Tixeront y Bardenhewer: el mismo objeto, dos visiones distintas.

Si en el siglo XIX es ya notable la dirección que ha de seguir tanto la Patrología como la Patrística según sus respectivas visiones sobre el común objeto de estudio, las diferencias afloraron aún más cuando los diferentes autores que nos han legado ensayos, estudios, aproximaciones y reflexiones sobre el tema de la Patrología se ven obligados, por la exposición misma de sus argumentos, a redactar rápida y concisamente bajo qué criterios emprenderán su aproximación a la Patrología y bajo cuál perspectiva escribirán sus diferentes obras.

Entre los más notables contamos en el siglo XIX a Tixeront y Bardenhewer, quienes demarcan de manera más que efectiva lo que sería el derrotero posteriormente seguido por Quasten y su magnífica ‘Patrology’.

Bertram Otto Bardenhewer (München-Gladbach, 16 de marzo de 1851 – Munich, 23 de marzo de 1935) publicó su ‘Patrology‘ en 1894. Joseph Tixeront (1856-1925) publicaría en 1918 su ‘Précis de patrologie‘, que inmediatamente gozaría multitud de ediciones y traducciones; las hechas a lengua inglesa son las más difundidas.

Tixeront se cuestiona sobre los alcances mismos de la Patrología, preguntándose si ha de proveer elementos a la Teología Patrística, y respondiendo afirmativamente. Mas su afirmación no es una declaración de principios: argumenta que esto es algo idóneo, pero difícilmente conseguible. El método que ha observado incluso en Bardenhewer es el de insertar, al final del resumen hecho sobre las enseñanzas de cada Padre, una reseña de textos y estudios donde incluye diferentes ediciones sobre obras escritas por el Padre reseñado, y también aproximaciones y estudios sobre el mismo Padre y sus distintas obras. Tal método es consierado por Tixeront hasta cierto punto peligroso, ‘it would give a false -because incomplete- impression of each author’s doctrine’, dictamina.

Empero, y echando de ver también las dificultades entre la relación y disolución del trato entre la Patrología y la Teología Patrística -o Patrística a secas-, Bardenhewer estableció tempranamente los alcances de su Patrología, y cuál sería su postura al comenzar su trabajo. Citando in extenso:

“It is proper that in the future Patrology should develop along the line of scientific history, should grasp more firmly and penetrate more deeply its own subject-matter, should first digest, and then exhibit in a scientific and philosphic way, the mass of literary-historical facts that come within its purview. In other words, its office is no longer limited to the study, in themselves alone, of the writings of individual Fathers, or of individual writings of the Fathers; it must also set forth the active forces that are common to all, and the relations of all to their own world and their own time.”

Bardenhewer sabe que tal método conlleva un trabajo enorme, empero tiene a la vista la obra de Migne, quien con sus Patrologías dejó puesta la base sobre la cual se abordarían posteriores proyectos extensos de estudio, análisis, crítica y divulgación.

Tixeront redefine ‘this is what has happened to Nirschl, Fessler, Rauschen, and even Bardenhewer. Nirschl’s plan of citing at the end of each of his notices on the Fathers a few of their most important texts, has been taken up and scientifically realized by J. Rouet De Journel, Enchiridion Patristicum, Friburgi Brisgoviae, 1913. This work will abundantly supply what we omit’. Puntualiza Tixeront que dicha tarea no es imposible, sino simplemente poco práctica, inviable.

Tenemos entonces a Tixeront que retrocede ante la visión optimista y amplia de Bardenhewer, a quien considera entre quienes pudieran ofrecer visiones falseadas de la doctrina de los Padres no debidas a errores de pluma o discurso, sino por la insuficiencia de los argumentos y referenias empleadas, y decide ‘leave the teaching of the Fathers to the History of Dogma’. Continúa: ‘The two sciences cannot but gain by being studied separately. The most Patrology can do is to indicate, in the case of some of the Fathers, the points of doctrine they have best illustrated’.

Dicha ganancia y separación entre la Patrología y la Patrística, tal como se observa a casi un siglo de distancia, también resulta poco idónea tanto para emprender el estudio y análisis de una como de la otra: las grandes corrientes actuales que han desarrollado su plan de estudios y abarcan infinidad de detalles, dando cabida incluso a la hermenéutica y deconstrucción de textos para abordar el estudio de determinado Padre y doctrina, no son otra cosa que los esfuerzos por perserverar en la dirección propuesta por Bardenhewer quien, en efecto habló sobre el futuro de la Patrología, sentando las bases de lo que es la Patrología actual, cuyo más acabado modelo lo tenemos, claramente, en la ‘Patrología’ de Quasten.

Francisco Arriaga, México, Frontera Norte. 15 Septiembre 2009.

Stearns: A manual of patrology

A

MANUAL OF PATROLOGY

BEING A CONCISE ACCOUNT OF THE
CHIEF PERSONS, SECTS, ORDERS, ETC.
IN CHRISTIAN HISTORY
FROM THE FIRST CENTURY TO THE PERIOD OF
THE REFORMATION

With Select Bibliographical References
BY

WALLACE NELSON STEARNS, A.M., B.D.

WITH AN INTRODUCTION
BY
J. H. THAYER, D.D., Litt.D.
PKOFESSOR IN THE DIVINITY SCHOOL OF HARVARD UNIVERSITY

NEW YORK
CHARLES SCRIBNER’S SONS
1899

IN the preparation of this manual I have endeavored to present the material with as much brevity as is compatible with accuracy and utility. The body of the book contains a list of the names of the more important personages in Christian history from the first century to the period of the Reformation.
To this are added the titles of selected works from these men, together with critical and biographical books. The names of the leading writers are also arranged in a chronological table so that the eye may see at a glance their relative places in history. The map shows the topography of the places mentioned in the Patrology ; for the sake of clearness geographical details are omitted. Where numerous references occur, the various classes of works, viz., editions, translations, biographies and critical works, are placed in separate paragraphs in the order here given. But wherever the classes contain each but a single reference (y. Atticus), they all stand in the same paragraph and are separated by periods.
In the selection of materials (see also the Table of Abbreviations) I have relied on such historical works as those of Giildenpenning, Hertzberg, Diehl, Hodgkin, Gibbon (ed. Bury), Creighton, Delarc, Baronius (ed. Theiner), Weingarten (ed. Arnold), Mabillon, Mansi, Christ, D’Archery and Mabillon, Cave, Tillemont, Zbckler, the Bollandists, and others ; encyclopedias, as La grande Encyclope’die, Dictionary of National Biography, many articles in Encyclopedia Britannica, Brockhaus’s Konversations-Lexicon; church histories, as Hergenrb’ther, Moeller, Miillcr, Funk, Giesler, Milman, Schaff, Sheldon ; also lists of councils and Popes, Duchesne, Hefele, Lauchert, Lipsius, Grisar, Pastor, Mirbt, Ranke, Stubbs; histories of doctrine, Ilarnack, Schwane, Sheldon, Fisher ; collections, Sathas, Hilgenfeld, Clement, Cotelerius, Chevalier, and others ; compends, as Bratke, Dowling, Mas- Latrie, Gregory, Lumper, Merechal, Richardson. The topography of the map is based on Kiepert, Spruner-Menke, Droysen, Appleton, Walker, Andree, Rand-McNally ; Graesse, Egli, Ritter, Armstrong.
The student may be disappointed in not seeing more references to the journals and quarterlies. While they have been used, citations have seldom been made, for such additions increase volume and cost while adding little value for the general reader, to whom such literature is usually inaccessible.
I am indebted to the Rev. G. A. Jackson, author of the ” Christian Literature Primers,” who has read the proof of the Patrology (pp. 1-159). His wide and critical knowledge has prevented many errors of omission and commission. I wish also to express my appreciation of the valuable services of Professor Henry C. Sheldon of the Boston University School of Theology, and Assistant-Professor James H. Ropes of the Harvard Divinity School.

The following references were either overlooked by me or came to my hand too late to appear in their proper places :
P. 3. Paul, Acts of ; Peter, Acts of : Coptic fragments edited by Carl Schmidt in Neue Heidelb. Jahrbb. ’97, pp. 117 ff. John, Acts of : M. R. James in T. und U. v. 1.
P. 3. Voight, H. G. Adalbert. Berlin ’98.
P. 6. Gelzer, H. Sextus Julius Africanus. u. die Byzantinische Chronographie. 2d Th. Leip.’ 98.
P. 7. Foss, J. R. Agobard, Archbishop of Lyons. ’98.
P. 23. Aristo of Pella. F. C. Conybeare in “The Expositor” for ’97, pp. 300 ff.
P. 26. Bruder, C. H. S. Aurelii Augustini Confessiones. Leip. ’97.
P. 32. Vacaudard, E. Bernard of Clairvaux. 2 vols. Paris’97.
P. 39. Baumgarten, P. M. Untersuchungen u. Urkunden über die camera Collegii cardinalium fur die Zeit von 1295 bis 1437. Leip. ’98.
P. 54. Turner, S. E. Trans, of Eginhard’s Life of Charlemagne.N. Y. and Lond. ’98.
P. 56. Epp. Apocr. : C. Schmidt in Neue Heidelb. Jahrbb.for ’97, pp. 117 ff.
P. 59. Delehaye, S. J. Eusebius’s De Martyribus. In Anal.Boll. xvi. 2.
P. 65. Sabatier, P. Speculum perfectionis seu S. FrancisciAssisiensis legenda antiquissima auctore fratre Leone nuncprimum edidit. Paris ’98.
P. 71. Peter, Gospel and Apocalypse of : Harnack im T. und U. ix. 2 ; A Dieterich, Leip. ’93. Photographic reproduction by Gebhardt, Leip. ’93.
P. 77. Heracleon. J. Armitage Kobinson in T. and S. i. 4.
P. 84. Banks, L. A. Immortal Hymns and their Story. Cleveland ’98. See also Comper, J. A. A Popular Handbook on the Origin, History, and Structure of Liturgies. 1 vol., 2 parts. Edinburgh ’98.
P. 100. Joly, H. St. Ignace de Loyola. Paris ’99.
P. 108. Bichard, James W. Philip Melanchthon, the Protestant Preceptor of Germany. N. Y. and Lond. ’98.
P. 139. Pastor, Ludwig. Zur Beurtheilung Savonarolas. Freiburg i. B. ’98.

W. N. S.
Cambridge, Mass.,
December 3, 1898.

Available via Internet Archive.

The Manual of Tixeront was previously notified here, among the other two great handbooks by Schmid and Bardenhewer.

Francisco.

Tixeront. A handbook of patrology (1920)

A

HANDBOOK

OF

PATROLOGY

BY

THE REV. J. TIXERONT, D. D.

AUTHORIZED TRANSLATION,
BASED UPON THE FOURTH
FRENCH EDITION

SECOND EDITION

B. HERDER BOOK CO.
17 SOUTH BROADWAY, ST. LOUIS, MO.
AND
68, GREAT RUSSELL ST., LONDON, W. C.
1923

Christian Literature is the name given to the collection of writings composed by Christian writers upon Christian subjects. This excludes both the works of Christian authors upon profane subjects (there are many such in our days on positive science or history) and the works of non-Christians upon Christian subjects, v.g., the True Discourse of Celsus.
Ancient Christian Literature is that of the early centuries of Christianity or of Christian antiquity. Authors generally fix the limit at the death of St. John of Damascus (c. 749) for the Greek Church, and at the death of St. Gregory the Great (604) or, better, of St. Isidore of Seville (636) for the Latin Church. This was the time when new elements, borrowed from the barbarians, began considerably to modify the purity of the Latin genius.
Ancient Christian Literature, thus defined, comprises the New Testament, writings composed by Christians and es sentially Christian in character, and the works of such heretics as may still be called Christians. It has been viewed in this light and dealt with in this way by Harnack in his History of Ancient Christian Literature up to the Time of Euscbius and by Msgr. Batiffol in his Greek Literature.
Other writers until recently the majority among Catholics have excluded from their histories of Christian literature not only the books of the New Testament, which are the object of an independent study, but also the writings of notorious heretics condemned by the Church.
There seems thus to be a tendency to reduce the history of Ancient Christian literature to a history of the writings of the Fathers of the Church (Patrology).
The title Father of the Church, which has its origin in the name of ‘Father’ given to bishops as early as the second century, was commonly used in the fifth century to designate the old ecclesiastical writers ordinarily bishops who died in the faith and in communion with the Church. According to modern theologians, the title applies only to those writers who have the four following qualifications : orthodoxy of doctrine, holiness of life, ecclesiastical sanction, and antiquity. Practically, however, it is given to many others who do not possess the first three requisites. Nobody, indeed, would dream of eliminating from the list of the ‘Fathers’ such men as Tertullian, Origen, Eusebius of Caesarea, Faustus of Riez, etc. Errors have been laid to their charge, but these mar their works without making them more dangerous than useful; whilst they are wrong on a few points, there is in them much that is good. At all events, they eminently deserve the title of Ecclesiastical Writers.

Available via Internet Archive.

History of dogmas – 1910, by J. Tixeront

Citind cartea parintelui Ioan G. Coman, “Si Cuvantul trup S-a facut“, edit. Mitropoliei Banatului, Timisoara, 1993, am observat ca aparatul critic apeleaza in bogatele note si la “Histoire des dogmes dans l’antiquité chrétienne”. Prin urmare am purces la cautarea acestor volume, dar, din pacate, din cele 3 volume originale in franceza ale teologului Joseph Tixeront am gasit doar 2, si anume:

Reading the book of father Ioan G. Coman,”Si Cuvantul trup S-a facut“, i view from footenote a greatful book History of dogmas – 1910, by J. Tixeront, so i start searching this book.  In original french language i found only 2 vols from 3, but i posted the english edition too, which have all 3 vols.

Histoire des dogmes dans l’antiquité chrétienne edite’ par Joseph Tixeron:
vol. 1

[Edited 17-07-2018]vol. 2

vol. 3

Insa, pentru cine doreste toate cele 3 volume, acestea se gasesc traduse in engleza, traduse dupa a 5-a editie a originalului francez:

Who want’s the all 3 vols , these are in english version:

History of dogmas – 1910, by J. Tixeront translate from the 5th french edition:

vol1.

vol2.

vol3.

Tixeront. Histoire des dogmes. 1906. Volume I. by Patrologia Latina, Graeca et Orientalis on Scribd

Tixeront. Histoire des dogmes. 1906. Volume II. by Patrologia Latina, Graeca et Orientalis on Scribd

Tixeront. Histoire des dogmes. 1906. Volume III. by Patrologia Latina, Graeca et Orientalis on Scribd