There is a website called Read the Fathers, and it sets out a reading plan that renews every seven years to read big chunks of most of the significant ancient Christian writers, ordered according to the old Victorian Ante-Nicene Fathers and Nicene and Post-Nicene Fathers series. The original seven-year cycle ran from December 2012 to the end of November 2019. In December 2019, there was interest (from my brother) to start the cycle again, but the original administrators did not want to carry on the job (understandably).
So I took it on.
I have chosen to be the lead admin at Read the Fathers for a few reasons: my research and teaching, the usefulness of the project, and a desire to adapt the website to promote greater engagement with ancient Christianity.
My research and teaching
I research ancient Christianity for a living. The medieval manuscripts I read are not chosen willy-nilly. While I often focus on papal letters or canon law, the main thrust of the texts I research is that they are in some way related to the lived religion of late ancient Christianity. My Ph.D. dissertation was a study of over 300 manuscripts, all of which transmit letters of Pope Leo the Great (pope, 440-461), one of the chief agitators for the Council of Chalcedon in 451. My first post-doc was an analysis of manuscripts containing select letters of a few of Leo’s predecessors. Besides Leo, I have an article about the sixth-century Syriac historian John of Ephesus, and I am working on an article about the reception of Evagrius of Pontus’ demonology by John Cassian in the 400s.
I am a Classicist: a Latinist and Roman historian. The focus of my research is late antique Christianity.
It just makes sense, then, that I should read as many late antique Christian texts as I can. By reading more and more ancient Christian writings, I become better able to integrate the texts I focus on directly in my research — usually canon law or monastic — into their own context and the history of ideas. By reading more of these writings, I see what distinguishes one writer from another more clearly. I become a better reader of Leo, Cassian, John of Ephesus, by becoming a reader of Irenaeus, Clement, Tertullian.
Furthermore, I even get to teach ancient Christianity sometimes. As a Ph.D. student I taught “Christianity Before Constantine” and “The History of Christianity As a World Religion Before 1453”. As Teaching Fellow in Late Roman History, I taught one explicitly religious course — “The Bishop and City of Rome in Late Antiquity” — but ancient Christianity was part of “The Emperor in the Late Roman World” and “Crisis, Continuity, and Culture in the Fifth Century,” besides the lecture I gave on early Christianity in the survey course about the Roman Empire.
Reading “the Fathers” will do nothing but profit such teaching. Indeed, it even gives valuable context and discussion for teaching Greek and Roman mythology!
Choosing to be the lead admin will give me impetus not to put reading and re-reading these texts off to another day.
The Usefulness of the Project
I have always been something of a “Classics evangelist.” I love ancient (and medieval) literature. I love Homer, Virgil, Ovid, Euripides, Sophocles, Seneca, Plato, et al. I think they are worth reading in and of themselves. I also think that understanding the classics helps us understand our own culture, since we are in some way heirs of the ancient Greeks and Romans (neither are we the only heirs, nor are the ancient Greeks and Romans the only ancestors of “western” culture — but the point stands).
So also for the Church Fathers. If you are interested in intellectual history and how “we got here”, you can’t just jump from Aristotle to Descartes, or (if you’re a Protestant of a certain variety) from the Apostles to Martin Luther, or, indeed, from Augustine to Aquinas. Knowing the movers, shakers, and shapers of the ancient Christian tradition puts the medieval and modern traditions into clearer focus, I believe.
For Christians, reading ancient Christianity is a way of coming to grips with one’s own heritage, with the thoughts and lives of the people involved in forming a New Testament canon, in articulating the foundational doctrines of Christian theology, in bodying forth liturgy, monasticism, canon law. Whether one accepts the forms of ritual, living, and believing of the ancient Christians is, in a certain way, beside the point. I know a Catholic who says that one must first know “orthodoxy” before rejecting it if one is to be a proper heretic.
Since I believe in the project — read seven pages of Patristics a day for seven years and good things will happen to you — I am willing to keep it running.
The Future of the Project
I have taken on this project, finally, because I want to give it a future. Right now, we are trying to come up with solutions for setting the calendar free so that new readers can join with the Apostolic Fathers whenever they want, and start the seven-year cycle as they please.
My other desire for the project is to slowly transform it into an open access encyclopedia of ancient Christianity. To that end, I have attempted recruiting my Patristics network to write introductory posts that will serve as the heart of the encyclopedia (only one person has said yes). It strikes me that it would be great to have an up-to-date, high-quality, scholarly website that not only gives readers a reading plan for the Fathers and a blog to discuss the Fathers but also solid information on the Fathers.
Hopefully in the next seven years I’ll get that sorted out.