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The Fathers of the Church #37
Saint John of Damascus: Writings
St. John of Damascus (ca. 675-749) is generally regarded as the last great figure of Greek Patrology. Outstandingly important for his support of images in the Iconoclastic Controversy, this priest-monk of St. Sabbas near Jerusalem is known also for his treatment of Christian morality and asceticism (the Sacred Parallels ), for a small but precious group of powerful sermons, and even for verse contributions to the Greek liturgy. His reputation rests mainly, however, on one of his latest writings, the Fount of Wisdom. This relatively brief work is called by the late Fr. Chase, its new translator, "the first real Summa Theologica" ; and its most significant section was in fact known, in Latin translation, to Peter Lombard and St. Thomas Aquinas. The first part of the Fount of Wisdom, "Philosophical Chapters" ("Dialectica"), goes back to Aristotle mainly and, through Maximus the Confessor, to Plato. Epiphanius is the chief source of Part Two, with its exposition of 103 heresies. The third and most important section of the work, "On the Orthodox Faith," is a comprehensive presentation of the teaching of the Greek Fathers on the main doctrines of Christianity, especially the Trinity, Creation, and the Incarnation. But what emerges is not a compilation but rather a synthesis, marked by originality in the mode of treatment and by a remarkable clarity of expression. In all three of its parts the Damascene's Fount of Wisdom is "an indispensable aid to the study of the Greek Christian tradition."
478 pages, Paperback
First published January 1, 1958
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About the author
John of Damascus
108 books67 followersSaint John of Damascus (Arabic: يوحنا الدمشقي Yuḥannā Al Demashqi; Greek: Ιωάννης Δαμασκήνος; Latin: Iohannes Damascenus; also known as John Damascene, Χρυσορρόας, "streaming with gold"—i.e., "the golden speaker") was a Syrian Christian monk and priest. Born and raised in Damascus, he died at his monastery, Mar Saba, near Jerusalem.
A polymath whose fields of interest and contribution included law, theology, philosophy, and music, before being ordained, he served as a Chief Administrator to the Muslim caliph of Damascus, wrote works expounding the Christian faith, and composed hymns which are still in everyday use in Eastern Christian monasteries throughout the world. The Catholic Church regards him as a Doctor of the Church, often referred to as the Doctor of the Assumption due to his writings on the Assumption of Mary.
The most commonly used source for information on the life of John of Damascus is a work attributed to one John of Jerusalem, identified therein as the Patriarch of Jerusalem.[3] It is actually an excerpted translation into Greek of an earlier Arabic text. The Arabic original contains a prologue not found in most other translations that was written by an Arabic monk named Michael who relates his decision to write a biography of John of Damascus in 1084, noting that none was available in either Greek or Arabic at the time. The main text that follows in the original Arabic version seems to have been written by another, even earlier author, sometime between the early 9th and late 10th centuries AD. Written from a hagiographical point of view and prone to exaggeration, it is not the best historical source for his life, but is widely reproduced and considered to be of some value nonetheless. The hagiographic novel Barlaam and Josaphat, traditionally attributed to John, is in fact a work of the 10th century.
John was born into a prominent Arab Christian family known as Mansour (Arabic: Mansǔr, "victorious one") in Damascus in the 7th century AD. He was named Mansur ibn Sarjun Al-Taghlibi (Arabic: منصور بن سرجون التغلبي) after his grandfather Mansur, who had been responsible for the taxes of the region under the Emperor Heraclius. When the region came under Arab Muslim rule in the late 7th century AD, the court at Damascus remained full of Christian civil servants, John's grandfather among them. John's father, Sarjun (Sergius) or Ibn Mansur, went on to serve the Umayyad caliphs, supervising taxes for the entire Middle East. After his father's death, John also served as a high official to the caliphate court before leaving to become a monk and adopting the monastic name John at Mar Saba, where he was ordained as a priest in 735. Until the age of 12, John apparently undertook a traditional Muslim education. One of the vitae describes his father's desire for him to, "learn not only the books of the Muslims, but those of the Greeks as well." John grew up bilingual and bicultural, living as he did at a time of transition from Late Antiquity to Early Islam.
Other sources describes his education in Damascus as having been conducted in a traditional Hellenic way, termed "secular" by one source and "Classical Christian" by another. One account identifies his tutor as a monk by the name of Cosmas, who had been captured by Arabs from his home in Sicily, and for whom John's father paid a great price. Under the instruction of Cosmas, who also taught John's orphan friend (the future St. Cosmas of Maiuma), John is said to have made great advances in music, astronomy and theology, soon rivaling Pythagoras in arithmetic and Euclid in geometry.
In the early 8th century AD, iconoclasm, a movement seeking to prohibit the veneration of the icons, gained some acceptance in the Byzantine court. In 726, despite the protests of St. Germanus, Patriarch of Constantinople, Emperor Leo III issued his first
A polymath whose fields of interest and contribution included law, theology, philosophy, and music, before being ordained, he served as a Chief Administrator to the Muslim caliph of Damascus, wrote works expounding the Christian faith, and composed hymns which are still in everyday use in Eastern Christian monasteries throughout the world. The Catholic Church regards him as a Doctor of the Church, often referred to as the Doctor of the Assumption due to his writings on the Assumption of Mary.
The most commonly used source for information on the life of John of Damascus is a work attributed to one John of Jerusalem, identified therein as the Patriarch of Jerusalem.[3] It is actually an excerpted translation into Greek of an earlier Arabic text. The Arabic original contains a prologue not found in most other translations that was written by an Arabic monk named Michael who relates his decision to write a biography of John of Damascus in 1084, noting that none was available in either Greek or Arabic at the time. The main text that follows in the original Arabic version seems to have been written by another, even earlier author, sometime between the early 9th and late 10th centuries AD. Written from a hagiographical point of view and prone to exaggeration, it is not the best historical source for his life, but is widely reproduced and considered to be of some value nonetheless. The hagiographic novel Barlaam and Josaphat, traditionally attributed to John, is in fact a work of the 10th century.
John was born into a prominent Arab Christian family known as Mansour (Arabic: Mansǔr, "victorious one") in Damascus in the 7th century AD. He was named Mansur ibn Sarjun Al-Taghlibi (Arabic: منصور بن سرجون التغلبي) after his grandfather Mansur, who had been responsible for the taxes of the region under the Emperor Heraclius. When the region came under Arab Muslim rule in the late 7th century AD, the court at Damascus remained full of Christian civil servants, John's grandfather among them. John's father, Sarjun (Sergius) or Ibn Mansur, went on to serve the Umayyad caliphs, supervising taxes for the entire Middle East. After his father's death, John also served as a high official to the caliphate court before leaving to become a monk and adopting the monastic name John at Mar Saba, where he was ordained as a priest in 735. Until the age of 12, John apparently undertook a traditional Muslim education. One of the vitae describes his father's desire for him to, "learn not only the books of the Muslims, but those of the Greeks as well." John grew up bilingual and bicultural, living as he did at a time of transition from Late Antiquity to Early Islam.
Other sources describes his education in Damascus as having been conducted in a traditional Hellenic way, termed "secular" by one source and "Classical Christian" by another. One account identifies his tutor as a monk by the name of Cosmas, who had been captured by Arabs from his home in Sicily, and for whom John's father paid a great price. Under the instruction of Cosmas, who also taught John's orphan friend (the future St. Cosmas of Maiuma), John is said to have made great advances in music, astronomy and theology, soon rivaling Pythagoras in arithmetic and Euclid in geometry.
In the early 8th century AD, iconoclasm, a movement seeking to prohibit the veneration of the icons, gained some acceptance in the Byzantine court. In 726, despite the protests of St. Germanus, Patriarch of Constantinople, Emperor Leo III issued his first
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Displaying 1 - 17 of 17 reviews
September 3, 2020
What an amazing read. Three books in one. The philosophical chapters, on heresies, and an exact exposition of the orthodox faith.
The last two particularly are paradigm shifting. Reading through the heresies, I kept seeing positions that I once held as a protestant scattered throughout. Also kept seeing positions i didnt hold, but that Ive heard other protestants say they hold (protestantism is like baskin robbins. Choose your flavor)
His deconstruction of Islam was surprisingly humorous.
Not a hard read for those familiar with theology. Might be tough for someone with no historical, philosophical, or theological context.
The last two particularly are paradigm shifting. Reading through the heresies, I kept seeing positions that I once held as a protestant scattered throughout. Also kept seeing positions i didnt hold, but that Ive heard other protestants say they hold (protestantism is like baskin robbins. Choose your flavor)
His deconstruction of Islam was surprisingly humorous.
Not a hard read for those familiar with theology. Might be tough for someone with no historical, philosophical, or theological context.
July 31, 2017
"The Fount of Knowledge" is not an exaggeration. This book starts at the beginning with what is "substance". St. John the Damascene takes particular care in the defining and usage of words and how that leads to Orthodox interpretation of Scripture. It is a compilation of the full spectrum of philosophy with an agenda that leads to Orthodox Christianity. For those looking for an introduction to Orthodoxy, I would NOT start with this book.
July 12, 2021
Fundamental work in orthodox theology
April 11, 2025
One thing earlier Christians and church fathers didn't skimp on was the doctrine of the Trinity, the exact nature of God in His three persons. For those willing to read it there is a treasure trove of descriptions concerning the Godhead, and especially what it means that Christ was both fully God and fully man, hypostatically joined in one Person.
Obviously there are a few things pertaining to modern-day Roman Catholicism within, but these take up relatively little space. Protestants would glean a good bit from this work, and with it, a more fleshed-out understanding of the historic Christian faith.
Obviously there are a few things pertaining to modern-day Roman Catholicism within, but these take up relatively little space. Protestants would glean a good bit from this work, and with it, a more fleshed-out understanding of the historic Christian faith.
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August 21, 2022What a magnum opus! Make sure to take notes in the philosophical chapters. Also bring all the philosophical concepts and questions you had here and see how different the basic concepts are here. For example I wish I had my recent questions about universals and how God grounds them before reading this. He probably answers that in multiple places. From what I could find, contemporary analytic philosophy works wih a different idea of properties. Universals are vaguely Aristotelian here but don't quote me on that. And analytic philosophy mainly can't get past an apophatic idea of an absolute metaphysical foundation. A lot seems different and in need of conceptual translation. But this is the work that offers the decoder ring to do this. Orthodoxy will be (will remain) lost without it.
In his chapter on heresies you will find the main ones, and some extended commentary on certain pietistic monastic extremes that are interesting.
In the dogmatic book, you have something suited as an introduction I would say. He has a really great scriptural exegesis near the end, which basically by itself in a few chapters would have prevented the West from going off course.
In his chapter on heresies you will find the main ones, and some extended commentary on certain pietistic monastic extremes that are interesting.
In the dogmatic book, you have something suited as an introduction I would say. He has a really great scriptural exegesis near the end, which basically by itself in a few chapters would have prevented the West from going off course.
September 29, 2024
I have only Read The Orthodox Faith.
In my opinion, this is one of the most valuable works from church history. John of Damascus writes with a directness that stands in contrast to the more elaborate style of Augustine, though he is not as concise or structured as Berkhof.
Here’s a brief summary of John of Damascus’ key theological positions:
1. Theosis: He affirms this doctrine while maintaining a clear creator-creature distinction, which should not pose any major issues for Protestants.
2. Christology: His Christology aligns closely with the Calvinist perspective.
3. Classical Theism: He upholds this traditional view of God.
4. Perpetual Virginity of Mary: He affirms the belief that Mary remained a virgin throughout her life.
5. Baptism: John teaches that baptism saves and washes away sins. However, his treatment of the subject is somewhat vague, leaving room for agreement among Roman Catholics, Eastern Orthodox, Lutherans, and even those with higher sacramental views within Anglican and Presbyterian traditions.
6. Lord's Supper: His view on the Lord’s Supper seems less consistent with his Christology. Anyway it is broad enough to be acceptable to Roman Catholics, Eastern Orthodox, and Lutherans.
7. Filioque: He does not mention that the Holy Spirit proceeding from the Son.
8. Relics: John honors the use of relics in worship.
9. Veneration of Saints: He advocates for the honoring of saints, though his language is not entirely clear. This could be misunderstood as "worship" or rightly interpreted as "respect."
10. Icons: John is an iconodule, supporting the use of images in worship.
In my opinion, this is one of the most valuable works from church history. John of Damascus writes with a directness that stands in contrast to the more elaborate style of Augustine, though he is not as concise or structured as Berkhof.
Here’s a brief summary of John of Damascus’ key theological positions:
1. Theosis: He affirms this doctrine while maintaining a clear creator-creature distinction, which should not pose any major issues for Protestants.
2. Christology: His Christology aligns closely with the Calvinist perspective.
3. Classical Theism: He upholds this traditional view of God.
4. Perpetual Virginity of Mary: He affirms the belief that Mary remained a virgin throughout her life.
5. Baptism: John teaches that baptism saves and washes away sins. However, his treatment of the subject is somewhat vague, leaving room for agreement among Roman Catholics, Eastern Orthodox, Lutherans, and even those with higher sacramental views within Anglican and Presbyterian traditions.
6. Lord's Supper: His view on the Lord’s Supper seems less consistent with his Christology. Anyway it is broad enough to be acceptable to Roman Catholics, Eastern Orthodox, and Lutherans.
7. Filioque: He does not mention that the Holy Spirit proceeding from the Son.
8. Relics: John honors the use of relics in worship.
9. Veneration of Saints: He advocates for the honoring of saints, though his language is not entirely clear. This could be misunderstood as "worship" or rightly interpreted as "respect."
10. Icons: John is an iconodule, supporting the use of images in worship.
February 25, 2024
Part 1 is a philosophical treatise in the style of Aristotle. Part 2 is the famous “On Heresies,” covering everything from the instantly recognizable Manicheanisn and Marcionitism, as well as more obscure heresies:
“The Ophites hold the serpent in honor and claim that it is Christ. And they keep a real serpent, the snake, in some sort of basket.” 121
This section is the most entertaining, as he is not shy about roasting beliefs he sees as ridiculous. These first two parts also contain offhand comments that refresh one’s perceptions of the medieval world: St. John of Damascus takes for granted, for example, racial equality, and assumes his readers do as well. He also knows that the earth is spherical (although “some say,” he adds, “that earth is conical.”)
The third and final part is Orthodox Faith: book one covers metaphysics as covering creation, from light and darkness to the nature, and then Fall, of Man. Book 2 discusses the mysteries of the Trinity; book 3, the mysteries of the Incarnation. Book four wraps it up with a discussion of the remaining creeds and confessions.
A solid look into historical Christianity and the world and times he lived in.
“The Ophites hold the serpent in honor and claim that it is Christ. And they keep a real serpent, the snake, in some sort of basket.” 121
This section is the most entertaining, as he is not shy about roasting beliefs he sees as ridiculous. These first two parts also contain offhand comments that refresh one’s perceptions of the medieval world: St. John of Damascus takes for granted, for example, racial equality, and assumes his readers do as well. He also knows that the earth is spherical (although “some say,” he adds, “that earth is conical.”)
The third and final part is Orthodox Faith: book one covers metaphysics as covering creation, from light and darkness to the nature, and then Fall, of Man. Book 2 discusses the mysteries of the Trinity; book 3, the mysteries of the Incarnation. Book four wraps it up with a discussion of the remaining creeds and confessions.
A solid look into historical Christianity and the world and times he lived in.
January 28, 2024
The best part was the Orthodox Faith. On Heresies was certainly interesting but hard to grab a whole lot out of for my own spiritual life. The philosophical chapters, which were the reason we specifically got this version, wete a little drier than I thought, mostly being explanation of terms. I would not start with that, and hope to make it all the way through, but instead intersperse that with reading the other parts. The Orthodox Faith in a way reads like a catechism, and so I think that is truly the gem here and should be read and celebrated.
January 13, 2024
The Exact Exposition of the Orthodox Faith (the third part) offers an extremely precise explanation of many important dogmas and teachings of the Church, such as the Trinity, the Incarnation, our relationship with the Saints… a quick read of the first few pages in the Philosophical section (the first part) may help the reader understand St. John’s terminology (hypostasis, substance, accidents etc).
April 16, 2018
In addition to the Orthodox Faith, which I have already read, this volume contains The Fount of Knowledge and On Heresies. The former is a very easy to read introduction to philosophy from a Christian perspective. The latter book is a taxonomy of cults and heresies that existed in John's day - the most significant of which was Islam.
November 8, 2018
An excellent translation of one of the most important theological books ever written. John follows the trajectory of Gregory Nazianzen, Leontius of Byzantium, and Maximos in an even-handed and clear way. If you want to know what the early Christians believed (especially in the East), pick up this volume.
February 20, 2025
3 SKIBIDI TOILETS OUT OF 5 (The Philosophical Chapters)
Some chapters are very good. Like when he talks about the definition of terms like hypostasis, form, act/potency, substance/nature/essence and matter.
Other chapters are lowkey boring. He talks about division and subdivision of genus/genera and species for like 30% of it.
Some chapters are very good. Like when he talks about the definition of terms like hypostasis, form, act/potency, substance/nature/essence and matter.
Other chapters are lowkey boring. He talks about division and subdivision of genus/genera and species for like 30% of it.
December 5, 2023
After reading Timothy Ware's book I read this, hoping for a deeper dive into many aspects of Eastern Orthodox theology. I didn't really get it here though, as St John deals into massive depth on a short list of topics.
January 27, 2022
Really helpful for checking up on the East during the medieval era. Plus, it is just so good. really bolsters your faith.
May 11, 2025
Finished as I was about to walk into Chilis
December 2, 2025
I read the "An Exact Exposition of the Orthodox Faith" from this volume and learnt something.. will come back the fount later.
Displaying 1 - 17 of 17 reviews