The Apostolic Fathers

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I. Introduction

II. Historical context

III. Christian literary context

IV. The individual writings

V. Doctrinal and historical content

25-Jan-2012 The Apostolic Fathers 1 The Apostolic Fathers I. Introduction

What do we mean by "the Apostolic Fathers"?

Which writings are in the collection known as "The Apostolic Fathers"?

From what sources have we received "the Apostolic Fathers"?

25-Jan-2012 The Apostolic Fathers 2 The Apostolic Fathers I. Introduction

A. What do we mean by "the Apostolic Fathers"?

• "The Apostolic Fathers" is a collection of Greek-written Christian writings from the late first century and early 2nd century.

• "Apostolic" means that they were written by men who were in immediate historical proximity to the Apostles and carried on the Apostolic work as the Apostles died.

• "Fathers" means that the writers were Christian leaders who were revered by the early Christian communities as bearing witness to the authentic Christian message.

• Many of these Fathers were “canonized” in martyrdom — St. Clement of Rome, St. Ignatius of Antioch, St. Polycarp of Smyrna, St. Barnabas, St. Papias of Hierapolis , …

25-Jan-2012 The Apostolic Fathers 3 The Apostolic Fathers I. Introduction B. Which writings are in the collection known as "The Apostolic Fathers"? The Didache = The Teaching (of the Twelve Apostles) The First Epistle of Clement of Rome to the Corinthians The Second Epistle of Clement of Rome The seven Epistles of St. Ignatius of Antioch: to the Ephesians to the Magnesians to the Trallians to the Romans to the Philadelphians to the Smyrnaeans to Polycarp The Epistle of Polycarp of Smyrna to the Philippians The Martyrdom of Polycarp The Epistle of Barnabas The "Shepherd" of Hermas The Epistle of Mathetes to Diognetus The Fragments of Quadratus

25-Jan-2012 The Fragments of PapiasThe Apostolic Fathers 4 The Apostolic Fathers I. Introduction C. From what sources have we received "the Apostolic Fathers"?

1. From Greek manuscripts • The most complete copy is the Codex Hierosolymitanus (11 th century) • Others include Michigan Papyrus 192 (2nd cent.), Codex Vaticanus (4th cent.), Bodmer Papyrus 38 (4th/5th cent.), Codex Alexandrinus (5th cent.) • Some of the Greek texts are appended to the end of some of the manuscripts of the New Testament, e.g. the Codex Sinaiticus (4 th century). 2. From early translations • Latin translations from the 2nd and 3rd centuries. • Syriac translations from the 12th century • Coptic translations from the 4th and 7th centuries • Armenian translations • Arabic translations 3. From citations in other ancient writings • Irenaeus of Lyons (2nd century) • Clement of Alexandria (2nd-3rd century) • Origen of Alexandria (2nd-3rd century) • Eusebius of Caesarea (4th century)

25-Jan-2012 The Apostolic Fathers 5 The Apostolic Fathers II. Historical Context of the Apostolic Fathers

A. The Roman Empire

B. Transmission of information in Greco-Roman times

C. The revolutionary Christian kerygma

D. A struggling transition for emerging Christianity

25-Jan-2012 The Apostolic Fathers 6 The Apostolic Fathers II. Historical Context of the Apostolic Fathers A. The Roman Empire: The Apostolic Fathers wrote in the era of the Roman Empire of 70-150 A.D.

25-Jan-2012 The Apostolic Fathers 7 The Apostolic Fathers II. Historical Context of the Apostolic Fathers A. The Roman Empire: The Roman Empire was prosperous, global, pagan, multi-cultured, and mostly tolerant. • Hellenistic culture : Greek language, art, literature, learning (mathematics, science, rhetoric, medicine, politics, …). The cultural centers were Athens & Alexandria. • Pax Romana – Peace was enforced across the Empire by Roman legions, managed by Roman governors and puppet kings, with a widely dispersed civil administration and postal service. Roman law and order! • Roman civil engineering -- roads, bridges, aqueducts, sewers, harbors, lighthouses, public basilicae, stadia, amphitheaters, ... • A state religion of formal public emperor-worship. (Emperor = divi filius ) • A plethora of philosophies and “private” cultic religions (materialistic, hedonistic, moralistic, intellectualistic, idealistic, mystical, ...) • The Jewish diaspora had scattered Jews across the empire. Synagogues everywhere. Tolerated by the Roman government as “ancient”.

25-Jan-2012 The Apostolic Fathers 8 The Apostolic Fathers II. Historical Context of the Apostolic Fathers B. Transmission of information during Imperial times:

• The primary method of transmitting information was oral. • Only the well-to-do were educated enough to read and write. • Writings were very limited – expensive to produce, not easily copied or disseminated, and quickly perishable. • Public proclamations and works of literature were written onto papyrus or parchment and then “declaimed” in public readings. • Business inventories and ledgers were written onto wooden tablets. • Works of literature and science were stored in public or private libraries. • Judaism disseminated to the synagogues treasured scrolls of the Scriptures. • For Jews and Christians, oral "tradition" (the community's "memory") was considered more reliable and more complete than written documents.

25-Jan-2012 The Apostolic Fathers 9 The Apostolic Fathers II. Historical Context of the Apostolic Fathers C. The revolutionary Christian kerygma burst into the Greco- Roman Empire:

• The revelation and ministry of Jesus the Messiah • The resurrection and divinity of Jesus • God's outreach to sinners and to the "lost sheep" • Metanoia , faith, and the Kingdom of God • The law of love • The redemptive power of the Messiah's crucifixion and resurrection. • The infusion and guidance of the Holy Spirit • Evangelization by Apostles and traveling missionaries • Establishment of local churches with local leadership • Gentile converts to Christianity • Gradual beginnings of Christian writings . 25-Jan-2012 The Apostolic Fathers 10 The Apostolic Fathers II. Historical Context of the Apostolic Fathers D. A struggling transitional era for emerging Christianity: 1. The umbilical cord of infant Christianity was still firmly connected to Judaism. 2. The writings of "the New Testament" were very recent, were still being copied and disseminated, and came to be revered as Sacred Scripture, but the exact "canon" had not yet been established. 3. The last of the Twelve Apostles and the kerygmatic itinerant missionaries were now of advanced age and were dying; their leadership was vanishing. 4. New structures were emerging for local church leadership, together with a unifying sense of the global Christian community. 5. Increasing numbers of non-Jews were coming into the Church — so many that the Church was becoming predominantly Gentile in membership.

25-Jan-2012 The Apostolic Fathers 11 The Apostolic Fathers II. Historical Context of the Apostolic Fathers D. A struggling transitional era for emerging Christianity:

6. Gentile converts to Christianity had to learn and accept the fundamentals of the Jewish moral code. 7. The "Judaizers" tried to turn the Jewish Christians back to traditional Judaism, sometimes with intimidation or force. The rift between Christian Jews and non-Christian Jews was becoming wider and deeper, even to the point of hostilities. 8. Conflict was growing with Rome over the "son of God". Roman emperors expected token allegiance to their imperial authority as that of a "son of a god ( divi filius )". Christians allegiance to Jesus as the true "Son of God" seemed to be a seditionist superstition. With the great fire in Rome in 64 A.D., Nero introduced an era of imperial hostility and persecutions against Christians. (Hitherto the Romans had paid little attention to Christianity.)

25-Jan-2012 The Apostolic Fathers 12 The Apostolic Fathers II. Historical Context of the Apostolic Fathers D. A struggling transitional era for emerging Christianity:

9. The Roman destruction of Jerusalem in 70 A.D. scattered the Palestinian Jews, including the Palestinian Jewish Christians, across the world.

10. The long-standing attachment to a central "Jerusalem headquarters" was broken, both for Jews and for Christians.

11. Adaptions of Greek-language terminology and of Greek philosophical concepts began increasingly to be used as a model for expressing Christian beliefs and teachings.

12. Because the Christian mysteries went beyond the limits of natural human comprehension, the communities were struggling to "understand" the boundaries around these Christian mysteries: Who was Jesus? Who is the Spirit? How are we "redeemed"? etc.

25-Jan-2012 The Apostolic Fathers 13 The Apostolic Fathers II. Historical Context of the Apostolic Fathers D. A struggling transitional era for emerging Christianity:

13. The Christian communities were afflicted with internal problems: a. Lukewarm or half-hearted ( dipsycho i) Christians. b. Struggles to maintain koinoni a (community) and homonoi a (same- mindedness) within the communities. c. Embezzlers in the clergy, and neglect of widows, orphans, and the poor d. Power struggles over leadership of the communities. e. Apostates and defectors. f. Anger, back-biting, and other moral problems. g. Materialistic hedonism h. Nascent heresies (Docetism, Gnosticism, ...)

The writings of the Apostolic Fathers came into being against this background.

25-Jan-2012 The Apostolic Fathers 14 The Apostolic Fathers III. The Christian literary context

• The Apostolic Fathers in the Christian Tradition

• The Apostolic Fathers in the mainstream of Christian writings

• The Apostolic Fathers as among many early so- called “Christian” writings, some less authentic or less orthodox.

25-Jan-2012 The Apostolic Fathers 15 The Apostolic Fathers III. The Christian literary context A. The Apostolic Fathers in the Christian Tradition

25-Jan-2012 The Apostolic Fathers 16 The Apostolic Fathers III. The Christian literary context B. The Apostolic Fathers are in the mainstream of revered Christian Writings

New Testament: 1st century Matthew Mark Luke John Paul Peter James Jude Apostolic Fathers: 1st-2nd centuries Clement of Rome Ignatius of Antioch Polycarp of Smyrna Barnabas (of Alexandria?) Hermas of Rome Epistle to Diognetus Papias of Hierapolis Didache 25-Jan-2012 The Apostolic Fathers 17 The Apostolic Fathers III. The Christian literary context B. The Apostolic Fathers … in the mainstream … Pre-Nicene Fathers 2nd century Justin Martyr (c.100-c.165) and Apologists: Irenaeus of Lyons (c.130-c.200) Tatian (Diatessaron) Theophilus of Antioch Athenagoras of Athens Clement of Alexandria (c.150- c.215) 3rd century Tertullian (c.160-c.225) Minucius Felix Commodian Origen of Alexandria (c.185-c.254) Hippolytus Cyprian of Carthage (d. 258) Novatian Gregory Thaumaturgus Dionysius the Great Sextus Julius Africanus Methodius of Olympus 25-Jan-2012 The Apostolic FathersArnobius 18 The Apostolic Fathers III. The Christian literary context B. The Apostolic Fathers … in the mainstream …

3rd-4th Lactantius centuries Venantius Asterius Victorinus of Pettau Dionysius of Corinth Apostolic Constitutions Testaments of the Twelve Patriarchs The Clementia Memoirs of Edessa and Syriac Documents Decretals, Pseudo-Clementine Literature Nicene and 4th century Athanasius of Alexandria (c.296-c.373) Post- Gregory of Nazianzus (329-389) Nicene Fathers Basil of Caesarea (c.330-379) Gregory of Nyssa (c.330-c.395) Augustine of Hippo (354-430) Vincent of Lérins (d. bef. 450) Cyril of Alexandria (d.444) 25-Jan-2012 The Apostolic Fathers 19 The Apostolic Fathers III. The Christian literary context C. The Apostolic Fathers among many early so-called “Christian” writings, some less authentic or less orthodox .

25-Jan-2012 The Apostolic Fathers 20 The Apostolic Fathers III. The Christian literary context The Apostolic Fathers among many early so-called “Christian” writings, some less authentic or less orthodox.

25-Jan-2012 The Apostolic Fathers 21 The Apostolic Fathers III. The Christian literary context The Apostolic Fathers among many early so-called “Christian” writings, some less authentic or less orthodox.

25-Jan-2012 The Apostolic Fathers 22 The Apostolic Fathers IV. The Individual Writings A. First Episle of Clement of Rome to the Corinthians B. Second Episle of Clement C. Seven Epistles of Ignatius of Antioch D. Epistle of Polycarp of Smyrna to the Philippians E. Martyrdom of Polycarp F. Epistle of Barnabas G. Didache H. Shepherd of Hermas I. Epistle to Diognetus J. Fragments of Quadratus K. Fragments of Papias of Hierapolis

25-Jan-2012 The Apostolic Fathers 23 The Apostolic Fathers IV. The Individual Writings A. First Epistle of Clement of Rome to the Corinthians Author • The author is not named in the text. • Ancient tradition and most manuscripts assign it to "Clement“, and Eusebius says that this "Clement" was the fourth Bishop of Rome. (St.Peter, St.Linus, St.Anaclerus, St.Clement) • St. Jerome states that the author is the Clement mentioned by St. Paul in Philip.4:3., and that he died in the 3rd year of Trajan's reign (101 A.D.) Date • This letter is the oldest Christian epistle outside the New Testament. • It was probably written during the last 2 decades of the first century A.D. Occasion and type of writing • Factions had again erupted in the Church at Corinth; the younger men had deposed the church leadership. • The church at Rome was now intervening with mediators and with this letter of advice summoning the Christians of Corinth to maintain harmony and order. • The letter bases its arguments on extensive use of the Jewish Scriptures, on some sayings now found in the New Testament, on some unwritten sayings, and on some secular analogies. Reception • This letter was held in high regard by the Christians • Clement of Alexandria cited this letter as Scripture. • This letter is also cited by Origen, Eusebius, Didymus the Blind, and Jerome. • This letter in included in some early manuscripts of the New Testament itself, e.g. in the Codex 25-Jan-2012Alexandrinus. The Apostolic Fathers 24 The Apostolic Fathers IV. The Individual Writings B. Second Epistle of Clement

Author • In the manuscripts this letter immediately follows the First Leter of Clement of Rome. Traditionally, therefore, its author has been assumed to be St. Clement of Rome. Purpose/Style • This writing appears to be a homily or sermon, and seems to be the oldest extant Christian sermon outside of the New Testament. • The sermon appears to be addressed to a group of gentile Christians who had converted to Christianity from paganism. It calls for repentance, purity, and steadfastness. • It stresses the divinity of Jesus, the resurrection, and judgment. It may have been written in reaction to Gnostic influences. Date • If Clement is the author, then this letter is contemporaneous with Clement's First Letter (i.e. last two decades of the first century). Scriptural references • This "letter" relies heavily on the Jewish Scriptures (Old Testament), especially on Isaiah. • It cites at least 9 sayings of Jesus, 5 from New-Testament writings and 4 from unknown sources. • Its citation [2:4] of Mt.9:13 is the earliest instance of a New-Testament passage being referenced as "Scripture". 25-Jan-2012 The Apostolic Fathers 25 The Apostolic Fathers IV. The Individual Writings C. Seven epistles of Ignatius of Antioch Author • Ignatius and his friend Polycarp were disciples of St. John the Apostle. • Ignatius became the third Bishop of Antioch -- after St. Peter and St. Evodius. Theodoret reported that Peter himself had appointed Ignatius to the see of Antioch. • Ignatius was arrested and sentenced to death in Antioch. He was taken to Rome to be executed. He asked the Roman Christians not to try to to get a legal "release" for him. • In his Chronicle , Eusebius gives the date of the martyrdom of Ignatius as 2124 years after Adam = the 11th year of the reign of Trajan = 108 AD. • There is a tradition that he was torn apart by lions in the Flavian Amphitheater (the Roman Colosseum). • His remains were carried back to Antioch and were interred outside the city. In 637 his relics were translated to the Church of St Clement in Rome. Occasion of the writing • The journey to Rome followed a northern route, passing through Philadephia and pausing at Smyrna. In Smyrna delegations from the "south" (from Tralles,Magnesia, and Ephesus) met him. Subsequently he sent letters back to the churches at these three cities, and sent a letter on ahead to Rome to tell them that he was coming. • The journey continued on through Troas, Neapolis, and Philippi to Rome. At Troas he received news that "peace" had been restored to his church at Antioch, and then he sent letters back to the churches at Philadelphia and Smyrna, and a letter also to his friend Polycarp, who was the bishop of Smyrna. 25-Jan-2012 The Apostolic Fathers 26 The Apostolic Fathers IV. The Individual Writings C. Seven epistles of Ignatius of Antioch (continued)

The 7 letters written on the journey to Rome are virtually his last will and testament: 1. To the Ephesians 2. To the Magnesians 3. To the Trallians 4. To the Romans 5. To the Philadelphians 6. To the Smyrnaeans 7. To Polycarp, Bishop of Smyrna Style • These letters show signs of having been written in great haste and without a clear plan, such as run-on sentences and an unsystematic succession of thought. • The style of writing is dense. Sometimes is it colorful or florid, reflecting a popular style of rhetoric known as Asianism. Sources and cultural context • Ignatius uses the Old Testament sparingly. • Ignatius makes heavy use of the Pauline tradition, is influenced by the mystical Johannine tradition, and expresses a concern for the order and discipline that characterizes the Matthaean tradition.

25-Jan-2012 The Apostolic Fathers 27 The Apostolic Fathers IV. The Individual Writings C. Seven epistles of Ignatius of Antioch (continued) Theological content • Ignatius was especially concerned about false teachers within the Church; they constituted a threat to the unity of the Church that was much greater than any attacks from the secular pagan world. • The Christian Judaizers tried to diminish the importance and centrality of Jesus Christ. • The Docetists (who considered matter to be evil) denied the reality of Jesus's humanity. • In addressing these issues, Ignatius's letters exemplify the theology of the earliest Christians, and address topics such as ecclesiology, the sacraments, and the role of bishops. a) Ignatius clearly states that Jesus is God, and that he was really human, really suffered, and really rose from the dead. b) Ignatius identifies the local-church hierarchy as composed of a single bishop for each city, assisted by presbyters and deacons. For Ignatius the bishop is the key to Church unity; he is constitutive of the Church; his presence or permission is required for validity; he is God's representative to the congregation. c) Ignatius is the first known Christian writer to argue in favor of Christianity's replacement of the Sabbath with the Lord's Day: d) Ignatius is also the first known writer to use the Greek word καθολικός (katholikos), meaning "universal," "complete" and "whole", to describe the church However, he uses it as if it were a word already in common use. 25-Jan-2012 The Apostolic Fathers 28 The Apostolic Fathers IV. The Individual Writings D. Epistle of Polycarp of Smyrna to the Philippians Author • St. Polycarp was bishop of Smyrna (now Izmir in Turkey). • In 155 A.D, at 86 years of age, Polycarp was martyred in Smyrna. • Polycarp's friend and mentor was St. Ignatius of Antioch. • One of Polycarp's disciples was St. Irenaeus (Bishop of Lyons). o "Polycarp also was not only instructed by the apostles, and conversed with many who had seen the Lord, but was also appointed bishop by apostles in Asia and in the church in Smyrna." [Irenaeus, Adversus Haereses , 3:3:4] o As a boy, Irenaeus had listened to " the accounts which Polycarp gave of his associations with John and with the others who had seen the Lord". [Irenaeus, Letter to Florinus, quoted in Eusebius , Ecclesiastical History , Book V, chapter 20]. Date • Polycarp's Epistle to the Philippians was composed around 110 AD. It was written shortly after the martyrdom of St. Ignatius (which is mentioned in this letter). Occasion and purpose of this letter • Polycarp wrote this letter in response to a request from the church at Philippi regarding righteousness and a problem caused by an avaricious priest. • Polycarp's goal was to maintain the integrity of the Christian community at Philippi, both in beliefs (orthodoxy) and in behavior (orthopraxy). For Polycarp, wrong behavior indicated wrong beliefs, and some of the wrong beliefs sprang from an emerging Gnosticism. 25-Jan-2012 The Apostolic Fathers 29 The Apostolic Fathers IV. The Individual Writings D. Epistle of Polycarp of Smyrna to the Philippians (cont’d) Style • This letter is a pastoral sermon -- encouragement, advice, and admonition. Scriptural references • Polycarp relies heavily on the Old Testament (Septuagint) — Psalms, Proverbs, Isaiah, Jeremiah, Ezechiel, Tobit. • Polycarp refers clearly to some New-Testament writings: 1 Peter, 1 Corinthians, Ephesians, 1 Timothy, 2 Timothy, 1 John, Romans, Galatians, and Philippians. • He also references the First Epistle of Clement to the Corinthians.

25-Jan-2012 The Apostolic Fathers 30 The Apostolic Fathers IV. The Individual Writings E. The Martyrdom of Polycarp Author • The author is unknown but appears to have been an eyewitness. • The story is also recorded by Eusebius, who claims to have received it through a letter addressed to the Church of Philomelium by the Church of Smyrna. Date • This document was written within a short time after Polycarp's death. • Chapter 21 says that Polycarp died in a year when Statius Quadratus was proconsul. Information relating to the proconsulship of Statius Quadratus would point to the year 156 A.D. Historical context • The Roman government required as a pledge of allegiance an act of at least token worship of the Roman emperor as a "god". When Christians publicly refused, they were considered to be seditious and a threat to the Roman state — liable to the death penalty. • Polycarp was the 12th Christian martyred in Smyrna. [Martyrdom of Polycarp 19:1] Occasion and purpose of this writing • This writing records the martyrdom of St. Polycarp — his arrest, his trial, and his execution. It is one of the very few eyewitness accounts from the actual age of the persecutions. It is the oldest Christian account of a Christian martyrdom.

25-Jan-2012 The Apostolic Fathers 31 The Apostolic Fathers IV. The Individual Writings F. The Epistle of Barnabas Author • The author is traditionally believed to be the Barnabas who is mentioned as Paul's companion in the Acts of the Apostles. • Some today, however, think that the author may have been someone else with the same name. Addressees • The "Epistle of Barnabas" appears to be addressed to gentile Christians. Format and style • As a literary device, this writing uses the format and style of a "letter", but in reality it is a religious treatise. Date of the writing • This epistle was most probably written after the destruction of Jerusalem in 70 AD, and before the city was rebuilt by Hadrian. Place of the writing • This document was probably written in Alexandria. o The allegorical hermeneutics used in this document are akin to those of Alexandrian Judaism and Alexandrian Christianity. o The earliest witness to this document is Clement of Alexandria. 25-Jan-2012 The Apostolic Fathers 32 The Apostolic Fathers IV. The Individual Writings F. The Epistle of Barnabas (cont’d.) Context, purpose, and content • The overarching theme is the on-going struggle between good and evil, which will be resolved as we move into the apocalyptic age-to-come. Christians must be prepared. • The era was a period of "competition" between nascent Christianity and established Judaism. Christian Jews tried to convert other Jews, and the "Judaizers" tried to convert Jewish Christians back into orthodox Judaism. o The specific purpose of the Epistle of Barnabas is to clarify how Christians were to understand the relationship between Christianity and Judaism, and how they ought to interpret the Jewish Scriptures. Barnabas believes that the Jewish Scriptures, when rightly understood, were a foreshadowing of Jesus and Christianity. o Barnabas relies on allegorical interpretation of the Old Testament, finding the "spiritual" meaning that lies behind the surface meaning. o Barnabas opposes Jewish "legalisms" (circumcision, sacrificial ceremonies, ...) and re- interprets many of the laws of the Torah (e.g. regarding pork). o The tone of the larger part of this epistle is polemical; it is directed against the efforts of the Judaizing Christians (e.g. Ebionites, Nazarenes, . ..). • The closing "Two Ways" section (chapters 18-21) is similar to that of the Didache — light vs. darkness, precepts and prohibitions. It is a Christian application of a common Jewish form of moral instruction. It is probable that the "Two Ways" sections of the Didache and the Epistle of Barnabas are based on a common oral tradition. 25-Jan-2012 The Apostolic Fathers 33 The Apostolic Fathers IV. The Individual Writings G. The Didache (Διδαχή = "teaching") Title: “The Teaching of the Lord to the Gentiles by the Twelve Apostles“ Author: unknown. Date • The Didache appears to have been written during the second half of the 1st century A.D. • It was widely disseminated by 100 A.D.; was often referenced in the 2nd and 3rd centuries. Purpose and structure • The Didache is a pastoral manual of instructions for the Christian communities. Parts of it may have constituted the first written Christian catechism for converts to Christianity. • The Didache has four main sections: 1. Christian lessons on "the way of life and the way of death" — a Christianization of a common Jewish form of moral instruction 2. Rituals dealing with Baptism, Eucharist, fasting. o Describes a mode of Baptism other than immersion. o Has the oldest known Eucharistic prayer. o Has Matthew's version of the Lord's Prayer, together with the final doxology. 3. Church organization: evolving from traveling charismatic prophets to resident local leadership. 4. A brief apocalyptic section, having much in common with Mt.24-25, Mk.13, and Lk.24. Relation to other Christian writings • Significant similarities with Matthew's Gospel and with the Epistle of Barnabas. • Cited or referenced in other early Christian writings. 25-Jan-2012• Some of the Church Fathers consideredThe Apostolic it to be Fathers part of the New Testament itself. 34 The Apostolic Fathers IV. The Individual Writings H. The Shepherd of Hermas Author • Traditionally ascribed to Hermas of Philippopolis (referenced in Romans 16:14) • Geographical references in the text would indicate that Hermas was a Christian living in Rome. • Three ancient witnesses declare that Hermas was the brother of Pope Pius I (140- 155 AD). Date of the writing : from the 2nd century • Irenaeus makes reference to the Shepherd around 175 AD. • “Written quite recently in our time in Rome" while Pius was the Pope (Muratorian Fragment). Style: • The genre is that of a Jewish-Christian apocalypse. • Allegory, imagery, and analogies drawn from Roman society and culture. Structure: a) Five Visions explained by an angelic "Shepherd" (the "angel of repentance"). b) Twelve Commandments/Mandates, reflecting the form of a Jewish-Hellenistic homily. c) Ten Parables/Similitudes (in the form of visions). Content. • Strong focus on (a) post-baptismal sin and repentance, and on (b) the relation of the rich to the poor within the Church. • Piety is centered on observing the divine commandments and on self-control. Usage in the Church • Widely popular and authoritative in the 2nd- and 3rd-century Church. • Considered by some early Church fathers to be part of Sacred Scripture. 25-Jan-2012• It was bound at the end of the NewThe Testament Apostolic Fathers in the Codex Sinaiticus. 35 The Apostolic Fathers IV. The Individual Writings I. The Epistle to Diognetus Author and recipient • The author, designated as "mathetes", is simply "a disciple". • Perhaps the recipient is the "Diognetus" who was a tutor of Marcus Aurelius and was admired by Marcus Aurelius for his freedom from superstition and sound educational advice (Marcus Aurelius, Meditations 1.6). Date of the writing • Written probably between 150 and 225 A.D.. Purpose and structure • The purpose of this epistle is to answer three specific inquiries regarding the nature and significance of the Christian faith. • In making its answers, it draws both from Hellenism and from Judaism, but does so from a Christian perspective and with a missionary purpose. • The text is organized into 12 chapters: 1. Occasion of the Epistle. 6. The Relation of Christians to the 10. Blessings that Will Flow from 2. The Vanity of Idols. World. Faith. 3. Superstitions of the Jews. 7. The Manifestation of Christ. 11. Things Worthy to Be Known and 4. Other errors of the Jews. 8. The Miserable State of Men Believed. 5. The Manners of the Christians. Before Christ. 12. Importance of Knowledge to True 9. Why the Son Was Sent So Late. Spiritual Life. References to Sacred Scripture • The writer does not explicitly refer to Holy Scripture, but he uses the Gospels, I Peter, and I John, and is saturated with the Epistles of St. Paul. 25-Jan-2012 The Apostolic Fathers 36 The Apostolic Fathers IV. The Individual Writings J. The Fragments of Quadratus

Author — The author ot this writing is said to be Quadratus of Athens. Source After Trajan had reigned for nineteen and a half years Ælius Adrian became his successor in the empire. To him Quadratus addressed a discourse containing an apology for our religion, because certain wicked men had attempted to trouble the Christians. The work is still in the hands of a great many of the brethren, as also in our own, and furnishes clear proofs of the man's understanding and of his apostolic orthodoxy . [Eusebius, Church History 4.3:1-2] Hadrian was initiated into the Elusinian rites, and generously gave many gifts to the Athenians. Quadratus the disciple of the apostles, and Aristides of Athens, our philospher, composed books on behalf of the Christian religion to give to Hadrian. And the legate Serenus Granius, a man most noble, sent letters to the emperor, saying that it is unjust to allow the blood of innocent men guilty of no crime (to be shed) at the clamor of the mob, and to be made guilty of a crime only because of a name and a sect. Having been so moved, Hadrian wrote to Minucius Fundanus, proconsul of Asia, that the Christians should not be condemned without evidence of a crime. An exemplar of these letters has remained until our

25-Jan-2012own time. [Jerome , Chronicle ,The 226th Apostolic Olympiad Fathers (=125 A.D)] 37 The Apostolic Fathers IV. The Individual Writings K. The Fragments of Papias of Hierapolis Author • Papias was Bishop of Hierapolis. He was a leading figure in the Christian post-apostolic era. • St. Irenæus says that Papias was "a hearer of John, and companion of Polycarp". Papias's 5-volume Exegesis • Papias wrote a work in five books: λογίων κυριακῶν ἐξέγησις (logion kyriakon exegesis = "Explanation of the Lord's sayings"). • This work was well respected and widely quoted during the early centuries of the Church. • The manuscripts of this text are not extant; only some fragments remain in citations contained in other writings. Information found in the fragments of Papias: • Papias provides some of the earliest indications about the authorship of Mt., Mk., Jn., and Rev., and about the Church's stance regarding the millenium. • Papias reminds us • that the written Gospels represent only a fraction of the material about the life and sayings of Jesus that were in circulation during the last half of the first century and the first half of the second century, • that even after the Gospels were written, oral traditions continued to circulate and to influence the written text, and • that oral tradition was often more highly valued than the written materials — the cultural setting relied upon and trusted community-memory far more than is customary 25-Jan-2012 today. The Apostolic Fathers 38 The Apostolic Fathers V. Doctrinal and Historical Content A. Emergent Christian Terminology B. God— Monotheism, Creation, Revelation C. Christology — Who is Jesus of Nazareth? D. The Kingdom of God, the Church, the Mystical Body of Christ E. Church Leadership -- Bishops, Priests, Deacons F. Tradition — How do we receive what the Apostles handed on. G. Sacred Scripture H. Baptism, Eucharist, Matrimony I. Salvation J. Internal troubles afflicting the ancient Christian Church K. Sin and Forgiveness L. Change-of-heart / Mind-change / Metanoia M. Moral Teachings 25-Jan-2012 The Apostolic Fathers 39 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content A. Emergent Christian Terminology 1. Titles and epithets for God • Out of respect, the Jews almost never used God's proper name of YHWH. Instead they used respectful circumlocutions — "Lord", "God", "Almighty", "Most High", "Holy One", .. • Christians did likewise — ὁ θεός (ho theos ) "the god", ὁ κύριος (ho kurios ) "the lord/master", ὁ ὕψιστος (ho hupsistos ) "the most high“ o Again the high priest asked him, "Are you the Messiah, the Son of the Blessed One (τοῦ εὐλογητοῦ / ( tou eulogetou ) ?" "I am," said Jesus. "And you will see the Son of Man sitting at the right hand of the Power (τῆς δυνάμεως / tes dynameos ) and coming on the clouds of heaven." [Mk.14:61-62 ] 2. Christological doxologies • Christians applied to Jesus the titles ὁ κύριος (ho kurios = the Lord) and ὁ Χριστός (ho Christos = the Anointed/the Messiah/the Christ) • ... through our Lord Jesus Christ, to whom be the glory and the majesty for ever and ever. Amen . [I Clement 20:11-12 ]

• To the only God invisible, the Father of truth, who sent forth unto us the Savior and Prince of immortality, through whom also He made manifest unto us the truth and the heavenly life, to Him be the glory for ever and ever. Amen. [2 Clement 20:5] • Now unto Him that is able to bring us all by His grace and bounty unto His eternal kingdom, through His only-begotten Son Jesus Christ, be glory, honor, power, and greatness for ever. [Martyrdom of Polycarp 20:2]

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• The "Holy Breath of God" which the Father would send and Jesus would breathe into his followers was expressed as τὸ πνεῦμα τὸ ἅγιον ( to pneuma to hagion ), translated into English as "the Holy Ghost" or "the Holy Spirit". • The Apostolic Fathers incorporated "to pneuma to hagion " into doxologies and formulae which expressed their belief in the Trinity. The Trinitarian formulae were sometimes "God, Jesus Christ, and the Holy Spirit", sometimes "the Father, the Son, and the Spirit", or similar phrases. o For this cause, yea and for all things, I praise Thee, I bless Thee, I glorify Thee, through the eternal and heavenly High-priest, Jesus Christ, Thy beloved Son, through whom to Thee, with Him and the Holy Spirit, be glory both now [and ever] and for the ages to come. Amen. [Martyrdom of Polycarp 14:3] o ... that the Lord Jesus Christ may gather me also with His elect into His heavenly kingdom ; to whom be the glory with the Father and the Holy Spirit for ever and ever. Amen . [Martyrdom of Polycarp 22:3] o For as God (ὁ θεὸς / ho theos) liveth, and the Lord Jesus Christ (ὁ κύριος Ἰησοῦς Χριστὸς / ho kurios Iesous Christos) liveth, and the Holy Spirit (τὸ πνεῦμα τὸ ἅγιον / to pneuma to hagion) , who are the faith and the hope of the elect ... [I Clement 58:2] o ... that ye may prosper in all things whatsoever ye do in flesh and spirit, by faith and by love, in the Son and Father and in the Spirit, in the beginning and in the end ... [Ignatius, Magn.13:1]

25-Jan-2012 The Apostolic Fathers 41 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content A. Emergent Christian Terminology (cont’d) 4. "Christian" and “Christianity” • The first appearance of the term "Christian" (χριστιανός / Christianos ), for designating the followers of Jesus, appears in the New Testament. [ Acts 11:26; 26:28; 1 Pet.4:16] • The Apostolic Fathers continued the usage of "Christian" and also introduced the term "Christianity" (χριστιανισμὸς / christianismos ). o But if he has no craft, according to your wisdom provide how he shall live as a Christian among you, but not in idleness. [Didache 12:4] o It is therefore meet that we not only be called Christians, but also be such . [Ignatius, Magn.4:1] o For this cause, seeing that we are become His disciples, let us learn to live as beseemeth Christianity . [Ignatius, Magn.10:1] o Only pray that I may have power within and without, so that ... that I may not only be called a Christian, but also be found (to be) one. [Ignatius, Rom.3:2 ] o The Work is not of persuasiveness, but Christianity is a thing of might, whensoever it is hated by the world. [Ignatius, Rom.3:3] o A Christian hath no authority over himself, but giveth his time to God. This is God's work, and yours also, when ye shall complete it. [Ignatius, Polycarp 7:3] o ... he answered, 'If thou supposest vainly that I will swear by the genius of Caesar, as thou sayest, and feignest that thou art ignorant of who I am, hear thou plainly, I am a Christian. But if thou wouldest learn the doctrine of Christianity, assign a day and give me a hearing.' [Martyrdom of Polycarp 10:1] 25-Jan-2012 The Apostolic Fathers 42 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content A. Emergent Christian Terminology (cont’d) 5. “Catholic” • The Greek word καθολικός (katholikos / "catholic") means "generic, general, not particular". It is a compound form from κατὰ (kata = "down from, according to") and ὁλός (holos = "whole"). • The phrase "catholic Church" is first found in the writings of Ignatius of Antioch, and is thereafter used by Christians to mean the universal Church, i.e. the Church that is dispersed across the whole world and embraces all. o Wheresoever the bishop shall appear, there let the people be; even as where Jesus may be, there is the catholic Church . [Ignatius, Smyrn. 8:2] o The church of God that sojourns at Smyrna, to the church of God that sojourns in Philomelium and to all the communities of the holy and catholic church sojourning in every place: may mercy, peace, and love from God the Father and our Lord Jesus Christ be multiplied. [Martyrdom of Polycarp 0] o This man was certainly one of the elect, the most remarkable Polycarp, who proved to be an apostolic and prophetic teacher in our own time, bishop of the catholic church in Smyrna. [Martyrdom of Polycarp 16:2] o ...he rejoiceth in company with the Apostles and all righteous men, and glorifieth the Almighty God and Father, and blesseth our Lord Jesus Christ, the savior of our souls and helmsman of our bodies and shepherd of the catholic Church which is throughout the world . [Martyrdom of Polycarp 19:2]

25-Jan-2012 The Apostolic Fathers 43 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content B. God — monotheism, creation, revelation 1. Monotheism and creation — God is one, and he brought everthing into being out of nothingness. o First of all, believe that God is One , even He who created all thi ngs and set them in order, and brought all things from non-existence into be ing ... [Shepherd of Hermas 27:1] o For He called us, when we were not, and from not being He willed us to be . [2 Clement 1:8] 2. God is eternally good. o And such indeed He was always, and is, and will be, kindly and good and without anger and true, and He alone is good ." [Epistle to Diognetus 8:8] 3. God is totally transcendent to all of creation, and yet he is intimately immanent within us. o First of all, believe that God is one, who created all things and set them in order, and made everything out of what did not exist, and who contains (χωρῶν / choron ) all things but himself alone is uncontained (ἀχώρητος / achoretos). [Shepherd of Hermas 27:1] o Again he saith to me; "Love truth, and let nothing but truth proceed out of thy mouth, that the Spirit which God made to dwell in this flesh , may be found true in the sight of all men; and thus shall the Lord, Who dwelleth in thee , be glorified… [Shepherd of 25-Jan-2012 Hermas 28:17] The Apostolic Fathers 44 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content B. God — monotheism, creation, revelation 4. God's revelation and salvation has come to us through his Son. a) God sent his Son (pais ) through whom all was created, and sent him as a gentle king, as God, as man, and as our savior. His Son (huios ) took our sins upon himself and gave himself up as a ransom for us. He calls us to himself not by force but by love. o And having conceived a great and unutterable scheme He communicated it to His Son (παιδί / paidi) alone. For so long as He kept and guarded His wise design as a mystery, He seemed to neglect us and to be careless about us. But when He revealed it through His beloved Son (παιδός / paidos ) , and manifested the purpose which He had prepared from the beginning, He gave us all these gifts at once, participation in His benefits, and sight and understanding of mysteries which none of us ever would have expected. [Epistle to Diognetus 8:9-11] o Having thus planned everything already in His mind with His Son (παιδί / paidi) , ... [Epistle to Diognetus 9:1] o And when our iniquity had been fully accomplished, and it had been made perfectly manifest that punishment and death were expected as its recompense , and the season came which God had ordained, when henceforth He should manifest His goodness and power …, He hated us not, neither rejected us, nor bore us malice, but was long- suffering and patient, and in pity for us took upon Himself our sins, and Himself parted with His own Son (τὸν ἴδιον υἱὸν / ton idion huion) as a ransom for us , the holy for the lawless, the guileless for the evil, the just

25-Jan-2012 The Apostolic Fathers 45 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content B. God — monotheism, creation, revelation for the unjust, the incorruptible for the corruptible, the immortal for the mortal. For what else but His righteousness would have covered our sins ? In whom was it possible for us lawless and ungodly men to have been justified, save only in the Son of God? (τῷ υἱῷ τοῦ θεοῦ / to huio tou theou ) … O the unexpected benefits; that the iniquity of many should be concealed in One Righteous Man, and the righteousness of One should justify many that are iniquitous! [Epistle to Diognetus 9:2-6] o But truly the Almighty Creator of the Universe, the Invisible God Himself from heaven planted among men the truth and the holy teaching which surpasseth the wit of man, and fixed it firmly in their hearts, not as any man might imagine , by sending to mankind a subaltern, or angel, or ruler, or one of those that direct the affairs of earth, or one of those who have been entrusted with the dispensations in heaven, but the very Artificer and Creator of the Universe Himself (τὸν τεχνίτην καὶ δημιουργὸν τῶν ὅλων / ton techniten kai demiougon ton holon ) by Whom He made the heavens, by Whom He enclosed the sea in its proper bounds, ... Him He sent unto them. Was He sent … to establish a sovereignty, to inspire fear and terror? Not so. But in gentleness and meekness has He sent Hi m, as a king might send his son who is a king. He sent Him, as sending God; He sent Him, as a man unto men; He sent Him, as Savior, as using persuasion, not force: for force is no attribute of God. He sent Him, as summoning, not as persecuting; He sent Him, as loving, not as judging . [Epistle to Diognetus 7:2-7]

25-Jan-2012 The Apostolic Fathers 46 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content B. God — monotheism, creation, revelation 4. God's revelation and salvation has come to us through his Son. b) God made us according to his own image. God sent to us his only-begotten Son. The kingdom of heaven is promised to us. God has loved us first; we are to love him in return. By loving God we fulfill our likeness to him o For God loved men , for whose sake He made the worl d, to whom He subjected all things that are in the earth , to whom He gave reason and mind , whom alone He permitted to look up to heaven, whom He created after His own image, to whom He sent His only begotten Son, to whom He promised the kingdom which is in heaven , and will give it to those that have loved Him. And when thou hast attained to this full knowledge, with what joy thinkest thou that thou wilt be filled, or how wilt thou love Him that so loved thee before? And loving Him thou wilt be an imitator of His goodness. And marvel not that a man can be an imitator of God. He can, if God willeth it. [ Epistle to Diognetus 10:2-4]

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B. God — monotheism, creation, revelation 5. God's foreknowledge o For He discerneth all things beforehand and knoweth what is in our heart . [2 Clement 9:9 ] 6. God can be truly known only through faith ( pístis ). o ... and no man has either seen or recognized Him [God], but He revealed Himself. And He revealed Himself by faith (διὰ πίστεως / dia pisteos ) , whereby alone it is given to see God. [Epistle to Diognetus 8:5-6]

25-Jan-2012 The Apostolic Fathers 48 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content C. Christology 1. Jesus is the Λόγος (Logos ) of God a. Background and context • In the ancient Greek language, "logos" (λόγος ) was a term that was rich in significance and had acquired a wide range of meanings, such as "language, talk, statement, speech, principle, thought, reckoning, reason, rationale, ..." • Some of the Greek philosophers used " logos " in a special technical sense. Heraclitus of Ephesus (535-475 B.C.) used " logos " to mean the rationale or explanation for being. Aristotle (384-322 B.C.) used " logos " to mean that which makes it possible for us to reason. The Stoics (3rd century B.C.) used " logos" to mean the active "reason" which pervades and animates the universe. Philo of Alexandria (1st century BC ─ 1 st century AD) used " logos " to mean that aspect of God that operates in the world —through whom the world is created and sustained. • At the end of the first century A.D., Christians began to adopt the term "logos" to mean God's eternal expression of himself in his eternal Son . • The Prologue to the Gospel of John begins by calling Jesus the Logos . o In the beginning was the Logos , and the Logos was face to face with God, and the Logos was God. [Jn.1:1] • The English language has no equivalent term ; it limpingly uses " word ".

25-Jan-2012 The Apostolic Fathers 49 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content C. Christology 1. Jesus is the Λόγος (Logos ) of God b. In the Epistle to Diognetus Jesus is called the Logos. God sent his Logos into the world. The Logos revealed the mysteries of the Father. The Logos was preached by the Apostles and was believed by the gentiles. The Logos existed from the beginning and is eternal. The Logos is a "Son". By the Logos, the faith of the gospels is established, and the tradition of the Apostles is preserved. o For who that … has entered into friendship with the Word (λόγῳ / logo) does not seek to learn distinctly the lessons revealed openly by the Word (λόγου / logou ) to the disciples, to whom the Word (ὁ λόγος / ho logos) appeared and declared them …? For this cause He sent forth the Word (λόγον / logon) , that He might appear unto the world, Who being …preached by the Apostles, was believed in by the Gentiles. This Word, Who was from the beginning, Who appeared as new and yet was proved to be old, … He, I say, Who is eternal, Who today was accounted a Son (υἱὸς / huios) , through Whom the Church is enriched and grace is … multiplied... Whereupon ... the faith of the gospels is established, and the tradition of the apostles (ἀποστόλων παράδοσις / apostolon paradosis) is preserved …. [Epistle to Diognetus 11:2-8]

25-Jan-2012 The Apostolic Fathers 50 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content C. Christology 2. We ought to think of Jesus in the same way as we think of God . o Brethren, we ought so to think of Jesus Christ, as of God , as of the Judge of the living and the dead. [2 Clement 1:1] 3. Jesus existed before time. o ... of Jesus Christ, who was with the Father before the ages and appeared at the end of time. [Ignatius, Magn.6:1 ] 4. Jesus is one with the Father. o Hasten to come together all of you, as to one temple of God; as to one altar, even to one Jesus Christ, who came forth from One Father and is with the One and departed unto the One ." [Ignatius, Magn.7:2] 5. Jesus is Son of Mary, Son of Man, and Son of God. o Assemble yourselves together in common, …, in grace, in one faith and one Jesus Christ, who after the flesh was of David's race, who is Son of Man and Son of God ... [Ignatius, Eph.20:2 ] o There is one only physician, of flesh and of spirit, generate and in-generate, God in man, true Life in death, Son of Mary and Son of God, first passible and then impassible, Jesus Christ our Lord . [Ignatius, Eph.7:1 ]

25-Jan-2012 The Apostolic Fathers 51 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content C. Christology 6. Jesus is Son of David, Son of God, crucified under Pilate, and truly risen from the dead. o ... fully persuaded as touching our Lord that He is truly of the race of David according to the flesh, but Son of God by the Divine will and power, truly born of a virgin and baptized by John … , truly nailed up in the flesh for our sakes under Pontius Pilate and Herod the tetrarch ... that He might set up an ensign unto all the ages through His resurrection, for His saints and faithful people, whether among Jews or among Gentiles, in one body of His Church . For He suffered all these things for our sakes that we might be saved; and He suffered truly, as also He raised Himself truly ; not as certain unbelievers say, that He suffered in semblance. ... For I know and believe that He was in the flesh even after the resurrection; and when He came to Peter and his company , He said to them, Lay hold and handle me, and see that I am not a spirit without a body. And straightway they touched Him, and they believed, being joined unto His flesh and His blood. ... And after His resurrection He both ate with them and drank with them as one in the flesh, though spiritually He was united with the Father. [Ignatius, Smyrn. 1:1-3:3]

25-Jan-2012 The Apostolic Fathers 52 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content C. Christology 7. Jesus was truly born, suffered, and rose from the dead during the governorship of Pontius Pilate. o ... be ye fully persuaded concerning the birth and the passion and the resurrection, which took place in the time of the governorship of Pontius Pilate ; for these things were truly and certainly done by Jesus Christ our hope. [ Ignatius, Magn.11:1] 8. The death of Jesus liberates us from death. o ... it is evident to me that ye are living not after men but after Jesus Christ, who died for us, that believing on His death ye might escape death. [Ignatius, Trall. 2:1] 9. Jesus was truly human, truly died, truly rose from the dead, and is our hope of resurrection. o Be ye deaf therefore, when any man speaketh to you apart from Jesus Christ, who was of the race of David, who was the Son of Mary, who was truly born and ate and drank, was truly persecuted under Pontius Pilate, was truly crucified and died …; who moreover was truly raised from the dead, His Father having raised Him, who in the like fashion will so raise us also who believe on Him -- His Father, I say, will raise us-- in Christ Jesus, apart from whom we have not true life. [Ignatius, Trall. 9:1-2] 25-Jan-2012 The Apostolic Fathers 53 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content C. Christology 10. The death and resurrection of Jesus is our hope of resurrection .

o Ignatius, also called Theophorus, to the holy church beloved to God, the Father of Jesus Christ, which is in Tralles of Asia, chosen and worthy of God, being at peace in body and spirit with the suffering of Jesus Christ, (who is) our hope in our rising again to him. " [Ignatius, Trall. 0:1]

o … you have believed on Him that raised our Lord Jesus Christ from the dead and gave unto him glory and a throne on His right hand …; who cometh as judge of the living and the dead; …. Now He that raised Him from the dead will raise us also ; if we do His will and walk in His commandments and love the things which He loved, abstaining from all unrighteousness, covetousness, love of money, evil speaking, false witness; not rendering evil for evil or railing for railing or blow for blow or cursing for cursing; but remembering the words which the Lord spoke, as He taught: Judge not that ye be not judged. Forgive, and it shall be forgiven to you. Have mercy that ye may receive mercy. With what measure ye mete, it shall be measured to you again; " [Polycarp to Ephesians 2:1-3]

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D. The Kingdom of God, the Church, the Mystical Body of Christ

1. Jesus’s message of “the Kingdom of God” is continued.

o Let us therefore love one another, that we all may come unto the kingdom of God . [2 Clement 9:6]

o If therefore we shalt have wrought righteousness in the sight of God, we shall enter into His kingdom and shall receive the promises which ear hath not heard nor eye seen, neither hath it entered into the heart of man. [2 Clement 11:7]

o Let us therefore await the kingdom of God now in love and righteousness, since we know not the day of God's appearing. [2 Clement 12:1]

o These things if ye do, saith He , the kingdom of my father shall come . [2 Clement 12:6]

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D. The Kingdom of God, the Church, the Mystical Body of Christ

2. Christians form a single entity with each other.

a) Salvation is not a purely "individualistic" matter; it is a "common good" toward which we must strive jointly with each other. o Do not withdraw within yourselves and live alone, as though you were already justified, but gather together and seek out together the common good ." [Barnabas 4:10]

b) Our talents, works, and deeds are not for ourselves but for each other. o Let a man be faithful, let him be able to expound a deep saying, let him be wise in the discernment of words, let him be strenuous in deeds, let him be pure; for so much the more ought he to be lowly in mind, in proportion as he seemeth to be the greater; and he ought to seek the common advantage of all, and not his own ." [I Clement 48:5-6]

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D. The Kingdom of God, the Church, the Mystical Body of Christ 3. The Mystical Body of Christ a) We are members of the crucified Christ, and members of each other. o Shun ye therefore those vile offshoots that gender a deadly fruit, whereof if a man taste, forthwith he dieth. For these men are not the Father's planting: for if they had been, they would have been seen to be branches of the Cross , and their fruit imperishable —the Cross whereby He through His passion inviteth us, being His members . Now it cannot be that a head should be found without members, seeing that God promiseth union, and this union is Himself. [Ignatius, Trall. 11:1-2] o Wherefore do we tear and rend asunder the members of Christ, and stir up factions against our own body, and reach such a pitch of folly, as to forget that we are members one of another ?" [I Clement 46:7] b) Christ's Mystical Body is reflected in marriage. o And I do not suppose ye are ignorant that the living Church is the body of Christ : for the scripture saith, God made man, male and female. The male is Christ and the female is the Church. [2 Clement 14:2]

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D. The Kingdom of God, the Church, the Mystical Body of Christ 4. The fundamental orientation of the Christian life is eschatological. o It behooves us therefore to investigate deeply concerning the present, and to search out the things which have power to save us. Let us therefore flee altogether from all the works of lawlessness, lest the works of lawlessness overpower us; and let us loathe the error of the present time, that we may be loved for that which is to come . [Barnabas 14:1] 5. Christians are in the world, but not of the world o For Christians are not distinguished from the rest of mankind either in locality or in speech or in customs. o For they dwell not somewhere in cities of their own, neither do they use some different language, nor practice an extraordinary kind of life. o But 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 o They 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. 25-Jan-2012 The Apostolic Fathers 58 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content

D. The Kingdom of God, the Church, the Mystical Body of Christ o They marry like all other men and they beget children; but they do not cast away their offspring. o They have their meals in common, but not their wives. o They find themselves in the flesh, and yet they live not after the flesh. o Their existence is on earth, but their citizenship is in heaven. o They obey the established laws, and they surpass the laws in their own lives. o They love all men, and they are persecuted by all. o They are ignored, and yet they are condemned o They are put to death, and yet they are endued with life. o They are in beggary, and yet they make many rich. o They are in want of all things, and yet they abound in all things. o They are dishonored, and yet they are glorified in their dishonor. o They are ill spoken of, and yet they are vindicated. o They are reviled, and they bless; they are insulted, and they respect. o Doing good they are punished as evil-doers; being punished they rejoice, as if they were thereby quickened by life. o War 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 25-Jan-2012 hostility." [Epistle to DiognetusThe Apostolic 5:1-15] Fathers 59 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content D. The Kingdom of God, the Church, the Mystical Body of Christ Christians are in the world as the soul is in the body. o In a word, what the soul is in a body, this the Christians are in the world . o The soul is spread through all the members of the body, and Christians through the divers cities of the world. o The soul hath its abode in the body, and yet it is not of the body. So Christians have their abode in the world, and yet they are not of the world. o The soul which is invisible is guarded in the body which is visible: so Christians are recognized as being in the world, and yet their religion remaineth invisible. … o The soul loveth the flesh which hateth it …; likewise Christians love those that hate them. o The soul is enclosed in the body, and yet itself holdeth the body together; so Christians are kept in the world as in a prison-house, and yet they themselves hold the world together. o The soul though itself immortal dwelleth in a mortal tabernacle — so Christians sojourn amidst perishable things, while they look for the imperishability which is in the heavens. o The soul when hardly treated in the matter of meats and drinks is improved; and so Christians when punished increase more and more daily. ..." [Epistle to Diognetus 6:1- 10]

25-Jan-2012 The Apostolic Fathers 60 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content E. Church leadership — Bishops, Priests, Deacons

Christian terminology:

Bishop "over-seer" ἐπίσκοπος (episkopos ) epi = "over" + skopeo = "look at, see, watch" Priest "elder" πρεσβύτερος ( presbyteros ) presbus = "old" Deacon "server / minister" διάκονος ( diakonos ) diakoneo = "serve, attend to, wait on"

25-Jan-2012 The Apostolic Fathers 61 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content E. Church leadership — Bishops, Priests, Deacons 1. The Apostles, continuing the mission of Jesus and filled with the Holy Spirit, preached "the Kingdom of God". They also appointed "bishops and deacons" to succeed them, and this was "not new". o The Apostles received the Gospel for us from the Lord Jesus Christ; Jesus Christ was sent forth from God. So then Christ is from God, and the Apostles are from Christ. Both therefore came of the will of God in the appointed order. Having therefore received a charge, and having been fully assured through the resurrection of our Lord Jesus Christ and confirmed in the word of God with full assurance of the Holy Ghost (πνεύματος ἁγίου / pneumatos hagiou ) , they went forth with the glad tidings (εὐαγγελιζόμενοι / euangelizomenoi ) , that the kingdom of God (τὴν βασιλείαν τοῦ θεοῦ / ten basileian tou theou ) , should come . So preaching everywhere in country and town, they appointed their firstfruits, when they had proved them by the Spirit, to be bishops and deacons (ἐπισκόπους καὶ διακόνους / episkopous kai diakonous ) , unto them that should believe . And this they did in no new fashion (καὶ τοῦτο οὐ καινῶς / kai touto ou kainos ) . [ 1 Clement 42:1-5]

25-Jan-2012 The Apostolic Fathers 62 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content E. Church leadership — Bishops, Priests, Deacons o And our Apostles knew through our Lord Jesus Christ that there would be strife over the name of the bishop's office . For this cause therefore, … they appointed the aforesaid persons, and afterwards they provided a continuance/permanency, that if these should fall asleep, other approved men should succeed to their ministration. Those therefore who were appointed by them, or afterward by other men of repute with the consent of the whole Church, and have ministered unblamably to the flock of Christ in lowliness of mind, peacefully and with all modesty, and for long time have borne a good report with all these men we consider to be unjustly thrust out from their ministry . … [I Clement 44:1- 4] 2. Clement (the Bishop of Rome) speaks authoritatively a) Clement relays God's words. o But if certain persons should be disobedient unto the words spoken by Him through us, let them understand that they will entangle themselves in no slight transgression and danger. [I Clement 59:1] b) Clement writes through the Holy Spirt. o For ye will give us great joy and gladness, if ye render obedience unto the things written by us through the Holy Spirit . [I Clement 63:2]

25-Jan-2012 The Apostolic Fathers 63 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content E. Church leadership — Bishops, Priests, Deacons 3. Leadership in the churches: bishops, priests (presbyters), deacons a) Christians are to be united with their bishop, priests, and deacons.

o For when ye are obedient to the bishop as to Jesus Christ, it is evident to me that ye are living not after men but after Jesus Christ , who died for us, that believing on His death ye might escape death. It is therefore necessary , even as your wont is, that ye should do nothing without the bishop; but be ye obedient also to the presbytery, as to the Apostles of Jesus Christ our hope .... And those likewise who are deacons of the mysteries of Jesus Christ must please all men in all ways. For they are not deacons of meats and drinks but servants of the Church of God . .. . In like manner let all men respect the deacons as Jesus Christ, even as they should respect the bishop as being a type of the Father and the presbyters as the council of God and as the college of Apostles . Apart from these there is not even the name of a church . ... [Ignatius, Trall. 2:1-3:2]

25-Jan-2012 The Apostolic Fathers 64 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content E. Church leadership — Bishops, Priests, Deacons . o Be ye therefore on your guard against such men. And this will surely be, if ye be not puffed up and if ye be inseparable from [our] God Jesus Christ and from the bishop and from the ordinances of the Apostles. … He that doeth aught without the bishop and presbytery and deacons, this man is not clean in his conscience. [Ignatius, Trall. 7:1-2]

o ... abide ye in your concord and in prayer one with another. For it becometh you severally, and more especially the presbyters , to cheer the soul of your bishop unto the honor of the Father and to the honor of Jesus Christ and of the Apostles. [Ignatius, Trall. 12:2 ]

o Fare ye well in Jesus Christ, submitting yourselves to the bishop as to the commandment, and likewise also to the presbytery ; and each of you severally love one another with undivided heart. [Ignatius, Trall. 13:2 ] o .. whom I greet in the blood of Jesus Christ , which is eternal and lasting joy, especially if they are at one with the bishop and the priests who are with him and the deacons appointed in the mind of Jesus Christ, whom in accordance with his own will he established in strength by his Holy Spirit . [Ignatius, Philad.0 ]

25-Jan-2012 The Apostolic Fathers 65 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content E. Church leadership — Bishops, Priests, Deacons . o Hear now concerning the stones that go to the building . The stones that are squared and white, and that fit together in their joints, these are the apostles and bishops and teachers and deacons , who walked after the holiness of God, and exercised their office of bishop and teacher and deacon in purity and sanctity for the elect of God , … [Shepherd of Hermas 13:1] o But you will read the words in this city, along with the presbyters who preside over the church. [Shepherd of Hermas 8:3]

b) The bishop is the focal point for Church unity. o For as many as are of God and of Jesus Christ, they are with the bishop .. . Be not deceived, my brethren. If any man followeth one that maketh a schism, he doth not inherit the kingdom of God . If any man walketh in strange doctrine, he hath no fellowship with the passion. [Ignatius, Philad. 3:2] o Be ye careful therefore to participate in one eucharist (for there is one flesh of our Lord Jesus Chris t and one cup unto union in His blood ; there is one altar , as there is one bishop , together with the presbytery and the deacons my fellow- servants), that whatsoever ye do, ye may do it after God. [Ignatius, Philad. 4]

25-Jan-2012 The Apostolic Fathers 66 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content E. Church leadership — Bishops, Priests, Deacons . o I cried out, when I was among you; I spoke with a loud voice, with God's own voice, Give ye heed to the bishop and the presbytery and deacons . ...; it was the preaching of the Spirit who spoke on this manner . Do nothing without the bishop ; keep your flesh as a temple of God ; cherish union; shun divisions ; be imitators of Jesus Christ, as He Himself also was of His Father. [Ignatius, Philad. 7:1-2] o But where there is division and anger, there God abideth not. Now the Lord forgiveth all men when they repent, if repenting they return to the unity of God and to the council of the bishop . [Ignatius, Philad. 8:1] o Do ye all follow your bishop, as Jesus Christ followed the Father, and the presbytery as the Apostles; and to the deacons pay respect , as to God's commandment . Let no man do aught of things pertaining to the Church apart from the bishop. Let that be held a valid eucharist which is under the bishop or one to whom he shall have committed it. Wheresoever the bishop shall appear, there let the people be; even as where Jesus may be, there is the catholic (universal) Church. It is not lawful apart from the bishop either to baptize or to hold an agape ; but whatsoever he shall approve, this is well-pleasing also to God …. [Ignatius, Smyrn. 8:1-2]

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E. Church leadership — Bishops, Priests, Deacons . o It is good to recognize God and the bishop . He that honoreth the bishop is honored of God; he that doeth aught without the knowledge of the bishop rendereth service to the devil. [Ignatius, Smyrn. 9:1] o Give ye heed to the bishop, that God also may give heed to you. I am devoted to those who are subject to the bishop, the presbyters, the deacons . May it be granted me to have my portion with them in the presence of God . [Ignatius, Polycarp 6:1]

25-Jan-2012 The Apostolic Fathers 68 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content F. Tradition – How do we receive what the Apostles handed on? 1. Terminology for "tradition" = para+lab - and para+do- a) Roots: • The prefix παρα- (para -) means "to or from the side of someone or some place". • The verb root λαβ / ληφ (lab / leph ) means "receive, get". • The verb and noun root δο (do ) means "give". b) Compounds: • paralambano, parelabon = "to receive something from someone else". • paradidomi, paredoka = "to hand on something to someone else." • paradosis ="the handing on giving over of something from one person to another". c) Christians used these words to designate the handing-on of the beliefs received from Apostolic teaching and passed on (outward geographically, and downward in time) 2. St. Paul relayed "Tradition" regarding the Eucharist and the Resurrection: o For I received (παρέλαβον / parelabon ) from the Lord what I also passed on (παρέδωκα / paredoka ) to you : that the Lord Jesus, on the night he was betrayed, took bread, and when he had given thanks, he broke it and said, "This is my body, which is for you; do this in remembrance of me." [I Cor.11:23-24] o For what I received (παρέλαβον / parelabon ) I passed on (παρέδωκα / paredoka ) to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures, and that he appeared to Cephas, and then to the Twelve. [I Cor.15:3-5]

25-Jan-2012 The Apostolic Fathers 69 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content F. Tradition 3. The Apostolic Fathers continued the references to "Tradition". o Let us conform to the glorious and holy rule of our tradition (παραδόσεως / paradoseos). [I Clement 7:3]

o Let us hasten on to the goal of peace which has been handed down (παραδεδομένον / paradedomenon ) to us from the beginning. [I Clement 19:2] o For this Irenaeus, being in Rome at the time of the martyrdom of the bishop Polycarp, instructed many; and many most excellent and orthodox treatises by him are in circulation. In these he makes mention of Polycarp , saying that he was taught by him. And he ably refuted every heresy, and handed down (παρέδωκεν / paredoken) the catholic (καθολικόν / katholikon) rule of the Church just as he had received (παρέλαβεν / parelaben) it from the saint. [Martyrdom of Polycarp 23:3 ] o Mine are no strange discourses nor perverse questionings, but having been a disciple of Apostles, I come forward as a teacher of the Gentiles, ministering worthily to them, as they present themselves disciples of the truth, the lessons which have been handed down (παραδοθέντα / paradothenta) . [Epistle to Diognetus 11:1]

25-Jan-2012 The Apostolic Fathers 70 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content F. Tradition o This Word, Who was from the beginning, Who appeared as new and yet was proved to be old, and is engendered always young in the hearts of saints, He, I say, Who is eternal, Who today was accounted a Son, through Whom the Church is enriched and grace is unfolded and multiplied among the saints, .... Whereupon the fear of the law is sung, and the grace of the prophets is recognized, and the faith of the gospels is established, and the tradition of the apostles (ἀποστόλων παράδοσις / apostolon paradosis ) is preserved , and the joy of the Church exults. [Letter to Diognetus 11:4-6]

25-Jan-2012 The Apostolic Fathers 71 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content F. Tradition 4. We have a long statement about "Tradition" from Papias of Hierapolis. a) Papias said that he was writing what he had carefully learned rom the Elders and carefully remembered. b) Papias was not interested in those who say many things, nor in those who deviate from the Lord's commandments; he was interested in the truth. • Whenever he encountered someone who had been a follower of the Elders (Andrew, Peter, Philip, Thomas, James, John, Matthew), he would ask them what the Elders had said. • He also sought this information from any of the other disciples of the Lord — Aristion, and John the Elder. • He was more eager to hear the living voice than to read books. c) Eusebius points out that Papias mentions two men who had the name of John. (And that there are two tombs at Ephesus in which "John" is buried.) Papias includes one of them among the Apostles; this one was the Evangelist. He calls the other John the "Elder" and puts him with Aristion. d) Papias says that he hands down their traditions .

25-Jan-2012 The Apostolic Fathers 72 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content F. Tradition o “But I will not hesitate to supplement at any time for you too the interpretations with whatever I learned thoroughly and remembered thoroughly from the presbyters, since I am confident in the truth on their account. For, unlike many, I was not delighted with those who say many things but with those who teach the truth, or with those who remember the commandments of others but not those given by the Lord to the faith and derived from truth itself. But whenever someone who had followed the presbyters came along, I would carefully ask about the words of the presbyters, what Andrew or what Peter had said or what Philip or what Thomas or James or what John or Matthew or any other of the disciples of the Lord, and which Aristion and the presbyter John, disciples of the Lord say too . For I did not assume that whatever comes from books is as helpful to me as what comes from a living and lasting voice." It is also worth calling attention here to his listing the name of John twice, as he includes the first John with Peter and James and Matthew and the remaining apostles, clearly indicating the evangelist. But the other John, with separate wording, he places among the others outside the number of the apostles, and putting Aristion before him, he clearly calls him a presbyter; so, by these words, he substantiates the story of those saying that two men were in Asia of the same name and that there were two tombs in Ephesus both still said to be John's. It is also necessary to turn our attention to this: for it is likely that the second, unless someone should prefer the first, beheld the revelation that is circulated under the name of John . And the Papias, who is now being discussed, admits that he had received (παρειληφέναι / pareilephenai) the words of the apostles from those who followed them, and declares that he was an ear-witness of Aristion and the presbyter John. At any rate, he hands down their traditions (παραδόσεις / paradoseis) in his treatises, often mentioning them by name. ... [Eusebius, Church History 3:39 ]

25-Jan-2012 The Apostolic Fathers 73 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content G. Sacred Scripture 1. Sacred Scripture is inspired. a) Through the prophets the Spirit of the Lord spoke. o And again the spirit of the Lord prophesies .." [Barnabas 9:2] b) Scripture is from "the Holy Spirit". o Introduction to Scriptural citations -- "For the Holy Spirit says ..." [I Clement 13:1, 16:2 ] o Ye have searched the scriptures, which are true, which were given through the Holy Spirit; and ye know that nothing unrighteous or counterfeit is written in them. [I Clement 45:2-3] 2. Origins of the Gospels a) According to Papias, Matthew wrote his Gospel in "Hebrew", and each person interpreted it as best he could. o So Matthew composed the sayings in the Hebrew language and each person interpreted them as best he could. (Ματθαῖος μὲν οὖν Ἑβραΐδι διαλέκτῳ τὰ λόγια συνεγράφατο. Ἡρμήνευσε δ' αὐτὰ ὡς ἐδύνατο ἕκαστος.) [Eusebius in Hist. Eccl. 3.39]

25-Jan-2012 The Apostolic Fathers 74 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content G. Sacred Scripture b) According to Papias, John the Elder said that Mark was Peter's interpreter and wrote down accurately everything that he remembered. Peter adapted the Lord's sayings as needed, and did not put them into an ordered fashion. Mark omitted nothing that he heard and made no false statements . o And the Elder used to say this: "Mark, having become Peter's interpreter, wrote down accurately everything he remembered, though not in order, of the things either said or done by Christ. For he neither heard the Lord nor followed him, but afterward, as I said, followed Peter, who adapted his teachings as needed but had no intention of giving an ordered account of the Lord's sayings. Consequently Mark did nothing wrong in writing down some things as he remembered them, for he made it his one concern not to omit anything that he had heard or to make any false statements in them." [Eusebius, Church History, Bk 3, Chapter 39.15-16]

25-Jan-2012 The Apostolic Fathers 75 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content G. Sacred Scripture 3. References to the Sacred Scriptures (and to the writings of Ignatius) a) Reference to the Book of Genesis: God made man in his own image and likeness. o Above all, as the most excellent and exceeding great work of His intelligence, with His sacred and faultless hands He formed man in the impress of His own image. For thus saith God Let us make man after our image and after our likeness. And God made man; male and female made He them. So having finished all these things, He praised them and blessed them and said, Increase and multiply. [I Clement 33:4-6] b) Quotation of The Lord's Prayer (from the Gospels) o Neither pray ye as the hypocrites, but as the Lord commanded in His Gospel, thus pray ye: Our Father, which art in heaven, hallowed be Thy name; Thy kingdom come; Thy will be done, as in heaven, so also on earth; give us this day our daily bread; and forgive us our debt, as we forgive our debtors; and lead us not into temptation, but deliver us from the evil one; for Thine is the power and the glory for ever and ever. Three times in the day pray ye so. [Didache 8:2-3]

25-Jan-2012 The Apostolic Fathers 76 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content G. Sacred Scripture c) Reference to St. Paul o Ye are the high-road of those that are on their way to die unto God. Ye are associates in the mysteries with Paul, who was sanctified, who obtained a good report, who is worthy of all felicitation; in whose foot-steps I would fain be found treading, when I shall attain unto God; who in every letter maketh mention of you in Christ Jesus. [Ignatius, Eph.12:2 ] d) Reference to St. Paul's Epistle to the Corinthians o Take up the epistle of the blessed Paul the Apostle. What wrote he first unto you in the beginning of the Gospel? Of a truth he charged you in the Spirit concerning himself and Cephas and Apollos, because even then ye had made factions. …" [I Clement 47:1-4] e) Collecting and forwarding the letters of Ignatius o The letters of Ignatius which were sent to us by him, and others as many as we had by us, we send unto you, according as ye gave charge; they are subjoined to this letter; from which ye will be able to gain great advantage. For they comprise faith and endurance and every kind of edification, which pertaineth unto our Lord." [Polycarp to Ephesians 13:2]

25-Jan-2012 The Apostolic Fathers 77 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content H. Baptism, Eucharist, Matrimony 1. The rite of Baptism o But concerning baptism, thus shall ye baptize. Having first recited all these things, baptize in the name of the Father and of the Son and of the Holy Spirit in living (running) water. But if thou hast not living water, then baptize in other water; and if thou art not able in cold, then in warm. But if thou hast neither, then pour water on the head thrice in the name of the Father and of the Son and of the Holy Spirit. [Didache 7:1-3] 2. The Eucharist a) The Eucharist is the bread of immortality. o ... breaking one bread, which is the medicine of immortality and the antidote that we should not die but live for ever in Jesus Christ. [Ignatius, Eph.20:2] b) The Eucharist is the flesh of the risen Savior . o But mark ye those who hold strange doctrine touching the grace of Jesus Christ ... how that they are contrary to the mind of God. ... They abstain from eucharist and prayer, because they allow not that the eucharist is the flesh of our Savior Jesus Christ, which flesh suffered for our sins, and which the Father of His goodness raised up." [Ignatius, Smyrn. 6:2]

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c) Prayer of the Eucharistic liturgy o But as touching the eucharistic thanksgiving give ye thanks thus. First, as regards the cup: We give Thee thanks, O our Father, for the holy vine of Thy son David, which Thou madest known unto us through Thy Son Jesus; Thine is the glory for ever and ever. Then as regarding the broken bread: We give Thee thanks, O our Father, for the life and knowledge which Thou didst make known unto us through Thy Son Jesus; Thine is the glory for ever and ever. As this broken bread was scattered upon the mountains and being gathered together became one, so may Thy Church be gathered together from the ends of the earth into Thy kingdom; for Thine is the glory and the power through Jesus Christ for ever and ever. [Didache 9:1-4]

25-Jan-2012 The Apostolic Fathers 79 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content H. Baptism, Eucharist, Matrimony d) The Eucharistic liturgy is on the first day of the week (Sunday). i. New Testament antecedents o On the first day of the week we came together to break bread. [Act.20:7 ] o On the first day of every week, each one of you should set aside a sum of money in keeping with your income, saving it up, so that when I come no collections will have to be made. [I Cor.16:2] o On the Lord’s Day (ἐν τῇ κυριακῇ ἡμέρᾳ / en te kuriake hemera) I was in the Spirit, and I heard behind me a loud voice like a trumpet. [Rev.1:10] ii. The Christian liturgy is not on the Sabbath but on the Lord's day. o If then those who had walked in ancient practices attained unto newness of hope, no longer observing Sabbaths but fashioning their lives after the Lord's day , on which our life also arose through Him and through His death ... [Ignatius, Magn.9:1] o And on the Lord's own day gather yourselves together and break bread and give thanks, first confessing your transgressions, that your sacrifice may be pure. [Didache 14:1 ] iii. Christians celebrate their liturgy on Sundays because that is the day of the week on which Jesus both rose from the dead and ascended into heaven. o You see what he means: it is not the present sabbaths that are acceptable to me, but the one that I have made; on that sabbath, after I have set everything at rest, I will create the beginning of an eighth day, which is the beginning of another world. This is why we spend the eighth day in celebration, the day on which Jesus both rose from the dead and, after appearing again, ascended into heaven . [Barnabas 15:8- 25-Jan-2012 9] The Apostolic Fathers 80 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content

H. Baptism, Eucharist, Matrimony

3. Christian marriage o If any one is able to abide in chastity to the honor of the flesh of the Lord, let him so abide without boasting. ... It becometh men and women too, when they marry, to unite themselves with the consent of the bishop , that the marriage may be after the Lord and not after concupiscence. Let all things be done to the honor of God." [Ignatius, Polycarp 5:2]

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1. Our happiness lies in our imitating God

o For happiness consisteth not in lordship over one's neighbors, nor in desiring to have more than weaker men, nor in possessing wealth and using force over inferiors; neither can any one imitate God in these matters; nay, these lie outside His greatness. But whosoever taketh upon himself the burden of his neighbor, whosoever desireth to benefit one that is worse off in that in which he himself is superior, whosoever by supplying to those that are in want possessions which he received from God becomes a God to those who receive them from him, he is an imitator of God. [Epistle to Diognetus 10:5-6]

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I. Salvation

2. Our salvation and our resurrection are in the flesh.

o And let not any one of you say that this flesh is not judged nor that it riseth not again. … In what were ye saved, in what did ye recover your sight,if ye were not in this flesh? We ought therefore to guard the flesh as a temple of God: for in like manner as ye were called in the flesh, ye shall come also in the flesh. If Christ the Lord who saved us, being first spirit, then became flesh, and so called us, in like manner also now the Church, being spiritual, was manifested in the flesh of Christ, thereby showing us that if any of us guard her in the flesh and defile her not, he shall receive her again in the Holy Spirit : for this flesh is the counterpart and copy of the spirit. … . This therefore is what He meaneth, brethren; Guard ye the flesh, that ye may partake of the spirit . [2 Clement 14:3]

o So excellent is the life and immortality which this flesh can receive as its portion , if the Holy Spirit be joined to it. No man can declare or tell those things which the Lord hath prepared for His elect. [2 Clement 14:5]

25-Jan-2012 The Apostolic Fathers 83 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content I. Salvation 3. God saves us by making us into "a new creation". o Forasmuch then as He renewed us in the remission of sins, He made us to be a new type, so that we should have the soul of children, as if He were recreating us . ... He made a second creation at the last; and the Lord saith; Behold I make the last things as the first. ... Behold then we have been created anew , as He saith again in another prophet; Behold, saith the Lord, I will take out from these … their stony hearts, and will put into them hearts of flesh; for He Himself was to be manifested in the flesh and to dwell in us." [Barnabas 6:11-14 ] o Before we believed on God, the abode of our heart was corrupt and weak, a temple truly built by hands; for it was full of idolatry and was a house of demons, because we did whatsoever was contrary to God. But it shall be built in the name of the Lord. Give heed then that the temple of the Lord may be built gloriously. How? Understand ye. By receiving the remission of our sins and hoping on the Name we became new, created afresh from the beginning. Wherefore God dwelleth truly in our habitation within us . … He Himself dwelling in us , opening for us who had been in bondage unto death the door of the temple …, and giving us repentance leadeth us to the incorruptible temple. [Barnabas 16:8-9]

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4. We are saved because of God's love for us, not because of our merits . (Cf. Eph.2:1-10) a) Our salvation is not from our works but from God. o ... ye know that it is by grace ye are saved, not by works, but by the will of God through Jesus Christ ." [Polycarp to Ephesians 1:3] b) We are justified before God, not of ourselves and not because of our good deeds, but because of God's will and our faith. o .. . And so we, having been called through His will in Christ Jesus, are not justified through ourselves or through our own wisdom or understanding or piety or works which we wrought in holiness of heart, but through faith, whereby the Almighty God justified all men that have been from the beginning; to whom be the glory for ever and ever. Amen ." [I Clement 32:3-4] c) Our good works are God's works o What then must we do, brethren? Must we idly abstain from doing good, and forsake love? May the Master never allow this to befall us in any way; but let us hasten with instancy and zeal to accomplish every good work. For the Creator and Master of the universe Himself rejoiceth in His works ." [I Clement 33:1-2]

25-Jan-2012 The Apostolic Fathers 85 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content I. Salvation d) Even the love which we have within ourselves comes itself from God. o Ye see, dearly beloved, how great and marvelous a thing is love, and there is no declaring its perfection. Who is sufficient to be found therein, save those to whom God shall vouchsafe it ? Let us therefore entreat and ask of His mercy, that we may be found blameless in love, standing apart from the factiousness of men. All the generations from Adam unto this day have passed away: but they that by God's grace were perfected in love dwell in the abode of the pious; and they shall be made manifest in the visitation of the Kingdom of God." [I Clement 50:1-3]

25-Jan-2012 The Apostolic Fathers 86 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content J. Internal troubles afflicting the Church 1. Nascent heresies o Some deny that Jesus died: ... and through His death, which some men deny ... [Ignatius, Magn.9:1] 2. Rebellion by the younger men against the bishop and priests o Those therefore who were appointed by them, or afterward by other men of repute with the consent of the whole Church, and have ministered unblamably to the flock of Christ in lowliness of mind, peacefully and with all modesty, and for long time have borne a good report with all these men we consider to be unjustly thrust out from their ministration. For it will be no light sin for us, if we thrust out those who have offered the gifts of the bishop's office unblamably and holily. Blessed are those presbyters who have gone before, seeing that their departure was fruitful and ripe: for they have no fear lest any one should remove them from their appointed place. For we see that ye have displaced certain persons, though they were living honorably, from the ministration which had been respected by them blamelessly. [ 1 Clement 44:3-5] o But now mark ye who they are that have perverted you and diminished the glory of your renowned love for the brotherhood. It is shameful, dearly beloved, yes, utterly shameful and unworthy of your conduct in Christ, that it should be reported that the very steadfast and ancient Church of the Corinthians, for the sake of one or two persons, maketh sedition against its presbyters. And this report hath reached not only us, but them also which differ from us, so that ye even heap blasphemies on the Name of the Lord by reason of your folly, and moreover create peril for yourselves . [1 Clement 47:5-7] 25-Jan-2012 The Apostolic Fathers 87 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content J. Internal troubles afflicting the Church 3. Avarice in the clergy (embezzlement of church funds). o I was exceedingly grieved for Valens, who aforetime was a presbyter among you, because he is so ignorant of the office which was given unto him. I warn you therefore that ye refrain from all evil. … If someone cannot hold himself back from avarice, then he will be tainted with idolatry and will be judged with the heathens who are ignorant of the judgment of the Lord . [Polycarp, Philippians 11:1-2] 4. False prophets — they tell you what you'd like to hear and camouflage it with grains of truth. o ... he ... is a false prophet who destroyeth the mind of the servants of God I mean, of the doubtful-minded, not of the faithful. These doubtful-minded ones then come to him as to a soothsayer and enquire of him what shall befall them. And he, the false prophet, having no power of a divine Spirit in himself, speaketh with them according to their enquiries and according to the lusts of their wickedness, and filleth their souls as they themselves wish. For being empty himself he giveth empty answers to empty enquirers; for whatever enquiry may be made of him, he answereth according to the emptiness of the man. But he speaketh also some true words; for the devil filleth him with his own spirit, if so be he shall be able to break down some of the righteous." [Shepherd of Hermas 43:1-3] 25-Jan-2012 The Apostolic Fathers 88 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content

J. Internal troubles afflicting the Church 5. Failings of Christians are listed among the analogies of the "Twelve Mountains" in the Shepherd of Hermas 93-106. • Apostasy and treason • Hypocrisy, and teaching what sinful men want to hear • Neglect of God through excessive preoccupation with wealth and business affairs • Superficial faith, which is denied when under pressure • Proud, self-focused, foolish, stubborn, self-appointed teachers • Backbiting and holding grudges • Avarice in Christian ministers, self-isolation, and slander

25-Jan-2012 The Apostolic Fathers 89 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content K. Sin and forgiveness 1. We are all sinners struggling with temptations. o For I myself too, being an utter sinner and not yet escaped from temptation, but being still amidst the engines of the devil, do my diligence to follow after righteousness, that I may prevail so far at least as to come near unto it, while I fear the judgment to come." [2 Clement 18:2] o For sometimes while we do evil things, we perceive it not by reason of the double- mindedness and unbelief which is in our breasts, and we are darkened in our understanding by our vain lusts. Let us therefore practice righteousness that we may be saved unto the end." [2 Clement 19:2-3] 2. Our bad example overpowers the good message which we preach. o For the Gentiles, when they hear from our mouths the oracles of God, marvel at them for their beauty and greatness; then, when they discover that our works are not worthy of the words which we speak, forthwith they betake themselves to blasphemy, saying that it is an idle story and a delusion. For when they hear from us that God saith, “It is no thank unto you, if ye love them that love you, but this is thank unto you, if ye love your enemies and them that hate you”; when they hear these things, they marvel at their exceeding goodness; but when they see that we do not love each other, they laugh us to scorn, and the Name is blasphemed." [2 Clement 13:3-4] 25-Jan-2012 The Apostolic Fathers 90 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content

K. Sin and forgiveness

3. Almsgiving is repentance, and charity covers up sin. o Almsgiving therefore is a good thing, even as repentance from sin. Fasting is better than prayer, but almsgiving is better than both. And love covereth a multitude of sins, but prayer out of a good conscience delivereth from death. Blessed is every man that is found full of these. For almsgiving lifteth off the burden of sin. [2 Clement 16:4]

4. Christ came to save sinners, and he chose sinners to carry out his salvific work. o And when he chose his own apostles who were destined to preach his gospel (who were sinful beyond all measure in order that he might demonstrate that he did not come to call the righteous, but sinners) then he revealed himself to be God's Son. [Barnabas 5:9]

25-Jan-2012 The Apostolic Fathers 91 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content K. Sin and forgiveness 5. God forgives sins a) God is not a God of anger. o He lives without anger. [I Clement 19:3] b) God is not like humans — he does not hold grudges; he will never abandon us. o He saith to me; 'Remove from thyself a doubtful mind and doubt not at all whether to ask of God, saying within thyself, 'How can I ask anything of the Lord and receive it, seeing that I have committed so many sins against Him?‘ Reason not thus, but turn to the Lord with thy whole heart, and ask of Him unhesitatingly, and thou shalt know His exceeding compassion, that He will surely not abandon thee, but will fulfill the petition of thy soul. For God is not as men who bear a grudge, but Himself is without malice and hath compassion on His creatures.'" [Shepherd of Hermas 39:1-3] c) Our sins are forgiven through God's love. o Blessed were we, dearly beloved, if we should be doing the commandments of God in concord of love, to the end that our sins may through love be forgiven us ." [I Clement 50:5] d) We are to try with gentleness to recall those who have strayed. o Therefore I am exceedingly grieved for him and for his wife, unto whom may the Lord grant true repentance. Be ye therefore yourselves also sober herein, and hold not such as enemies but restore them as frail and erring members, that ye may save the whole body of you. For so doing, ye do edify one another." [Polycarp to Ephesians 11:4] 25-Jan-2012 The Apostolic Fathers 92 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content L. Change-of-heart / Mind-change / Metanoia 1. Metanoia in the New Testament

1. The New Testament emphasizes that in order to have faith and enter into union with God, a fundamental root-change must occur within us — a total conversion-of-heart toward God. The Greek word for this is the noun μετάνοια (metanoia ) and the verb μετανοέω (metanoeo ). 1. The prefix meta - denotes a change , and the root noia/noeo denotes the mind or thinkin g. The meaning of the compound is "a conversion-of-mind, a change-of-heart, a re-orientation of self, ...” 2. There is no word in English which is a good translation for metanoia . Traditional English translations have used phrases like "repent" or "do penance", but they don't fully capture the sense of the fundamental root-conversion of self. For example, the English translation for Jonah 5:10 (καὶ μετενόησεν ὁ Θεὸς ἐπὶ τῇ κακίᾳ, ᾗ ἐλάλησε τοῦ ποιῆσαι αὐτοῖς, καὶ οὐκ ἐποίησε) is often that “God repented” of the punishment with which He had threatened Ninevah.

2. New Testament texts regarding metanoia are plentiful. • Mt.3:2,8,11; 4:17; 11:20,21; 12:41; 21:32 • Mk.1:4, 15; 6:12 • Lk.3:3,8; 5:32; 10:13; 11:32; 13:3,5; 15:7,10; 16:30; 24:47 • Act.2:38; 8:22; 13:24; 17:30; 19:4; 20:21; 26:20 • Rom.2:4 • 2 Cor.7:9,10; 12:21 • Heb. 6:1,6 • 2 Pet.3:9 • Rev.2:5 25-Jan-2012 The Apostolic Fathers 93 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content L. Change-of-heart / Mind-change / Metanoia 2. This same theme of metanoi a is continued in the Apostolic Fathers. a) Openness to God's word requires "circumcision" of the heart. o "Circumcise your hardheartedness, and stop being stiff-necked." [Barnabas 9:2] b) We enter into salvation through μετάνοια (metanoia). o Let us fix our eyes on the blood of Christ and understand how precious it is unto His Father, because being shed for our salvation it won for the whole world the grace of repentance. ( μετανοίας) . Let us review all the generations in turn, and learn how from generation to generation the Master hath given a place for repentance (μετανοίας) unto them that desire to turn to Him. [1 Clement 7:4-5] o And the Master of the universe Himself spoke concerning repentance with an oath: for, as I live saith the Lord, I desire not the death of the sinner, so much as his repentance (μετάνοιαν) , and He added also a merciful judgment: Repent ye, (Μετανοήσατε) O house of Israel, of your iniquity; say unto the sons of My people, Though your sins reach from the earth even unto the heaven, and though they be redder than scarlet and blacker than sackcloth, and ye turn unto Me with your whole heart and say Father, I will give ear unto you as unto a holy people." [1 Clement 8:2-3] o He (God) desireth all His beloved to be partakers of repentance (μετανοίας) . [1 Clement 8:5] o Ye therefore that laid the foundation of the sedition, submit yourselves unto the presbyters and receive chastisement unto repentance (μετάνοιαν) , bending the knees of your heart. [1 Clement 57:1 ]

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c) The time for the change-of-heart (μετάνοια) is now. o While we are on earth then, let us repent (μετανοήσωμεν) : for we are clay under the craftsman's hand. For in like manner as the potter, if he be making a vessel, and it get twisted or crushed in his hands, reshapeth it again ; but if he have once put it into the fiery oven, he shall no longer mend it: so also let us, while we are in this world, repent ( μετανοήσωμεν ) with our whole heart of the evil things which we have done in the flesh, that we may be saved by the Lord, while we have yet time for repentance (μετανοίας ) . For after we have departed out of the world, we can no more make confession here, or repent (μετανοεῖν ) any more . [2 Clement 8:1-3]

o While we have time to be healed, let us place ourselves in the hands of God the physician, giving Him a recompense. What recompense? Repentance (μετανοῆσαι) . from a sincere heart. [2 Clement 9:7-8]

o Therefore, brethren, let us repent (μετανοήσωμεν) forthwith. Let us be sober unto that which is good: for we are full of much folly and wickedness. Let us wipe away from us our former sins, and let us be saved through soul-deep repentance (μετανοήσαντες) . [2 Clement 13:1]

o Therefore, brethren, since we have found no small opportunity for repentance (μετανοῆσαι) , seeing that we have time, let us turn again unto God that called us, while we have still One that receiveth us. [2 Clement 16:1]

25-Jan-2012 The Apostolic Fathers 95 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content L. Change-of-heart / Mind-change / Metanoia ] d) We die into the suffering of Christ in order to have life. o ... through Jesus Christ, through whom unless of our own free choice we accept to die unto His passion , His life is not in us: [Ignatius, Magn.5: 1] e) Christians may fall away from God, but the way back to God is a resolute change-of-heart (metanoia ) o ... these are men who have been believers, but grew rich and became renowned among the Gentiles. They clothed themselves with great pride and became high- minded, and abandoned the truth and did not associate with the righteous, but lived with and after the manner of the Gentiles, and this path appeared the more pleasant unto them; yet they departed not from God, but continued in the faith, though they wrought not the works of the faith. Many of them therefore repented .... But others at the last, living with the Gentiles and being corrupted by the vain opinions of the Gentiles, departed from God, and worked the works of the Gentiles. These therefore were numbered with the Gentiles. But others of them were double- minded , not hoping to be saved by reason of the deeds that they had done; and others were double-minded and made divisions among themselves. For these then that were double-minded by reason of their doings there is still repentance (μετάνοια) , but their repentance (μετάνοια) ought to be speedy; but for those who repent not, but continue in their pleasures, death is nigh. [Shepherd of Hermas 75:1- 4] 25-Jan-2012 The Apostolic Fathers 96 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content M. Moral teachings 1. The "Way of Life" and the "Way of Death". a) The Epistle of Ignatius to the Magnesians states that there are two end-points: life (faith) and death (unbelief). o Seeing then that all things have an end, and these two life and death are set before us together, and each man shall go to his own place; for just as there are two coinages, the one of God and the other of the world, and each of them hath its proper stamp impressed upon it, the unbelievers have the stamp of this world, but the faithful in love have the stamp of God the Father through Jesus Christ ..." [Ignatius, Magn.5:1 ] b) The first 2 chapters of the Didache list two sets of moral advice: the Way of Life and the Way of Death. The Way of Life o The way of life is this. First of all, thou shalt love the God that made thee; secondly, thy neighbor as thyself. And all things whatsoever thou wouldst not have befall thyself, neither do thou unto another. ... Bless them that curse you, and pray for your enemies and fast for them that persecute you; ... But do ye love them that hate you, and ye shall not have an enemy. Abstain thou from fleshly and bodily lusts. 25-Jan-2012 The Apostolic Fathers 97 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content M. Moral Teachings If any man give thee a blow on thy right cheek, turn to him the other also, and thou shalt be perfect; If a man impress thee to go with him one mile, go with him twain; if a man take away thy cloak, give him thy coat also; if a man take away from thee that which is thy own, ask it not back. To every man that asketh of thee give, and ask not back, for the Father desireth that gifts be given to all from His own bounties. Blessed is he that giveth according to the commandment; for he is guiltless. Woe to him that receiveth; for, if a man receiveth having need, he is guiltless; but he that hath no need shall give satisfaction why and wherefore he received ... The Way of Death: And this is the second commandment of the teaching. Thou shalt do no murder, thou shalt not commit adultery, thou shalt not corrupt boys, thou shalt not commit fornication, thou shalt not steal, thou shalt not deal in magic, thou shalt do no sorcery, thou shalt not murder a child by abortion nor kill them when born, 25-Jan-2012 The Apostolic Fathers 98 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content M. Moral Teachings thou shalt not covet thy neighbors goods, thou shalt not perjure thyself, thou shalt not bear false witness, thou shalt not speak evil, thou shalt not cherish a grudge, thou shalt not be double-minded nor double-tongued; for the double tongue is a snare of death. Thy word shall not be false or empty, but fulfilled by action. Thou shalt not be avaricious nor a plunderer nor a hypocrite nor ill-tempered nor proud. Thou shalt not entertain an evil design against thy neighbor. Thou shalt not hate any man ─ but some thou shalt reprove, and for others thou shalt pray, and others thou shalt love more than thy life. c) The Epistle of Barnabas describes the "Way of Life". o This then is the way of life .... The knowledge then which is given to us whereby we may walk therein is as follows. Thou shalt love Him that made thee, thou shalt revere Him that created thee, thou shalt glorify Him that redeemed thee from death; thou shalt be simple in heart and rich in spirit; thou shalt not cleave to those who walk the way of death; thou shalt hate everything that is not pleasing to God; 25-Jan-2012 The Apostolic Fathers 99 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content M. Moral Teachings thou shalt hate all hypocrisy; thou shalt never forsake the commandments of the Lord. Thou shalt not exalt thyself, but shalt be lowly minded in all things. Thou shalt not assume glory to thyself. Thou shalt not entertain a wicked design against thy neighbor; thou shalt not admit boldness into thy soul. Thou shalt not commit fornication, thou shalt not commit adultery, thou shalt not corrupt boys. … Thou shalt not show partiality in reproving transgressions. … Thou shalt not bear a grudge against thy brother. Thou shalt not waiver with regard to thy decisions. Thou shalt not take the name of the Lord in vain. Thou shalt love thy neighbor more than thine own soul. Thou shalt not murder a child by abortion, nor again shalt thou kill it when it is born. Thou shalt not withhold thy hand from thy son or daughter, but from their youth thou shalt teach them the fear of God. Thou shalt not be found coveting thy neighbors goods; thou shalt not be found greedy of gain.

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Neither shalt thou cleave with thy soul to the lofty, but shalt walk with the humble and righteous. The accidents that befall thee thou shalt receive as good, knowing that nothing is done without God. Thou shalt not be double minded nor double tongued. … Thou shalt share everything with thy neighbor, and shalt not claim that anything is thine own. For if ye are fellow partakers in that which is imperishable, how much rather shall ye be in the things which are perishable. Thou shalt not be hasty with thine own tongue, for the mouth is the snare of death. So far as thou art able, thou shalt be pure for thy soul's sake. Be not thou found holding out thy hands to receive, but then drawing them in from giving. Thou shalt love as the apple of thine eye every one that speaketh unto thee the word of the Lord. Thou shalt remember the day of judgment night and day,

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M. Moral Teachings and thou shalt seek out day by day the persons of the saints, either laboring by word and going to exhort them and meditating how thou mayest save souls by thy word, or thou shalt work with thy hands for a ransom for thy sins. Thou shall not hesitate to give, neither shalt thou murmur when giving, but thou shalt know who is the good paymaster of thy reward. Thou shalt keep those things which thou hast received, neither adding to them nor taking away from them. Thou shalt utterly hate the Evil One. Thou shalt judge righteously. Thou shalt not make a schism, but thou shalt make peace between those who quarrel by bringing them together. Thou shalt confess thy sins. This is the way of light." [Barnabas, chapter 19:1-12]

25-Jan-2012 The Apostolic Fathers 102 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content M. Moral teachings 2. Vices and virtues as listed in the Shepherd of Hermas a) Vices o What kinds of wickedness, Sir," say I, "are they from which we must be temperate and abstain?“ "Listen," saith he; " from adultery and fornication, from the lawlessness of drunkenness, from wicked luxury, from many viands and the costliness of riches, and vaunting and haughtiness and pride, and from falsehood and evil speaking and hypocrisy, malice and all blasphemy ." ... "Why, are there still other evil deeds, Sir?" say I. "Aye, saith he, "there are many, from which the servant of God must be temperate and abstain; theft, falsehood, deprivation, false witness, avarice, evil desire, deceit, vain-glory, boastfulness , and whatsoever things are like unto these. [Shepherd of Hermas 38:3-5] b) Virtues o … "Hear," saith he, "the works of the good likewise, which thou must do, and towards which thou must exercise no self-restraint. First of all, there is faith, fear of the Lord, love, concord, words of righteousness, truth, patience ; nothing is better than these in the life of men. ... Hear now what follow upon these ; to minister to widows, to visit the orphans and the needy, to ransom the servants of God from their afflictions, to be hospitable …, to resist no man, to be tranquil, to show yourself more submissive than all men, to reverence the aged, to

25-Jan-2012 The Apostolic Fathers 103 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content M. Moral Teachings practice righteousness, to observe brotherly feeling, to endure injury, to be long- suffering, to bear no grudge, to exhort those who are sick at soul, not to cast away those that have stumbled from the faith, but to convert them and to put courage into them, to reprove sinners, not to oppress debtors and indigent persons , and whatsoever actions are like these. [Shepherd of Hermas 38:8-10] 3. Love one another, and pray even for enemies. o So then, brethren , let us confess Him in our works, by loving one another , by not committing adultery nor speaking evil one against another nor envying, but being temperate, merciful, kindly . And we ought to have fellow-feeling one with another and not to be covetous. By these works let us confess Him, and not by the contrary. ... [2 Clement 4:3-4] o Therefore do ye all study conformity to God and pay reverence one to another ; and let no man regard his neighbor after the flesh, but love ye one another in Jesus Christ always. [Ignatius, Magn.6:2] o Pray for all the saints. Pray also for kings and powers and princes and for them that persecute and hate you and for the enemies of the cross , that your fruit may be manifest among all men, that ye may be perfect in Him. [Polycarp to Ephesians 12:3 ]

25-Jan-2012 The Apostolic Fathers 104 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content M. Moral Teachings 4. Humility and forbearance is to be the Christian response to the arrogance and hostility of the world. o Against their outbursts of wrath be ye meek; against their proud words be ye humble; against their railings set ye your prayers; against their errors be ye steadfast in the faith; against their fierceness be ye gentle. And be not zealous to imitate them by requital. Let us show ourselves their brothers by our forbearance; but let us be zealous to be imitators of the Lord. [Ignatius, Eph.10:2-3] 5. Sexual morality o In like manner also the younger men must be blameless in all things, caring for purity before everything and curbing themselves from every evil. For it is a good thing to refrain from lusts in the world , for every lust warreth against the Spirit, and neither whoremongers (πόρνοι / pornoi ) nor effeminate persons (μαλακοὶ / malakoi) nor defilers of themselves with men (ἀρσενοκοῖται / arsenokoitai) shall inherit the kingdom of God , neither they that do untoward things. Wherefore it is right to abstain from all these things, ... The virgins must walk in a blameless and pure conscience. [Polycarp to Ephesians 5:3 ]

25-Jan-2012 The Apostolic Fathers 105 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content M. Moral Teachings 6. Beware of the distractions of this world o "Listen," saith he. 'Those who have never investigated concerning the truth, nor enquired concerning the deity, but have merely believed, and have been mixed up in business affairs and riches and heathen friendships, and many other affairs of this world --as many, I say, as devote themselves to these things, comprehend not the parables of the deity; for they are darkened by these actions, and are corrupted and become barren. As good vineyards, when they are treated with neglect, are made barren by the thorns and weeds of various kinds, so men who after they have believed fall into these many occupations which were mentioned above, lose their understanding and comprehend nothing at all concerning righteousness; for if they hear concerning the deity and truth, their mind is absorbed in their occupations, and they perceive nothing at all. But they that have the fear of God, and investigate concerning deity and truth, and direct their heart towards the Lord, perceive and understand everything that is said to them more quickly, because they have the fear of the Lord in themselves; for where the Lord dwelleth, there too is great understanding. Cleave therefore unto the Lord, and thou shalt understand and perceive all things.'" [Shepherd of Hermas 40:4-6]

25-Jan-2012 The Apostolic Fathers 106 TheThe Apostolic Apostolic Fathers Fathers V.V. Doctrinal Doctrinal and and Historical Historical Content Content M. Moral Teachings 7. God gives wealth so that it may be used in his service. o So instead of fields, buy souls that are in distress ... and visit widows and orphans, and do no neglect them; and spend your wealth and all your possessions, which you have received from God, on 'fields' and 'houses' of this kind. For this is why the Master made you rich, so that you might perform these ministries for him. It is much better to purchase 'fields' and 'possessions' and 'houses' of this kind ... This lavish expenditure is beautiful and joyous; it does not bring grief or fear, but joy. So do not practice the extravagance of outsiders, for it is unprofitable to you, the servants of God." [Shepherd of Hermas 50:8-10 ] 8. Practical moral advice: Do what you can. o For if thou art able to bear the whole yoke of the Lord, thou shalt be perfect; but if thou art not able, then do that which thou art able. [Didache 6:2]

25-Jan-2012 The Apostolic Fathers 107 The Apostolic Fathers A Prayer of Pope St. Clement of Rome

And we will ask, with instancy of prayer and supplication, that the Creator of the universe may guard intact unto the end the number that hath been numbered of His elect throughout the whole world, through His beloved Son Jesus Christ, through whom He called us from darkness to light, from ignorance to the full knowledge of the glory of His Name.

Grant unto us, Lord, that we may set our hope on Thy Name which is the primal source of all creation, and open the eyes of our hearts, that we may know Thee, who alone abidest Highest in the lofty, Holy in the holy; who layest low the insolence of the proud, who settest the lowly on high, and bringest the lofty low; who makest rich and makest poor; who killest and makest alive; who alone art the Benefactor of spirits and the God of all flesh; who lookest into the abysses, who scannest the works of man; the help of them that are in peril, the Saviour of them that are in despair; The Creator and Overseer of every spirit; who multipliest the nations upon earth, and hast chosen out from all men those that love Thee through Jesus Christ, Thy beloved Son, through whom Thou didst instruct us, didst sanctify us, didst honor us.

We beseech Thee, Lord and Master, to be our help and succor. Save those among us who are in tribulation; have mercy on the lowly; lift up the fallen; show Thyself unto the needy; heal the ungodly; convert the wanderers of Thy people; feed the hungry; release our prisoners; raise up the weak; comfort the fainthearted.

Let all the Gentiles know that Thou art the God alone, and Jesus Christ is Thy Son, and we are Thy people and the sheep of Thy pasture.“ [I Clement 59:2-4] 25-Jan-2012 The Apostolic Fathers 108