Theological Ideas

In the post-apostolic period are to be traced the beginnings of

distinctive forms of religious and ethical ideas as distinguished from

mere repetition of New Testament phrases. The most influential writer was

Ignatius of Antioch, the founder, or earliest representative, of what may

be called the Asia Minor theology, which is to be traced through Irenaeus,

Methodius, and Athanasius to the other great theologians of the Nicene
br /> period, becoming the distinctive Eastern type of piety. It probably

persisted in Asia Minor after Ignatius. Among its characteristic features

was the thought of redemption as the imparting to man of incorruptibility

through the incarnation and the sacraments.





(a) Ignatius, Ep. ad Ephesios, 18 ff.





The Epistle to the Ephesians is doctrinally the most important of

the writings of Ignatius. In the passage that follows there is a

remarkable anticipation of a part of the Apostles' Creed (cf.

Hahn. § 1). The whole passage contains in brief the fundamental

point of the writer's teachings.





Ch. 18. My spirit is an offering(15) of the cross, which is a

stumbling-block to unbelievers, but to us salvation and life eternal.

"Where is the wise man? where the disputer?" [I Cor. 1:20.] Where is the

boasting of those called prudent? For our God, Jesus Christ, was,

according to the dispensation of God, conceived in the womb of Mary of the

seed of David, but of the Holy Ghost. He was born and baptized, that by

His passion He might purify the water.



Ch. 19. And the virginity of Mary was hidden from the Prince of this

World, and her bringing forth, and likewise the death of the Lord; three

mysteries of shouting, which were wrought in silence of God. How, then,

was He manifested to the world? A star shone forth from heaven above all

other stars, and its light was inexpressible, while its novelty struck men

with astonishment, but all the rest of the stars, with the sun and moon,

formed a chorus to this star, and its light was exceedingly great above

them all. And there was agitation whence this novelty, so unlike to

everything else. Hence every kind of magic was destroyed and every bond of

wickedness disappeared; ignorance was removed and the old kingdom

abolished, for God had been manifested in human form for the renewal of

eternal life. And now that took a beginning which had been prepared by

God. Henceforth all things were in a state of tumult because He meditated

the abolition of death.



Ch. 20. Especially [will I write again] if the Lord make known to me

that ye all, man by man, through grace given to each, agree in one faith

and in Jesus Christ, who was of the family of David according to the

flesh, the Son of Man and the Son of God, so that ye obey the bishop and

the presbytery with an undivided mind, breaking one bread, which is the

medicine of immortality, and the antidote to prevent dying, but which is



life forever in Jesus Christ.





(b) Ignatius, Ep. ad Smyrnaeos, 7.





The following passage may be regarded as a parallel to part of the

preceding extract from the same writer's Epistle to the Ephesians.





They abstain from the eucharist and from prayer, because they confess not

that the eucharist is the flesh of our Saviour Jesus Christ, which

suffered for our sins, and which the Father, of His goodness, raised up

again. Those, therefore, who speak against this gift of God, die while

disputing. But it were better for them to love it, that they also may rise

again. It is fitting, therefore, that ye should keep aloof from such

persons, and not speak of them either in private or public, but to give

heed to the prophets and, above all, to the Gospel, in which the passion

has been revealed to us and the resurrection fully proved. But avoid all

divisions as the beginning of evils.





(c) Ignatius, Ep. ad Trallianos, 9, 10.





The heresy which the writer fears is that known as Docetism, which

denied the reality of the body of Jesus. Reference is made to it

in the New Testament, I John 4:2. It was based upon the same

philosophical idea as much of the later Gnostic speculation, that

matter is essentially evil, and therefore a pure spirit could not

be united to a real body composed of matter. See J. B. Lightfoot,

Apostolic Fathers, pt. II, vol. II, p. 173 ff.





Ch. 9. Be ye therefore deaf when any one speaks to you apart from Jesus

Christ, who was of the race of David, who was born of Mary, who was truly

born and ate and drank, who was truly persecuted under Pontius Pilate, who

was truly crucified and died while those in heaven and those on earth and

those under the earth looked on; who, also, was truly raised from the

dead, His Father having raised Him, who in like fashion will raise us who

believe in Him; His Father, I say, will raise us in Christ Jesus, apart

from whom we have not true life.



Ch. 10. But if it were as certain persons who are godless, that is,

unbelievers, say, that He only appeared to suffer, they themselves being

only in appearance, why am I bound? And why, also, do I desire to fight

with wild beasts? I therefore die in vain. Truly, then, I lie against the

Lord.







§ 13. Worship in the Post-Apostolic Period





The worship of the Christian Church in the earliest period centred in the

eucharist. There are references to this in the New Testament (cf. Acts

2:42; 20:7; I Cor. 10:16). How far the agape was connected with the

eucharist is uncertain.





Additional source material: See Pliny's letter to Trajan (v.

supra, § 7); the selections from Ignatius already given (v.

supra, § 12) and the Didache (v. infra, § 14, a).





Justin Martyr, Apologia, I, 61:65-67. (MSG, 6:428 ff.) Cf. Mirbt, n.

18.





The First Apology of Justin Martyr was written probably about

150. As Justin's work is dated, and is of indisputable

authenticity, his account of the early worship of the Christians

is of the very first importance. It should be noted, however,

that, inasmuch as he is writing for non-Christians, he uses no

technical terms in his description, and therefore nothing can be

determined as to the exact significance of the titles he applies

to the presiding officer at the eucharist. The following passage

is of importance, also, as a witness to the custom of reading, in

the course of Christian public worship, books that appear to be

the Gospels. Irenaeus, thirty years later, limits the number of the

Gospels to four, v. infra, § 28. On the eucharist, v. infra, §

33.





Ch. 61. But I will explain the manner in which we who have been made new

through Christ have also dedicated ourselves to God, lest by passing it

over I should seem in any way to be unfair in my explanation. As many as

are persuaded and believe that the things are true which are taught and

said by us, and promise that they are able to live accordingly, they are

taught to pray and with fasting to ask God forgiveness of their former

sins, while we pray and fast with them. Thereupon they are brought by us

to where there is water, and are born again in the same manner of a new

birth as we, also, ourselves were born again. For in the name of God the

Father and Lord of all, and of our Saviour Jesus Christ, and of the Holy

Spirit, they then receive the washing in the water. For Christ said:

"Except ye be born again, ye shall not enter into the kingdom of heaven."

But that it is impossible for those once born to enter into the wombs of

their mothers is manifest to all. And this washing is called

enlightenment, because those who learn these things have their

understandings enlightened. But, also, in the name of Jesus Christ who was

crucified under Pontius Pilate, and in the name of the Holy Spirit who by

the prophets foretold all things pertaining to Jesus, he who is

illuminated is washed.



Ch. 65. But after we have thus washed him who is persuaded and has

assented, we bring him to those who are called the brethren, to where they

are gathered together, making earnest prayer in common for ourselves and

for him who is enlightened, and for all others everywhere, that we may be

accounted worthy, after we have learned the truth, by our works also to be

found right livers and keepers of the commandments, that we may be saved

with the eternal salvation. We salute each other with a kiss when we

conclude our prayers. Thereupon to the president of the brethren bread and

a cup of water and wine are brought, and he takes it and offers up praise

and glory to the Father of the universe through the name of the Son and

the Holy Spirit, and gives thanks at length that we have been accounted

worthy of these things from Him; and when he has ended the prayers and

thanksgiving the whole people present assent, saying "Amen." Now the word

Amen in the Hebrew language signifies, So be it. Then after the president

has given thanks and all the people have assented, those who are called by

us deacons give to each one of those present to partake of the bread and

of the wine and water for which thanks have been given, and for those not

present they take away a portion.



Ch. 66. And this food is called by us eucharist, and it is not lawful for

any man to partake of it but him who believes the things taught by us to

be true, and has been washed with the washing which is for the remission

of sins and unto a new birth, and is so living as Christ commanded. For

not as common bread and common drink do we receive these; but just as

Jesus Christ our Saviour, being made flesh through the word of God, had

for our salvation both flesh and blood, so, also, we are taught that the

food for which thanks are given by the word of prayer which is from Him,

and from which by conversion our flesh and blood are nourished, is the

flesh and blood of that Jesus who was made flesh. For the Apostles in the

memoirs composed by them, which are called Gospels, thus delivered what

was commanded them: that Jesus took bread and gave thanks and said, This

do in remembrance of Me, this is My body; and that He likewise took the

cup, and when He had given thanks, said, This is My blood, and gave only

to them. And this the evil demons imitating, commanded it to be done also

in the mysteries of Mithras; for that bread and a cup of water are set

forth with certain explanations in the ceremonial of initiation, you

either know or can learn.



Ch. 67. But we afterward always remind one another of these things, and

those among us who are wealthy help all who are in want, and we always

remain together. And for all things we eat we bless the Maker of all

things through His Son Jesus Christ and through the Holy Spirit. And on

the day called the Day of the Sun there is a gathering in one place of us

all who live in cities or in the country, and the memoirs of the Apostles

or the writings of the prophets are read as long as time allows. Then,

when the reader has ceased, the president gives by word of mouth his

admonition and exhortation to imitate these excellent things. Afterward we

all rise at once and offer prayers; and as I said, when we have ceased to

pray, bread is brought and wine and water, and the president likewise

offers up prayers and thanksgivings as he has the ability, and the people

assent, saying "Amen." The distribution to each and the partaking of that

for which thanks were given then take place; and to those not present a

portion is sent by the hands of the deacons. Those who are well-to-do and

willing give, every one giving what he will, according to his own

judgment, and the collection is deposited with the president, and he

assists orphans and widows, and those who through sickness or any other

cause are in want, and those who are in bonds, and the strangers that are

sojourning, and, in short, he has the care of all that are in need. Now we

all hold our common meeting on the Day of the Sun, because it is the first

day on which God, having changed the darkness and matter, created the

world; and Jesus Christ our Saviour on the same day rose from the dead.

For on the day before Saturn's they crucified Him; and on the day after

Saturn's, which is the Day of the Sun, having appeared to his Apostles and

disciples, He taught them these things which we have offered you for

consideration.