Particulars
of Christianity:
401
First Eight Writers' Consensus
14-15:
Church Authority;
Roles of Men and Women
Early
Church Confirmation Rubric
Early
Church Consensus: Introduction
1:
Nature of the Godhead
2:
Covenants & O.T. Saints Relationship to the Church
3:
Kingdom (Hell), Timing of 2nd Advent and Kingdom
4-5:
Age of the World (6000 Years); Communion Meal
6:
Baptisms
7-8:
Law of Christ; Repentance
9-12:
Excommunication; Divorce; Sabbath; Tithing
13:
Freewill (A) Against Original Sin and Total Depravity
13:
Freewill (B) Against Unconditional Election
13:
Freewill (C-D) Against Ltd. Atmt.; Ir. Grace, OSAS
14-15:
Church Authority; Roles of Men and Women
16-18:
Charismatic Gifts; Civil Gov't., War; Men & Angels
Addendum
1: Eternal Begetting - Irenaeus and Ignatius
Addendum
2: Eternal Begetting - Justin Martyr
Full
Catalog
14)
View of Church Authority
The
role of an elder, bishop, overseer, and pastor were seen
as the same role. That role was simply a local successor
appointed to fill the apostles’ function after the apostles
had moved on from one city or region to the next. There
was more than one bishop for each local city but often
the most mature, capable bishop in a region was identified
as having the highest oversight for that region. Having demonstrated
their experience and maturity in the teaching of Jesus Christ,
their role was to pass on that teaching to all less mature
Christians and to safeguard the church against deviation from
Jesus’ teaching. Like the rest of the church, they
could excommunicate and their expertise naturally conveyed
on them the highest appeal when such controversies arose.
But no single bishop (such as the bishop of Rome) was
seen as having rule over all the others but instead they
shared collective authority over the church as a whole,
even providing guidance to localities outside their own jurisdiction
or having other localities appeal to them when questions or
controversies arose. Consequently, bishops and congregations
were required to submit to the correct understanding no matter
who articulated it. Likewise, the men of any local congregation
were allowed to speak and ask probing questions to determine
the correctness or expose the incorrectness of any teaching
at church gatherings. And, if accusations (of improper
belief or moral behavior) were proved true, the other elders
or men of any local congregation could remove a bishop from
authority and even excommunicate him. Consequently, authority
was entirely conditional and accountable to other elders and
to the local church community.
Barnabas
–
THE
EPISTLE OF BARNABAS(1)
CHAP.
XXI. I beseech you
who are superiors, if you will receive any counsel of
my good-will, have among yourselves those to whom you may
show kindness: do not forsake them. For
the day is at hand on which all things shall perish with the
evil [one]. The Lord is near, and His reward. Again, and
yet again, I beseech you: be
good lawgivers(9) to one another; continue faithful counsellors
of one another; take away from among you all hypocrisy. And
may God, who ruleth over all the world, give to you wisdom,
intelligence, understanding, knowledge of His judgments,(10)
with patience. And
be ye(11) taught of God, inquiring diligently what the Lord
asks from you; and do it that ye may
be safe in the day of judgment.(12) And if you
have any remembrance of what is good, be mindful of me, meditating
on these things, in order that both my desire and watchfulness
may result in some good. I beseech you, entreating this as
a favour. While yet you are in this fair vessel,(13) do not
fail in any one of those things,(14) but unceasingly seek
after them, and fulfil every commandment; for these things
are worthy.(15) Wherefore I have been the more earnest to
write to you, as my ability served,(16) that I might cheer
you. Farewell, ye children of love and peace. The Lord of
glory and of all grace be with your spirit. Amen.(17)
Clement
–
THE
FIRST EPISTLE OF CLEMENT TO THE CORINTHIANS
CHAP.
I. For who ever dwelt even for a short time among you, and
did not find your faith to be as fruitful of virtue as it
was firmly established?(4) Who did not admire the sobriety
and moderation of your godliness in Christ? Who did not proclaim
the magnificence of your habitual hospitality? And who did
not rejoice over your perfect and well-grounded knowledge?
For ye did all
things without respect of persons, and
walked in the command-merits of God, being obedient to those
who had the rule over you, and giving all fitting honour to
the presbyters among you. Ye enjoined young men to be
of a sober and serious mind; ye instructed your wives to do
all things with a blameless, becoming, and pure conscience,
loving their husbands as in duty bound; and ye taught them
that, living in the rule of obedience, they should manage
their household affairs becomingly, and be in every respect
marked by discretion.
CHAP.
XXI. Let us reverence the Lord Jesus Christ, whose blood was
given for us; let us
esteem those who have the rule over us;(2) let us honour
the aged(3) among us; let us train up the young men in the
fear of God; let us direct our wives to that which is good.
NOTE:
Certain post-canonical epistles were written from bishops
of one location to churches in another location. Epistles
from Roman bishops sent to other locations must be understood
against this historic pattern. Polycarp was the bishop of
Smyrna. He wrote to the church
in Philippi. Clement was
the bishop of Rome. He wrote to the church
in Corinth.
And Ignatius was the bishop of Antioch.
He wrote letters to the churches at Ephesus,
Magnesia, Tralles, Philadelphia,
Smyrna, Tarsus, Philippi,
his own region of Antioch,
and even to Rome. Consequently, what
emerges from the first and second century is simply a model
in which any and all bishops held oversight for the universal
church, writing letters outside their own domain, and often
to instruct churches under the leadership of another bishop.
Thus emerges what the Eastern or Greek orthodox church would
later describe as the autocephalous model, rather than the
Roman papal supremacy offered by the Roman Catholic Church.
It
is interesting to note, however, that rather than Rome presuming oversight of Corinth,
Clement specifies that the Corinthian church asked for Rome’s advice. It is also noteworthy that Clement
was writing to the Church at Corinth
specifically because that church had expelled at least some
of its bishops. Consequently, it was the removal of Corinth’s
own rightful leadership that made it necessary for a recognized
bishop of another region to step in and exercise authority
over the Corinthian church. Since it is the unjust absence
of the Corinthians leadership, which led to Clement’s epistle
of gentle intervention, there is nothing about this episode
that suggest the existence of papal doctrine or that such
a doctrine was what motivated Clement’s epistle.
In
chapter XLVII below, when discussing the Corinthian’s current
sedition against faithful elders, Clement cites Paul’s criticism
of the Corinthians for farming parties based on preferring
Peter, Paul, or Apollos over one another. Clement himself
then chastises the Corinthians for this behavior. Consequently,
since Clement rebukes the Corinthians for preferring Peter
over other apostles, his mere writing of an epistle to the
Corinthians simply cannot be viewed as support for the doctrine
of Petrine supremacy, which is the basis of the doctrine of
Roman papal authority.
Polycarp
–
THE
EPISTLE OF POLYCARP TO THE PHILIPPIANS(1)
Polycarp,
and the presbyters(2) with him, to the Church
of God sojourning
at Philippi: Mercy to
you, and peace from God Almighty, and from the Lord Jesus
Christ, our Saviour, be multiplied.
Clement
–
THE
FIRST EPISTLE OF CLEMENT TO THE CORINTHIANS
CHAP.
I. The Church of God
which sojourns at Rome, to the Church of God sojourning at
Corinth, to them that are called and sanctified by the
will of God, through our Lord Jesus Christ: Grace unto you,
and peace, from Almighty God through Jesus Christ, be multiplied.
Owing, dear brethren, to the sudden and successive calamitous
events which have happened to ourselves, we feel that we have been somewhat tardy in turning our attention to the
points respecting which you consulted us;(2) and especially
to that shameful and detestable sedition, utterly abhorrent
to the elect of God, which a few rash and self-confident persons
have kindled to such a pitch of frenzy, that your venerable
and illustrious name, worthy to be universally loved, has
suffered grievous injury.(3)
Ignatius
–
THE
EPISTLE OF IGNATIUS TO THE EPHESIANS
Ignatius,
who is also called Theopharus, to the Church which is at Ephesus,
in Asia, deservedly most happy, being blessed in the greatness
and fulness of God the Father, and predestinated before the
beginning[1] of time, that it should be always for an enduring
and unchangeable glory, being united[2] and elected through
the true passion by the will of the Father, and Jesus Christ,
our God: Abundant happiness through Jesus Christ, and His
undefiled grace.
THE
EPISTLE OF IGNATIUS TO THE MAGNESIANS
Ignatius,
who is also called Theophorus, to the [Church] blessed
in the grace of God the Father, in Jesus Christ our Saviour,
in whom I salute the Church which is at Magnesia, near the Moeander, and wish it abundance
of happiness in God the father, and in Jesus Christ.
THE
EPISTLE OF IGNATIUS TO THE TRALLIANS
Ignatius,
who is also called Theophorus, to the holy Church which is
at Tralles, in Asia, beloved of God, the Father of Jesus
Christ, elect, and worthy of God, possessing peace through
the flesh, and blood, and passion of Jesus Christ, who is
our hope, through our rising again to Him,[1] which also I
salute in its fulness,[2] and in the apostalical character,[3]
and wish abundance of happiness.
THE
EPISTLE OF IGNATIUS TO THE ROMANS
PREFACE.
Ignatius, who is also called Theophorus, to the Church
which has obtained mercy, through the majesty of the Mast
High Father, and Jesus Christ, His only-begotten Son; the
Church which is beloved and enlightened by the will of Him
that willeth all things which are according to the love of
Jesus Christ our God, which
also presides in the place of the report of the Romans,
worthy of God, worthy of honour, worthy of the highest happiness,
worthy of praise, worthy of obtaining her every desire, worthy
of being deemed holy,(2) and which presides over love, is
named from Christ, and from the Father, which I also salute
in the name of Jesus Christ, the Son of the Father: to those
who are united, both according to the flesh and spirit, to
every one of His commandments; who are filled inseparably
with the grace of God, and are purified from every strange
taint, [I wish] abundance of happiness unblameably, in Jesus
Christ our God.
THE
EPISTLE OF IGNATIUS TO THE PHILADELPHIANS
Ignatius,
who is also called Theophorus, to the Church of God the Father,
and our Lord Jesus Christ, which is at Philadelphia, in Asia,
which has obtained mercy, and is established in the harmony
of God, and rejoiceth unceasingly(1) in the passion of our
Lord, and is filled with all mercy through his resurrection;
which I salute in the blood of Jesus Christ, who is our eternal
and enduring joy, especially if [men] are in unity with the
bishop, the presbyters, and the deacons, who have been appointed
according to the mind of Jesus Christ, whom He has established
in security, after His own will, and by His Holy Spirit.
THE
EPISTLE OF IGNATIUS TO THE SMYRNAEANS
Ignatius,
who is also called Theophorus, to the Church of God the
Father, and of the beloved Jesus Christ, which has through
mercy obtained every kind of gift, which is filled with faith
and love, and is deficient in no gift, most worthy of God,
and adorned with holiness:(1) the
Church which is at Smyrna, in Asia, wishes abundance of
happiness, through the immaculate Spirit and word of God.
THE
EPISTLE OF IGNATIUS TO THE TARSIANS
Ignatius,
who is also called Theophorus, to the Church which is at Tarsus,
saved in Christ, worthy of praise, worthy of remembrance,
and worthy of love: Mercy and peace from God the Father, and
the Lord Jesus Christ, be ever multiplied.
THE
EPISTLE OF IGNATIUS TO THE ANTIOCHIANS
Ignatius,
who is also called Theophorus, to the Church sojourning in
Syria, which has obtained mercy from God, and been elected
by Christ, and which first(1) received the name Christ, [wishes]
happiness in God the Father, and the Lord Jesus Christ.
THE
EPISTLE OF IGNATIUS TO THE PHILIPPIANS
Ignatius,
who is also called Theophorus, to the Church of God which
is at Philippi, which has obtained mercy in faith, and
patience, and love unfeigned: Mercy and peace from God the
Father, and the Lord Jesus Christ, "who is the Saviour
of all men, specially of them that believe."(1)
Ignatius
–
THE
EPISTLE OF IGNATIUS
TO POLYCARP
Chapter
VIII. Inasmuch as I
have not been able to write to all the Churches, because
I must suddenly sail from Troas to Neapolis, as the will [1119]
[of the emperor] enjoins, [I beg that] thou,
as being acquainted with the purpose [1120] of God, wilt write
to the adjacent Churches, that they also may act in like manner,
such as are able to do so sending messengers, [1121] and the
others transmitting letters through those persons who are
sent by thee, that thou [1122] mayest be glorified by
a work [1123] which shall be remembered for ever, as indeed
thou art worthy to be.
NOTE:
In the quote below, Clement attests to three things. First,
the existence of bishops (i.e. elders) as successors of the
place and role of the apostles in the Church. Second, the
Church was not without input concerning who became a bishop,
but the consent of the whole church was part of a man becoming
a bishop. And third, Churches could remove bishops from office
for wrongdoing or failure to perform their duties. Consequently,
authority was conditional upon faithfully walking in the doctrine
of Jesus Christ.
Clement
–
THE
FIRST EPISTLE OF CLEMENT TO THE CORINTHIANS
CHAP.
XLII. The apostles
have preached the Gospel to us from(4) the Lord Jesus Christ;
Jesus Christ [has done sol from(4) God. Christ therefore was
sent forth by God, and the apostles by Christ. Both these
appointments,(5) then, were made in an orderly way, according
to the will of God. Having therefore received their orders,
and being fully assured by the resurrection of our Lord Jesus
Christ, and established(6) in the word of God, with full assurance
of the Holy Ghost, they went forth proclaiming that the kingdom
of God was at hand. And thus preaching through countries and
cities, they appointed
the first-fruits [of their labours], having first proved them
by the Spirit,(7) to be bishops and deacons of those who should
afterwards believe. Nor was this any new thing, since
indeed many ages before it was written concerning bishops
and deacons. For thus saith the Scripture(8) a certain place,
"I will appoint their bishops s in righteousness, and
their deacons(9) in faith."(10) CHAP. XLIV. Our
apostles also knew, through our Lord Jesus Christ, and there
would be strife on account of the office(1) of the episcopate.
For this reason, therefore, inasmuch as they had obtained
a perfect foreknowledge of this, they appointed those [ministers] already mentioned,
and afterwards gave instructions,(2) that when these should
fall asleep, other approved men should succeed them in their
ministry. We are of opinion, therefore, that those
appointed by them,(3) or afterwards by other eminent men,
with the consent of the whole Church, and who have blamelessly
served the flock of Christ in a humble, peaceable, and disinterested
spirit, and have for a long time possessed the good opinion
of all, cannot be justly dismissed from the ministry. For
our sin will not be small, if we eject from(1) the episcopate(4)
those who have blamelessly and
holily fulfilled its duties.(5) Blessed are those
presbyters who, having finished their course before now, have
obtained a fruitful and perfect departure [from this world];
for they have no fear lest any one deprive them of the place
now appointed them. But
we see that ye have removed some men of excellent behaviour
from the ministry, which they fulfilled blamelessly and with
honour.
CHAP.
XLVII. Take up the epistle of the blessed Apostle Paul. What
did he write to you at the time when the Gospel first began
to be preached?(2) Truly,
under the inspiration(3) of the Spirit, he wrote to you concerning
himself, and Cephas, and Apollos,(4) because even then parties(5)
had been formed among you. But that inclination for one above
another entailed less guilt upon you, inasmuch as your partialities
were then shown towards apostles, already of high reputation,
and towards a man whom they had approved. But now reflect
who those are that have perverted you, and lessened the renown
of your far-famed brotherly love. It is disgraceful, beloved,
yea, highly disgraceful, and unworthy of your Christian profession,(6)
that such a thing should be heard of as that the
most stedfast and ancient Church of the Corinthians should,
on account of one or two persons, engage in sedition against
its presbyters.
CHAP.
LIV. Who then among you is noble-minded? who compassionate?
who full of love? Let him declare, "If on my account sedition and disagreement and schisms have arisen, I
will depart, I will go away whithersoever ye desire, and
I will do whatever the majority(15) commands;
only let the flock of Christ live on terms of peace with the
presbyters set over it." He that acts thus shall
procure to himself great glory in the Lord; and every place
will welcome(16) him. For "the earth is the Lord's, and
the fulness thereof."(17) These things they who live
a godly life, that is never to be repented of, both have done
and always will do.
CHAP.
LVII. Ye therefore,
who laid the foundation of this sedition, submit yourselves
to the presbyters, and receive correction so as to repent,
bending the knees of your hearts.
Ignatius
–
THE
EPISTLE OF IGNATIUS TO THE EPHESIANS
CHAP.
II. It is therefore befitting that you should in every way
glorify Jesus Christ, who hath glorified you, that by a unanimous
obedience "ye may be perfectly joined together in the
same mind, and in the same judgment, and may all speak the
same thing concerning the same thing,"[5] and that, being
subject to the bishop and the presbytery, ye may in all respects
be sanctified.
Ignatius
–
THE
EPISTLE OF IGNATIUS TO THE EPHESIANS
CHAP.
IV. Wherefore it is fitting that ye should run
together in accordance with the will of your bishop, which
thing also ye do. For your justly renowned presbytery, worthy
of God, is fitted as exactly to the bishop as the strings
are to the harp.
CHAP.
V. He, therefore, that
does not assemble with the Church, has even[5] by this manifested
his pride, and condemned himself. For it is written, "God
resisteth the proud."[9] Let
us be careful, then, not to set ourselves in opposition to
the bishop, in order that we may be subject to God.
CHAP.
VI. Now the more any
one sees the bishop
keeping silence,[10] the more ought he to revere
him. For we ought
to receive every one whom the Master of the house sends to
be over His household,[11] as we would do Him that sent him.
It is manifest, therefore, that we should look upon the bishop
even as we would upon the Lord Himself. And indeed Onesimus
himself greatly commends your good order in God, that ye all
live according to the truth, and that no sect[2] has any dwelling-place
among you. Nor, indeed, do ye hearken to any one rather than
to Jesus Christ speaking in truth.
Ignatius
–
THE
EPISTLE OF IGNATIUS TO THE MAGNESIANS
CHAP.
II. Since, then, I
have had the privilege of seeing you, through Damas your most
worthy bishop, and through your worthy presbyters Bassus and
Apollonius, and through my fellow-servant the
deacon Sotio, whose friendship may I ever enjoy, inasmuch
as he is subject to the bishop as to the grace of God, and
to the presbytery as to the law of Jesus Christ, [I now
write(8) to you].
CHAP.
III. Now it becomes you also not to treat your
bishop too familiarly on account of his youth,(1) but to yield
him all reverence, having respect to(2) the power of God the
Father, as I have known even holy presbyters do, not judging
rashly, from the manifest youthful appearance(3) [of their
bishop], but as being themselves prudent in God, submitting
to him, or rather not to him, but to the Father of Jesus Christ,
the bishop of us all. It
is therefore fitting that you should, after no hypocritical
fashion, obey [your bishop], in honour of Him who has
wired us [so to do], since he that does not so deceives not
[by such conduct] the bishop that is visible, but seeks to
mock Him that is invisible. And all such conduct has reference
not to man,(10) but to God, who knows all secrets.
CHAP.
VI. Since therefore
I have, in the persons before mentioned, beheld the whole
multitude of you in faith and love, I
exhort you to study to do all things with a divine harmony,[4]
while your bishop presides in the place of God, and your presbyters
in the place of the assembly of the apostles, along with your
deacons, who are most dear to me, and are entrusted with
the ministry of Jesus Christ, who was with the Father before
the beginning of time,[5] and in the end was revealed. Do
ye all then, imitating the same divine conduct,[7] pay respect
to one another, and let no one look upon his neighbour after
the flesh, but do ye continually love each other in Jesus
Christ. Let nothing
exist among you that may divide you ; but be ye united with
your bishop, and those that preside over you, as a type
and evidence of your immortality.[8]
CHAP.
XIII. Study, therefore,
to be established in the doctrines of the Lord and the apostles,
that so all things, whatsoever ye do, may prosper both in
the flesh and spirit; in faith and love; in the Son, and in
the Father, and in the Spirit; in the beginning and in the
end; with your most
admirable bishop, and the well-compacted spiritual crown of
your presbytery, and the deacons who are according to God.
Be ye subject to the bishop, and to one another, as Jesus
Christ to the Father, according to the flesh, and the apostles
to Christ, and to the Father, and to the Spirit; that so there
may be a union beth fleshly and spiritual.
Ignatius
–
THE
EPISTLE OF IGNATIUS TO THE TRALLIANS
CHAP.
II. For, since ye are
subject to the bishop as to Jesus Christ, ye appear to me
to live not after the manner of men, but according to Jesus
Christ, who died for us, in order, by believing in His
death, ye may escape from death. It is therefore necessary that, as ye indeed
do, so without the bishop ye should do nothing, but should
also be subject to the presbytery, as to the apostle of Jesus
Christ, who is our hope, in whom, if we live, we shall
[at last] be found. It is fitting also that the deacons, as
being [the ministers] of the mysteries of Jesus Christ, should
in every respect be pleasing to all.(1) For
they are not ministers of meat and drink, but servants of
the Church of God.
They are bound, therefore,
to avoid all grounds of accusation [against them], as they
would do fire.
CHAP.
III. In like manner,
let all reverence the deacons as an appointment(2) of Jesus
Christ, and the bishop as Jesus Christ, who is the Son of
the Father, and the presbyters as the sanhedrin of God, and
assembly of the apostles. Apart from these, there is no Church.(4)
Concerning all this, I am persuaded that ye are of the
same opinion. For I have received the manifestations of your
love, and still have it with me, in your bishop, whose very
appearance is highly instructive,(6) and his meekness of itself
a power; whom I imagine even the ungodly must reverence, seeing
they are(7) also pleased that I do not spare myself. But shall
I, when permitted to write on this point, reach such a height
of self-esteem, that though being a condemned(8) man, I should
issue commands to you as if I were an apostle?
CHAP.
VII. Be on your guard, therefore, against such persons. And
this will be the case with you if you are not puffed up, and continue in intimate union with(17) Jesus
Christ our God, and the bishop, and the enactments of the
apostles. He that is within the altar is pure, but(2)
he that is without is not pure; that is, he
who does anything apart from the bishop, and presbytery, and
deacons,(4) such a man is not pure in his conscience.
CHAP.
XIII. The love of the Smymaeans and Ephesians salutes you.
Remember in your prayers the Church which is in Syria, from which also I am not worthy
to receive my appellation, being the last(1) of them. Fare ye well in Jesus Christ, while ye continue
subject to the bishop, as to the command [of God], and in
like manner to the presbytery. And do ye, every man, love
one another with an undivided heart. Let my spirit be sanctified(2)
by yours, not only now, but also when I shall attain to God.
For I am as yet exposed to danger. But the Father is faithful
in Jesus Christ to fulfil both mine and your petitions: in
whom may ye be found unblameable.
Ignatius
–
THE
EPISTLE OF IGNATIUS TO THE PHILADELPHIANS
[Introduction]
Ignatius, who is also called Theophorus, to the Church of
God the Father, and our Lord Jesus Christ, which is at Philadelphia,
in Asia, which has obtained mercy, and is established in the
harmony of God, and rejoiceth unceasingly(1) in the passion
of our Lord, and is filled with all mercy through his resurrection;
which I salute in the blood of Jesus Christ, who is our eternal
and enduring joy, especially if [men] are in unity with
the bishop, the presbyters, and the deacons, who have been
appointed according to the mind of Jesus Christ, whom He has
established in security, after His own will, and by His Holy
Spirit.
CHAP.
II. Wherefore, as children of light and truth, flee from
division and wicked doctrines; but where the shepherd is,
there do ye as sheep follow. For there are many wolves that
appear worthy of credit, who, by means of a pernicious
pleasure, carry captives those that are running towards God;
but in your unity they shall have no place. CHAP. III.
Keep yourselves from those evil plants which Jesus Christ
does not tend, because they are not the planting of the Father.
Not that I have found any division among you, but exceeding
purity. For as many as are of God and of Jesus Christ are
also with the bishop. And as many as shall, in the exercise
of repentance, return into the unity of the Church, these,
too, shall belong to God, that they may live according to
Jesus Christ. Do not err, my brethren. If any man follows
him that makes a schism in the Church, he shall not inherit
the kingdom of God.
If any one walks according to a strange(5) opinion, he agrees
not with the passion [of Christ.].
CHAP.
IV. Take ye heed, then, to have but one Eucharist. For there
is one flesh of our Lord Jesus Christ, and one cup to [show
forth(1)] the unity of His blood; one altar; as there is
one bishop, along with the presbytery and deacons, my fellow-servants:
that so, whatsoever ye do, ye may do it according to [the
will of] God.
CHAP.
VII. For though some would nave deceived me according to the
flesh, yet the Spirit, as being from God, is not deceived.
For it knows both whence it comes and whither it goes,(10)
and detects the secrets [of the heart]. For,
when I was among you, I cried, I spoke with a loud voice:
Give heed to the bishop, and to the presbytery and deacons.
Now, some suspected me of having spoken thus, as knowing
beforehand the division caused by some among you.(11) But
He is my witness, for whose sake I am in bonds, that I got
no intelligence from any man.(13) But
the Spirit proclaimed these words: Do nothing without the
bishop; keep your bodies(1) as the temples of God;(2)
love unity; avoid divisions; be the followers of Jesus Christ,
even as He is of His Father.
Ignatius
–
THE
EPISTLE OF IGNATIUS TO THE SMYRNAEANS
CHAP.
VIII. See that ye all
follow the bishop, even as Jesus Christ does the Father, and
the presbytery as ye would the apostles; and reverence the
deacons, as being the institution(17) of God. Let
no man do anything connected with the Church without the bishop.
Let that be deemed a proper(18) Eucharist, which is[administered]
either by the bishop, or by one to whom he has entrusted it.
Wherever the bishop shall appear, there let the multitude[of
the people] also be; even as, wherever Jesus Christ is, there
is the Catholic Church. It
is not lawful without the bishop either to baptize or to celebrate
a love-feast; but whatsoever he shall approve of, that
is also pleasing to God, so that everything that is done may
be secure and valid.(2)
CHAP.
IX. Moreover,(3) it is in accordance with reason that we should
return to soberness [of conduct], and, while yet we have opportunity,
exercise repentance towards God. It
is well to reverence(5) both God and the bishop. He who honours
the bishop has been honoured by God; he who does anything
without the knowledge of the bishop, does [in reality] serve
the devil. Let all things, then, abound to you through
grace, for ye are worthy. Ye have refreshed me in all things,
and Jesus Christ [shall refresh] you. Ye have loved me when
absent as well as when present. May God recompense you, for
whose sake, while ye endure all things, ye shall attain unto
Him.
Ignatius
–
THE
EPISTLE OF IGNATIUS
TO POLYCARP
Chapter
V. Flee evil arts; but all the more discourse in public regarding
them. [1091] Speak to my sisters, that they love the Lord,
and be satisfied with their husbands both in the flesh and
spirit. In like manner also, exhort my brethren, in the name
of Jesus Christ, that they love their wives, even as the Lord
the Church. [1092] If any one can continue in a state of purity,
[1093] to the honour of Him who is Lord of the flesh, [1094]
let him so remain without boasting. If he begins to boast,
he is undone; and if he reckon himself greater than the bishop,
he is ruined. But it becomes both men and women who marry, to form their union with
the approval of the bishop, that their marriage may be
according to God, and not after their own lust. Let all things
be done to the honour of God. [1095]
Chapter
VI. Give ye [1099]
heed to the bishop, that God also may give heed to you. My
soul be for theirs [1100] that are submissive to the bishop,
to the presbyters, and to the deacons, and may my portion
be along with them in God! Labour together with one another;
strive in company together; run together; suffer together;
sleep together; and awake together, as the stewards, and associates,
[1101] and servants of God. Please ye Him under whom ye fight,
and from whom ye receive your wages. Let none of you be found
a deserter. Let your baptism endure as your arms; your faith
as your helmet; your love as your spear; your patience as
a complete panoply. Let your works be the charge [1102] assigned
to you, that ye may receive a worthy recompense. Be long-suffering,
therefore, with one another, in meekness, as God is towards
you. May I have joy of you for ever! [1103]
Justin
Martyr –
THE
FIRST APOLOGY OF JUSTIN
CHAP.
LXVII. And we afterwards continually remind each other of
these things. And the wealthy among us help the needy; and
we always keep together; and for all things wherewith we are
supplied, we bless the Maker of all through His Son Jesus
Christ, and through the Holy Ghost. And on the day called Sunday,(1) all who live
in cities or in the country gather together to one place,
and the memoirs of the apostles or the writings of the prophets
are read, as long as time permits; then, when the reader
has ceased, the president verbally instructs, and exhorts
to the imitation of these good things. Then we all rise together
and pray, and, as we before said, when our prayer is ended,
bread and wine and water are brought, and the
president in like manner offers prayers and thanksgivings,
according to his ability,(2) and the people assent, saying
Amen; and there is a distribution to each, and a participation
of that over which thanks have been given,(3) and to those
who are absent a portion is sent by the deacons. And they
who are well to do, and willing, give what each thinks fit;
and what is collected
is deposited with the president, who succours the orphans
and widows and those who, through sickness or any other cause,
are in want, and those who are in bonds and the strangers
sojourning among us, and in a word takes care of all who are
in need.
Irenaeus
–
AGAINST
HERESIES, BOOK III
CHAP.
II. 2. But, again, when we refer them to that tradition which originates from the apostles,
[and] which is preserved by means of the succession of presbyters
in the Churches, they object to tradition, saying that
they themselves are wiser not merely than the
presbyters, but even than the apostles, because they have
discovered the unadulterated truth.
CHAP.
III. 1. It is within the power of all, therefore, in every
Church, who may wish to see the truth, to contemplate clearly
the tradition of the apostles manifested throughout the whole
world; and we are in a position to reckon up those
who were by the apostles instituted bishops in the Churches,
and [to demonstrate] the succession of these men to our own
times; those who neither taught nor knew of anything like
what these [heretics] rave about. For if the apostles had
known hidden mysteries, which they were in the habit of imparting
to "the perfect" apart and privily from the rest,
they would have delivered them especially to those to whom
they were also committing the Churches themselves. For they were desirous that these men should
be very perfect and blameless in all things, whom also they
were leaving behind as their successors, delivering up their
own place of government to these men; which men, if they discharged
their functions honestly, would be a great boon [to the Church],
but if they should fall away, the direst calamity.
Irenaeus
–
AGAINST
HERESIES, BOOK IV
CHAP.
XXVI. 2. Wherefore
it is incumbent to obey the presbyters who are in the Church,--those
who, as I have shown, possess the succession from the apostles;
those who, together with the succession of the episcopate,
have received the certain gift of truth, according to
the good pleasure of the Father. But [it is also incumbent] to hold in suspicion others who depart from
the primitive succession, and assemble themselves together
in any place whatsoever, [looking upon them] either as heretics
of perverse minds, or as schismaries puffed up and self-pleasing,
or again as hypocrites, acting thus for the sake of lucre
and vainglory. For
all these have fallen from the truth...3. Those, however, who are believed to be presbyters by many, but serve their
own lusts, and, do not place the fear of God supreme in their
hearts, but conduct themselves with contempt towards others,
and are puffed up with the pride of holding the chief seat,
and work evil deeds in secret, saying, "No man sees us,"
shall be convicted
by the Word, who does not judge after outward appearance (secundum
gloriam), nor looks upon the countenance, but the heart...4.
From all such persons, therefore, it behoves
us to keep aloof, but to adhere to those who, as I have already
observed, do hold the doctrine of the apostles, and who,
together with the order of priesthood (presbyterii ordine),
display sound speech and blameless conduct for the confirmation
and correction of others.(12) In this way, Moses, to whom such a leadership was entrusted, relying on
a good conscience, cleared himself before God, saying, "I
have not in covetousness taken anything belonging to one of
these men, nor have I done evil to one of them."(13)
In this way, too, Samuel,
who judged the people so many years, and bore rule over Israel
without any pride, in the end cleared himself, saying, "I
have walked before you from my childhood even unto this day:
answer me in the sight of God, and before His anointed (Christi
ejus); whose ox or whose ass of yours have I taken, or over
whom have I tyrannized, or whom have I oppressed? or if I
have received from the hand of any a bribe or [so much as]
a shoe, speak out against me, and I will restore it to you."(1)
And when the people had said to him, "Thou hast not tyrannized,
neither hast thou oppressed us neither hast thou taken ought
of any man's hand," he called the Lord to witness,
saying, "The Lord is witness, and His Anointed is witness
this day, that ye have not found ought in my hand. And they
said to him, He is witness." In
this strain also the Apostle Paul, inasmuch as he had
a good conscience, said to the Corinthians: "For we are
not as many, who corrupt the Word of God: but as of sincerity,
but as of God, in the sight of God speak we in Christ;"(2)
"We have injured no man, corrupted no
man, circumvented no man."(3) 5. Such
presbyters does the Church nourish, of whom also the prophet
says: "I will give thy rulers in peace, and thy bishops
in righteousness."(4) Of whom also did the Lord declare, "Who
then shall be a faithful steward (actor), good and wise, whom
the Lord sets over His household, to give them their meat
in due season? Blessed is that servant whom his Lord,
when He cometh, shall find so doing."(5) Paul
then, teaching us where one may find such, says, "God
hath placed in the Church, first, apostles; secondly, prophets;
thirdly, teachers."(6) Where, therefore, the gifts
of the Lord have been placed, there it behoves us to learn the truth, [namely,] from those who possess that
succession of the Church which is from the apostles and among
whom exists that which is sound and blameless in conduct,
as well as that which is unadulterated and incorrupt in speech.
15)
View of the Roles of Men and Women
By
God’s design and under the new covenant, men were understood
to have authority over the women of their household but
were required to live gently with those women and in accordance
with correct Christian teaching. The men were required to
lay down their lives to meet the spiritual needs of their
wives and families, but not their desires or preferences.
Men were allowed to speak and ask probing questions during
church gatherings. By God’s design and under the new covenant,
women were understood to be under the authority of the
man of their household and were required to live in submission
to him as a helpmate to him in his efforts to build the church.
Women could hold authority over each other and over children
but women were required to be silent at church and, if
they had any questions, were to ask their husbands when at
their own home.
Polycarp
–
THE
EPISTLE OF POLYCARP TO THE PHILIPPIANS(1)
CHAP.
IV. "But the love of money is the root of all evils."(1)
Knowing, therefore, that "as we brought nothing into
the world, so we can carry nothing out,"(2) let us arm
ourselves with the armour of righteousness;(3) and let
us teach, first of all, ourselves to walk in the commandments
of the Lord. Next, [teach] your wives [to walk] in the faith
given to them, and in love and purity tenderly loving their
own husbands in all truth, and loving all [others] equally
in all chastity; and
to train up their children in the knowledge and fear of God.
Teach the widows to be discreet as respects the faith
of the Lord, praying continually(4) for all, being far from
all slandering, evil-speaking, false-witnessing, love of money,
and every kind of evil; knowing that they are the altar s
of God, that He clearly perceives all things, and that nothing
is hid from Him, neither reasonings, nor reflections, nor
any one of the secret things of the heart.
Clement
–
THE
FIRST EPISTLE OF CLEMENT TO THE CORINTHIANS
CHAP.
I. For who ever dwelt even for a short time among you, and
did not find your faith to be as fruitful of virtue as it
was firmly established?(4) Who did not admire the sobriety
and moderation of your godliness in Christ? Who did not proclaim
the magnificence of your habitual hospitality? And who did
not rejoice over your perfect and well-grounded knowledge?
For ye did all
things without respect of persons, and walked in the command-merits
of God, being obedient to those who had the rule over you,
and giving all fitting honour to the presbyters among you.
Ye enjoined young men
to be of a sober and serious mind; ye instructed your wives
to do all things with a blameless, becoming, and pure conscience,
loving their husbands as in duty bound; and ye taught them
that, living in the rule of obedience, they should manage
their household affairs becomingly, and be in every respect
marked by discretion.
CHAP.
XXI. Let us reverence the Lord Jesus Christ, whose blood was
given for us; let us esteem those who have the rule over us;(2)
let us honour the aged(3) among us; let us train up the young
men in the fear of God; let
us direct our wives to that which is good. Let them exhibit
the lovely habit of purity [in all their conduct]; let them
show forth the sincere disposition of meekness; let them make
manifest the command which they have of their tongue, by their
manner(4) of speaking; let them display their love, not by
preferring(5) one to another, but by showing equal affection
to all that piously fear God.
Justin
Martyr –
THE
SECOND APOLOGY OF JUSTIN
CHAP.
II. A certain woman
lived with an intemperate(4) husband; she herself, too,
having formerly been intemperate. But
when she came to the knowledge of the teachings of Christ
she became sober-minded, and endeavoured to persuade her husband
likewise to be temperate, citing the teaching of Christ, and
assuring him that there shall be punishment in eternal fire
inflicted upon those who do not live temperately and conformably
to right reason.
NOTE:
In the quote above, a Christian wife is said to “endeavour
to persuade her husband,” specifically “citing the teaching
of Christ” to him and “assuring him” of eternal damnation.
However, this does not overturn the rule that in the Churches
women were not to usurp authority over men (1 Timothy 2:9-14,
1 Corinthians 11:1-5, 1 Corinthians 14:35-37) and wives were
to persuade their husbands through silent conduct rather than
words (1 Peter 3:1-6). These passages govern situations that
differ in two significant ways from the episode described
her by Justin.
First,
in the New Testament instructions, both spouses are Christians.
Second,
this episode from Justin centers on the husband’s total rejection
of Christ. It is not a case of doctrinal disagreement between
a Christian husband and his Christian wife.
In
cases where both spouses are Christians, both are disciples
and vessels of Christ’s teaching, and therefore the man’s
authority remains as God intended. But there is good reason,
when the husband is an utter unbeliever, to conclude that
the teaching of Christ residing in the wife outranks her disobedient
husband, allowing her to speak to persuade him of the Gospel.
This cannot be the case when both spouses are married, since
the authority of the teaching of Christ resides in the husband
as well, leaving no means for the wife to outweigh his headship.
Nor can this be applied to doctrinal disputes between two
Christian spouses, since once again in those situations the
husband has the knowledge of God, once again leaving no means
for the wife to outweigh his headship. To overturn these New
Testament rules, it would be necessary for a woman to correct
a Christian man or a Christian wife to speak to persuade a
Christian husband.
CHAP.XXIII.
3. It was for this reason, too, that immediately after Adam
had transgressed, as the Scripture relates, He pronounced
no curse against Adam personally, but against the ground,
in reference to his works, as a certain person among the ancients
has observed: "God did indeed transfer the curse to the
earth, that it might not remain in man."(4) But man received,
as the punishment of his transgression, the toilsome task
of tilling the earth, and to eat bread in the sweat of his
face, and to return to the dust from whence he was taken.
Similarly also did
the woman [receive] toil, and labour, and groans, and the
pangs of parturition, and a state of subjection, that is,
that she should serve her husband; so that they should
neither perish altogether when cursed by God, nor, by remaining
unreprimanded, should be led to despise God. But the curse
in all its fulness fell upon the serpent, which had beguiled
them."
