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Bible Encyclopedias
Literature, Sub-Apostolic
International Standard Bible Encyclopedia
or
I.
1. Authorship and Date
2. Occasion and Contents
3. Apologetic Testimony
4. Doctrinal Testimony
5. Office-Bearers and Organization
6. Ritual
II.
1. Disappearance and Recovery
2. Date
3. Standpoint, Authorship and Object
4. Testimony to New Testament Writings
5. Contents and Notabilia
III.
1. Author and Date
2. Genuineness
3. Leading Ideas
4. Other Notabilia
IV.
1. Date and Genuineness
2. Occasion and Contents
3. Notabilia
V.
1. Author and Date
2. Testimony to Matthew and Mark
3. Other Notabilia
VI.
1. Authorship
2. Date
3. Object and Contents
4. Notabilia
VII. PASTOR (SHEPHERD)
1. Authorship and Date
2. Object and Contents
3. Notabilia
VIII.
1. Nature and Document
2. Date and Authorship
3. Contents
4. Notabilia
IX.
1. Recovery and Date
2. Contents
3. Notabilia
X.
1. Incidents of Life
2. First Apology
3. Second Apology
4. Dialogue with Trypho the Jew
5. Notabilia
XI.
1. Date and Authorship
2. Contents
The Sub-apostolic Age is usually held to extend from the death of John, the last surviving apostle, about 100 AD, to the death of Polycarp, John's aged disciple (155-56 AD). The Christian literature of this period, although as a whole of only moderate intrinsic value, is of historical interest and importance. This is owing to the light which it throws back on apostolic times, and the testimony borne to Christian life, thought, worship, work and organization during an age when the church was under the guidance, mainly, of men who had been associated with the apostles and who might be supposed, therefore, to know their mind. Some writings are omitted from this review, having been dealt with in previous articles. For the Protevangelium of James and the Gospel and Apocalypse of Peter see APOCRYPHAL GOSPELS; APOCRYPHAL ACTS . For an account of extant fragments of Basilides and Valentinus, see GNOSTICISM . For pseudo-Clementine writings see
I. Epistle of Clement to the Corinthians.
1. Authorship and Date:
Only the larger part had previously been extant, when the complete epistle was recovered in 1875 by Bryennios, bishop of Nicomedia. The high honor in which it was held by early Christendom is attested (1) by its position in Codex Alexandrinus, at the end of the New Testament, and in an ancient Syriac MS, between the Catholic and Pauline Epistles; (2) by its being publicly read in many churches down to the 4th century. ( Historia Ecclesiastica , III, 16). The work is anonymous, but sent in the name of the Roman church. Dionysius of Corinth (170 AD) refers to it as written by the agency of (
2. Occasion and Contents:
The occasion was a church feud at Corinth, and the expulsion of some faithful presbyters. The writer seeks to procure their restoration and to heal the dissension. He quotes Old Testament examples of the evil issue of envy and strife, and of the blessedness of humility, submission and concord. He adduces as a pattern the peace and harmony of Nature. In this connection occurs an anticipation of geographical discovery, when the author writes (chapter xx) of "the impassable ocean and the worlds beyond it" (compare Seneca, Medea ii. 375; Strabo i. 4; Plut. Mor . ix.41). Paul's warnings in 1 Corinthians about party spirit are recalled; a not unworthy echo of 1 Corinthians 13:1-13 is embodied; and the erring community is solemnly monished.
In the course of the letter, with obvious reference to 1 Corinthians 15 , Clement introduces the resurrection, for which he argues from the Old Testament and from natural analogies. He refers to the phoenix which lives 500 years, and, when dissolution approaches, builds a nest of spices into which it enters to die. As the flesh decays, however, a "worm is generated, which is nurtured from the dead bird's moisture and putteth forth wings." The fable is mentioned by Herodotus and Pliny.
A lengthy prayer of intercession for "all sorts and conditions of men" is abruptly introduced near the end, in order, presumably, to imbue Corinthian Christians with that charity which they needed and which is the chief incentive to intercession. The epistle closes with a hopeful anticipation of restored concord and peace.
3. Apologetic Testimony:
Apologetic testimony is found to (1) books of the New Testament, namely, to the Pauline authorship of
4. Doctrinal Testimony:
Doctrinal testimony is found: (1) to the Trinity, "As God liveth and the Lord Jesus Christ liveth, and the Holy Spirit" (chapter lviii); (2) to the personality of Christ, "The Lord Jesus Christ, to whom be the glory and the majesty forever." In union and communion with Christ we have life, are sanctified, possess love, manifest godliness (chapter i, xxxvi); (3) to the atonement: Clement ascribes to Christ's death not merely subjective moral influence, but objective vicarious efficacy in securing our salvation, without any attempt, however, to explain the mystery. Christ hath "given his flesh for our flesh, his life for our lives" (chapter xlix); (4) to justification which is distinctly enunciated as before God through faith (chapter xxxii). But this faith (as in Paul's writings) is a "faith which worketh" (chapter xxxv), and such justification is consistent with our being justified by works before men; (5) to the inspiration of Scripture, which is real ("the Holy Spirit saith"), but not verbal; for quotations are often inexact. Apocryphal books are quoted, but not with a formula indicating Divine authority.
5. Office-Bearers and Organization:
(1) The basis of authority is not sacerdotal, but a combination of official succession and popular call; office-bearers are appointed "by the apostles or afterward by men of repute with consent of the whole ecclesia." (2) Clement indicates no distinction between presbyter and bishop. Office-bearers designated as presbyters (chapters xlvii, liv) are referred to (chapters xlii, xliv) as filling the office of bishop. Addressing a church on congregational strife and insubordination, he refers to no single bishop in authority over the church. Had the episcopate, in the post-New Testament sense of mono-episcopate, been apostolically enjoined, surely the injunction would have been obeyed or enforced in Corinth. (3) None the less we discern in Clement's own position and action the anticipation of the later episcopate. Clement is an example of how, through the personal qualities and ecclesiastical services of the man, the status of presiding presbyter developed out of seniority into superiority, out of representativeness into official authority. (4) The early germ of the papacy is disclosed in the passage: "If certain persons should be disobedient unto the words spoken by God through us, let them understand that they will entangle themselves in no slight transgression and peril" (chapter lix). Such assumption by a revered man like Clement might give no offense, and the Corinthians plainly needed correction. Still we have here the first stage in the process which ultimately issued in the Roman claim to universal spiritual supremacy. The assumption, however, is not grounded on Clement's own official position (he speaks always in the 1st person plural), but on the superior dignity of the Roman church. The later theory of supremacy builds Roman authority on the primacy of Peter and his successors; but here the authority of the leading presbyter, in dealing with a provincial church, rests on the suggested primacy of the ecclesia in which he presides.
6. Ritual:
(1) The long prayer (chapters lix-lxi) bears internal evidence of liturgical character, through its balanced and rhythmical style, its somewhat remote relevance to the special object of the ep., and greater suitability for congregational worship, than as part of a counsel to a sister church. This internal testimony is confirmed by the correspondence of the prayer in certain verbal details with the earliest extant liturgies, particularly those of Mark and James, pointing to the early use in the Roman church of forms of prayer afterward incorporated into these liturgies. While there is evidence that down at least to the time (148 AD) of Justin's 1st Apology (chapter lxvii) a minister offered up prayers of his own composition, this prayer of Clement's Epistle indicates that before the close of the Apostolic Age, forms of supplication had begun to be introduced, not to the exclusion of "free prayer," but simply as a mode of congregational devotion countenanced by a venerated leader of the church at Rome. (2) In chapter 56 Clement writes about "compassionate remembrance of them (i.e. the erring brethren) before God and the saints." By the saints, however, are most probably meant, not the beatified dead, but the living Christian brotherhood, as in 1 Corinthians 1:2; 2 Corinthians 8:4 .
This epistle leaves on readers' minds two different yet mutually compatible impressions - impressions both apparently made on the early church, by which the letter was widely read at public worship and yet excluded from the Canon of Scriptures. We realize, on the one hand, the inferiority of this writing to epistles of apostles. Clement's mind is receptive, not creative; and the freshness of thought characteristic of New Testament writers is absent. What New Testament book, moreover, contains such a foolish legend as that of the phoenix? On the other hand, this epistle breathes much of the spirit, as it adopts in considerable measure the phraseology and style of apostolic writings. It is as if, although the sun of special inspiration had sunk below the horizon, there remained to the church for a while a spiritual afterglow.
II. The "Didache"
1. Disappearance and Recovery:
The " Didache " or Teaching (longer title, "The Teaching of the Lord, by (
2. Date:
There is no reliable external testimony to date. Resemblances too considerable to be accidental exist between the Didache and the Epistle of Barnabas; but opinion is divided as to priority of composition. Lightfoot and others favor a common lost source. As to internal evidence the simplicity of the Eucharist and of baptism as here described, with no formal admission to the catechumenate (chapter vii); the use of "bishop" to denote the same office-bearer as presbyter; and the expectation of an impending Second Advent - point to an early date. On the other hand it is unlikely that a writing which professes to give the Teaching of the Twelve would be issued until all or most apostles had passed away; and the writer seems to be acquainted with writings of John ( Didache , ix.2; x.2; x.5; see Schaff, Oldest Church Manual , 90). Probably the document went through a series of recensions (Harnack in Sch-Herz; Bertlet in
3. Standpoint, Authorship and Object:
The work does not profess to be written by apostles; but the author seems to be a Jewish Christian, for he calls Friday "Preparation Day," and the style and diction are Hebraic. The work is neither Judaistic nor Ebionite: circumcision, the Sabbath, and special Mosaic observances, are ignored. From the book in whole or in part being addressed specially, although not exclusively, to Gentiles, we infer that the community among whom it was composed, while mainly Jewish Christian, made special provision for conversion and instruction of Gentiles. The doctrinal standpoint is neither Pauline nor anti-Pauline, but resembles that of Jas. Canon Spence ( Teaching ) conjectures plausibly that the author may be Simeon, cousin of James the Lord's brother, who became chief presbyter of the Jewish Christian community, first at Jerusalem, afterward at Pella, until his martyrdom in 107 AD.
4. Testimony to New Testament Writings:
Mt was certainly in the writer's hands; for the Didache contains 22 quotations from, or reminiscences of, that Gospel, extending over ten chapters of it. Particularly notable is Didache , viii. 2, "Neither pray ye as the hypocrites, but as the Lord commanded in His Gospel; after this manner pray ye, Our Father," etc. (see also vii. 1; ix.5; xvi. 6). There are also references to the Gospel of Luke ( Didache , iii. 5,16); John's writings (see above); Acts ( Didache , iv. 8), Romans ( Didache , iv. 5), 2 Thess ( Didache , xiv. 1), 1 Pet ( Didache , i. 4). No extra-canonical saying of our Lord is recorded.
5. Contents and Notabilia:
The contents and notabilia may be examined as follows:
(1) Didactic (Chapters I T hrough VI):
Intended for catechumens in preparation for baptism. This catechetical manual (the earliest of its kind) opens with the words: "There are two ways: one of life and one of death" (suggested probably by Jeremiah 21:8 ). From this text the writer gives a summary of Christian duty especially toward our neighbor, based on the Decalogue, the Golden Rule, and the Sermon on the Mount, which is frequently quoted.
Among notable precepts is a command to fast as well as pray for enemies; a warning against infanticide which, in the case of sickly infants, heathenism approved, and against augury and astrology as generating idolatry; an admonition not to" stretch out one's hands for receiving and to draw them in for giving"; an injunction to " share all things with thy brethren, and not to say that they are thine own"; a command to "love some above thine own life"; and a quaint corrective against indiscriminate and ill-informed beneficence: "Let thine alms sweat into thy hands until thou know to whom thou shouldest give." A precept to "give with thy hands a ransom for sin" may not mean more than that sinful habits are subdued by good works, but it suggests and paves the way for the error of the atoning efficacy of almsgiving. The summary of duty relates chiefly to the second Table of the Law; duty toward God is afterward (so far) dealt with under "worship." This may account for obedience to parents being strangely omitted; for among the Jews the Fifth Commandment was included in the First Table.
(2) Devotional: Worship and Rites (Chapters 7 Through X, XIV ).
The Lord's Prayer is to be used thrice a day. "Heaven" and "debt" are found instead of "heavens" and "debts." The Doxology is added (with "kingdom" omitted) - its earliest recorded use in this connection. Christians are to fast on Wednesday and Friday, the days of the betrayal and crucifixion. Fasting is enjoined for a day or two before baptism, both on baptizer and on baptized; it is recommended to "others who can." There is no mention of oil, salt, or exorcism. The baptismal formula, "In the name of the Father, the Son, and the Holy Ghost," is commanded, confirming the historical trustworthiness of Matthew 28:19 . Triple immersion in "living water" is assumed to be normal; but where this is impracticable, other water and affusion are permitted (see
The phrase, "after being filled give thanks," suggests that the Agape was still associated with the sacrament: the dissociation had begun when Pliny wrote to Trajan in 112 AD. A liturgical element in sacramental worship is indicated by the prescription of forms of thanksgiving for the cup, the broken bread, and spiritual mercies. "Give thanks thus." The thanksgiving for the cup is as follows: "We give thanks to thee our Father, for the holy vine of David, thy servant, which thou hast made known to us through Jesus Christ." But nothing suggests that the entire service is liturgical, and the forms supplied are not rigidly imposed; for prophets are to offer thanks in such terms as they choose. On the Lord's Day congregational worship and eucharistic bread-breaking, after confession to God and reconciliation with men, are distinctly enjoined.
(3) Ecclesiastical (Chapters 11 Through XIII , XV).
Of church office-bearers, two classes are mentioned, ordinary and extraordinary. Of the former (essential to congregational organization) only bishops and deacons are mentioned, i.e. those entrusted with rule and oversight, with their assistants. Presbyter and bishop appear to be still identical, as the former is not specified (compare Philippians 1:1 ). Popular election of these functionaries is indicated: "Elect for yourselves"; without denial, however, of those already in office having a share in the settlement. In the second class, apostles, prophets and teachers are included. "Apostle" is used, not in the narrower sense of men called to the office personally by Christ, but in the wider sense which embraces all whose call to be His ambassadors has been signalized by Divine gifts-specially accredited evangelists unconnected with any particular community. (Among Jewish Christians the designation survived to the 4th century, for the Theodosian Code of that period refers to Jewish presbyters and to those "quos ipsi apostolos vocant.") These apostles were to be received as the Lord," and hospitably entertained; but, unlike apostles in the special sense, they were not to remain anywhere longer than "one or two days." Their function was to scatter the seed widely, and any expression of desire to remain longer was to be discouraged, while a demand for salary from a particular community would be evidence of false apostleship. The special function of prophets and teachers, on the other hand, was the instruction and comfort of church members. They accordingly might be encouraged to settle in a community and receive "first-fruits" for their support. These prophets and teachers, however, were not to supersede the "bishops" or presbyters in ruling, but were to undertake only those functions for which they were specially qualified. On the other hand, bishops and deacons were not to be excluded from preaching and teaching by the settlement of prophets and official teachers in particular communities; and in the Didache may be traced the transition, then being gradually accomplished, of the preaching and teaching functions from extraordinary to ordinary office-bearers. "They also (the bishops and deacons) minister to you the ministry of prophets and teachers: therefore despise them not." Even before the close of Paul's ministry, the
(4) Eschatological (Chapter XVI ).
This concluding section consists chiefly of exhortations to watchfulness in view of the Second Advent. The premonitory signs of that Coming are given, with reminiscences from Christ's eschatological discourses, namely, rise of false prophets, decline of love, persecution, lawlessness, and the appearance of Antichrist, who is designated the World-deceiver. Without definitely stating chiliastic doctrine, the writer suggests it; for in referring to the immediate signals of Christ's advent (opening in heaven, voice of trumpet, resurrection of dead) he is careful to add "Not of all the dead; but the Lord shall come, and all the saints with Him" - implying that the general resurrection would take place at an after-stage, presumably, as Millennialists held, after the 1,000 years had expired. Without dogmatic authority, and with only moderate spiritual value, the Didache is important historically as a witness to the church's beliefs, usages and condition during the transition between the Apostolic and the Post-apostolic Age. During that transition period, we see much of the freedom of primitive Christianity mingled with rudiments of ecclesiastical regulations and formularies; and while we cannot assume that every belief and usage recorded in the Didache were sanctioned by apostles, we may reasonably ascribe them to apostolic times, and regard them as not opposed by those apostles within whose view they must have come.
III. Epistles of Ignatius.
1. Author and Date:
Ignatius was bishop of Antioch early in the 2nd century Origen ( Hom . 6 on Luke) refers to him as "second after Peter"; Euodius came between ( Historia Ecclesiastica , III, 22). As he calls himself
The Martyrium of Ignatius (6th century) dates his trial at Antioch in the 9th year of Trajan's reign (107-8 AD) and represents it as conducted before the emperor. Only one visit, however, of Trajan to Antioch is known, in 114-15; neither any Ignatian letter nor Eusebius, nor any other early writer refers to so memorable a circumstance as the presidency of an emperor over a Christian's trial, and Ignatius speaks of a proposed attempt by Roman friends to secure a reversal of the sentence, which would have been impossible had Trajan personally pronounced it. His alleged presence, therefore, must be rejected as a later embellishment.
The epistles, so far as genuine, were written after Ignatius' condemnation, on his way to martyrdom at Rome.
2. Genuineness:
The epistles are extant in 3 editions: (1) the longer Greek, of 15 letters now admitted to be largely spurious; (2) a Syriac recension of three letters, now generally held to be a mere epitome; (3) the shorter Greek edition, containing 7 letters of intermediate length, to the Ephesians, Magnesians, Trallians, Philadelphians, Smyrneans, Romans, and Polycarp. Lightfoot, Zahn, and most recent critics accept the substantial genuineness of these seven. The chief external evidence is that of Polycarp ( Phil ., xiii), who, soon after Ignatius' death, writes of a letter addressed to himself, of another to the Smyrneans, and of "all the rest which we have by us." Now 2 Ignatian epistles are addressed to Polycarp and the Christians of Smyrna, while 4 profess to be written by Ignatius at Smyrna, harmonizing well with copies of these being in Polycarp's possession.
Further external evidence is supplied by Irenaeus (v. 29) who quotes a saying from Ignat., Romans, iv, as that of a martyr, and who uses 8 notable phrases borrowed apparently from Ignatius. This external testimony (only got rid of by an arbitrary assumption of Polycarp's Epistle being wholly or partly spurious) is supported by strong internal and cumulative evidence:
(1) Frequent Grammatical Dislocation:
Natural in letters written on a journey but unaccountable on the supposition of a later forgery ( Rom ., i; Mag ., ii; Eph ., i).
(2) Geographical Particulars:
E.g. Ignatius goes by land from Antioch to Smyrna - an unusual route which a forger would hardly invent.
(3) Historical Illustrations:
E.g. conveyance of prisoners from distant provinces to Rome harmonizes with the account by Dion Cassius (lxviii. 15) of the magnitude of amphitheatrical exhibitions under Trajan causing extensive orders for human victims from all parts.
(4) Theological Evidence:
E.g. these epistles refer to Judaistic error combined with a type of doctrine denying any real incarnation - a combination which ceased after Ignatius' time.
(5) Ecclesiastical Usage:
Thus, the
(6) Personal References.
The writer shows an excess and affectation of self-depreciation - "last of Antiochene Christians" ( Trall ., xiii) "not worthy to be counted one of the brotherhood" ( Rom ., ix) - such as a later forger would hardly have introduced.
3. Leading Ideas:
(1) Joy and Glory of Martyrdom.
Heroic courage and loyalty to Christ are united with fanatical craving after a martyr's death: "I would rather die for Christ than reign over the whole earth" ( Rom ., vi); "He who is near the sword is near to God" ( Smyr ., iv). This is noble; but when he writes, "Entice wild beasts to become my sepulchre" ( Rom ., iv); "May I have joy of the wild beasts and find them prompt"; "Though they be unwilling I will force them" ( Rom ., iv. 5), we realize how Aurelius (recalling perhaps some such case) was moved to write that "death was to be encountered, not as by the Christians like a military display, but solemnly, and not as if one acted in a tragedy" ( Med . xi. 3).
(2) Evil and Peril of Heresy and Schism.
"Abstain from heresy"; "These heretics 1009 up Jesus Christ with their own poison" (Trall., vi); "Flee those evil outshoots, which produce death-bearing fruit" ( Trall ., xi); "Avoid all divisions as the beginning of evils"; "Nothing is better than unity" ( To Polyc ., i; Phil ., iii).
(3) Submission to Office-Bearers, Especially to the Bishop.
"Do nothing without your bishop, and be subject to the presbyters" ( Mag ., vii); "Be on your guard against heresy: and this will be, if ye continue in intimate union with Christ and with the bishop"; "He who does anything without the bishop's knowledge serveth the devil" ( Smyr ., ix). The bishop here is higher than "primus inter pares"; he is a new and separate office-bearer. Yet, without going beyond these epistles, we discern that such an episcopate was not an express apostolic institution. For had Ignatius been able to magnify the office as apostolically enjoined, so zealous a champion of episcopal authority would have adduced such injunction as the most cogent reason for submission. His zeal for the episcopate apparently sprang only from its high ecclesiastical expediency as the most effective agency for maintaining the church's unity against heresy and schism.
4. Other Notabilia:
(1) References to the Gospel of John.
The Gospel of John is never quoted, but numerous phrases suggest that it was in the writer's hands. He speaks of Christ "proceeding from the Father," "doing nothing without the Father," "in all things pleasing Him who sent Him." Christ is the "Door of the Father" and "Living water." Satan is the" Prince of this world." "The Holy Spirit knoweth whence He cometh and whither He goeth."
(2) Doctrine.
Ignatius asserts emphatically Christ's true Divinity: "Our God" ( Eph ., xviii; Trall , vii). The Trinity is frequently suggested, although not expressly affirmed. Christians are "established in the Son, the Father, and the Spirit"; "subject to Christ and the Father, and the Spirit." With strong support of episcopal authority no sacerdotalism is united. "Priest" occurs only once, "The priests are good: but Christ, the High Priest, is better." Here, as the context shows, the imperfect Levitical priesthood is contrasted with perfect high-priesthood of Christ.
(3) Ecclesiastical Usage.
Ignatius contains one of the latest references to the Agape as still conjoined with the Eucharist. The letter to Polycarp (chapter iv) contains the earliest allusion to the practice of redeeming Christian slaves at the cost of the congregation. Slaves are not to "long to be set free," thus implying that such emancipation, while not required as a duty, was often conferred as a privilege.
(4) General Characteristics.
Ignatius presents striking contrast, as a writer, to Clement. Clement is calm, cultured, chaste in diction, but somewhat commonplace and deficient in originality; his best passages are echoes of Scripture. The diction and style of Ignatius are impassioned, rugged, turgid, but pithy, fresh and individualistic.
IV. Epistles of Polycarp.
1. Date and Genuineness:
Polycarp was born not later, perhaps considerably earlier, than 70 AD; for at his martyrdom, of which the now accepted date Isaiah 155 or 156 (Lightfoot, Apostolic Fathers , II, i, 629), he declared, when invited to abjure his faith, that he had "served Christ for 86 years" ( Mart. Pol. , ix). He was disciple of John, who ordained him as bishop or leading presbyter of Smyrna before 100
2. Occasion and Contents:
The epistle replies to a letter from the Philippian church inviting his counsel, and asking for epistles of the recently martyred Ignatius. He acknowledges their kind ministry to that martyr and to others, "entwined with saintly fetters," who had "set a pattern of all patience." He sends what he has of the letters of Ignatius and asks in return for any information which they might possess. He commends to their careful study Paul's epistle to themselves, acknowledging his inability to attain to the apostle's wisdom. With much Scripture language, interwoven with his own matter, and giving to his letter the semblance of an apostolic echo, he exhorts his readers to righteousness and godliness, charity and mercy, and warns them against covetousness, evil-speaking and revenge. He dwells on the mutual relations and obligations of presbyters and deacons, on the one hand, and of the congregation on the other. He repeats John's admonition against teachers who denied the reality of the incarnation: "Every spirit that confesseth not," etc. (1 John 4:3 ). He grieves over the lapse of a Philippian presbyter, Valens, who, along with his wife had flagrantly sinned; but he bids his readers not count such as enemies, but seek to recall them from their wanderings.
3. Notabilia:
(1) Polycarp mentions only one book of the New Testament, namely, Philippians, but within the brief compass of 200 lines he quotes verses or reproduces phrases from 12 New Testament writings, Matthew, 1 Peter, 1 John, and 9 Pauline Epistles, including three whose early date has been disputed in modern times (1,2 Timothy and Ephesians). The absence of any quotation from the Gospel of John is notable, considering his relation to the apostle; but the shortness of the letter prevents any conclusion being drawn against the authenticity of that Gospel; and he quotes (as we have seen) from 1 John, which is a kind of appendix to the Gospel (Lightfoot).
(2) At a time when Ignatius had been emphasizing the paramount duty of submission to the bishop, Polycarp, even when enjoining subjection to presbyters, does not mention a bishop. These two inferences are irresistible: ( a ) there was then no
V. Papias Fragments.
1. Author and Date:
Papias is called by his younger contemporary Irenaeus (v. 33) a "disciple of John and friend of Polycarp." Eusebius writes ( Historia Ecclesiastica , III, 36) that he was
It is disputed whether Papias here refers to two Johns, the apostle and another disciple of the same name; or to John the apostle in two different relations, i.e. first as one about whose testimony Papias heard from others, and second, as one with whom, also, he held personal communication. In favor of the first view is, (1) Eusebius' own opinion (in the place cited); (2) the alleged unlikelihood of the same John being twice mentioned in one sentence; (3) a statement by Eusebius ( Historia Ecclesiastica , III, 39) that in his day two monuments (
2. Testimony to Matthew and Mark:
On the testimony to Matthew and Mark see MATTHEW ,
3. Other Notabilia:
(1) According to Eusebius, Papias relates the story of "a woman accused before our Lord" - the story, presumably, which eventually crept into John 8; so that to him, in part, is due the preservation of a narrative, which, whether historical or not, finely illustrates the union in our Lord of holy purity and merciful charity.
(2) Papias is quoted by the Chronicler Georgius Hamartolos (in a manuscript of the 9th century) as declaring in his Expositon that John "was put to death by the Jews," and a similar quotation is made by Philip of Side ( Epitome manuscript of the 7th-8th centuries ). On the bearing of this upon the question of the apostle's residence at Ephesus see
(3) Irenaeus (v. 32) quotes Papias as writing about a Post-resurrection millennium, and as reporting, on John's authority, how the Lord said, "The days will come when vines shall grow having each 10,000 branches, and on each branch 10,000 twigs, and on each twig 10,000 shoots," etc. This may be an exaggerated record (misunderstood by Papias) of some parabolic utterance of Christ, indicating prophetically the wonderful extension of the church.
VI. Epistle of Barnabas.
1. Authorship:
This book is first expressly quoted by Clement of Alexandria (circa 190 AD) as the composition of Barnabas, companion of Paul ( Strom ., ii. 6). Origen concurs, and calls it a "Catholic ep." ( Con. Celsum , i. 63), thus suggesting canonical position; Eusebius ( Historia Ecclesiastica , III, 25) testifies to the widespread ascription of it to this Barnabas, although he himself regards it as "spurious." Codex Sinaiticus places it immediately after the New Testament, as being read in churches, and thus suggests its composition by a companion at least of apostles. Against this external testimony, however, to authorship by the Barnabas of Acts, is strong internal evidence: (1) apostolic sinfulness prior to discipleship is spoken of in exaggerated terms hardly credible in a writer who knew the Twelve - "exceedingly lawless beyond all (ordinary) sin" (chapter v) - an echo apparently of Paul's "sinners of whom I am chief"; (2) ignorance of Jewish rites incomprehensible in a Levite who had lived in Jerusalem, e.g. the priests are said to eat goat's flesh on the great Day of Atonement; (3) extreme anti-Judaism (see below), inconsistent with the representation of Barnabas in Acts and Galatians. The writer may have been some other Barnabas, a converted Alexandrian Jew, or, more probably, a converted Gentileproselyte, trained in Philo's school, but ignorant of Jewish rites as practiced at Jerusalem, and possessing little real sympathy with Judaism.
2. Date:
The epistle must be dated after 70 AD, as the destruction of Jerusalem is referred to (chapter xvi); also after the publication of the Gospel of Jn, of which there are several reminiscences. But the absence of any reference to the rebuilding of Jerusalem under Hadrian, in 120 AD, in a passage (chapter xvi) where such allusion might have been expected, suggests a date prior to that year. We may place the writing between 90,120 AD.
3. Object and Contents:
The object is to deter both Jewish and Gentile Christians from Judaistic lapse by a bold application of the allegorizing method to the Old Testament, far beyond what Philo would have sanctioned. Jewish sacrifices, festivals, Sabbath enactments, temple-worship, distinction of clean and unclean food, are not only not of perpetual obligation, but never were binding at all, even on Jews. Belief in their obligatoriness rests on a slavishly liberal exegesis of the Old Testament, which, properly interpreted, is not a preparation for Christ but Christianity itself in allegorical disguise.
Ceremonies are simply allegorical enforcements of spiritual worship; distinctions of clean and unclean are merely pictorial representations of the necessity of separation from vice and vicious men; interdict of swine's flesh means no more than "associate not with swinish men." The only circumcision really commanded by God is circumcision of the heart. Barnabas ignores what Paul realized, that Jewish laws and rites, even literally interpreted, are a Divine discipline of wholesome self-restraint, neighborly consideration and obedience to God. Barnabas not only explains away Old Testament enactments, but finds in trivial Old Testament statements Christian fact and truth. Thus, in Abraham's circumcision of the 318 men of his house, the 10,8 are significantly denoted by the Greek letters "I" and "H", the initial letters of
When Barnabas, however, leaves obscure allegory for plain exhortation, he writes effectively of the "two ways" of light and darkness. Among edifying admonitions the following are outstanding: "Thou shalt not go to prayer with an evil conscience"; "Thou shalt not let the word of God issue from lips stained with impurity"; "Be not ready to stretch forth thine hands to take, while thou contractest them to give"; "Thou shalt not issue orders with bitterness to thy servant, lest thou fail in reverence to God who is above you both"; "Thou shalt not make a schism, but shalt bring together them who contend"; "The way of darkness is crooked"; "In this way are (among others mentioned) those who labor not to aid him who is overdone with toil" (chapters xix, xx).
4. Notabilia:
(1) The Divinity of Christ is emphasized: "Lord of all the world"; "Joint Creator, with the Father, of mankind" (chapter v). (2) The writer, while following the Alexandrian method of allegorical interpretation, is free from the Alexandrian doctrine of the essential evil of matter; the necessity of a real incarnation is affirmed (chapter v). (3) In chapter xi, he writes, "We go down into the water full of sins and filth, and come up bearing fruit in our heart, having the fear of God and trust in Jesus in our spirit." This has been interpreted as involving the doctrine of baptismal regeneration; but the reference may be rather to the regeneration which baptism symbolizes. (4) In chapter xv, the words, "We keep the 8th day with joy, the day on which Jesus rose again," are the earliest express testimony that the observance of the Lord's Day was a memorial of our Lord's resurrection. This observance is distinguished from Jewish Sabbath-keeping which is called an error; the Sabbath really intended to be kept being a period of 1,000 years after the 6,000 years in which all things will be finished (chapter xv). (5) Testimony to New Testament Books, (a) the existence and canonical authority of the Gospel of Mt are attested (chapter iv) by the quotation of Matthew 22:14 , "Many are called, but few chosen," introduced by the formula, "It is written"; (b) various passages taken together testify to the writer having the Gospel of John in his hands: "Whoso eateth of these shall live for ever" (chapter xi and John 6:58 ); "Abraham looking before in Spirit to Jesus" (chapter ix and John 8:58 ); "the new law of our Lord Jesus Christ" (chapter ii and John 13:34 ); a reference to the brazen serpent as a type of Christ's suffering, glory and healing power (chapter xii and John 3:14 ); (c) "Thou shalt not say that anything is thine own" (chapter xix) appears to be a reminiscence of Acts 4:32; (d) the passage in xv, "The day of the Lord shall be as a thousand years," seems to be an echo of 2 Peter 3:8 , and, if so, is the earliest testimony to the existence of that writing, and thus proves its great antiquity, although not its canonicity.
VII. Pastor (Shepherd) of Hermas.
1. Authorship and Date:
This work is the earliest example, on a large scale, of Christian allegory, and was hardly less popular in the early church than the Pilgrim's Progress in later times. It was reckoned by many almost, by some altogether, as "Scripture." Irenaeus quotes it as "Scripture" (iv. 20); Clement of Alexandria refers to it as "containing revelations Divinely imparted" ( Strom ., i. 29); Origen regards it as "Divinely inspired" ( Commentary on Romans 16:14 ). It is placed with the Epistle of Barnabas in the Codex Sinaiticus at the close of the New Testament, and was read in many churches down to Jerome's time (Works , II, 846). The writer represents himself as a slave sold to a Roman Christian lady. He afterward obtained freedom, lived with his family in Rome, became earnestly religious, and saw visions which he imparted the community in this book with a view to repentance and spiritual well-being.
Origen (followed by Eusebius, Jerome, etc.) ascribes the work to the Hermes of Romans 16:14; but his opinion is pure conjecture (puto ). The Canon Muratori (170 AD) of Italian authorship describes the work as "recently composed at Rome by the brother of Plus during the latter's episcopate" (137-54). This distinct local testimony has been widely accepted (Hefele, Lightfoot, Charteris, Cruttwell, etc.). Yet the writer represents himself (Vision , ii. 4) as enjoined to send his book to Clement as man in authority in the church, whom it is natural to identify with the chief presbyter of Rome between 92 and 101. This reference, along with the absence of any allusion to Gnosticism or to the mono-episcopate, has led Schaff, Zahn, and others to fix the date of the work at about 100 AD. The external and internal evidence, thus apparently divergent, may be reconciled by supposing (with Kruger and Harnack) that the book was not "written in a single draft"; that portions were issued successively during Clement's episcopate; and that under Plus (circa 140) the separate issues were gathered into a volume under the title of The Pastor . In Rome, where the author was known, the Canon Muratori attested at once its religious usefulness as a "book to be read" and the absence of any claim to canonical authority.
2. Object and Contents:
The purpose of the book is not doctrinal but ethical; it is an allegorical manual of Christian duty with earnest calls to individual repentance and church revival in view of the near Advent.
The book consists of (1) Five Visions, (2) Twelve Mandates, (3) Ten Similitudes or Parables. In (1) the church appears' to the writer as a venerable matron, then as a tower near completion, thereafter as a Holy Virgin. In the last vision, the Angel of Repentance, in pastoral garb, delivers to him the Mandates and Similitudes. The Mandates deal with chastity, truth, patience, meekness, reverence, prayer, penitence, and warn against grieving the Spirit. In the similitudes the church is again a tower whose stones are examined for approbation or reprobation. Similitudes are also drawn from trees. The vine clinging to the elm signifies union of rich and poor in the church; a large willow from which a multitude receive branches or twigs, some of these blossoming or fruit-bearing, others dry or rotten, symbolizes the diverse effect of law and gospel on different souls. The author, although a Gentile, writes from the standpoint of James rather than of Paul. The closing words summarize his combined ethical and eschatological purpose: "Ye who have received good from the Lord, do good works, lest while ye delay, the tower be completed, and you be rejected."
3. Notabilia:
(1) Montanistic Affinity.
Hermas, indeed, differs from Montanists in permitting, though not encouraging, second marriage, and recognizing one possible repentance after post-baptismal flagrant sin; but he is also their fore-runner, through his disallowance of readmission after second lapse, through emphatic expectation of an impending Advent, and through his rigorous view of fasting: "On the fast day taste nothing but bread and water."
(2) Fasting, However, Is Regarded Not as an End but as a Means
A discipline toward humility, purity, charity. Fasting for charity is illustrated by the injunction ( Sim ., v. 3) to "reckon up the price of what you meant to eat, and give that to one in want."
(3) Absence of Names "Jesus" and "Christ."
The names" Jesus and "Christ" never occur. He is "Son of God" and "Lord of His people," whom "God made to dwell in flesh," by whom "the whole world is sustained," who "endured great sufferings that He might do away with the sins of His people" (Sim., .v. 6; ix. 14).
(4) Church Organization.
Hermas is charged (Via., ii. 4) to "read his writings to (or along with) the presbyters who preside over the church" in Rome. It is reasonable to conclude that no one in that community could then be called "bishop" in the later sense of the holder of an office distinct from and superior to the presbyterate.
VIII. Second Epistle of Clement.
1. Nature of Document:
This writing is doubly miscalled: it is neither an epistle nor a composition of Clement. Style, thought, and standpoint differ from those of the accepted Ep., and HE , III, 38, suggests that the Clementine authorship was not generally recognized. The recent recovery by Bryennios of the previously lost conclusion proves that the writing is a sermon (chapter xix).
Antiquity is indicated by (1) the use, as an authority, of the lost heretical Gospel of the Egyptians, which by the time of the Canon Muratori (175 AD) had ceased to be regarded as Scripture by Catholics; (2) the adoption, without Gnostic intention, of phrases which became notably associated, after 150
2. Date and Authorship:
The date usually assigned Isaiah 120-150
3. Contents:
No text is given, but the sermon starts from Isaiah 54:1 , without express quotation; this chapter had probably been read at the service. The discourse, without great literary merit, is earnest and practical. There are exhortations to repentance and good works, to purity, charity, prayer and fasting, with special reference to coming judgment. The standpoint is that of James. "Be not troubled (so the sermon concludes) because we see the unrighteous with abundance, and God's servants in straits. Let us have faith, brethren and sisters. Had God recompensed the righteous speedily, we should have had training not in piety but in bargaining; and our uprightness would be a mere semblance, since our pursuit would be not of godliness but of gain."
4. Notabilia:
(1) The sermon is the oldest extant in post-New Testament times, and appears to have been read (chapter xix) to a congregation. (2) Sayings of Christ not in our Gospels are quoted: (a) "The Lord, being asked when His kingdom would come, answered: When the two shall be one (i.e. when harmony shall prevail?), and when the outside shall be as the inside (i.e. when men shall be as they seem?); and the male with the female, neither male nor female" (interpreted by this preacher ascetically as discountenancing marriage, presumably because "the time is short," but explained mystically by Clement of Alexandria in Strom., iii. 13, as indicating the abolition of all distinctions in God's kingdom). Clement assigns the passage to the lost Gospel of the Egyptians. (b) "The Lord saith, ye shall be as lambs among wolves. Peter answered: What if the wolves tear the lambs? Jesus said: Let not the lambs fear the wolves: and ye, alThese files are public domain and were generously provided by the folks at WordSearch Software.
Orr, James, M.A., D.D. General Editor. Entry for 'Literature, Sub-Apostolic'. International Standard Bible Encyclopedia. https://www.studylight.org/encyclopedias/eng/isb/l/literature-sub-apostolic.html. 1915.
