How Great A Cloud of Witnesses

Thomas Forsyth Torrance (30 August 1913 – 2 December 2007) was a 20th century Protestant Christian theologian who served for 27 years as Professor of Christian Dogmatics at New College, Edinburgh in the University of Edinburgh, during which time he was a leader in Protestant Christian theology. While he wrote many books and articles advancing his own study of theology, he also translated several hundred theological writings into English from other languages. Torrance edited the English translation of the thirteen-volume, six-million-word Church Dogmatics (germ. “Die Kirchliche Dogmatik”) of celebrated Swiss theologian Karl Barth. Torrance’s work has been influential in the paleo-orthodox movement, and he is widely considered to be one of the most important Reformed theologians of his era.
Torrance was born to Scottish missionary parents while they were serving in Chengdu, Szechuan, China. He first studied Classics at the University of Edinburgh and University of Oxford before receiving an academic scholarship that brought him to the University of Basel in Basel, Switzerland. There, Torrance studied under theologian Karl Barth — whom he had long admired — and the experience made him a life-long Barthian.
Torrance initially served as a professor at Auburn Theological Seminary in New York City, U.S., but resigned the post two years later with the outbreak of World War II. He served as a chaplain during the war, and then after the war moved to Scotland and served as a Church of Scotland parish minister for a decade. Torrance was then offered a professorship at New College, Edinburgh in the University of Edinburgh to teach church history. Because of his thorough understanding of theology he was later installed as Professor of Christian Dogmatics, a position that he held from 1952 to 1979.
He was elected Moderator of the General Assembly of the Church of Scotland in 1976 (his son Iain held the same post in 2003).
In 1978, he won the Templeton Prize for Progress in Religion for his contributions to theology and the relationship between it and science.
He was influential in work on theological method and the relationship between theology and science. Opposed to dualistic thought, he argued that modern science is similar to theology in that it is developed in terms of relation and integration: each has its distinctive method, and each is fully rational. (From wikipedia.org Though this is a Wikipedia bit, it constitutes an accurate snippet for starters.)

St. Augustine - Bishop of Hippo and “Doctor of the Church”
Accepted by most scholars to be the most important figure in the ancient Western church, St. Augustine was born in Tagaste, Numidia in North Africa. His mother was a Christian, but his father remained a pagan until late in life. After a rather unremarkable childhood, marred only by a case of stealing pears, Augustine drifted through several philosophical systems before converting to Christianity at the age of thirty-one. At the age of nineteen, Augustine read Cicero’s Hortensius, an experience that led him into the fascination with philosophical questions and methods that would remain with him throughout his life. After a few years as a Manichean, he became attracted to the more sceptical positions of the Academic philosophers. Although tempted in the direction of Christianity upon his arrival at Milan in 383, he turned first to neoplatonism, During this time, Augustine fathered a child by a mistress. This period of exploration, including its youthful excesses (perhaps somewhat exaggerated) are recorded in Augustine’s most widely read work, the Confessions.
During his youth, Augustine had studied rhetoric at Carthage, a discipline that he used to gain employment teaching in Carthage and then in Rome and Milan, where he met Ambrose who is credited with effecting Augustine’s conversion and who baptised Augustine in 387. Returning to his homeland soon after his conversion, he was ordained a presbyter in 391, taking the position as bishop of Hippo in 396, a position which he held until his death.
Besides the Confessions, Augustine’s most celebrated work is his De Civitate Dei (On the City of God), a study of the relationship between Christianity and secular society, which was inspired by the fall of Rome to the Visigoths in 410. Among his other works, many are polemical attacks on various heresies: Against Faustus, the Manichean; On Baptism; Against the Donatists; and many attacks on Pelagianism and Semi-Pelagianism. Other works include treatises On the Trinity; On Faith, Hope, and Love; On Christian Doctrine; and some early dialogues.
St. Augustine stands as a powerful advocate for orthodoxy and of the episcopacy as the sole means for the dispensing of saving grace. In the light of later scholarship, Augustine can be seen to serve as a bridge between the ancient and medieval worlds. A review of his life and work, however, shows him as an active mind engaging the practical concerns of the churches he served. (Extracted entirely from CCEL. See ccel.org/a/augustine)

Francis of Sales (1567-1622) was bishop of Geneva and a leader in the Roman response to the Protestant Reformation. You’ll note that his dates are significantly later than those of our other entries. For this reason Francis of Sales is categorized within the occasional Sons of the Fathers series.

Bishop of Lyons, theologian, born in the latter half of the fourth century; died about 449. On the death of his wife he withdrew to the monastery of Lérins, where his sons, Veranius and Salonius, lived, and soon afterward to the neighbouring island of Lerona (now Sainte-Marguerite), where he devoted his time to study and mortification. Desirous of joining the anchorites in the deserts of the East, he consulted John Cassian, who, in reply, sent him some of his “Collationes”, describing the daily lives of the hermits of the Thebaid. It was at this time that Eucherius wrote his beautiful letter “De laude Eremi” to St. Hilary of Arles (c. 428). Though imitating the virtues of the Egyptian solitaries, he kept in touch with men renowned for learning and piety, e.g. Cassian, St. Hilary of Arles, St. Honoratus, later Bishop of Marseilles, and Valerian, to whom he wrote his “Epistola parænetica de contemptu mundi”. The fame of Eucherius was soon so widespread in southeastern Gaul, that he was chosen Bishop of Lyons. This was probably in 434; it is certain, at least that he attended the First Council of Orange (441) as Metropolitan of Lyons, and that he retained this dignity until his death. In addition to the above-mentioned letters, Eucherius wrote “Formularium spiritualis intelligentiæ ad Veranium”, and “Institutiones ad Salonium”, besides many homilies. His works have been published both separately and among the writings of the Fathers. There is no critical edition but the text is most accessible in Migne, “P. L.”, L, 685-894. In the same volume (appendix, 893-1214) is to be found a long series of works attributed to Eucherius, some of doubtful authenticity, others certainly apocryphal. (Full entry from the Catholic Encyclopedia. See http://www.newadvent.org) Eucherius is not often discussed.

Justin was born at Flavia Neapolis, about A.D. 100, converted to Christianity about A.D. 130, taught and defended the Christian religion in Asia Minor and at Rome, where he suffered martyrdom about the year 165. Two “Apologies” bearing his name and his “Dialogue with the Jew Tryphon” have come down to us. Leo XIII had a Mass and an Office composed in his honour and set his feast for 14 April. (Extracted from Catholic Encyclopedia. See http://www.newadvent.org)

Athanasius, Bishop of Alexandria and one of the most illustrious defenders of the Christian faith, was born at Alexandria about the year 297. Of his family, circumstances, or early education nothing can be said to be known, although a legendary story has been preserved by Rufinus of Aquileia as to the manner in which he came, while yet a boy, under the notice of his predecessor, Alexander. It seems certain that Alexander became his patron, took him as a youth into his house, and employed him as his secretary. This was probably about 313, and from this time Athanasius may be said to have been devoted to the Christian ministry. He was, no doubt, a student in the “Didascaleion,” or famous “catechetical school ” of Alexandria, which included amongst its already illustrious teachers the names of Clement and Origen. In the museum, the ancient seat of the Alexandrian university, he may have learned grammar, logic, and rhetoric. His mind was certainly well disciplined, and accustomed to discuss from an early period the chief questions both in philosophy and religion. The persecution under which the Alexandrian Church suffered at this time, and his intimacy with the great hermit Antony of which he himself has told us, had all their effect upon his character, and served to nurture in him that undaunted fortitude and high spirit of faith by which he became distinguished.
Before the outbreak of the Arian controversy, which began in 319, Athanasius had made himself known as the author of two essays addressed to a convert from heathenism, one of them entitled Against the Gentiles, and the other On the Incarnation of the Word. (Extracted from CCEL’s biography pages) For the full introduction, see http://www.ccel.org/ccel/athanasius.html
Key Writings:Against the Heathens; On the Incarnation of the Word; Against the Arians; Life of Antony.