The Penguin History of the Church: The Early Church

Very poor quality of paper and print. Printing is smudged and paper is of very poor quality. Appears to be a print on demand book. Seller must mention that it is a POD book so that buyer can decide.

Pour ceux qui s'intéressent à ce sujet et à cette période ,c'est un incontournable au surplus passionant

Henry Chadwick’s “the Early Church” is the first of a remarkable seven volume series of the story of Christianity published by Penguin (originally Pelican) Press in England. This volume, first published in 1967 and revised in 1993, maintains present day relevance. Because of its broad sweep, the text is not drastically altered by recent discoveries or interpretations. Constantine’s “Donation” remain the fraud we studied generations ago. And, because the author has focused heavily upon the developing theology and creedal development of Christian identity, and drawn extensively on Christian Fathers and congenial classical authors and philosophers, there is an element of timelessness to the text. Indeed, it is probably fair to say that Chadwick’s work could rightfully be called the history of the Christian ideal, because hard data of the early Christian era is hard to come by and is itself eclectic. We know, for example, that Christians worshipped next door to the Roman Emperor Diocletian, at least for a time, but we have no idea of Mary’s final residence or tomb. The author does not fill in the blanks but is comfortable working with what he has; his goal is the sketching the endurance of the Apostolic Tradition of belief, to the point where this unity is seriously and permanently breeched by the separation of Eastern and Western Churches, a somewhat vague era in post-Justinian times. Chadwick begins with a survey of first century Christian relations with brother Jews, Gentiles, and the Roman Empire. But once the remarkably energetic Christian mission has settled into its own subsistence in the post apostolic era and established a basic order under strong bishops such as Ignatius of Antioch, Christianity became the object of both frontal assaults and interior dissentions. Romans, for example, beheld the Church as separatist and arrogant (and in tough times, unpatriotic.) Moreover, the monotheism of Christianity offended the sensitivities of religious Roman conservatives; this would remain a problem well past the time of Constantine. Internally the Church was beset by a multitude of variations on a theme: the difficulty in accepting a human Jesus in full divine communion with the Father. Gnostics and the followers of Marcion would attack Christian belief from remarkably different vantage points, but the concern remained the same. The Christian apologist St. Justin, or Justin Martyr (c. 160) established a template of for both Christian apologetics and the development of doctrine. He and subsequent authors would emphasize the continuity of the Jewish Scripture with the identity and mission of Christ. But Justin and others were not uncomfortable using the same methodology of incorporating the enduring wisdom of classical pagan authors. Quite the opposite. Justin and many of the Church’s greatest subsequent thinkers, on through Jerome and Augustine centuries later, were products of classical education and saw in Plato, Socrates, Aristotle and others a natural wisdom, a searching or predisposition to the ultimate truth of the Christian God revealed in Jesus Christ. The key problem, which Chadwick gradually articulates, is the reality of classical thought itself. There were significant conceptual and linguistic differences between the Platonic (idealistic) East and the Aristotelian (realist) west. Misunderstanding and clumsy translation was rife. A strong and unified Roman Empire might have prevented wholesale rending, and Constantine seemed to appreciate an emperor’s potential contribution to Christian unity in the face of the Arian heresy of the fourth century. All the same, Constantine divided the empire geographically, a move that would make a serious problem worse. Chadwick neither lionizes nor demonizes Constantine on the whole, but he contends that later emperors, beginning with Theodosius, were more problematic in Church life. Generally illiterate in complex theological matters, emperors were prey for opportunistic or outright heretical bishops, with the result that the voices of orthodox giants such as St. John Chrysostom could and would be silenced. The division of the empire between Rome and the new Constantinople had one more significant impact upon the life of the Church which Chadwick examines in considerable detail, the rise of the monarchical papacy. With the weight of executive and military power shifted east, the Roman West would become a shadow of its old self. The sack of Rome by Alaric in 410 was such a profound religious and psychological event that St. Augustine was compelled to elaborate his “City of God” concept. And yet Rome possessed two irrefutable advantages: its long-held position in history as the mother church established by Peter himself under the aegis of Jesus’ own words (Matthew 16:18ff), and the very bones of the great Peter and Paul. (The importance of these relics is discussed in great length in volume two of this series.) Thus Chadwick discusses in considerable length the two “Greats” of the papal succession, Leo and Gregory. Leo is perhaps best remembered for his dealings with Attila the Hun, an indication in itself of the power vacuum in the Roman west of the fifth century. But it is his historical intervention in the Council of Chalcedon (451 A.D.) which Chadwick finds as remarkable for its assumption of supreme teaching authority as its theological content. Leo asserts, almost casually, an authority over East and West, whether it be honored in the breech or not. A century later Gregory would exercise this authority in action, overseeing an ambitious missionary program to the north and west among newly arriving ethnic peoples and insuring a lasting Western Roman Church. Chadwick does take note of some features of Christian art, sacramental worship, and the occasional anecdotal inclusion However, as noted above, this work is more of a study of the development of orthodox belief than a microscopic examination of day-to-day church life. There is inclusion of many names, places and philosophies that may be challenging, people and concepts critical for a time but now generally lost from our general historical consciousness. But all the same, the wonderment of the formulation and survival of the tenets of Christian faith is not obscured and the quest is certainly worth the effort.

This is the first book I have read on the early church and it was truly excellent. Chadwick writes in such a clear and entertaining manor, while staying true to the history. So much information is included about early church doctrine and practise but it was always in an accessible way. Me being new to the subject did not in any way restrict the excellence of the book. Chadwick offers his own opinions every now and then such as for the dating of the Didache which was refreshing to read. It was fascinating to see the similarities in doctrine and practise of the first century church and the Christadelphians of whom I am a member. Please Google or Wikipedia, "Christadelphians" for more.

By one of the great scholars of our times this volume provides an accessible telling of the first few centuries of the Christian church. In its pages one learns how Christianity spread across the Roman Empire from humble beginnings with Jesus in Galilee and Judea and covers Saint Paul and the other early leaders and thinkers who were responsible for that movement. These years also saw the church face persecution and heresy and in the process emerged her creeds and ministries. By the end of this period Christianity had attained the form that is familiar to us in our generation.

This is the best account of the Church Fathers that you could get. It can't get any better than that. Chadwick was a leading historian and a world authority of the subject. The book doesn't talk about the Apostolic Fathers such as Ignatius of Antioch, Clement of Rome and Polycarp for no obvious reason. These names should he in a book describing the development of the Early Church. But, on a positive note, Chadwick explains the development of the early Church and its fights against docetism and gnosticism, ebionism and arianism as well as other heresies. If you are interested in the Early Church and the Fathers, this is the first book that you should read.