Title: The Church Fathers Were Catholic: Patristic Evidences for Catholicism
Author: Dave Armstrong
TLDR: This book argues that the beliefs of early Church Fathers align more closely with Catholicism than Protestantism, using extensive citations to demonstrate their views on key doctrinal distinctions.
Chapter 1: The Bible, the Church, Tradition, and Apostolic Succession
This chapter tackles the pivotal issue of authority in Christianity by examining the interplay between Scripture, Tradition, the Church, and apostolic succession. Armstrong argues that Protestants often misrepresent the Church Fathers by selectively quoting passages that highlight the importance of Scripture while neglecting their equally strong emphasis on Tradition and Church authority. He contends that the Fathers believed in a “three-legged stool” model of authority, where Scripture, Tradition, and the Church are intertwined and mutually reinforcing.
Armstrong cites numerous examples from Church Fathers who unequivocally advocate for the authority of Tradition alongside Scripture. Clement of Rome stresses adherence to “the glorious and holy rule of our tradition,” while Irenaeus proclaims the Church as the “sole repository of truth” due to its possession of apostolic writings, oral tradition, and faith. Tertullian similarly argues that Scriptures originated within the Church and can only be properly understood within its context.
The chapter also delves into the concept of apostolic succession, the belief that bishops are the successors of the Apostles, forming an unbroken chain of authority back to Christ. Clement of Rome explicitly teaches this succession, emphasizing the permanent nature of the offices established by the Apostles. Irenaeus meticulously lists the succession of bishops in Rome, highlighting its significance as a guarantor of authentic apostolic tradition.
The chapter concludes by reinforcing the Catholic understanding of authority as articulated by the Second Vatican Council, which echoes the Fathers’ belief in the interconnectedness of Scripture, Tradition, and the Church. By showcasing the Fathers’ consistent emphasis on the Church’s interpretive role and its role in safeguarding authentic doctrine, Armstrong dismantles the Protestant notion of “sola Scriptura,” demonstrating that the Fathers unequivocally affirmed the authority of both Scripture and Tradition.
Chapter 2: Salvation, Justification, Penance, and Related Issues
This chapter dives into the intricacies of soteriology, exploring the Fathers’ understanding of salvation, justification, penance, and related topics. Armstrong starts by quoting Protestant historian Philip Schaff, who concedes that the Protestant doctrine of justification by faith alone is absent from the Fathers. He argues that the Fathers consistently emphasized the necessity of good works in conjunction with faith for salvation.
Clement of Rome, for instance, asserts that Christians are “justified by works and not by words.” Origen stresses that faith without works is “dead” and insufficient for salvation. Cyprian echoes this sentiment, stating that “we must obey His precepts and warnings, that our merits may receive their reward.”
The chapter then delves into the crucial distinction between infused justification, the Catholic belief that God’s grace makes the believer intrinsically righteous, and the Protestant notion of imputed justification, where righteousness is externally credited to the believer. Armstrong demonstrates that the Fathers consistently affirmed the former, citing Augustine’s clear rejection of the notion that “faith suffices to a man, even if he lead a bad life, and has no good works.”
Furthermore, the chapter tackles issues of falling from grace and the possibility of a regenerate person losing their justification. Augustine, often hailed as a forerunner of Luther’s “faith alone,” explicitly states that a regenerate person can relapse into sin and lose the grace they received.
Armstrong dismantles the Protestant claim of “sola fide” being a legitimate development of Augustinian soteriology by showcasing its fundamental difference from the infused justification taught by Augustine and the Fathers. He concludes that the Reformation concept of “sola fide” is a radical departure from the historical Christian understanding of justification. By systematically presenting the Fathers’ emphasis on good works, infused justification, the possibility of losing justification, and the need for penance, Armstrong definitively refutes the Protestant notion of “faith alone” and solidifies the Catholic understanding of salvation.
Chapter 3: The Eucharist and the Sacrifice of the Mass
This chapter examines the Fathers’ understanding of the Eucharist, focusing on the key Catholic doctrines of the Real Presence and the Sacrifice of the Mass. Armstrong argues that the Fathers consistently believed in a real, objective presence of Christ in the Eucharist, going beyond mere symbolism.
Ignatius of Antioch, for instance, condemns those who deny the Eucharist as “the flesh of our Savior Jesus Christ.” Justin Martyr affirms that the Eucharist is not common bread and wine but “the flesh and blood of that Jesus who was made flesh.” Irenaeus boldly states that “the bread which we break is the communion of the body of Christ.”
The chapter further explores the language used by the Fathers to describe the transformation of the elements, noting their frequent use of terms like “change,” “convert,” “transform,” and “transelement.” While the precise terminology of transubstantiation hadn’t yet been developed, Armstrong argues that the Fathers clearly believed in a real, objective change in the elements, beyond mere symbolism.
This chapter also tackles the concept of the Eucharist as a sacrifice, the foundation of the Catholic Mass. Irenaeus refers to it as “the new oblation of the new covenant,” while Cyprian emphasizes that the Eucharist is a true sacrifice offered to God. Augustine argues that the sacrifice of Christ, offered once for all on Calvary, is sacramentally re-presented on the altar in the Mass.
By citing numerous Fathers who explicitly affirm the Real Presence, the sacrificial nature of the Eucharist, and the need for reverence and adoration, Armstrong demonstrates the continuity between the early Church’s understanding of the Eucharist and the Catholic doctrines upheld today. He effectively refutes symbolic interpretations of the Eucharist, showcasing the Fathers’ profound reverence for this sacrament and their understanding of its central role in Christian life.
Chapter 4: Purgatory and Prayers for the Dead
This chapter examines the Fathers’ beliefs on the afterlife, focusing on the Catholic doctrines of purgatory and prayers for the dead. Armstrong highlights the ancient practice of praying for the deceased, evidenced by inscriptions in the catacombs and early liturgies, which contain prayers for the peace and refreshment of departed souls. He demonstrates that the Fathers believed in an intermediate state where souls undergo purification after death, a concept that later developed into the doctrine of purgatory.
Clement of Alexandria, for instance, describes a “greatest torment” experienced by believers after baptism who need further purification before reaching their final destination. Tertullian affirms the existence of punishments and consolations in Hades, a state where souls undergo “compensatory discipline.” Cyprian speaks of souls being “cleansed and long purged by fire” after death.
Augustine provides further support for purgatory by citing Malachi’s prophecy of a “cleansing fire” for “some minor faults that may remain to be purged away.” He also emphasizes the benefit of prayers and sacrifices offered by the living for the dead, stating that “the souls of the dead are benefited by the piety of their living friends.”
Armstrong dismantles the Protestant objection that purgatory is unbiblical by pointing out that Scripture itself hints at an intermediate state, and that the Fathers’ understanding of purgatory developed organically from these scriptural hints and the longstanding practice of praying for the deceased. He concludes that the Fathers clearly believed in a post-mortem purification process and the efficacy of prayers for the dead, demonstrating the deep roots of these Catholic doctrines in early Christianity.
Chapter 5: The Communion of Saints: Invocation and Intercession of the Saints
This chapter explores the Fathers’ belief in the “communion of saints,” the spiritual bond between the living and the dead in Christ. Armstrong argues that the Fathers consistently invoked the saints and asked for their intercessions, a practice condemned by many Protestants.
Hippolytus, for instance, directly addresses the three companions of Daniel, asking for their prayers that he might achieve martyrdom. Cyprian asserts that the merits of martyrs and the works of the righteous are of “great avail with the Judge,” urging Christians to ask for their intercession. Basil the Great calls upon the forty martyrs of Sebaste as “common patrons of the human family, helpers of our prayers and most mighty intercessors with God.”
The chapter also cites numerous examples of the Fathers requesting the intercession of specific saints, such as Peter, Paul, and Mary. Augustine, for instance, imagines Stephen and Paul being present at a memorial service and begs for their prayers. John Chrysostom encourages Christians to ask saints Bernice and Prosdoce for protection, arguing that their intercession is even more powerful after death.
Armstrong acknowledges the Protestant objection that invoking the saints detracts from Christ’s unique mediation, but counters that the Fathers always understood the saints’ intercession as subordinate to Christ’s and flowing from His merits. He concludes that the practice of invoking the saints is deeply rooted in the early Church’s understanding of the communion of saints, a belief that emphasizes the ongoing spiritual connection between believers on earth and those in heaven.
Chapter 6: The Blessed Virgin Mary
This chapter delves into the Fathers’ veneration of the Virgin Mary, highlighting key Marian doctrines like her perpetual virginity, her status as Mother of God, and her sinlessness. Armstrong demonstrates that the Fathers held Mary in high esteem and recognized her unique role in salvation history, going beyond mere respect for her as the mother of Jesus.
The Fathers frequently employed the “New Eve” or “Second Eve” motif, contrasting Mary’s obedience with Eve’s disobedience. Justin Martyr, for instance, states that “the Virgin Mary received faith and joy,” while Eve “brought forth disobedience and death.” Irenaeus argues that “virginal disobedience having been balanced in the opposite scale by virginal obedience.”
This chapter also explores the Fathers’ defense of Mary’s perpetual virginity, a doctrine often questioned by Protestant reformers. Origen affirms that “there is no child of Mary except Jesus,” while Ambrose declares that “Christ found in the Virgin that which He willed to make His own, that which the Lord of all might take to Himself.”
Furthermore, the chapter examines the Fathers’ growing understanding of Mary’s sinlessness. Augustine, for instance, states that Mary had an “abundance of grace for overcoming sin in every particular.” Ephraem describes her as “free from every stain, like her son.”
Armstrong concludes that the Fathers, while rejecting any notion of Mary as a goddess, deeply venerated her as the Mother of God and a model of holiness. He demonstrates that Marian doctrines developed organically from the Fathers’ reflection on Scripture and the Church’s lived experience, laying the foundation for the Catholic understanding of Mary’s unique role in salvation history.
Chapter 7: The Primacy of the Roman See and Papal Supremacy and Jurisdiction
This chapter tackles the issue of papal primacy, exploring the Fathers’ recognition of the unique authority of the Roman bishop, the pope. Armstrong begins by establishing the historical fact of St. Peter’s residence and martyrdom in Rome, citing the testimony of early writers like Clement of Rome, Ignatius of Antioch, and Irenaeus. He then delves into the evidences for Peter’s bishopric in Rome, acknowledging that this particular is less well-documented than his presence there but still supported by early traditions and the later development of the papacy.
The chapter then explores the growing prominence of the Roman church in the early centuries, highlighting its role as a center of orthodoxy and unity. Irenaeus, for instance, states that “it is a matter of necessity that every Church should agree with this Church [Rome], on account of its pre-eminent authority.” Cyprian refers to Rome as “the Chair of Peter,” the source of “priestly unity.”
Armstrong further cites numerous examples of Church Fathers appealing to the Roman bishop for guidance and intervention in matters of doctrine and discipline. Athanasius, for instance, seeks Pope Julius’ intervention when unjustly condemned by Eastern bishops. St. Jerome, in a letter to Pope Damasus, declares, “As I follow no leader save Christ, so I communicate with none but your blessedness, that is with the chair of Peter.”
The chapter culminates by highlighting the role of the Roman See in missions and the conversion of nations. James Cardinal Gibbons notes that “every nation hitherto converted from Paganism to Christianity since the days of the Apostles, has received the light of faith from missionaries who were either especially commissioned by the See of Rome, or sent by Bishops in open communion with that See.”
By showcasing the Fathers’ respect for the Roman See, their appeals to the pope for guidance, and the pope’s historical role in maintaining unity and orthodoxy, Armstrong demonstrates the deep roots of papal primacy in early Christianity. He acknowledges that the doctrine developed gradually over time, but argues that this development is consistent with the Catholic understanding of Tradition and the unfolding of divine revelation.
In conclusion, “The Church Fathers Were Catholic” provides a compelling argument for the Catholic understanding of authority, salvation, the Eucharist, purgatory, the saints, the Virgin Mary, and papal primacy by systematically presenting the writings of the early Church Fathers. Armstrong demonstrates that the Fathers’ beliefs align more closely with Catholic doctrines than Protestant ones, challenging the Protestant claim of being a “reformation” of the early Church. The book effectively utilizes historical evidence and careful analysis of patristic writings to showcase the continuity between early Christianity and the Catholic Church, offering valuable insights into the development of Christian doctrine and the enduring legacy of the Church Fathers.