So long as chiliastic expectations were the basis of the Christians hope and his judgment of the order of this present world, the Christian felt that he was but a stranger and sojourner in the world, and that his real home was the kingdom of Christ, soon to be established here on earth. With such a view the Christian would naturally define his relation to the world as being in it, yet not of it. As time pa.s.sed, the opinion became more common that the kingdom of Christ was not a future world-order to be set up on His return, but the Church here on earth. This thought, which is the key to the _City of G.o.d_ by St. Augustine, was not to be found in the first century and a half of the Church.
_Ep. ad Diognetum_, 5, 6.
The Epistle to Diognetus is one of the choicest pieces of ante-Nicene literature. Although it is commonly included among the Apostolic Fathers, the date is uncertain, it is anonymous, and the reason for its inclusion is not clear. The weight of opinion is in favor of an early date. It was preserved in but one ma.n.u.script, which was unfortunately destroyed in 1870. The main themes of the epistle are the faith and manners of the Christians, and an attempt to explain the late appearance of Christianity in the world. The work, therefore, is of the nature of an apology, and should be compared with _The Apology of Aristides_. A translation of the epistle may be found in ANF, I, 23.
Ch. 5. The Christians are distinguished from other men neither by country, nor language, nor the customs which they observe. For they neither inhabit cities of their own, nor employ a peculiar form of speech, nor lead a life which is marked out by any singularity. The course of conduct which they follow has not been devised by any speculation or deliberation of inquisitive men; nor do they, like some, proclaim themselves the advocates of any merely human doctrines. But, inhabiting Greek as well as barbarian cities, according as the lot of each of them has been determined, and following the customs of the natives in respect to clothing, food, and the rest of their ordinary conduct, they display to us their wonderful and confessedly striking method of life. They dwell in their own countries, but simply as sojourners. As citizens, they share in all things with others, and yet endure all things as if foreigners. Every foreign country is to them as their native land, and every land of their birth as a land of strangers. They marry as do all; they beget children; but they do not commit abortion. They have a common table, but not a common bed. They are in the flesh, but they do not live after the flesh. They pa.s.s their days on earth, but they are the citizens of heaven. They obey the prescribed laws, and at the same time surpa.s.s the laws by their lives. They love all men, and are persecuted by all. They are unknown and condemned; they are put to death and restored to life. They are poor, yet they make many rich; they are in lack of all things, and yet abound in all. They are dishonored, and yet in their very dishonor are glorified. They are evil-spoken of, and yet are justified. They are reviled and bless; they are insulted and repay insult with honor; they do good, yet are punished as evil-doers. When punished they rejoice as if quickened into life; they are a.s.sailed by the Jews as foreigners and are persecuted by the Greeks; yet those who hate them are unable to a.s.sign a reason for their hatred.
Ch. 6. What the soul is in the body, that the Christians are in the world.
The soul is spread through all the members of the body, and Christians through the cities of the world. The soul dwells in the body, but is not of the body; so Christians dwell in the world, but they are not of the world. The invisible soul is guarded in the visible body; so Christians are known as existing in the world, but their religion remains invisible.
The flesh hates the soul and wages war on it, though it has received no wrong, because it is forbidden to indulge in pleasures; so the world hates Christians, though it receives no wrong from them, because they are opposed to its pleasures. The soul loves the flesh which hates it, and it loves the members; so Christians love those who hate them. The soul is enclosed in the body, yet itself holds the body together; so the Christians are kept in the world as in a prison-house, yet they themselves hold the world together. The immortal soul dwells in a mortal tabernacle; so Christians sojourn amid corruptible things, looking for the incorruptibility in the heavens. The soul when hardly treated in the matter of meats and drinks is improved; so Christians when punished increase more and more daily. In so great an office has G.o.d appointed them, which it is not lawful for them to decline.
12. Theological Ideas
In the post-apostolic period are to be traced the beginnings of distinctive forms of religious and ethical ideas as distinguished from mere repet.i.tion of New Testament phrases. The most influential writer was Ignatius of Antioch, the founder, or earliest representative, of what may be called the Asia Minor theology, which is to be traced through Irenus, Methodius, and Athanasius to the other great theologians of the Nicene period, becoming the distinctive Eastern type of piety. It probably persisted in Asia Minor after Ignatius. Among its characteristic features was the thought of redemption as the imparting to man of incorruptibility through the incarnation and the sacraments.
(_a_) Ignatius, _Ep. ad Ephesios_, 18 _ff._
The Epistle to the Ephesians is doctrinally the most important of the writings of Ignatius. In the pa.s.sage that follows there is a remarkable antic.i.p.ation of a part of the Apostles Creed (_cf._ Hahn. 1). The whole pa.s.sage contains in brief the fundamental point of the writers teachings.
Ch. 18. My spirit is an offering(15) of the cross, which is a stumbling-block to unbelievers, but to us salvation and life eternal.
Where is the wise man? where the disputer? [I Cor. 1:20.] Where is the boasting of those called prudent? For our G.o.d, Jesus Christ, was, according to the dispensation of G.o.d, conceived in the womb of Mary of the seed of David, but of the Holy Ghost. He was born and baptized, that by His pa.s.sion He might purify the water.
Ch. 19. And the virginity of Mary was hidden from the Prince of this World, and her bringing forth, and likewise the death of the Lord; three mysteries of shouting, which were wrought in silence of G.o.d. How, then, was He manifested to the world? A star shone forth from heaven above all other stars, and its light was inexpressible, while its novelty struck men with astonishment, but all the rest of the stars, with the sun and moon, formed a chorus to this star, and its light was exceedingly great above them all. And there was agitation whence this novelty, so unlike to everything else. Hence every kind of magic was destroyed and every bond of wickedness disappeared; ignorance was removed and the old kingdom abolished, for G.o.d had been manifested in human form for the renewal of eternal life. And now that took a beginning which had been prepared by G.o.d. Henceforth all things were in a state of tumult because He meditated the abolition of death.
Ch. 20. Especially [will I write again] if the Lord make known to me that ye all, man by man, through grace given to each, agree in one faith and in Jesus Christ, who was of the family of David according to the flesh, the Son of Man and the Son of G.o.d, so that ye obey the bishop and the presbytery with an undivided mind, breaking one bread, which is the medicine of immortality, and the antidote to prevent dying, but which is life forever in Jesus Christ.
(_b_) Ignatius, _Ep. ad Smyrnos_, 7.
The following pa.s.sage may be regarded as a parallel to part of the preceding extract from the same writers Epistle to the Ephesians.
They abstain from the eucharist and from prayer, because they confess not that the eucharist is the flesh of our Saviour Jesus Christ, which suffered for our sins, and which the Father, of His goodness, raised up again. Those, therefore, who speak against this gift of G.o.d, die while disputing. But it were better for them to love it, that they also may rise again. It is fitting, therefore, that ye should keep aloof from such persons, and not speak of them either in private or public, but to give heed to the prophets and, above all, to the Gospel, in which the pa.s.sion has been revealed to us and the resurrection fully proved. But avoid all divisions as the beginning of evils.
(_c_) Ignatius, _Ep. ad Trallianos_, 9, 10.
The heresy which the writer fears is that known as Docetism, which denied the reality of the body of Jesus. Reference is made to it in the New Testament, I John 4:2. It was based upon the same philosophical idea as much of the later Gnostic speculation, that matter is essentially evil, and therefore a pure spirit could not be united to a real body composed of matter. See J. B. Lightfoot, _Apostolic Fathers_, pt. II, vol. II, p. 173 _ff._
Ch. 9. Be ye therefore deaf when any one speaks to you apart from Jesus Christ, who was of the race of David, who was born of Mary, who was truly born and ate and drank, who was truly persecuted under Pontius Pilate, who was truly crucified and died while those in heaven and those on earth and those under the earth looked on; who, also, was truly raised from the dead, His Father having raised Him, who in like fashion will raise us who believe in Him; His Father, I say, will raise us in Christ Jesus, apart from whom we have not true life.
Ch. 10. But if it were as certain persons who are G.o.dless, that is, unbelievers, say, that He only appeared to suffer, they themselves being only in appearance, why am I bound? And why, also, do I desire to fight with wild beasts? I therefore die in vain. Truly, then, I lie against the Lord.
13. Worship in the Post-Apostolic Period
The worship of the Christian Church in the earliest period centred in the eucharist. There are references to this in the New Testament (_cf._ Acts 2:42; 20:7; I Cor. 10:16). How far the agape was connected with the eucharist is uncertain.
Additional source material: See Plinys letter to Trajan (_v.
supra_, 7); the selections from Ignatius already given (_v.
supra_, 12) and the _Didache_ (_v. infra_, 14, _a_).
Justin Martyr, _Apologia_, I, 61:65-67. (MSG, 6:428 _ff._) _Cf._ Mirbt, n.
18.
The _First Apology_ of Justin Martyr was written probably about 150. As Justins work is dated, and is of indisputable authenticity, his account of the early worship of the Christians is of the very first importance. It should be noted, however, that, inasmuch as he is writing for non-Christians, he uses no technical terms in his description, and therefore nothing can be determined as to the exact significance of the t.i.tles he applies to the presiding officer at the eucharist. The following pa.s.sage is of importance, also, as a witness to the custom of reading, in the course of Christian public worship, books that appear to be the Gospels. Irenus, thirty years later, limits the number of the Gospels to four, _v. infra_, 28. On the eucharist, _v. infra_, 33.
Ch. 61. But I will explain the manner in which we who have been made new through Christ have also dedicated ourselves to G.o.d, lest by pa.s.sing it over I should seem in any way to be unfair in my explanation. As many as are persuaded and believe that the things are true which are taught and said by us, and promise that they are able to live accordingly, they are taught to pray and with fasting to ask G.o.d forgiveness of their former sins, while we pray and fast with them. Thereupon they are brought by us to where there is water, and are born again in the same manner of a new birth as we, also, ourselves were born again. For in the name of G.o.d the Father and Lord of all, and of our Saviour Jesus Christ, and of the Holy Spirit, they then receive the washing in the water. For Christ said: Except ye be born again, ye shall not enter into the kingdom of heaven.
But that it is impossible for those once born to enter into the wombs of their mothers is manifest to all. And this washing is called enlightenment, because those who learn these things have their understandings enlightened. But, also, in the name of Jesus Christ who was crucified under Pontius Pilate, and in the name of the Holy Spirit who by the prophets foretold all things pertaining to Jesus, he who is illuminated is washed.
Ch. 65. But after we have thus washed him who is persuaded and has a.s.sented, we bring him to those who are called the brethren, to where they are gathered together, making earnest prayer in common for ourselves and for him who is enlightened, and for all others everywhere, that we may be accounted worthy, after we have learned the truth, by our works also to be found right livers and keepers of the commandments, that we may be saved with the eternal salvation. We salute each other with a kiss when we conclude our prayers. Thereupon to the president of the brethren bread and a cup of water and wine are brought, and he takes it and offers up praise and glory to the Father of the universe through the name of the Son and the Holy Spirit, and gives thanks at length that we have been accounted worthy of these things from Him; and when he has ended the prayers and thanksgiving the whole people present a.s.sent, saying Amen. Now the word Amen in the Hebrew language signifies, So be it. Then after the president has given thanks and all the people have a.s.sented, those who are called by us deacons give to each one of those present to partake of the bread and of the wine and water for which thanks have been given, and for those not present they take away a portion.
Ch. 66. And this food is called by us eucharist, and it is not lawful for any man to partake of it but him who believes the things taught by us to be true, and has been washed with the washing which is for the remission of sins and unto a new birth, and is so living as Christ commanded. For not as common bread and common drink do we receive these; but just as Jesus Christ our Saviour, being made flesh through the word of G.o.d, had for our salvation both flesh and blood, so, also, we are taught that the food for which thanks are given by the word of prayer which is from Him, and from which by conversion our flesh and blood are nourished, is the flesh and blood of that Jesus who was made flesh. For the Apostles in the memoirs composed by them, which are called Gospels, thus delivered what was commanded them: that Jesus took bread and gave thanks and said, This do in remembrance of Me, this is My body; and that He likewise took the cup, and when He had given thanks, said, This is My blood, and gave only to them. And this the evil demons imitating, commanded it to be done also in the mysteries of Mithras; for that bread and a cup of water are set forth with certain explanations in the ceremonial of initiation, you either know or can learn.
Ch. 67. But we afterward always remind one another of these things, and those among us who are wealthy help all who are in want, and we always remain together. And for all things we eat we bless the Maker of all things through His Son Jesus Christ and through the Holy Spirit. And on the day called the Day of the Sun there is a gathering in one place of us all who live in cities or in the country, and the memoirs of the Apostles or the writings of the prophets are read as long as time allows. Then, when the reader has ceased, the president gives by word of mouth his admonition and exhortation to imitate these excellent things. Afterward we all rise at once and offer prayers; and as I said, when we have ceased to pray, bread is brought and wine and water, and the president likewise offers up prayers and thanksgivings as he has the ability, and the people a.s.sent, saying Amen. The distribution to each and the partaking of that for which thanks were given then take place; and to those not present a portion is sent by the hands of the deacons. Those who are well-to-do and willing give, every one giving what he will, according to his own judgment, and the collection is deposited with the president, and he a.s.sists orphans and widows, and those who through sickness or any other cause are in want, and those who are in bonds, and the strangers that are sojourning, and, in short, he has the care of all that are in need. Now we all hold our common meeting on the Day of the Sun, because it is the first day on which G.o.d, having changed the darkness and matter, created the world; and Jesus Christ our Saviour on the same day rose from the dead.
For on the day before Saturns they crucified Him; and on the day after Saturns, which is the Day of the Sun, having appeared to his Apostles and disciples, He taught them these things which we have offered you for consideration.
14. Church Organization
No subject in Church history has been more hotly discussed than the organization of the primitive Christian Church. Each of several Christian confessions have attempted to justify a polity which it regarded as _de fide_ by appeal to the organization of the Church of the primitive ages.
Since it has been seen that the admission of the principle of development does not invalidate claims for divine warrant for a polity, the acrimonious debate has been somewhat stilled. There seems to have been in the Church several forms of organization, and to some extent the various contentions of conflicting creeds and polities have been therein justified. The ultimately universal form, episcopacy, may in some parts of the Church be traced to the end of the apostolic age, but it seems not to have been universally diffused at that time. Since Christian communities sprang up without official propaganda, at least in many instances, and were due to the work of independent Christian believers moving about in the Empire, this variety of organization was what might have been expected, especially as the significance of the organization was first felt chiefly in connection with the danger from heresy. That various external influences affected the development is also highly probable.
(_a_) Clement of Rome, _Ep. ad Corinthios_, I, 42, 44.
Ch. 42. The Apostles have preached the Gospel to us from the Lord Jesus Christ; Jesus Christ was sent forth from G.o.d. Christ, therefore, was from G.o.d, and the Apostles from Christ. Both these appointments, then, came about in an orderly way, by the will of G.o.d. Having, therefore, received their orders, and being fully a.s.sured by the resurrection of our Lord Jesus Christ, and established in the word of G.o.d, with full a.s.surance of the Holy Ghost, they went forth proclaiming that the kingdom of G.o.d was at hand. And thus preaching through countries and cities, they appointed their first-fruits, having proved them by the Spirit, to be bishops and deacons of those who should afterward believe. Nor was this a new thing; for, indeed, many ages before it was written concerning bishops and deacons. For thus saith the Scripture in a certain place: I will appoint their bishops in righteousness, and their deacons in faith.(16)