Following the Edict of Milan in 313, Christianity's newfound acceptance in Roman society sparked questions about true devotion to Christ. By examining Basil’s development of humility-driven, community-based monasticism, this chapter offers a deeper understanding of why fourth century saints sought a monastic life. Basil’s involvement in the Pneumatomachian controversy holds profound significance as well, as his work On the Holy Spirit helped to hammer out the remaining kinks in the Trinitarian doctrine that was so pivotal to this era.
Chapter seven rounds out Haykin's exhibition of the Church Fathers by highlighting the missionary zeal of Patrick of Ireland. Taken slave by Irish pagans, Patrick converted to Christianity somewhere in the northwest of Ireland and escaped the island soon thereafter. Upon his return, however, he was overtaken with an inescapable confidence in his purpose: “to live out his days in Ireland so that the Irish might come to know God as he had done” (141). The example of Patrick outlined in these pages denotes a certainty that should underscore all missionary motivation. This faithful saint established, in a land where the gospel was not known, a thriving church with deep roots and commitments to Trinitarian integrity and bibliocentric literacy.
Haykin concludes the book with a personal reflection, tracing his own path through the patristic studies. His first foray into the Church Fathers was during his first year at Wycliffe College through the assigned reading, The Early Church, by Henry Chadwick. Subsequent mentors and classes followed, with studies into early Christian thinkers such as Novation, Nazianzen, Irenaeus, and Venerable Bede. His most critical exploration to the patristics came in through his doctoral work on the pneumatology of Athanasius and Basil, the fruits of which are echoed across the chapters in the present volume.
Rediscovering the Church Fathers is a masterful blend of historical scholarship and devotional guidance. Haykin steers clear of dense theologizing that can intimidate newcomers, and crafts a narrative that is both informative and engaging. He maintains quite adamantly that exposure to the primary sources is imperative if one is to fully understand the breadth of patristic thought. But for readers unfamiliar with the intricacies of early church history, this work serves as a gateway into the richness of their doctrine and spirituality.
Noteworthy in Haykin’s efforts is his successful appeal to the Church Fathers as a source of personal devotion. It is difficult to read this book and not find one’s affections stirred into activity and praise. The trustworthy example of theological integrity and uncompromising piety these men set cannot be understated, and Haykin captures those pearls with simple, approachable prose. Additionally, the author’s ability to expertly assess errors in a historically charitable manner is beyond commendable. Origen’s faulty pneumatology was recognized, but not berated without context. Some of Cyprian’s troublesome Eucharistic conclusions were highlighted, but not at the expense of disregarding his markedly intuitive contributions to the sacrament. It is rare to find historians like Haykin, who hold to tight doctrinal commitments that often stand in contrast to early church thinking, broaching ancient theology with such magnanimity and poise. Not forthrightly mentioned in the book, but discernable to an assiduous reader, is Haykin’s deliberate tracing of pneumatological development across the early centuries of the church. It is evidently clear from Haykin’s careful reading of history and distinguished scholarship in this field that the nature and function of the Holy Spirit was a fundamental element of Christian orthodoxy that the early Church Fathers elucidated with vigor and earnest.
However, there are areas in each chapter where the sections did not seem to fit together. Most every chapter began with a footnote explaining that a good portion of the material had been previously published in various journals and books in Haykin’s bibliography. This appropriation lent to the present composition feeling somewhat disjointed. A good example of this would be the chapter on Basil of Caesarea, which pulled from two sources already in circulation. The purpose and unity of his experience felt compromised by multiple sources being retrofitted into something they weren’t primarily intended to illustrate. Also, while the Fathers chosen for this showcase were delightfully informative and insightful, one does wonder why giants such as Athanasius of Alexandria and Augustine of Hippo were only mentioned in passing. But when one realizes that the author was focusing on lesser-known Fathers, these omissions make sense.
Despite these limitations, the book remains a valuable resource for Christians curious about their heritage. Haykin's engaging writing style and focus on practical application make ancient historical events and complex theological concepts accessible to a broad readership. Ultimately, Rediscovering the Church Fathers is an invitation to embark on a journey that expands our breadth of vision beyond contemporary lenses. Haykin desires to awaken the reader to a fount of knowledge that has been long forgotten by modern Christians. The Church Fathers wrestled with many of the same challenges and questions that plague us today – the nature of God, the authority of the Scriptures, the problem of suffering, and the pursuit of holiness. Their struggles and triumphs offer a wealth of practical guidance for the Christian pilgrim that cannot be undervalued. By rediscovering this wellspring of patristic wisdom, we can enrich our understanding of faith, be equipped with answers for a skeptical world, and ensure that the vibrant tapestry of Christianity continues to be woven and displayed until the Lord returns in glory and splendor.
This review was written in partial fulfillment of 25100WW (The Southern Baptist Theological Seminary). Recommended as a springboard into early church history, which can often be so foreign to us. 1st time read. 3/5.
December 9, 2022
Nice intro to the patristics. Part historical and part biographical, each chapter focuses on a different early church father.
January 2, 2025
The history buff in me really enjoyed this one! Great read
September 6, 2025
Someone asked me what I'd recommend as an entry point to reading theology, so I'm taking a look at a couple of introductions, starting with Michael Haykin's brief but rich "Rediscovering the Church Fathers: Who they were and how they shaped the Church". Haykin makes a good case, as J.I.Packer put it (quoted in a footnote on p.14), "Tradition…is the fruit of the Spirit's teaching activity from the ages as God's people have sought understanding of Scripture. It is not infallible, but neither is it negligible, and we impoverish ourselves if we disregard it." p.14 (quoting Charles Haddon Spurgeon, Commenting and Commentaries (London: Pasmore & Alabaster, 1876), 1): "It seems odd, that certain men who talk so much of what the Holy Spirit reveals to themselves, should think so little of what he has revealed to others.{Cf. the similar remarks of J.I.Packer: 'Tradition...is the fruit of the Spirit's teaching activity from the ages as God's people have sought understanding of Scripture. It is not infallible, but neither is it negligible, and we impoverish ourselves if we disregard it.' 'Upholding the Unity of Scripture Today,' Journal of Evangelical Theological Society 25 (1982): 414}." p.18 (Athanasius, Letter to Serapion 3.5, author's translation): "from our knowledge of the Son we may be able to have true knowledge of the Spirit." p.20 (T.F.Torrance, Space, Time and Resurrection (Grand Rapids: Eerdmans, 1976), xii): "I have always found it difficult to believe that we modern scholars understand the Greek of the New Testament better than the early Greek Fathers themselves!" p.22 (Homily on the Passion 96, in Stewart-Sykes, Melito of Sardis, 64): "He who hung the earth is hanging. / He who fixed the heavens in place has been fixed in place. / He who laid the foundations of the universe has been laid on a tree. / The Master has been profaned. / God has been murdered." p.43 (Ignatius, Romans 6.1, in Maxwell Staniforth, Early Christian Writings: The Apostolic Fathers (1968; repr. Harmondsworth, UK: Penguin, 1987), 87): "All the ends of the earth, all the kingdoms of the world would be of no profit to me; so far as I am concerned, to die in Jesus Christ is better than to be monarch of earth's widest bounds." p.52 (Letter to Diognetus 1, in Staniforth, Early Christian Writings, 142): "I pray God the Author of both our speech and hearing, to grant me such use of my tongue that you may derive the fullest benefit from listening to me, and to you such use of your ears that I may have no cause to regret having spoken." p.60 (Letter to Diognetus 2.2-5, in Staniforth, Early Christian Writings, 147-48, altered): "In whom could we, in our lawlessness and ungodliness, have been made holy, but in the Son of God alone? O sweet exchange!" p.64 (Plea on Behalf of the Christians 35.6, in Athenagoras: Legatio and De Resurrectione, trans. William R. Schoedel (Oxford: Clarendon, 1972), 85): "The same man cannot regard that which is in the womb as a living being and for that reason an object of God's concern and then murder it when it has come into the light." p.76 (Origen, Homily on Luke 16.6, author's translation): "I want to be a man of the church, not the founder of heresy. I want to be named with Christ's name and bear that name, which is blessed on earth. I long to both be and be called a Christian as much in deed as in thought." p.87 (Origen, Commentary on Matthew 14.6, author's translation): "The Spirit of Christ is required so that Christ might be understood as he intended. For just as 'no one knows the thoughts of a man except the spirit of the man which is in him, and no one knows the thought of God except the Spirit of God' [1 Cor. 2:11], so, next to God, no one except the Spirit of Christ knows what has been spoken by Christ in proverbs and parables. The one who partakes [of the Spirit of Christ] not only in so far as the Spirit is of Christ, but also in so far as [the Spirit is] of Christ qua Wisdom and qua Word would be able to contemplate what is revealed to him in that passage." p.117: "At the heart of Basil [of Caesarea]'s experience of the monastic life was a lifelong passion to be a holy man. He rightly understood that the Christian life is not simply an embrace of certain orthodox notions, just as the church catholic is far more than a coherent system of orthodox beliefs. For both the individual Christian and the church, it is a life of holiness lived in humility for the glory of God. True Christianity is both orthodoxy and 'orthopraxy,' and both of these, for Basil, are rooted in the life-giving work of the Holy Spirit. As such, it is not surprising that Basil also played a key role in the articulation of the orthodox doctrine of the Trinity. His chief theological work, On the Holy Spirit, written in 375, marked a decisive step toward the resolution of a controversy that had been raging among the churches since 318." p.126 (The Religious Affections, ed. John E. Smith, The Works of Jonathan Edwards 2 (New Haven, CT: Yale University Press, 1959), 200-201): "The Spirit of God is given to the true saints to dwell in them, as his proper lasting abode. ... And he is represented as being there so united to the faculties of the soul, that he becomes there a principle or spring of new nature and life. ... The light of the Sun of Righteousness do[es]n't only shine upon them, but is so communicated to them, that they shine also, and become little images of the Sun which shines upon them." p.157-8: Recommends: "Augustine's Confessions, the masterpiece of Patristic piety ... Basil of Caesarea, On the Holy Spirit, a masterly combination of fourth-century piety and theology. The second-century Letter to Diognetus, an excellent entry point into early Christian apologetics, and The Odes of Solomon an overlooked gem of worship ... Cyprian's Letter to Donatus and Hilary's On the Trinity, book 1, which recounts the story of his conversion ... Gregory of Nyssa's warm account of his sister, The Life of Macrina. Patrick's Confession is a must read.
June 27, 2012
Haykin's brief introduction to the Church Fathers accomplishes its purpose: it allows the reader to "discover" the Church Fathers. Far from mere information, the book introduces the reader to the heart and passion of the likes of Ignatius of Antioch, Basil of Caesarea and St. Patrick. Haykin avoids mere "hagiography," or depicting the lives of these men as mere saints; he shows the good, the bad and the ugly. I walked away from this book with a strong appreciation for these men and a desire to learn more about their piety, fierce devotion and theological prowess. If you are looking for a book that catalogs a strict progression of times and events, this is not the book for you. Each chapter primarily stands on its own and shows little relation to the other chapters. But if you want your faith to be strengthened in God's providence and faithful work in men who have gone before you in the faith, this is a great starting point.
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March 23, 2013The Church pre-dated the Bible by at least 300 years. The Church created the Bible through the wisdom and the teachings of the Apostles passed down through holy bishops and Apostolic Fathers. St. Ignatius lived and died before the Bible was established as did St. Irenaeus. There is an extensive literature available which sets out the Christian faith well before the Bible came into being. It doesn't interpret itself, someone has to interpret it and I would prefer to follow the interpretations fo the Faith given by the Fathers closest to the Apostles. if Sola Scriptura worked there wouldn't be 3000 Protestant denominations. No one is wound more tightly than a Protestant theologican because he is surrounded by clouds of fellow Protestants that disagree with him vehenmently. Try visiting an Orthodox church and experience the Eucharist in its full glory.
July 31, 2014
Good and solid but nothing spectacular. It serves as a healthy introduction to a seemingly arbitrary selection of church fathers. I was looking for a little more interaction with the fathers themselves and hoped for a wider range of fathers to be studied.
April 20, 2015
I found them!
July 21, 2022
Michael A. G. Haykin es profesor de historia de la iglesia y espiritualidad bíblica en el Southern Baptist Theological Seminary, director del Centro Andrew Fuller para Estudios Bautistas, y autor de varios libros de historia de la iglesia, con énfasis en el período patrístico. En Redescubriendo a los Padres de la Iglesia, Haykin tiene como propósito motivar al cristiano promedio a leer y estudiar a los padres de la iglesia, por medio del análisis de siete casos de estudio (29). Cada caso se centra en la enseñanza y aplicación de la vida y obra de un padre de la iglesia en particular. Para Haykin, la iglesia contemporánea necesita profundizar en su conocimiento de los padres para conectar con la doctrina histórica del cristianismo, defender su fe y crecer en madurez espiritual. Es un libro especialmente importante para la iglesia latinoamericana porque la motiva a redescubrir «las perlas de la iglesia antigua» (12).
Haykin enseña que los padres de la iglesia comparten cuatro características: (1) su ortodoxia doctrinal, (2) su aceptación en la iglesia como transmisores de la fe cristiana, (3) su santidad de vida, y (4) su vida entre el 100 d.C. y las muertes de Juan de Damasco en el Este (749 d.C.) y de Isidoro de Sevilla en el Oeste (636 d.C.). Además, da seis razones para estudiarlos: (1) nos liberan de los prejuicios del presente, (2) nos dan un mapa para vivir la vida cristiana, (3) nos ayudan a entender el Nuevo Testamento por su cercanía con él, (4) nos aclaran malentendidos acerca de ellos, (5) nos ayudan a defender la fe, enseñándonos a combatir herejías que han aparecido una y otra vez en la historia, y (6) nos nutren espiritualmente. La tesis del autor es que, aprender y meditar acerca de las enseñanzas de los padres de la iglesia motivará al creyente a crecer en su amor por ellos y a leerlos y estudiarlos para su beneficio espiritual.
Haykin desarrolla el cuerpo principal de su obra en siete capítulos que se dedican a siete padres y sus enseñanzas. Primero, Ignacio de Antioquía enseñó acerca del martirio como imitación de Cristo y evidencia de una fe genuina que ha renunciado al mundo. Segundo, el autor de la carta a Diogneto mostró la importancia de defender la fe en comunidad, y centrados en Cristo. Tercero, Orígenes mostró un modelo de interpretación bíblica creativo e imaginativo, con errores, pero profundamente centrado en Cristo y sometido al Espíritu Santo. Cuarto, Cipriano y Ambrosio enfatizaron la preeminencia de la Cena del Señor en la vida de piedad del creyente, quien debe celebrarla con gozo, en unión con Cristo y su cuerpo. Quinto, Basilio de Cesarea enseñó con profundidad la doctrina del Espíritu Santo como Dios, glorificado junto al Padre y al Hijo, y quien debe guiar con su poder la vida del creyente. Sexto, Patricio, obedeció la voluntad de Dios en el cumplimiento de la misión a los irlandeses perdidos. En cada caso, Haykin presenta una breve biografía, su teología y las aplicaciones para la vida presente.
Haykin, con un alcance académico, pero sencillo de entender, contagia al lector su pasión por los padres de la iglesia, especialmente en el último capítulo, que es biográfico, y en el cual muestra su creciente amor por ellos. Él dice que los padres de la iglesia, «realmente han demostrado ser un amor para toda la vida» (171). Cada capítulo presenta datos biográficos, reflexiones teológicas, y una amplia bibliografía, dando libros claves para continuar el estudio.
A pesar de su gran entusiasmo y conocimiento acerca de los padres, el autor reconoce claramente que sus enseñanzas no son infalibles, y que, en algunos casos, contienen serios errores. Considera a los padres como compañeros de conversación y guías útiles, pero nunca por encima de las Escrituras. Ellos deben ser examinados a la luz de la Palabra de Dios y el creyente no debe temer de estar en desacuerdo con ellos. Esta aclaración es esencial para apreciar equilibradamente su aporte a la iglesia.
Es importante notar que este libro es una introducción a los padres de la iglesia, no una historia completa. Cada capítulo es independiente del otro, y en varios casos, fueron escritos para otras publicaciones y adaptados para ser incluidos en esta obra. El lector atento queda con el deseo de saber más y explorar con mayor profundidad la vida de otros padres y sus enseñanzas. Aun así, el autor no escogió a estos personajes de forma arbitraria, sino tomando en consideración temas que ellos trataron y que son relevantes para nuestro mundo contemporáneo como el discipulado, la persecución, la misión, la interpretación de la Biblia y la doctrina de la Trinidad (29). Haykin tiene éxito en presentar los ricos recursos que la iglesia tiene en los padres, y en generar interés en ellos para el beneficio espiritual de la iglesia. Uno termina de leer el libro con el deseo de continuar aprendiendo más de los padres apostólicos. Muy recomendado.
Haykin enseña que los padres de la iglesia comparten cuatro características: (1) su ortodoxia doctrinal, (2) su aceptación en la iglesia como transmisores de la fe cristiana, (3) su santidad de vida, y (4) su vida entre el 100 d.C. y las muertes de Juan de Damasco en el Este (749 d.C.) y de Isidoro de Sevilla en el Oeste (636 d.C.). Además, da seis razones para estudiarlos: (1) nos liberan de los prejuicios del presente, (2) nos dan un mapa para vivir la vida cristiana, (3) nos ayudan a entender el Nuevo Testamento por su cercanía con él, (4) nos aclaran malentendidos acerca de ellos, (5) nos ayudan a defender la fe, enseñándonos a combatir herejías que han aparecido una y otra vez en la historia, y (6) nos nutren espiritualmente. La tesis del autor es que, aprender y meditar acerca de las enseñanzas de los padres de la iglesia motivará al creyente a crecer en su amor por ellos y a leerlos y estudiarlos para su beneficio espiritual.
Haykin desarrolla el cuerpo principal de su obra en siete capítulos que se dedican a siete padres y sus enseñanzas. Primero, Ignacio de Antioquía enseñó acerca del martirio como imitación de Cristo y evidencia de una fe genuina que ha renunciado al mundo. Segundo, el autor de la carta a Diogneto mostró la importancia de defender la fe en comunidad, y centrados en Cristo. Tercero, Orígenes mostró un modelo de interpretación bíblica creativo e imaginativo, con errores, pero profundamente centrado en Cristo y sometido al Espíritu Santo. Cuarto, Cipriano y Ambrosio enfatizaron la preeminencia de la Cena del Señor en la vida de piedad del creyente, quien debe celebrarla con gozo, en unión con Cristo y su cuerpo. Quinto, Basilio de Cesarea enseñó con profundidad la doctrina del Espíritu Santo como Dios, glorificado junto al Padre y al Hijo, y quien debe guiar con su poder la vida del creyente. Sexto, Patricio, obedeció la voluntad de Dios en el cumplimiento de la misión a los irlandeses perdidos. En cada caso, Haykin presenta una breve biografía, su teología y las aplicaciones para la vida presente.
Haykin, con un alcance académico, pero sencillo de entender, contagia al lector su pasión por los padres de la iglesia, especialmente en el último capítulo, que es biográfico, y en el cual muestra su creciente amor por ellos. Él dice que los padres de la iglesia, «realmente han demostrado ser un amor para toda la vida» (171). Cada capítulo presenta datos biográficos, reflexiones teológicas, y una amplia bibliografía, dando libros claves para continuar el estudio.
A pesar de su gran entusiasmo y conocimiento acerca de los padres, el autor reconoce claramente que sus enseñanzas no son infalibles, y que, en algunos casos, contienen serios errores. Considera a los padres como compañeros de conversación y guías útiles, pero nunca por encima de las Escrituras. Ellos deben ser examinados a la luz de la Palabra de Dios y el creyente no debe temer de estar en desacuerdo con ellos. Esta aclaración es esencial para apreciar equilibradamente su aporte a la iglesia.
Es importante notar que este libro es una introducción a los padres de la iglesia, no una historia completa. Cada capítulo es independiente del otro, y en varios casos, fueron escritos para otras publicaciones y adaptados para ser incluidos en esta obra. El lector atento queda con el deseo de saber más y explorar con mayor profundidad la vida de otros padres y sus enseñanzas. Aun así, el autor no escogió a estos personajes de forma arbitraria, sino tomando en consideración temas que ellos trataron y que son relevantes para nuestro mundo contemporáneo como el discipulado, la persecución, la misión, la interpretación de la Biblia y la doctrina de la Trinidad (29). Haykin tiene éxito en presentar los ricos recursos que la iglesia tiene en los padres, y en generar interés en ellos para el beneficio espiritual de la iglesia. Uno termina de leer el libro con el deseo de continuar aprendiendo más de los padres apostólicos. Muy recomendado.
April 20, 2013
It would be hard to deny that “far too many modern-day evangelicals are either ignorant of or quite uncomfortable with the church fathers” (13). Hence, Michael Haykin seeks to re-introduce to us the church fathers, men who are invaluable models and guides. For one, they free us from the present, liberating us “from the Zeitgeist of the twenty-first century” (28-29); secondly, they provide us with wisdom in how to live the Christian life (17); thirdly, they aid us in our study of the New Testament (19); fourthly, in reading them, we realize the “bad press” they have received in unwarranted (20); fifthly, they help us in our defense of the faith since they themselves combated a slew of theological heresies (22); and sixthly, they become a motley group of spiritual guides and teachers (27).
Haykin provides the reader with a sampling of the Fathers with the aim that in considering such a diverse group we might then be able to read the Fathers directly. As Haykin writes,
Rather than providing an exhaustive introduction to the Church Fathers, Haykin seeks to select “several case studies” (29), men with him he has “listened to and walked with now for more than three decades” (29). As such, this is a fascinating study that not only informs but also whets the appetite for more.
Summary
In the thought of Ignatius of Antioch we are confronted with a man who viewed his life’s calling as that of a martyr. Many have critiqued Ignatius as having an unhealthy preoccupation with death, but as Haykin notes, it was a sign of “a man who rightly knew that Christian believing demands passionate engagement of the entire person, even to the point of death” (33). The root meaning of martyr comes from the juridical sphere of one who is a witness, and over time among Christians it came to mean a witness of the person and work of Christ, even to the point of death (35). Eventually Ignatius was arrested and, when it became apparent that certain Roman Christians from fairly high social circles could get him released, he pleaded for them to keep their lips sealed (40). Ignatius believed that in his martyrdom he would become “a word of God” and hence he would be able to “proclaim to the world the sincerity of his faith” (40). For him, martyrdom was both an imitation of Christ and a renunciation of this world.
In the Letter to Diognetus, whose author we do not know, we are given a “treatise” of Christian apologetics. This is not a stuffy or highbrow defense of the Christian faith, but a gushing and warmhearted attempt to present the beauty and wisdom of the belief in the Lord Jesus. As Haykin observes, “It stems from the joyous faith of a man who stands amazed at the revelation of God’s love in his Son and who is seeking to persuade a Graeco-Roman pagan by the name of Diognetus to make a commitment to the Christian faith” (50). Several apologetical principles emerge from this study. For one, there is the recognition of the “vital importance of prayer” (66). The author realized that no “defense” of the Christian faith is efficacious apart from the sovereign work of God to open ears and eyes to receive the truth. Moreover, mankind cannot reason to God — God must reveal himself to his creatures. And, perhaps most importantly, it is the death of Christ that frees men and allows them to experience God’s love, especially within the Christianity community.
Perhaps the most intriguing chapter is that on Origen. Over the centuries Origen has received “bad press”, particularly for his use of allegory and his view of the Spirit. But as Haykin notes, there is much to learn from Origen’s exegetical method. For one, the Scriptures must have a present meaning or application (85). Secondly, Scripture must be interpreted according to the “rule of faith” (86). And thirdly, the exegete must be a person of the Spirit (86). This third point is perhaps the most helpful reminder for us: only those who walk according to the Spirit are able to understand the deep truths that the Spirit himself has inspired. We can and ought to rightly jettison Origen’s efforts at allegorizing texts, stripping them of their meaning in actual time and space, but Origen nevertheless serves as a good reminder that the exegete, if he desires to rightly interpret the biblical texts, must be himself a man of the Spirit (89-90).
In Cyprian and Ambrose we learn of the central role that the Eucharist (or "Lord's Supper") played within the early church. For Cyprian, this act was not a mere individualistic act, but as a corporate event: it very much "depicts the unbreakable union of love that Christians have with one another and with their Lord" (97). Rather than being a peripheral event within the life of the church, the Eucharist is central for Christian experience. It is for the believer an act of "sober intoxication" (98) that renews a commitment to live for Christ and hence renounce the fleeting pleasures of this life. In Ambrose one finds the use of the Song of Solomon to illustrate what takes place at the Lord's Table. Using, for example, Songs 1:2 ("Let him kiss me with the kiss of his mouth"), Ambrose interprets it as Christ kissing his people in the elements. It is, in other words, a deeply relational event in which Christians are reminded of their union with Christ (102-103).
In Basil of Caesarea we are given a glimpse of deep and abiding holiness. As a monastic Reformer, he sought to impart to those under his charge, especially those within monastic leadership, the centrality of humility. It is easy to take for granted humility as a virtue in our context which is heavily influenced by centuries of Judeo-Christian values; but in Basil's day to be "humble" was a contemptible attributed which characterized lowly and insignificant people. Therefore Basil, following the biblical mandate, reiterated for his generation the importance of humility, especially when one views Christ (115); this is produced by none other than the Spirit himself (123-126).
Lastly we learn of Patrick who is known to posterity as the “Irish missionary,” although he was most likely born in Roman Britain. Many legends have arisen concerning Patrick, but most of what we do know about him is contained in two of his writings: The Confession and A Letter to the Soldiers of Coroticus. At the age of sixteen he was kidnapped by Irish marauders. As a captive he came to faith in Christ and after six years he escaped. Convinced via a dream that he had been called by God to minister to his captives, he returned as a bishop in 432 and spent over thirty years ministering there, establishing the Celtic Church.
Critical Evaluation
As noted in the beginning of this review, this is by no means an exhaustive introduction to the Church Fathers. Instead, it is an eclectic sampling of some of the major Church Fathers who aid us in better understanding a slew of issues — from exegetical method to defense of faith to missionary zeal to the importance of the sacraments. Each of these Church Fathers help us better understand the past in order that we might more faithfully live in the present; they show us what true devotion to Christ looks like; they aid us in reading our Bibles better; and they become mentor-friends as we heed the call of Hebrews 13:7 and “remember” those who came before us as we “imitate” their faith.
One only wishes Haykin could have added a few more characters to his book. I, for one, would have enjoyed a chapter on Tertullian and one on Athanasius. But given his goal, I believe the author has more than succeeded: having finished the book, and having read his helpful autobiographical appendix and annotated bibliography, I am now ready to embark on a lifelong journey of reading more of these saints of old.
Conclusion
This a fantastic read that will certainly whet the appetite of any lover of church history. At the end of this book one realizes how indebted we are to those who came before us, particularly the Church Fathers. They were not perfect men; they were fallible men with many shortcomings. But that is but another reminder that we too fall short, and those who will come after us and scrutinize our lives, we also find feeble and imperfect obedience. In the final analysis, it is a good reminder that all those who believe on Christ — saints of old, present, or future — are all bought with “precious blood” (1 Pet. 1:19), blood which unites us all in deep humility as well as profound praise.
Haykin provides the reader with a sampling of the Fathers with the aim that in considering such a diverse group we might then be able to read the Fathers directly. As Haykin writes,
What was critical was not primarily the choice of figures but the issues that they wrestled with in their lives as believers, for these issues are central to the Patristic era: martyrdom, monasticism, and discipleship; witness to an unbelieving world and missions; the canon and interpretation of Scripture; and the supreme issue of this era, the doctrine of the Trinity and worship. (29)
Rather than providing an exhaustive introduction to the Church Fathers, Haykin seeks to select “several case studies” (29), men with him he has “listened to and walked with now for more than three decades” (29). As such, this is a fascinating study that not only informs but also whets the appetite for more.
Summary
In the thought of Ignatius of Antioch we are confronted with a man who viewed his life’s calling as that of a martyr. Many have critiqued Ignatius as having an unhealthy preoccupation with death, but as Haykin notes, it was a sign of “a man who rightly knew that Christian believing demands passionate engagement of the entire person, even to the point of death” (33). The root meaning of martyr comes from the juridical sphere of one who is a witness, and over time among Christians it came to mean a witness of the person and work of Christ, even to the point of death (35). Eventually Ignatius was arrested and, when it became apparent that certain Roman Christians from fairly high social circles could get him released, he pleaded for them to keep their lips sealed (40). Ignatius believed that in his martyrdom he would become “a word of God” and hence he would be able to “proclaim to the world the sincerity of his faith” (40). For him, martyrdom was both an imitation of Christ and a renunciation of this world.
In the Letter to Diognetus, whose author we do not know, we are given a “treatise” of Christian apologetics. This is not a stuffy or highbrow defense of the Christian faith, but a gushing and warmhearted attempt to present the beauty and wisdom of the belief in the Lord Jesus. As Haykin observes, “It stems from the joyous faith of a man who stands amazed at the revelation of God’s love in his Son and who is seeking to persuade a Graeco-Roman pagan by the name of Diognetus to make a commitment to the Christian faith” (50). Several apologetical principles emerge from this study. For one, there is the recognition of the “vital importance of prayer” (66). The author realized that no “defense” of the Christian faith is efficacious apart from the sovereign work of God to open ears and eyes to receive the truth. Moreover, mankind cannot reason to God — God must reveal himself to his creatures. And, perhaps most importantly, it is the death of Christ that frees men and allows them to experience God’s love, especially within the Christianity community.
Perhaps the most intriguing chapter is that on Origen. Over the centuries Origen has received “bad press”, particularly for his use of allegory and his view of the Spirit. But as Haykin notes, there is much to learn from Origen’s exegetical method. For one, the Scriptures must have a present meaning or application (85). Secondly, Scripture must be interpreted according to the “rule of faith” (86). And thirdly, the exegete must be a person of the Spirit (86). This third point is perhaps the most helpful reminder for us: only those who walk according to the Spirit are able to understand the deep truths that the Spirit himself has inspired. We can and ought to rightly jettison Origen’s efforts at allegorizing texts, stripping them of their meaning in actual time and space, but Origen nevertheless serves as a good reminder that the exegete, if he desires to rightly interpret the biblical texts, must be himself a man of the Spirit (89-90).
In Cyprian and Ambrose we learn of the central role that the Eucharist (or "Lord's Supper") played within the early church. For Cyprian, this act was not a mere individualistic act, but as a corporate event: it very much "depicts the unbreakable union of love that Christians have with one another and with their Lord" (97). Rather than being a peripheral event within the life of the church, the Eucharist is central for Christian experience. It is for the believer an act of "sober intoxication" (98) that renews a commitment to live for Christ and hence renounce the fleeting pleasures of this life. In Ambrose one finds the use of the Song of Solomon to illustrate what takes place at the Lord's Table. Using, for example, Songs 1:2 ("Let him kiss me with the kiss of his mouth"), Ambrose interprets it as Christ kissing his people in the elements. It is, in other words, a deeply relational event in which Christians are reminded of their union with Christ (102-103).
In Basil of Caesarea we are given a glimpse of deep and abiding holiness. As a monastic Reformer, he sought to impart to those under his charge, especially those within monastic leadership, the centrality of humility. It is easy to take for granted humility as a virtue in our context which is heavily influenced by centuries of Judeo-Christian values; but in Basil's day to be "humble" was a contemptible attributed which characterized lowly and insignificant people. Therefore Basil, following the biblical mandate, reiterated for his generation the importance of humility, especially when one views Christ (115); this is produced by none other than the Spirit himself (123-126).
Lastly we learn of Patrick who is known to posterity as the “Irish missionary,” although he was most likely born in Roman Britain. Many legends have arisen concerning Patrick, but most of what we do know about him is contained in two of his writings: The Confession and A Letter to the Soldiers of Coroticus. At the age of sixteen he was kidnapped by Irish marauders. As a captive he came to faith in Christ and after six years he escaped. Convinced via a dream that he had been called by God to minister to his captives, he returned as a bishop in 432 and spent over thirty years ministering there, establishing the Celtic Church.
Critical Evaluation
As noted in the beginning of this review, this is by no means an exhaustive introduction to the Church Fathers. Instead, it is an eclectic sampling of some of the major Church Fathers who aid us in better understanding a slew of issues — from exegetical method to defense of faith to missionary zeal to the importance of the sacraments. Each of these Church Fathers help us better understand the past in order that we might more faithfully live in the present; they show us what true devotion to Christ looks like; they aid us in reading our Bibles better; and they become mentor-friends as we heed the call of Hebrews 13:7 and “remember” those who came before us as we “imitate” their faith.
One only wishes Haykin could have added a few more characters to his book. I, for one, would have enjoyed a chapter on Tertullian and one on Athanasius. But given his goal, I believe the author has more than succeeded: having finished the book, and having read his helpful autobiographical appendix and annotated bibliography, I am now ready to embark on a lifelong journey of reading more of these saints of old.
Conclusion
This a fantastic read that will certainly whet the appetite of any lover of church history. At the end of this book one realizes how indebted we are to those who came before us, particularly the Church Fathers. They were not perfect men; they were fallible men with many shortcomings. But that is but another reminder that we too fall short, and those who will come after us and scrutinize our lives, we also find feeble and imperfect obedience. In the final analysis, it is a good reminder that all those who believe on Christ — saints of old, present, or future — are all bought with “precious blood” (1 Pet. 1:19), blood which unites us all in deep humility as well as profound praise.
August 27, 2022
Christians should study the fathers for a guide in their walk with Christ, a better understanding of the basic witness to their faith, an aid in their liberation from the zeitgeist of the 21st century, and a defense against false histories of the ancient church.
This wasn’t my favorite introduction on the topic, but I also wouldn’t discourage anyone from reading it. Every Christian would be served by knowing about the witness of the patristic era, and I agreed with Haykin’s assessment of the fathers. The book has an enlightening chapter on the exegesis of Origen and a helpful appendix of reflection on Jaroslav Pelikan’s work, both of which are unique among the popular level books I’ve found.
But I also would hate for anyone to settle for Haykin’s introduction as the only book they read on the fathers. As the author admits in the first chapter, the book is a limited introduction via case studies. Almost every chapter was originally written for other books and works. For that reason, readers will learn about Ignatius of Antioch, the Letter to Diognetus, Origen, Ambrose, Cyprian, Basil, and Patrick, but in small doses (Ambrose and Cyprian on the Eucharist in a total of 10 pages). The Cappadocians get some brief time in the Basil chapter. Augustine is mentioned several times. Jerome is mentioned twice. John Chrysostom shows up in a list of names near the end. Gregory the Great is completely absent.
This wasn’t my favorite introduction on the topic, but I also wouldn’t discourage anyone from reading it. Every Christian would be served by knowing about the witness of the patristic era, and I agreed with Haykin’s assessment of the fathers. The book has an enlightening chapter on the exegesis of Origen and a helpful appendix of reflection on Jaroslav Pelikan’s work, both of which are unique among the popular level books I’ve found.
But I also would hate for anyone to settle for Haykin’s introduction as the only book they read on the fathers. As the author admits in the first chapter, the book is a limited introduction via case studies. Almost every chapter was originally written for other books and works. For that reason, readers will learn about Ignatius of Antioch, the Letter to Diognetus, Origen, Ambrose, Cyprian, Basil, and Patrick, but in small doses (Ambrose and Cyprian on the Eucharist in a total of 10 pages). The Cappadocians get some brief time in the Basil chapter. Augustine is mentioned several times. Jerome is mentioned twice. John Chrysostom shows up in a list of names near the end. Gregory the Great is completely absent.
September 19, 2020
A short introductory book I assigned to myself to be a foil for “Getting to Know the Church Fathers” by Bryan Litfin, which was assigned for my HT 1 class at RTS Charlotte. I think Haykin’s is the better book.
In addition to giving a broad introduction to some Church fathers (and in one case, whoever the writer of the “Letter to Diognetus” was) Haykin includes some very helpful articles at the end about his personal academic journey in the Fathers, and how to get started reading them on your own.
While Litfin offered some nuance regarding Origen’s allegorical hermeneutics, he was ultimately too soft on him, and Haykin is better at showing the dangers of the Alexandrian hermeneutic and Origen’s understanding of the Holy Spirit that undergirds his exegesis. Also note that Patristics/Holy Spirit is Haykin’s academic field and it shines through helpfully in this book.
I keep hearing Patristic scholars telling me to Read Chadwick’s “The Early Church” so I’ll put that on my to-read list.
In addition to giving a broad introduction to some Church fathers (and in one case, whoever the writer of the “Letter to Diognetus” was) Haykin includes some very helpful articles at the end about his personal academic journey in the Fathers, and how to get started reading them on your own.
While Litfin offered some nuance regarding Origen’s allegorical hermeneutics, he was ultimately too soft on him, and Haykin is better at showing the dangers of the Alexandrian hermeneutic and Origen’s understanding of the Holy Spirit that undergirds his exegesis. Also note that Patristics/Holy Spirit is Haykin’s academic field and it shines through helpfully in this book.
I keep hearing Patristic scholars telling me to Read Chadwick’s “The Early Church” so I’ll put that on my to-read list.
October 5, 2018
Rediscovering the Church Fathers by Michael Haykin serves as an excellent introductory book to some of the Church Fathers. He does well in wetting the readers’ appetite for further study into these early Church Fathers. Haykin shows the tremendous resource that these church Fathers are as they too deal with issues in their times that are quite similar to those present in our times. It would be wise to see what people have said before us about the issues they faced. There have been many brilliant people who have gone before us, many heroes of the faith who have stood for the Scriptures and thus serve as important individuals who have made great contributions to the church such that we do not have to think over issues afresh. This book is definitely reader friendly as demonstrated through the tone, the language used, but also his chapter on his own personal experience in developing this life long love of the Fathers.
April 5, 2018
Great introduction to the fathets
With the renewed interest in the lives and doctrines of the Reformers, there has been comparatively scant interest in those who influenced their thought so pervasively - the church fathers. In this volume, Haykin makes a solid case study toward the argument that orthodox doctrine did not disappear after the Acts of the Apostles only to reemerge with Luther. It was alive and well in the ministries of these men. Haykin has a personal interest in the fathers and his passion makes the book an enjoyable read. I read the book for Haykin's class on church history and I don't regret the assignment. It should be noted that most of what appears here is previously published essays, but even with that caveat, I otherwise wouldn't have been exposed to the engaging accounts of these men's lives and grasp of the Triune God. Highly recommended.
With the renewed interest in the lives and doctrines of the Reformers, there has been comparatively scant interest in those who influenced their thought so pervasively - the church fathers. In this volume, Haykin makes a solid case study toward the argument that orthodox doctrine did not disappear after the Acts of the Apostles only to reemerge with Luther. It was alive and well in the ministries of these men. Haykin has a personal interest in the fathers and his passion makes the book an enjoyable read. I read the book for Haykin's class on church history and I don't regret the assignment. It should be noted that most of what appears here is previously published essays, but even with that caveat, I otherwise wouldn't have been exposed to the engaging accounts of these men's lives and grasp of the Triune God. Highly recommended.
August 11, 2020
Can't decide whether I find this worthy of two or three stars.
Recommended? Only if you're genuinely interested in a cursory introduction on this topic.
Two stars because it feels pretty academic (SO many footnotes that reference SO many things that I have no interest in ever reading), feels like the author assumes some prior knowledge from his reader on some of the discussed people/subjects, and wasn't really a fun read. But perhaps I had improper expectations.
Three stars because I did learn things about the people discussed, I found it to be helpful in general, and did feel like it was a decent introduction to Patristics (I didn't even know this word before reading this book). I appreciated learning some things about these church fathers.
So I don't know. Two or three stars. I don't regret reading it, but I'm guessing I'll also never re-read it down the road.
Recommended? Only if you're genuinely interested in a cursory introduction on this topic.
Two stars because it feels pretty academic (SO many footnotes that reference SO many things that I have no interest in ever reading), feels like the author assumes some prior knowledge from his reader on some of the discussed people/subjects, and wasn't really a fun read. But perhaps I had improper expectations.
Three stars because I did learn things about the people discussed, I found it to be helpful in general, and did feel like it was a decent introduction to Patristics (I didn't even know this word before reading this book). I appreciated learning some things about these church fathers.
So I don't know. Two or three stars. I don't regret reading it, but I'm guessing I'll also never re-read it down the road.
May 31, 2018
I really enjoyed this book. Haykin is brilliant in his grasp of patristic thought, and thus book reveals why that's the case: He loves the Church Fathers. His passion for the patristics is so evident throughout the book.
I like the setup of the book as well. It's not a chronological survey of all the main events or important people; it is comprised of 7 case studies in early church history. Ignatius, the anonymous author of the Epistle to Diognetus, Origen, Ambrose, Cyprian, Basil, and Patrick. So he covers a wide gamut of early church history, but he organizes the material under these seven case studies, looking at one or two critical aspects of the thought of each of these men.
Good book! I hope to much more time in the Patristics in the future!
I like the setup of the book as well. It's not a chronological survey of all the main events or important people; it is comprised of 7 case studies in early church history. Ignatius, the anonymous author of the Epistle to Diognetus, Origen, Ambrose, Cyprian, Basil, and Patrick. So he covers a wide gamut of early church history, but he organizes the material under these seven case studies, looking at one or two critical aspects of the thought of each of these men.
Good book! I hope to much more time in the Patristics in the future!
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