Irenaeus in the context of "Hippolytus of Rome"

The Catholic Church in France, Gallican Church, or French Catholic Church, is part of the worldwide Catholic Church in communion with the Pope in Rome. Established in the second century in unbroken communion with the bishop of Rome, it is sometimes called the "eldest daughter of the Church" (French: fille aînée de l'Église).

The first written records of Christians in France date from the second century, when Irenaeus detailed the deaths of 90-year-old bishop Saint Pothinus of Lugdunum (Lyon) and other martyrs of the 177 AD persecution in Lyon. In 496 Remigius baptized King Clovis I, who therefore converted from paganism to Catholicism. In 800, Pope Leo III crowned Charlemagne Emperor of the Roman Empire, forming the political and religious foundations of Christendom in Europe and establishing in earnest the French government's long historical association with the Catholic Church. In reaction, the French Revolution (1789–1799) was followed by heavy persecution of the Catholic Church. Since the beginning of the 20th century, Laïcité, absolute neutrality of the state with respect to religious doctrine, is the official policy of the French Republic.

Sophia (Koine Greek: Σοφíα "Wisdom", Coptic: ⲧⲥⲟⲫⲓⲁ "the Sophia") is a figure, along with Knowledge (γνῶσις gnosis, Coptic: ⲧⲥⲱⲟⲩⲛ tsōwn), among many of the early Christian knowledge theologies grouped by the heresiologist Irenaeus as gnostikoi (γνωστικοί), "knowing". Gnosticism is a 17th-century term expanding the definition of Irenaeus' groups to include other syncretic faiths and the Greco-Roman mysteries.

In Gnosticism, Sophia is a feminine figure, analogous to the human soul but also simultaneously one of the feminine aspects of God. Gnostics held that she was the syzygy, or female twin, of Jesus, i.e. the Bride of Christ, and the Holy Spirit of the Trinity. She is occasionally referred to by the term Achamōth (Ἀχαμώθ, Hebrew: חכמה chokmah) and as Prunikos (Προύνικος). In the Nag Hammadi texts, Sophia is the highest aeon or anthropic emanation of the godhead.

The recapitulation theory of the atonement is an idea in Christian theology related to the meaning and effect of the death of Jesus Christ.

While it is sometimes absent from summaries of atonement theories, more comprehensive overviews of the history of the atonement doctrine typically include a section about the "recapitulation" view of the atonement, which was first clearly formulated by Irenaeus of Lyons.

Various early Christian writers wrote gospels and other books, some of which were canonized as the New Testament canon developed. The Apostolic Fathers were prominent writers who are traditionally understood to have met and learned from Jesus's personal disciples. The Church Fathers are later writers with no direct connection to the disciples (other than the claim to apostolic succession). Early Christian apologists tried to defend Christianity against its critics, especially the Ancient Greek and Roman philosophers. Dates given, if not otherwise specified, are of their writings or bishopric, not of their lives.

• Paul of Tarsus, "Apostle to the Gentiles", earliest New Testament author 45~65
• Four Evangelists, traditionally identified as the authors of the canonical gospels 60~125
• Ignatius, bishop of Antioch, apostolic father 68~107
• Marcion of Sinope, evangelist and theologian, founder of Marcionism, published the first known canon of the New Testament, 85~160
• Clement of Rome, bishop of Rome, apostolic father 88~101
• Papias, bishop of Hierapolis, apostolic father 110~130
• Polycarp of Smyrna, bishop of Smyrna, apostolic father 110~160
• Aristides of Athens, apologist ~120
• Justin Martyr, church father ~165
• Melito of Sardis, bishop of Sardis, ~180
• Irenaeus, bishop of Lyon, disciple of Polycarp, apologist 180~202
• Origen of Alexandria, 185~254, Neoplatonist, controversial during his lifetime, posthumously condemned at the Second Council of Constantinople in 553
• Tatian, pupil of Justin Martyr, ascetic theologian ~185
• Athenagoras of Athens, philosopher, apologist ~190
• Polycrates, bishop of Ephesus, excommunicated by Victor I of Rome over the Easter controversy ~196
• Montanus, self-proclaimed prophet and founder of Montanism, last quarter of 2nd century CE
• Tertullian, church father, apologist, first Christian writer in Latin, later a Montanist 197~230
• Hippolytus, church father, sometimes termed the first Antipope, reconciled with the church and died a martyr 217~236
• Cyprian, bishop of Carthage, martyr 218~258
• Clement of Alexandria, church father, Bishop of Alexandria ~220
• Novatian, a rigorist and Antipope in 251
• Dionysius, patriarch of Alexandria, pope of the Coptic Orthodox Church 248~264
• Paul of Samosata, bishop of Antioch, adoptionist, condemned at 269 Council of Antioch
• Athanasius of Alexandria, c. 297~373, patriarch of Alexandria, defender of the Trinitarian doctrine
• Donatus Magnus, bishop of Carthage, (+355), leader of the Donatists from 313
• Lactantius, apologist ~317
• Arnobius, apologist ~330
• Eusebius, wrote History of the Church ~325
• Augustine of Hippo, 354-430, Latin church father, wrote Confessions and City of God

Ebionites (Ancient Greek: Ἐβιωναῖοι, romanized: Ebiōnaîoi, derived from Hebrew language אֶבְיוֹנִים, ʾEḇyōnīm, meaning 'the poor' or 'poor ones') as a term refers to a nontrinitarian Mosaic Law-observant Jewish-Christian sect that existed in Palestine and Transjordan during the early centuries of the Common Era.

Since historical records by the Ebionites are scarce, fragmentary and disputed, much of what is known or conjectured about them derives from the polemics of their Gentile-Christian opponents, specifically the Church Fathers—Irenaeus, Origen, Eusebius, and Epiphanius of Salamis—who saw the Ebionites as an unorthodox sect more or less distinct from other Jewish-Christian sects, such as the Nazarenes.

In textual criticism of the New Testament, the Western text-type is one of the main text types. It is the predominant form of the New Testament text witnessed in the Old Latin and Syriac translations from the Greek, and also in quotations from certain 2nd and 3rd-century Christian writers, including Cyprian, Tertullian and Irenaeus. The Western text had many characteristic features, which appeared in text of the Gospels, Book of Acts, and in Pauline epistles. The Catholic epistles and the Book of Revelation probably did not have a Western form of text. It was named "Western" by Semmler (1725–1791), having originated in early centers of Christianity in the Western Roman Empire.

However, the existence of a singular Western text-type has been criticized by some recent textual critics such as J. Read-Heimerdinger, instead preferring to call the Western text a group of text-types and not as a singular text-type.

The Johannine epistles, the Epistles of John, or the Letters of John are the First Epistle of John, the Second Epistle of John, and the Third Epistle of John, three of the catholic epistles in the New Testament. In content and style they resemble the Gospel of John. Specifically in the First Epistle of John, Jesus is identified with the divine Christ, and more than in any other New Testament text, God's love of humanity is emphasised.

The letters are anonymous, but since the late second century, when Irenaeus referred to the first two epistles, they have been connected to John, son of Zebedee, who according to the gospels was one of the twelve disciples and part of Jesus's closest circle. The third epistle is mentioned beginning in the middle of the third century, and due to its similarity with the Second Epistle of John (e.g. both being written by someone referred to as the elder) it was included with the other two, creating the collection known as the Johannine epistles. Athaneus's festal letter of 367 is the earliest case of the three letters being counted as catholic. While the second and third epistles appear to be real letters, the first epistle lacks both introduction and ending, more resembling an exhortatory writing or a sermon.

Clement of Rome (Latin: Clemens Romanus; Ancient Greek: Κλήμης Ῥώμης, romanized: Klēmēs Rōmēs; died c. 100), also known as Pope Clement I, was the Bishop of Rome in the late first century. He is considered to be the first of the Apostolic Fathers of the Church.

Little is known about Clement's life. Tertullian claimed that Clement was ordained by Saint Peter. Early church lists place him as the second or third bishop of Rome. Eusebius, in his book Church History mentioned Clement as the third bishop of Rome and as the "co-laborer" of Paul. In Against Heresies, Irenaeus described Clement as the successor to Anacletus, who was the third bishop of Rome, and as a personal acquaintance of the Apostles. According to the Annuario Pontificio, Clement was the fourth bishop of Rome, holding office at the very end of the 1st century. It is likely that Clement died in exile, and was possibly martyred. According to apocryphal stories dating back to the 4th century by authors such as Rufinus, Clement was imprisoned by Roman Emperor Trajan, and was executed by being tied to an anchor and thrown into the sea. The Liber Pontificalis states that Clement died in Greece in the third year of Trajan's reign, or 100.

Polycarp (/ˈpɒlikɑːrp/; Greek: Πολύκαρπος, Polýkarpos; Latin: Polycarpus; AD 69 – 155) was a Christian bishop of Smyrna. According to the Martyrdom of Polycarp, he died a martyr, bound and burned at the stake, then stabbed when the fire failed to consume his body. Polycarp is regarded as a saint and Church Father in the Eastern Orthodox Church, the Catholic Church, Oriental Orthodox Churches, Lutheranism, and Anglicanism.

Both Irenaeus and Tertullian say that Polycarp had been a disciple of John the Apostle, one of Jesus's disciples. In On Illustrious Men, Jerome similarly writes that Polycarp was a disciple of John the Apostle, who had ordained him as a bishop of Smyrna. Polycarp is regarded as one of three chief Apostolic Fathers, along with Clement of Rome and Ignatius of Antioch.