LIGHT FROM THE CHURCH FATHERS (95-325 AD), PART 1

The period of the early church, particularly the first three centuries (up to the Council of Nicaea, 325 AD), can be a strange new world for many Christians, for several reasons:

  • We think once the NT was written, Christians ceased writing. Not so!
  • Perhaps we’ve heard of a few ancient writers, but fail to realize there was a constant stream of literature.
  • Their names are unfamiliar and often unusual—and there are so many of them!
  • Worse, they don’t always agree with what we believe and teach!
  • We tend to fail to respect history.

It’s a strange world indeed. I was first introduced to the Church Fathers in 1980, while a graduate student in theology—and I was captivated! I began to see how the churches coped with difficult circumstances; how they gradually drifted from their apostolic moorings; and how their issues are our issues—or at least similar enough that we benefit from putting ourselves in their place, giving them the benefit of the doubt, and seeking the Lord’s will.

  1. Who are they?
    1. Thinkers, writers, and leaders with living faith, linking N.T. times with Medieval Christianity
    2. Apostolic Fathers: Clement (Rome), Ignatius (Antioch), Hermas, Didache, Polycarp (Smyrna)
    3. Apologists: Justin Martyr (Shechem), Quadratus (Athens), Melito (Sardis), Athenagoras (Athens), Aristides (Athens), Theophilus (Antioch), Apollinaris (Hierapolis), Tatian (Syria), Tertullian (Carthage), Epistle to Diognetus (?)
    4. Desert Fathers: Anthony (Alexandria), Pachomius (Luxor)
    5. Papias (fragments); 2 Clement; and many more.
  2. What is the meaning of “patristics”?
    1. The study of the Church Fathers
    2. Pater (Greek and Latin for father)
  3. When did they live and write?
    1. Apostolic Fathers – the first couple of generations after the apostles, in the 2nd century
    2. Apologists – principally in the 2nd century
    3. Antenicene writers (before the Council of Nicaea, 325 AD), Nicene, Postnicene – all the way to the 8th century.
  4. Where did they work?
    1. The West (Western Europe, North Africa – Latin): Tertullian (Carthage), Cyprian (Carthage), Ambrose (Milan), Augustine (Hippo), Gregory the Great (Rome)
    2. The East (Eastern Europe, Southwest Asia – Greek): Irenaeus (Lyon), Clement (Alexandria), Origen (Alexandria), Athanasius (Alexandria), John Chrysostom (Constantinople), Gregory (Nyssa), Basil (Caesarea), Gregory Nazianzus (Constantinople)
  5.  How did they deal with real life issues?
    1. They thought through the implications of the faith, and then wrote about them.
    2. They took a stand and were often willing to die for what they believed.
  6. Why are they important?
    1. They wrestled with age-old issues, sometimes successfully, sometimes not.
    2. They are closer to NT times than we are. They didn’t get everything right, but their lifestyles closely modeled the life of Christ.
    3. They provide several models of interpretation: took the scriptures at face value.

We sometimes hold a naïve view of biblical interpretation: “All we need is the Bible and a good heart.” That is, we expect to learn nothing of significance from theology, from reading other books, or by examining history.

Yet this is a grave error. Humility requires that we learn from the past, just as we ought to learn from other Christian groups. We are not unique: our joys, challenges, and questions are not new.

Over the next few weeks I’d like to share highlights from my recent patristic study: things that have intrigued, shocked, or humbled me.

More specifically, we’ll pore over selected details and excerpts from Volume I—the first in the series above. Next week: 1 Clement and the Epistle to Diognetus. Never heard of them? Prepare to learn something!

EARLY CHRISTIAN WRITINGS (2)

If you missed the intro to the new series on the early Christian writings, please refer to the last newsletter. In the coming weeks we’ll work our way through the Antenicene Fathers (95-325 AD), in the order in which they appear in the standard collection. Some documents will only be mentioned in passing, others mined for insight into the early church. The first two are 1 Clement and the Epistle to Diognetus.

1 Clement (c.95 AD)

  • This letter’s 65 “chapters” are even shorter than most Bible “chapters,” making the letter readable—although it is still longer than 1 or 2 Corinthians.
  • The writer is Clement of Rome, the year is about 95 AD, and the recipients are the Corinthians. The young bucks have risen up against the older leaders—a fairly common theme throughout church history—and Clement attempts to calm them down. The factionalism that Paul addresses in 1 Cor 1 (approximately 40 years earlier) has reared its ugly head again!
  • 1 Clement shows the influence of Roman church over another congregation, Corinth. And yet it is clear from the tone of the letter that Clement has no papal authority. (That would come many generations later.) His tone is respectful, appealing, attempting to persuade, not cajole.
  • The letter is full of colorful illustrations, for example the phoenix (the mythical bird that underwent a sort of resurrection). We also read that the apostle Paul ventured to the extreme limit of the west, before suffering martyrdom (1 Clem v). In other words, he reached Spain (his stated desire in Rom 15:24, 28). He was martyred (beheaded) under the wicked emperor Nero, sometime between 64 and 68 AD.

I’ve enjoyed teaching 1 Clement in a series, “The Corinthian Correspondence,” beginning with the establishment of the church (Acts 18), then discussing Paul’s four letters to the Corinthians (1 Cor 1:1; 5:9; 2 Cor 1:1; 7:8), and finally reading 1 Clement. I’ve taught this material in a campus ministry setting, as well as for a church in Georgetown, Guyana (South America).

There is also a later document called 2 Clement, unlikely to have been authored by our Clement.


The Epistle of a Disciple to Diognetus (2nd century)

This fabulous second-century letter defends the fledgling faith. It addresses such matters as the identity of the God Christians trust, their love for one another, and Christian confidence in the face of death. I’ve selected a single passage, with seven observations following (the things that struck me—you may respond differently).

V.1For Christians are not distinguished from the rest of mankind either in locality or in speech or in customs. 2For they dwell not somewhere in cities of their own, neither do they use some different language, nor practice an extraordinary kind of life. 3Nor again do they possess any invention discovered by any intelligence or study of ingenious men, nor are they masters of any human dogma as some are. 4But while they dwell in cities of Greeks and barbarians as the lot of each is cast, and follow the native customs in dress and food and the other arrangements of life, yet the constitution of their own citizenship, which they set forth, is marvelous, and confessedly contradicts expectation. 5They dwell in their own countries, but only as sojourners; they bear their share in all things as citizens, and they endure all hardships as strangers. Every foreign country is a fatherland to them, and every fatherland is foreign.

 6They marry like all other men and they beget children; but they do not cast away their offspring. 7They have their meals in common, but not their wives. 8They find themselves in the flesh, and yet they live not after the flesh. 9Their existence is on earth, but their citizenship is in heaven.10They obey the established laws, and they surpass the laws in their own lives. 11They love all men, and they are persecuted by all. 12They are ignored, and yet they are condemned. They are put to death, and yet they are endued with life. 13They are in beggary, and yet they make many rich. They are in want of all things, and yet they abound in all things.14They are dishonored, and yet they are glorified in their dishonor. They are evil spoken of, and yet they are vindicated.

15They are reviled, and they bless; they are insulted, and they respect. 16Doing good they are punished as evildoers; being punished they rejoice, as if they were thereby quickened by life. 17War is waged against them as aliens by the Jews, and persecution is carried on against them by the Greeks, and yet those that hate them cannot tell the reason of their hostility.

  • Distinctiveness: Christians were unusual by virtue of their character and righteous behavior—not because they dressed oddly or has a different way of talking. That is, they blended into society in one way, but not in another.
  • The world: They weren’t charmed by the world’s delights. Rather, they were convinced that their citizenship was in heaven, and this was reflected in their lifestyle.
  • Babies: They didn’t expose unwanted children—a common practice in the Roman empire when a child was born sickly, disabled, female, or otherwise unwanted.
  • Fellowship meals: The believers were known for their table fellowship. Meals bring us closer and create the essential climate for honest communication.
  • Sexual purity: They didn’t commit adultery—so common in the empire at this time.
  • Model citizens: Despite commendable civic behavior, they were consistently persecuted. (In the 2nd century the practice of Christianity became illegal.)
  • Persecution: They responded graciously to their enemies. (See Rom 12; Matt 5.) Yet it was difficult for their persecutors (whether Jews or Gentiles) to specify the cause of their hostility.

If you liked the excerpt above, why not read the entire work? The Epistle to Diognetus is by no means inspired scripture; none of the ancient documents in this series are inspired, Yet they do open up a window on the life and thoughts of our early brothers and sisters in the faith. That makes these writings—at least in my opinion—well worth examining.

Upcoming:

  • The Epistle of Polycarp to the Philippians
  • The Martyrdom of Polycarp

Are you familiar with Polycarp? He was a disciple of the apostle John, and a church leader in Smyrna (the modern Aegean city of Izmir, Turkey). This great man of faith was executed around 155 AD. More next week!

EARLY CHRISTIAN WRITINGS (3)

If you missed the intro to the new series on the early Christians, it may be found here. Last week’s piece on 1 Clement & Diognetus is here. Today: the third installment.

The Epistle of Polycarp to the Philippians

Polycarp was a disciple of Christ who personally knew the apostle John. He was also overseer of the church in Smyrna (Rev 1:11; 2:8). His letter to the Philippians is a real gem. I especially appreciate his convictions about church leaders.

Polycarp on leadership:

And let the elders be compassionate and merciful to all, bringing back those that wander, visiting all the sick, and not neglecting the widow, the orphan, or the poor… abstaining from all anger, favoritism, and unjust judgment… (Poly. Phil. vi).

A few things that stand out:

  • Gentleness and mercy are key requirements of a church leader—much more than confidence, charisma, or dynamism.
  • Elders are not characterized by what is sometimes called “righteous anger,” as anger in a leader is nearly always sinful.
  • Nor do they show favoritism—whether towards the rich, the popular, or the powerful.
  • Elders bring back those who are drifting away (see Jas 5:19-20).
  • They have a deep concern for the powerless—those whom the world tends to dismiss.

This ancient disciple paid the ultimate price for his faith. We read about Polycarp’s death in the fourth document in the Ante-Nicene Fathers.


The Martyrdom of Polycarp

Polycarp was executed 25 April 155 AD. For now, here’s an excerpt to whet your appetite, perhaps the best known.

Polycarp (2015) - IMDbNow, as Polycarp was entering into the stadium, there came to him a voice from heaven, saying, Be strong, and show yourself a man, O Polycarp! No one saw who it was that spoke to him; but those of our brethren who were present heard the voice. And as he was brought forward, the tumult became great when they heard that Polycarp was taken. And when he came near, the proconsul asked him whether he was Polycarp. On his confessing that he was, [the proconsul] sought to persuade him to deny [Christ], saying, Have respect to your old age, and other similar things, according to their custom, [such as], Swear by the fortune of Caesar; repent, and say, Away with the Atheists. But Polycarp, gazing with a stern countenance on all the multitude of the wicked heathen then in the stadium, and waving his hand towards them, while with groans he looked up to heaven, said, Away with the Atheists. Then, the proconsul urging him, and saying, Swear, and I will set you at liberty, reproach Christ; Polycarp declared, Eighty and six years have I served Him, and He never did me any injury: how then can I blaspheme my King and my Savior? (Mart. Poly. 1-3)

Christians were called “atheists,” since they denied the existence of the pagan gods. As Polycarp notes, it’s the pagans who deny the one true God, making them the real “atheists.” You can read Martyrdom of Polycarp in its entirety (22 short chapters) HERE.

Coming up: Ignatius was the overseer of the church of (Syrian) Antioch). He died in the first decade of the second century—nearly 50 years before Polycarp was murdered. On his way to execution in Rome, Ignatius penned letters to seven churches. Next week we’ll focus on two of these missives:

  • The epistle of Ignatius to the Ephesians
  • The epistle of Ignatius to the Magnesians

To be continued….

EARLY CHRISTIAN WRITINGS (4)

Ante-Nicene Fathers download as ebook PDF

Complete Ante-Nicene works subtitled "The Writings of the Fathers Down to A.D. 325—about 11,000 pages. The pdf collection consists of 10 books. (Vol. X is the Index.) Download all as a pdf file at www.holybooks.com/ante-nicene-fathers-vol-i-ix/?amp=1.

Ignatius of Antioch, on his way to a grizzly execution in Rome, wrote a number of letters. Six were to churches, in Ephesus, Magnesia, Tralles, Rome, Philadelphia, and Smyrna. He also wrote to Polycarp, whom we met last week. Today we’ll consider parts of his epistles to the first two of these ancient Christian communities.

The Epistle of Ignatius to the Ephesians (AD 107)
This epistle was penned from Smyrna. In all his letters, Ignatius repeatedly emphasizes the importance of three-fold church leadership (bishop, elders, deacons), the importance of unity—meaning a single church in each location, and the need to obey the bishop.

In the NT, there is no distinction between elders and overseers / bishops. For example, when Paul wrote to the Philippians, he addressed the overseers (bishops) and servants (deacons). [For more on terminology, please download the short paper here.] Ignatius of Antioch vigorously promoted the “monarchical episcopate”—meaning that the overseer / bishop was the one top (local) leader. In successive centuries, more and more layers of leadership would be added.

In Ign. Eph. we encounter an interesting idea: that Christians (after conversion) are in the process of becoming disciples. Ignatius states this explicitly (ch. I, III). The idea is not new, however. In John 15:8, Jesus said, “My father is glorified by this, that you bear much fruit and become my disciples.” (In contrast, the NIV only paraphrases: “This is to my Father’s glory, that you bear much fruit, showing yourselves to be my disciples.”)

Ignatius expresses the desire “that by martyrdom I may indeed become a disciple of him who gave himself for us, an offering and sacrifice to God” (I). And a few sentences later, “I do not issue orders to you, as if I were some great person. For though I am bound for the name [of Christ], I am not yet perfect [complete, mature] in Jesus Christ. For now I begin to be a disciple…” (III)

Think of discipleship as process, not performance. The longer I’ve been a Christian, the more Ignatius’ insight rings true. Not so much his teaching about the leadership hierarchy, but his heart to keep growing—till the very end.

The Epistle of Ignatius to the Magnesians (AD 107)
The town of Magnesia stood close to Ephesus. Here are several nuggets from Ignatius’ second epistle.

  • Christian living: “It is fitting, then, not only to be called Christians, but to be so in reality” (VI). In 107 AD, there was no such thing as “cultural Christianity.” Following the Lord was a distinct lifestyle, and the cost of discipleship high.
  • Obedience: “Your bishop / overseer presides in the place of God, and your presbyters in the place of the assembly of the apostles, along with your deacons…” (VI). In the early 2nd century were Christians already forgetting Jesus’ teaching in Mark 10:42-45?
  • No Sabbath: The believers were “no longer observing the Sabbath, but living in the observance of the Lord’s Day, on which also our life has sprung up again by him and by his death” (IX). The consistent witness of the early Christians was that they met on Sunday, not Saturday.

Next week:

  • The Epistle of Ignatius to the Trallians
  • The Epistle of Ignatius to the Romans
  • The Epistle of Ignatius to the Philadelphians

To read any of these letters in full, click on the link for free access to the Ante-Nicene Fathers.

EARLY CHRISTIAN WRITINGS (5)

Our series from the Ante-Nicene Fathers continues. Last week we took a quick peek at Ignatius’ first two letters, Ephesians and Magnesians. Today we’ll touch on the next three, written to communities in Tralles, Rome, and Philadelphia.

Ante-Nicene Fathers: Vol. I—IX.
Subtitle: "The Writings of the Fathers Down to A.D. 325"—about 11,000 pages.
Download the PDF.


The Epistle of Ignatius to the Trallians (107 AD)
Ignatius tells the Trallians that, after his death, Christ descended into the grave and arose with a multitude (ch. ix). Ignatius understands this to refer to the remarkable event of Matt 27:52. Although the Church Fathers held different views as to what Christ did during the time between his crucifixion and resurrection, they all agreed that he descended into the underworld / Sheol / Hades. The event was considered so important that it’s part of the Apostles’ Creed (4th / 5th century), although it isn’t referred to in the Nicene Creed (325 AD, revised 381).

The Epistle of Ignatius to the Romans (107 AD)
“I do not, as Peter and Paul, issue commandments to you. They were apostles; I am but a condemned man” (ch. iv). He has been condemned to death—but then so were many of the apostles! As we’ve seen in his other letters, Ignatius holds a high view of leadership, yet at the same time he dares not claim to be an apostle. He knows the difference between apostolic authority and his own convictions.

After expressing the desire to be martyred by mauling—mutilation by beasts—Ignatius reflects, “Now I begin to be a disciple. And let no one, of things visible or invisible, envy me that I should attain to Jesus Christ. Let fire and cross; let the crowds of wild beasts; let tearings, breakings, and dislocations of bones; let cutting off of members; let shatterings of the whole body; and let all the dreadful torments of the devil come upon me: only let me attain to Jesus Christ” (ch. v). Again we find the notion we explored last week, that discipleship is a process. We don’t “arrive”; we’re on the way. And yet Ignatius’ words about his upcoming torture and death (bravado?) feel overdone, as though he revels in pain. He seems to take it further than the apostle Paul (Rom 5:3; Col 1:24).

The Epistle of Ignatius to the Philadelphians (107 AD)
Some evidently believed Christians should follow Torah. (And there are more and more in our own day who hold to such a position. This is the reason I wrote Messianic Judaism: Do Christians Have to Follow the Old Testament?) The view of Ignatius (and other patristic writers): “But if anyone preach the Jewish law to you, listen not to him” (vi). We will find this view expressed repeatedly in the course of our study of the Church Fathers.

In the 6th installment of our series, we will take a look at:

  • The Epistle of Ignatius to the Smyrneans. Smyrna (modern Izmir, the 3rd largest city in Turkey) was addressed by the risen Christ in Revelation 2. Ignatius’ letter was penned only about 20 years after Jesus’ letter through John (Rev 2:8-11).
  • The Epistle of Ignatius to Polycarp. This is Ignatius’ only surviving letter to an individual, Polycarp—one who knew the apostle John in the flesh. Like Ignatius, Polycarp would be martyred too, though several decades later.

EARLY CHRISTIAN WRITINGS (6)

There’s so much we can learn from the early church—both good and bad! If you’ve just started reading this series, the first 5 installments are in the previous 5 newsletters. We continue to explore the letters written by Ignatius of Antioch en route to execution in Rome. (Click on the image below for the first 9 volumes of the Ante-Nicene writers.)

The Epistle of Ignatius to the Smyrnaeans (107 AD)

["Heretics] abstain from the Eucharist and from prayer, because they confess not the eucharist to be the flesh of our Savior Jesus Christ… It is fitting, therefore that you should keep aloof from such persons…” (ch. vii).

  • The heretics don’t observe the Lord’s Supper. Nor are they devoted to prayer. There are two activities that feed and enrich us spiritually.
  • To be honest, this passage really surprised me. It’s as close as we could get to the doctrine of transubstantiation—and this is in the early 2nd century.

“Let no man do anything connected with the Church without the overseer [bishop]. Let that be deemed a proper eucharist which is [administered] either by the overseer [bishop], or by one to whom he has entrusted it. Wherever the overseer [bishop] shall appear, there let the multitude [of the people] also be; even as, wherever Jesus Christ is, there is the universal Church. It is not lawful without the overseer [bishop] either to baptize or to celebrate a love-feast; but whatsoever he shall approve of, that is also pleasing to God, so that everything that is done may be secure and valid” (ch. viii).

  • Ignatius believed that the Lord’s Supper cannot be validly observed, nor a baptism be performed, unless the overseer approves.
  • Unless Ignatius equates the love feast with the communion, we have here the seeds of the ultimate division and distinction between the eucharist as ceremony (bread and wine only) and the agape, or love feast, which was an actual meal, like what we read about in 1 Cor 11.
  • Again, we find Ignatius’ doctrine of the monarchical episcopate: the overseer is the top dog, and must unquestioningly be obeyed. The next excerpt intensely upholds the episcopate.

“It is well to reverence both God and the overseer [bishop]. He who honors the overseer [bishop] has been honored by God; he who does anything without the knowledge of the overseer [bishop], does [in reality] serve the devil” (ch. ix).

Apart from the letter to Polycarp (below), Ignatius’ letters are to churches. Since he wrote only a few years after Jesus’ own seven letters (Rev 2-3), it is interesting to compare. Here’s what I notice:

  • He addresses several communities to whom Jesus also spoke: Ephesus, Smyrna, and Philadelphia.
  • The Ephesians are doing well, seeming to have taken to heart the challenges of Rev 2. Good news!
  • There is no letter to the Laodiceans, recipients of the Lord’s sternest warning (had they refused to repent?—we are tempted to speculate), although the church of Laodicea continued in some form for some time. There was even an important church council there in the 4th century.

The Epistle of Ignatius to Polycarp (107 AD)

“Let not those who seem worthy of credit, but teach strange doctrines, fill you with apprehension. Stand firm, as does an anvil which is beaten. It is the part of a noble athlete to be wounded, and yet to conquer… Be ever becoming more zealous than what you are. Weigh carefully the times…” (ch. iii).

  • Some teachers are impressive, even credible, yet we should be wary. If they aren’t following the apostolic teaching, they are false teachers. See 2 Cor 11:13; Heb 13:9; 2 Pet 2:3; 1 John 4:1.
  • We are to grow in zeal—but with wisdom and discretion. The two ideally grow in tandem. See Rom 12:11; Prov 19:2; Matt 10:16.
  • Discerning the times—that’s always sound counsel. See 1 Chron 12:32; Eph 5:15.

Next week:

  • The Syriac Version of the Ignatian Epistles
  • Various Spurious Epistles, Tarsians, Antiochians, the Epistle of Maria the Proselyte to Ignatius, the Epistle of Ignatius to John the Apostle
  • The Martyrdom of Ignatius

EARLY CHRISTIAN WRITINGS (7)

There’s much we can learn from the early church—both good and bad! If you’ve just started reading this series, the first 6 installments are in the previous 6 newsletters.

The Ante-Nicene Fathers (ANF) contain three letters of Ignatius in Syriac, although they are missing many sentences and chapters. They are his epistles to Polycarp, the Ephesians, and the Romans. We have already glanced at these letters (the original Greek versions), so there’s no need for further comment.

In addition to the 7 genuine letters of Ignatius en route from Antioch to Rome, there are 8 more found in the Ante-Nicene Fathers—yet they’re not authentic. Christian writers never mention them before the 6th century. They are Tarsians, Antiochians, the Epistle to Hero (a Deacon of Antioch), Philippians, the Epistle of Maria the Proselyte to Ignatius, the Epistle of Ignatius to Mary at Neapolis, the Epistle of Ignatius to John the Apostle, and a Second Epistle of Ignatius to John. Still, I will proffer some excerpts, since they do shed light on how some Christians were thinking four centuries after the time of Ignatius.

Tarsians: "Honor those [who continue] in virginity, as the priestesses of Christ; and the widows [that persevere] in gravity of behavior, as the altar of God” (ch. ix). Notice the premium placed on virginity (not abstinence before marriage, but permanent abstinence). This emphasis had become stronger and stronger from the 2nd century onward. Widows too were to be honored.

Antiochians: “Let the wives honor their husbands, as their own flesh; and let them not presume to address them by their names” (ch. ix). This will seem quite formal to us!

Antiochians forbids pedophilia (ch. xi)—obviously an issue. However, in the Roman world, this was widely accepted, not rejected. We also read of church elders (“presbyters”), sub-deacons, readers, singers, doorkeepers, laborers [gravediggers?], exorcists, confessors, deaconesses, and virgins (ch. xii). Note: “confessors” took a stand in the face of death yet were not executed, which distinguishes them from martyrs.

The Epistle of Maria the Proselyte to Ignatius defends neophyte leaders (ch. ii). Although the Bible warns against this (1 Tim 3:6), in time the church gave more and more responsibility (unbiblical amounts!) to younger and younger men. This, in my view, comes with many risks.

The Epistle of Ignatius to John the Apostle praises Mary: “She is the lady of our new religion and repentance, and the handmaid among the faithful of all works of piety… As we are informed by those worthy of credit, there is in Mary the mother of Jesus an angelic purity of nature allied with the nature of humanity. And such reports as these have greatly excited our emotions, and urge us eagerly to desire a sight of this (if it be lawful so to speak) heavenly prodigy and most sacred marvel.”

Along with an escalating appreciation of virginity, Mary the mother of Jesus is increasingly revered in the 2nd century. By the Council of Ephesus (431 AD), she will be officially declared “God-bearer.”

The Martyrdom of Ignatius: This document may not have been written until the 6th century. It specifies that Ignatius was executed on 20 December, in the ninth year of Trajan, who was emperor 98-117 AD. If correct, that makes his martyrdom in the year 107.

According to this medieval document, Ignatius appears to some after his death. We detect greater and greater amounts of legendary material every century as we move away from the apostolic era.

Next week: the meaty Epistle of Barnabas

EARLY CHRISTIAN WRITINGS (8)

There’s so much we can learn from the early church—the good and bad! If you’ve just started reading this series, previous installments may be found in the newsletter stack. Click the image of the library below to access volumes I-IX of the ANF.

The Epistle of Barnabas (100 AD?)

This interesting epistle may not have been penned by Barnabas, but is attributed to him. The oldest complete manuscript appears in the Codex Sinaiticus (early fourth century). It is just possible that Sinaiticus is one of the 50 Bibles commissioned by Constantine. In this manuscript, on display in the British Library, Barnabas appears between the N.T. and the Shepherd of Hermas. This does not mean the Christian church universally accepted it as scripture—yet clearly many believed that Barnabas, like Hermas (which we will examine next year), was worth reading. Here are a few things I noticed on my recent reading:

  • Baptism cleanses us of sin (chap. xi). This, by the way, is the unanimous views of all the ancient Church Fathers.
  • The world lasts 6000 years, then comes the “millennium” [taking Rev 20 literally] (chap. xv.).
  • Christ rose on the “eight day”—the day after the Sabbath—meaning that Sunday was the day observed by Christians. (In other words, no “Sunday Sabbath.”)
  • Abortion is forbidden: “You shall not take the name of the Lord in vain. You shall love your neighbor more than your own soul. You shall not slay a child by procuring abortion; nor again, shall you destroy it after it is born” (chap. xix).

Next week: Fragments of Papias (60-130 AD)

EARLY CHRISTIAN WRITINGS (9)

There’s so much to learn from the early church—the good and bad! If you’ve just started reading this series, previous installments may be found in the newsletter stack. Click the image of the library below to access volumes I-IX of the ANF.

Fragments of Papias (c.100)

Papias was a prolific writer, although sadly only fragments of his work has been preserved. He lived in Hierapolis (near Colossae and Laodicea), the area where Epaphras and Paul ministered. I’ve selected four fragments for comment.

First off, Papias speaks of the traitor Judas’s enormously bloated body—crushed by a chariot, so that his guts gushed out (frag. iii).

“As the presbyters say, then those who are deemed worthy of an abode in heaven shall go there, others shall enjoy the delights of Paradise, and others shall possess the splendor of the city; for everywhere the Savior will be seen, according as they shall be worthy who see Him. But that there is a distinction between the habitation of those who produce a hundredfold, and that of those who produce sixty-fold, and that of those who produce thirty-fold; for the first will be take up into the heavens, the second class will dwell in Paradise, and the last will inhabit the city… The presbyters, the disciples of the apostles, say that this is the gradation and arrangement of those who are saved…” (frag. v).

  • Like some other ancient writers, Papias designates several ultimate possible destinies for the the righteous: heaven, Paradise, and the city (probably referring to Rev 21).
  • The difference? According to him, it’s a matter of productivity. The more we have put in, the more we will appreciate our reward—that is, the greater our reward.
  • Papias claims this was the teaching of the second generation of Christian leaders, yet the ancient writers held varying opinions on the topic.

Third, Papias seems to have proclaimed a literal millennial rule following the general resurrection (frag. vi). That is, once Christ returns and the dead are raised, he would reign over an earthly, political kingdom for 1000 years.

  • Several Christian groups throughout history have taken Rev 20 literally—a mistake, in my opinion. For example, in the many years right before after 1000 AD, numerous odd behaviors and superstitions marked European Christendom.
  • The way in which this belief is relayed, by the 4th-century church historian Eusebius, makes clear it was not universally accepted.

And last: “And the presbyter said this. Mark having become the interpreter of Peter, wrote down accurately whatsoever he remembered. It was not, however, in exact order that he related the sayings or deeds of Christ. For he neither heard the Lord nor accompanied Him. But afterwards, as I said, he accompanied Peter, who accommodated his instructions to the necessities [of his hearers], but with no intention of giving a regular narrative of the Lord's sayings. Wherefore Mark made no mistake in thus writing some things as he remembered them. For of one thing he took especial care, not to omit anything he had heard, and not to put anything fictitious into the statements” (frag. vi).

  • Peter, the chief of the original Twelve, relayed the gospel to Mark, who either translated him (Aramaic to Greek) or interpreted him (that is, selected, ordered, and adapted the material).
  • The ancients were concerned with order, but not necessarily strict chronology—a fact that makes sense of many of the discrepancies found in the gospel accounts.
  • Mark’s work, which we call the Gospel of Mark, was essentially the Gospel of Peter—though not to be confused with the much later spurious Gospel of Peter. Each of the four gospels may this be connected with an apostle: Matthew with himself, Mark with Peter, Luke with Paul, John with himself.

Next week: the fascinating character and teaching of Justin Martyr (c.155 AD), the Samaritan philosopher who became a powerful advocate and apologist for the faith.

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The First Apology of Justin Martyr (c.160 AD)

Justin was an eminent 2nd-century apologist—one who gave reasons for the Christian faith. A Samaritan, he hailed from the biblical town of Shechem (Neapolis, modern Nablus). He was an astute philosopher, though not brought up in the faith. In the coming weeks we will explore his writings, beginning with the best known work, his First Apology. He aimed to convince nonbelievers of the truth of Christ. Although the Apology is worth reading in full, I offer only a handful of things I noticed this time through.

  • Justin teaches that after death the wicked will suffer infinite punishment—not 1000 years, as Plato thought (chap. viii; see also xxvii and lii). The doctrine of infinite torment gained currency in the 2nd century, becoming the default view of the church.
  • He reminds us that God has no proper name (chap. x). This has implications; for more, click HERE.
  • On the Trinity: “… the true God himself.. holding [Jesus Christ] in the second place, and the prophetic Spirit in the third…” (chap. xiii). That is, the persons of the Trinity are equal in essence, but not in rank.
  • On remarriage: It’s a sin to marry a second wife after divorcing the first (chap. xv)—a hyper-literal interpretation of Matthew 5. For more on this, click HERE.
  • On paganism: The pagan gods are immoral, e.g. Jupiter (chap. xxi). What a contrast to the true God!
  • On Simon the Sorcerer: "There was a Samaritan, Simon, a native of the village called Gitto, who in the reign of Claudius Caesar [41-54 AD], and in your royal city of Rome, did mighty acts of magic, by virtue of the art of the devils operating in him. He was considered a god, and as a god was honored by you with a statue, which statue was erected on the river Tiber, between the two bridges, and bore this inscription, in the language of Rome: Simoni Deo Sancto, To Simon the Holy God" (chap. xxvi).

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Today we continue our survey of select passages from Justin Martyr. If you’ve just started joining the series, previous installments may be found in the newsletter stack. And if you’ve been enjoying it, and are intrigued by the Ancient Christian Writers, don’t stop now! You can access tens of thousands of pages of these early documents.

Justin’s First Apology (c.160 AD)

The excerpts I’ve taken and the observations I’ve made in this series are not intended to be comprehensive, and not even systematic. These are what has struck me on this reading of the Ante-Nicene Fathers. While the comments aim for accuracy, I am not an expert in church history, just an interested outsider—and I may be “leaving out” a number of important things. Please take this into account.

  • Greek copies of the Old Testament, translated in Alexandria in the 3rd and 2nd centuries BC, are still in Egypt (chap. xxxi).
  • The leader of the second Jewish revolt (AD 132-135) ordered Christians to be tortured (chap. xxxi). Christianity was gradually separating—and being rejected by—its Jewish base.
  • “Now there is a village [Bethlehem], 35 stadia from Jerusalem, in which Jesus Christ was born, as you can ascertain also from the registers of the taxing made under Cyrenius, your first procurator in Judaea” (chap. xxxiv).
  • “We who formerly used to murder one another do not only now refrain from making war upon our enemies, but also, that we may not lie or deceive our examiners, willingly die confessing Christ” (chap. xxxix). In fact, the early church forbade fighting and killing for about three centuries! Things would change with the alliance of church and state in the 4th century.
  • The cross was shaped not as commonly depicted, but like a capital T (chap. lv).
  • Beware of Marcion of Pontus, the leader who rejected the OT and “the OT God,” as well as the entire NT apart from (his heavily edited versions of) Luke and 10 of Paul's letters (chap. lviii).
  • Plato borrowed from Moses (chap. lx), a common charge made by the early apologists. Older is better—and biblical religion is at a disadvantage if it came more recently on the scene. See also Justin’s 2 Apology, chap. x.
  • Finally, on baptism: “As many as are persuaded and believe that what we teach and say is true, and undertake to be able to live accordingly, are instructed to pray and to entreat God with fasting, for the remission of their sins that are past, we praying and fasting with them. Then they are brought by us where there is water, and are regenerated in the same manner in which we were ourselves regenerated. For, in the name of God, the Father and Lord of the universe, and of our Savior Jesus Christ, and of the Holy Spirit, they then receive the washing with water. For Christ also said, “Unless you are born again, you shall not enter into the kingdom of heaven… [We] may obtain in the water the remission of sins formerly committed… And this washing is called illumination…” (chap lxi). In fact, all ancient Christian writers locate the waters of baptism as the context of the new birth. For more on this, see the Ross-Jacoby baptism debate (2 parts + 16 Q&As).

Any surprises in Justin's words? More from Justin Martyr next week…

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As we continue our tour through the ancient Christian writings, Justin Martyr’s provide an intriguing and valuable window on church life in the mid-2nd century.

Sundays, according to Justin Martyr (1st Apology, AD 155-157)

  • Communion wine was mixed with water (chap. lxv). Not that it was unusual for table wine to be diluted with water in the ancient world, yet it’s also possible the custom recalls John 19:34.
  • Deacons (servants—see Acts 6:3-6) served the bread and wine. Here, in the later 2nd century, the description sounds like something less than a full meal. They also brought portions of the Lord’s Supper to those who were absent from the Sunday meeting (chap. lxv).
  • “And this food is called among us eucharistia, of which no one is allowed to partake but the man who believes the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and for regeneration, and who is so living as Christ has enjoined” (chap. lxvi). In other words, only those baptized for the forgiveness of sins and “walking the walk” were permitted to take communion. This is “closed communion,” as opposed to the “open communion” practiced in most evangelical circles.
  • “And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all wise together and pray and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succors the orphans and widows, and those who through sickness or any other cause are in want, and those who are in bonds, and the strangers sojourning among us, and in a word takes care of all who are in need. But Sunday is the day on which we hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Savior on the same day rose from the dead. For he was crucified on the day before that of Saturn [i.e., Friday]; and on the day after that of Saturn [Saturday], which is the day of the Sun [Sunday], having appeared to his apostles and disciples, he taught them these things, which we have submitted to you also for your consideration” (chap. lxvii). Notice:
    • Christians, who may have otherwise assembled in small groups, made an effort to come together on Sunday (not Saturday—SDA and other sabbatarian groups are mistaken, although of course this is not a big mistake).
    • The memoirs of the apostles would be the four gospels, which had been circulating among the churches for some time, even as a collection of what would become the first section of our NT. The writings of the prophets refer to the OT.
    • It seems the message was based on the scripture read aloud, not a prefabricated outline matching the speaker’s agenda.
    • Giving to the collection was not mandatory.
  • “And the wealthy among us help the needy” (chap. lxvii). This was not Christian communism—but love! The primary recipients of generosity were the less wealthy members of the Christian community. (See Gal 6:10.)

Justin’s 2nd Apology (150-157)

  • Demons are the offspring of angels and humans (chap. v)—a common ancient view.
  • God has no “name” (chap. vi). (See commentary in the 2 October bulletin.)
  • Exorcisms are taking place – yet without incantations or drugs, as commonly practiced among other religions (chap. vi).

Next week: Justin’s Dialogue with Trypho the Jew (AD 155-160)

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We continue our study of Justin Martyr (mid-2nd century AD), turning our focus to his dialogue with Trypho. In this discourse Justin argues that Christianity is the fulfillment and replacement of Judaism. Following are some of my observations.

Justin Martyr’s Dialogue with Trypho the Jew

  • The Law of Moses has been abrogated. “[Jesus Christ] is the new law, and the new covenant, and the expectation of those who out of every people wait for the good things of God. For the true spiritual Israel, and descendants of Judah, Jacob, Isaac, and Abraham (who in uncircumcision was approved of and blessed by God on account of his faith, and called the father of many nations), are we who have been led to God through this crucified Christ…” (chap. xi).
  • The synagogues are publicly cursing the Christians (chap. xvi; also xcvi). For more, click and scroll down to “Text.”
  • Christians don’t practice circumcision or observe the Sabbath (xviii, xxiii, etc).
  • An apparent reference to ritual immersions mikva’oth (chap. xix). These were immersion pools, and hundreds have been discovered by archaeologists. These immersions were (1) performed daily, (2) for ritual cleansing (not forgiveness of sins, as in Christian baptism), and (3) self-administered.
  • Circumcision is not a work of righteousness (chap. xxiii). “What need, then, have I of circumcision, who have been witnessed to by God? What need have I of that other baptism, who have been baptized with the Holy Ghost?” (chap. xxix).
  • Real Christians do not consume meat sacrificed to idols (chap. xxxv).
  • [To the Jews, and referring to 1 Kings 19:14,18): “Therefore, just as God did not inflict his anger on account of those 7000 men, even so he now has neither yet inflicted judgment, nor does inflict it, knowing that daily some [of you] are becoming disciples in the name of Christ, and quitting the path of error; who are also receiving gifts, each as he is worthy, illumined through the name of Christ. For one receives the spirit of understanding, another of counsel, another of foreknowledge, another of teaching, and another of the fear of God” (chap. xxxix).
  • Jesus has replaced the lamb: “God does not permit the lamb of the Passover to be sacrificed in any other place than where his name was named; knowing that the days will come, after the suffering of Christ, when even the place in Jerusalem shall be given over to your enemies, and all the offerings, in short, shall cease; and that lamb which was commanded to be wholly roasted was a symbol of the suffering of the cross which Christ would undergo. For the lamb, which is roasted, is roasted and dressed up in the form of a cross” (chap. xl). That is, the Passover was only for Judaism. Christians do notneed to celebrate it.
  • However, Christians may keep Torah if they so choose—as long as they don’t try to persuade others (chap. xlvii).
  • I also include an interesting passage on the afterlife, from earlier in the book: “The souls of the righteous remain in a better place, while those of the unjust and wicked are in a worse, waiting for the time of judgment. Thus some which have appeared worthy of God never die; but others are punished so long as God wills them to exist and to be punished.” Humans are not naturally immortal (chap. v).

Next: Concluding observations on the Dialogue with Trypho, plus 5 further documents. Look for it on 6 November. That is, we’re skipping a week in this series of approximately 20 articles.

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Justin’s Dialogue with Trypho (conclusion), c.160 AD

  • Jesus was born in a cave (chap. lxxvii). The magi came from Arabia (see also chap. ciii, cvi). Biblical scholars believe the wise men came from Babylon, Arabia, or Persia.
  • When we die, we do not immediately go to heaven (chap. lxxx). Justin’s view is in agreement with Jesus’ teaching (John 3:13). No one is in heaven yet.
  • With Gen 3 and Psalm 90 in mind, since with the Lord a day is 1000 years, Adam’s punishment (death) must have been carried out on the same day—he was only 22.3 hours (930 years) old (chap. lxiii)!
  • The prophetic gifts are still present (chap. lxxxii). Although we might consider it tidier if they’d disappeared in the first generation after the apostolic age, the patristic evidence oes not support this view.
  • The Aaron and Hur supported the arms of Moses (Exod 17:12), forming the shape of the Cross (chap. xcvii).
  • The churches read aloud the “memoirs” of the apostles (chap. ciii; also civ, cv, cvi). This almost certainly refers to the four canonical gospels, the latest of which was authored before the year 100—only a few generations earlier.
  • Christians do not hate Jews, but pray for their repentance (chap. cviii).
  • Simon the Sorcerer is referred to as the god of Samaritans (chap. cxx).
  • Justin speaks of “the worm and unquenchable fire, remaining immortal” (chap. cxxx). In my view, this is a misreading of Mark 9:48, which is a correct take on Isa 66:24. The seeds of the medieval doctrine of hell are in the second century.
  • The Jews still permitted polygamy—4-5 wives (chap. cxxxiv).
  • Christians are the true Israelites (chap. cxxxv). That is, the Jews are not in any sort of covenant relationship with God—individually or nationally.

The Discourse to the Greeks—The Greeks imitated the grossly immoral behavior of their gods (chap. i). There's a connection between what we worship and who we become.

Justin’s Hortatory Address to the Greeks—Comments on the philosophers. Justin, like other ancient apologists, advances the claim that they borrowed from Moses. (For reference, Plato taught in the 4th century BC, while the oldest layers of the Law of Moses date to the 13th century BC.)

Justin on the Sole Government of God—more on philosophers and ancient gods.

Fragments of the Lost Work of Justin on the Resurrection—Must the deformed rise deformed?—I’ve often been asked this question. Justin’s: the body will be made whole at the resurrection (chap. iv).

Other Fragments from the Lost Writings of Justin—The bird sacrifice of Lev 14 points to Christ (chap. x). For more on Jesus in the Torah, click here (login may be required).

The Martyrdom of the Holy Martyrs—Justin, Chariton, Charites, Paeon, and Liberianus, all of whom suffered and were executed in Rome.

Next week: Irenaeus, Against Heresies. Irenaeus was a prominent church leader in Gall (modern France). He lived AD 130-202.

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Irenaeus (130-202 AD) 

Irenaeus’ largest work is his five-volume Against Heresies. In the first century, the hottest issue was the Jew-Gentile controversy. (How Jewish do followers of Christ have to be?) But in his century, Gnosticism was the biggest issue. In Against Heresies Irenaeus exposes and refutes numerous false teachers: Basilides, Carpocrates, Saturninus, Marcion, Cerinthus, Valentinus, Tatian, Simon, Cerdo, the Ebionites, Nicolatians, and Encratites.

This is not easy reading! “The patience of the reader is sorely tried, in following our author through those mazes of absurdity which [Irenaeus] treads, in explaining and refuting these Gnostic speculations… Not a little of what is contained in the following pages will seem almost unintelligible to the English reader. And it is scarcely more comprehensible to whose who have pondered long on the original” (from the Introductory Note).

Nevertheless, I found many interesting items in these five books (about 500 pages).

Irenaeus, Against Heresies, Book 1

  • Eating meat sacrificed to idols is a serious sin (l.vi.3; also xxiv.5).
  • The heretics believe they will be saved not by conduct, but their elitist knowledge (vi.2). Gnostics, in other words, preached salvation not through faithful obedience, but through knowledge (gnōsis in Greek).
  • The heretics are worldly. They attend bloody spectacles, eat idol meat, commit adultery, and are greedy (vi.3). They practice polygyny (xxvii.2) and live licentious lives (xxv).
  • Irenaeus highlights the unity of the church’s doctrine: “For, although the languages of the world are dissimilar, yet the import of the tradition is one and the same. For the churches which have been planted in Germany do not believe or hand down anything different, nor do those in Spain, nor those in Gaul, nor those in the East, nor those in Egypt, nor those in Libya, nor those which have been established in the central regions of the world [Palestine]. But as the sun, that creature of God, is one and the same throughout the whole world, so also the preaching of the truth shines everywhere, and enlightens all men that are willing to come to a knowledge of the truth…” (x.2).
  • On the false teachers Saturninus and Basilides: “He did not himself suffer death, but Simon, a certain man of Cyrene, being compelled, bore the cross in his stead; so that this latter being transfigured by him, that he might be thought to be Jesus, was crucified, through ignorance and error, while Jesus himself received the form of Simon and, standing by, laughed at them” (xxiv.4).
  • This Gnostic notion was picked up 400 years later, by Muhammad: But they neither killed nor crucified him—it was only made to appear so. Even those who argue for this crucifixion are in doubt. They have no knowledge whatsoever—only making assumptions. They certainly did not kill him (Qu’ran 4:157).
  • The Gnostics believe in the transmigration of souls (xxv.4). They hold a low view of the body—which is but a prison for the soul.
  • The eclectic Gnostics have images, some painted. These include images of Christ along with those of the philosophers (xxv.6).
  • Jesus taught his disciples for 18 months between his resurrection and ascension (xxx.14)—not for 40 days as Acts 1 states.
  • The Cainite Gnostics—Cain was the good guy!—produced the fictitious Gospel of Judas (xxx.1), which came out in an English translation in 2006, through National Geographic. For more on the so-called Gospel of Judas, click HERE.

Next week: Irenaeus, Against Heresies, Book 2

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Irenaeus, Against Heresies, Book II

  • The Jews of Irenaeus’ day still put demons to flight (vi.2). This reminds us of Acts 19—the sons of Sceva.
  • Simon Magus claimed to be god over all (ix.2).
  • This passage seems to support infant baptism (xxii.4)—which would not become common until the 5th century, once Augustine formulated the doctrine of Original Sin as an apologetic for the practice.
  • Jesus is in his 40s—as Irenaeus interprets John 8:56-57 (xxii.6).
  • “… The entire Scriptures, the prophets, and the Gospels, can be clearly, unambiguously, and harmoniously understood by all…” (xxvii.2)!
  • Irenaeus distinguishes paradise from the third heaven (xxx.7).
  • Miracles appear to be alive and well! “This is also why those who are in truth his disciples, receiving grace from him, perform [miracles] in his name, so as to promote the welfare of other men, according to the gift each one has received from him. For some do certainly and truly drive out devils, so that those wo have thus been cleansed from evil spirits both believe [in Christ] and join themselves to the church. Others have foreknowledge of things to come: they see visions, and utter prophetic expressions. Others still heal the sick by laying their hands on them, and they are made whole. Yes, moreover, as I have said, the dead even have been raised up, and remained among us for many years. And what more shall I say? It is not possible to name the number of gifts which the church, [scattered] throughout the whole world, has received from God, in the name of Jesus Christ, who was crucified under Pontius Pilate, and which she exerts day by day for the benefit of the Gentiles, neither practicing deception on any, nor taking any reward from them. For as she has received freely, freely also does she minister [to others]” (xxxii.4).
  • “Nor does she [the church] perform anything by means of angelic invocations, or by incantations, or by any other wicked curious art; but, directing her prayers to the Lord, who made all things, in a pure, sincere, and straightforward spirit, and calling on the name of our Lord Jesus Christ, she has been accustomed to work miracles for the advantage of mankind, and not to lead them into error. If, therefore, the name of our Lord Jesus Christ even now confers benefits [upon men], and cures thoroughly and effectively all who anywhere believe on him…” (xxxii.5).
  • Irenaeus argues against the absurdity of the transmigration of souls (xxxiii).
  • “Souls continue to exist, that they do not pass from body to body…” (xxxiv.1).

Next week: Book III. (Irenaeus penned five books in Against Heresies).

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In our series on early Christian writings, we’re still exploring the intriguing second century patristic writer Irenaeus.

Irenaeus (130-202 AD), Against Heresies, Book III

  • Preface: the church has received apostolic doctrine from Jesus Christ. In contrast, the heretics follow neither the scriptures nor the apostolic tradition (ch.11). In fact, “The preaching of the church is everywhere consistent, and continues in an even course, and receives testimony from the prophets, the apostles, and all the disciples…” (xxiv.1).
  • There are four gospels. “Matthew… issued a written gospel among the Hebrews in their own dialect”… Mark the disciple and interpreter [translator?] of Peter did also hand down to us in writing what had been preached by Peter… Luke also, the companion of Paul, recorded in a book the gospel preached by him…Afterwards, John… published a gospel during his residence at Ephesus in Asia” (i.1; see also xi.8).
  • Peter and Paul founded and organized the church at Rome. [Scripturally, however, there is no direct evidence for this claim.] All churches must submit to Rome: “For it is a matter of necessity that every church should agree with this church, on account of its preeminent authority, that is, the faithful everywhere, inasmuch as the apostolical tradition has been preserved continuously by those [faithful] who exist everywhere” (iii.2). Further, we find the doctrine of episcopal succession in iii.2 (see also iv.26.2).
  • According to Irenaeus, the overseers of the Roman church were, in order: Peter and Paul – Linus – Anacletus – Clement – Evaristus – Alexander – Sixtus – Telephorus – Hyginus – Pius – Anicetus – Soter – Eleutherius (iii.3). Although the martyrdoms of Peter and Paul in Rome are historical, it is difficult to prove that either led the Christian community in there—even though they were certainly highly regarded.
  • A famous and entertaining passage about Polycarp and the heretic Cerinthus: “[Some] heard from [Polycarp] that John, the disciple of the Lord, going to bathe at Ephesus, and perceiving Cerinthus within, rushed out of the bath-house without bathing, exclaiming, ‘Let us flee, lest even the bath-house fall down, because Cerinthus, the enemy of the truth, is within’” (iii.4).
  • “And Polycarp himself replied to Marcion, who met him on one occasion, and said, ‘Do you know me?’ ‘I do know you, the first-born of Satan!’ Such was the horror which the apostles and their disciples had against holding even verbal communication with any corrupters of the truth…” (iii.4)
  • The ominous figure of 2 Thess 2 is the “Antichrist” (vii.5b; also xvi.5, xxiii.7). [In the NT, the only explicit references to an antichrist appear in 1 and 2 John.]
  • The magi’s gifts were: “myrrh, because it was he who should die and be buried for the mortal human race; gold, because he was a king… and frankincense, because he was God…” (ix.2). [Myrrh was used in preparing corpses for burial; gold was a regal gift; frankincense was burned in the cult of the temple.]
  • Irenaeus’s chronology, contrived in engagement with the Gnostics, is way off. Jesus is born in the 42nd year of Augustus, and ministers for a decade, and dies at age 50!
  • Also, in 194 AD, Clement of Alexandria estimated that Jesus was born 194 years before the death of the emperor Commodus, who died on the last day of 192 AD; therefore Jesus was born around 2 BC. Tertullian (Adv. Jud. 8.11–18) claimed that Jesus was born in the 41st year of Augustus/28th year after Cleopatra’s death = 3/2 BC. Origen (Hom. Luke frag. 82) claimed the same 41st year of Augustus = 3/2 BC. and Church History 1.5.2: Jesus is born in the 42nd year of Augustus, which he dates to 305 years before the 19th year of Diocletian [7.32–8.2] = ~3 BC).
  • The stone of Daniel 2 is Christ (xxi.7).
  • In Gethsemane Jesus sweated blood (xxii.2; also xxxv.3). Note: that is not what Luke 22:44 says. For more, click here.
  • “… The knot of Eve’s disobedience was untied by the obedience of Mary. For what the virgin Eve had bound fast through unbelief, this did the virgin Mary set free through faith” (xxii.4).

For more on Irenaeus, click HERE. Upcoming: Irenaeus Against Heresies, Book IV.

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For the previous 17 studies, click on back newsletters, beginning with 31 July 2024.

Irenaeus, Against Heresies, Book IV

  • “The man… who would undertake [the heretics’] conversion must possess an accurate knowledge of their systems or schemes of doctrine… My predecessors —much superior to myself, too—were unable… to refute the Valentinians [a Gnostic group] satisfactorily, because they were ignorant of these men’s system…” (Preface, 2). We should be grateful to Irenaeus for taking the time to analyze the heretical writings and preserve their teachings.
  • “No one should lead a luxurious life nor, living in worldly pleasures and perpetual feastings, should be the slave of his lusts, and forget God” (ii.4).
  • Isaac carrying the wood (Gen 22) parallels Jesus carrying his cross (v.4).
  • "The more we receive his grace, the more we should love him. Now the more we have loved him, the more glory we shall receive from him, when we are continually in the presence of the Father” (xiii.3).
  • The laws of Torah have been “cancelled by the new covenant of liberty” (xvi.5).
  • “For the bread, which is produced from the earth, when it receives the invocation of God, is no longer common bread, but the Eucharist, consisting of two realities, heavenly and earthly; so also our bodies, when they receive the Eucharist, are no longer corruptible, having the hope of the resurrection to eternity” (xviii.5). This is a high view of the Eucharist!
  • Irenaeus quotes as scripture the Shepherd of Hermas (xx.2). Rarely do the church fathers cite such documents as “scripture.” Note that the Shepherd of Hermas was never part of the canonical New Testament.
  • In Daniel 3 Jesus Christ is walking in the fire (xx.11).
  • Irenaeus holds to some doctrine or episcopal succession (xxxii.8). “Wherefore it is incumbent to obey the elders who are in the church—those who, as I have shown, possess the succession from the apostles; those who, together with the succession of the episcopate, have received the certain gift of truth, according to the good pleasure of the Father. But [it is also incumbent] to hold in suspicion others who depart from the primitive succession, and assemble themselves together in any place whatsoever, [looking upon them] either as heretics of perverse minds, or as schismatics puffed up and self-pleasing, or again as hypocrites, acting thus for the sake of lucre and vainglory. For all these have fallen from the truth” (xxvi.2).
  • “The apostolical tradition has been preserved continuously…” (III.2).
  • “As I have heard from a certain elder, who had heard it from those who had seen the apostles, and from those who had been their disciples…” (xxvii.1).
  • “… the Lord descended into the regions beneath the earth, preaching his advent there also, and [declaring] the remission of sins received by those who believe in him…” (xxvii.2).
  • Like all the patristic writers, Irenaeus rejects “Once saved, always saved.” It is absolutely possible that “… we obtain no further forgiveness of sins, but be shut out from his kingdom…” (xxvii.2).
  • “And therefore has the Lord said, ‘Judge not, that you be not judged.’ The meaning is not certainly that we should not find fault with sinners, nor that we should consent to those who act wickedly; but that we should not pronounce an unfair judgment on the dispensations of God, inasmuch as he himself made provision that all things shall turn out for good, in a way consistent with justice” (xxxii.3).
  • Lot’s daughters believed that all men had been destroyed, so they had to have sex with their father in order to preserve mankind (xxxi.2)!
  • Like most ancient Christians and Jews, Gen 6:4 is understood as angelic procreation with humans (xxxvi.4).
  • Like other patristic writers, Irenaeus upheld the “independent will of man” (xxvii.3). “If then it were not in our power to do or not to do these things [sins], what reason had the apostle [Paul], and much more the Lord himself, to give us counsel to do some things, and to abstain from others?” (xxxvii.3-4).
  • Jesus says “the violent take [the kingdom] by force” (Matt 11:12). Irenaeus speaks of “Those who by strength and earnest striving are on the watch to snatch it away on the moment” (xxxvii.7). This contradicts my understanding of Matt 11:12. (How much easier it is to simply assume that the patristic writings will always conform to my own views!)

Next week: Irenaeus, Against Heresies, Book V. This will mark the end of our study of the Ancient Christian Writings—for now. We’ll return, once I’ve finished examining Vol. II of the Ante-Nicene Fathers, in the second half of 2025.

EARLY CHRISTIAN WRITINGS (19)

Several of today’s excerpts challenge the common notion that we proceed directly to heaven or hell at the point of death.

Irenaeus Against Heresies, Book V

  • Will our bodies still be resurrected if they have been destroyed—cremated, eaten by sharks, etc? This is a question pondered by ancients and moderns alike. Irenaeus: “And surely it is much more difficult and incredible, from non-existent bones, and nerves, and veins, and the rest of man’s constitution, to bring it about that all this should be, and to make man an animated and rational creature, than to reintegrate again that which had been created and then afterwards decomposed into earth…” (iii.2).
  • “… The elders who were disciples of the apostles tell us that those who were translated were transferred to that place [the Garden of Eden] (for paradise has been prepared for righteous men, such as have the Spirit; in which also Paul the apostle, when he was caught up, heard words which are unspeakable as regards us in our present condition), and that there shall they who have been translated remain until the consummation [of all things], as  prelude to immortality” (v.1). In other words, no one at death goes directly to heaven, but rather to some intermediate state.
  • “As our master, therefore, did not at once depart, taking flight [to heaven], but awaited the time of his resurrection prescribed by the Father… so ought we also to await the time of our resurrection prescribed by God and foretold by the prophets, and so, rising, be taken up, as many as the Lord shall account worthy of this [privilege]” (xxx.2).
  • The heretics, however, affirm that immediately after death they ascent above the heavens (bypassing the resurrection), going directly to the Mother or the Father (xxx.1).
  • “As the elders say, Then those who are deemed worthy of an abode in heaven shall go there, others shall enjoy the delights of paradise, and others shall possess the splendor of the city…” (xxxvi.1).
  • According to Irenaeus, “perfect” indicates those who through the Spirit of God speak all languages, like the apostle Paul (vi.1). Languages (tongues) and prophecy were still alive – a full century after the apostles!
  • “The Father is indeed above all, and he is the head of Christ; but the Word is through all things, and is himself the head of the church; while the Spirit is in us all, and he is the living water…“ (xviii.2).
  • “All these [heretics] are of much later date than the overseers to whom the apostles committed the churches…” (xx.1).
  • The end of Domitian’s reign is “almost in our day” (xxx.3). Domitian reigned until AD 96; he is writing not too far from the apostolic era—which makes his testimony all the more valuable.


FRAGMENTS FROM THE LOST WRITINGS OF IRENAEUS

“It was not for nothing that Naaman of old, when suffering from leprosy, was purified upon his being baptized, but [it served] as an indication to us. For as we are lepers in sin, we are made clean, by means of the sacred water and the invocation of the Lord, from our old transgressions; being spiritually regenerated as new-born babes, even as the Lord has declared: ‘Unless a man be born again through water and the Spirit, he shall not enter into the kingdom of heaven’” (xxxiv). Like all other ancient Christians, Irenaeus understood that the new birth takes place in baptism. This understanding would be largely lost in the Protestant Reformation (the 1500s).

This is the end my comments on Volume 1 of the Ante-Nicene Fathers. I will tackle Volume 2 sometime in the new year. There is so much to learn from church history! Thanks for your interest.