Particulars
of Christianity:
401
First Eight Writers' Consensus
7-8:
Law of Christ; Repentance
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
7)
View of the Law of Christ (Rules in Christianity)
The
Law of Moses had been discontinued. But Christianity had rules
and Christians had to follow those rules. The rules
were given by Jesus Christ when he inaugurated a new covenant.
(Therefore, these rules were not based upon or a continuation
from the Law of Moses.) (The rules were far fewer and simpler
than the Law of Moses and more lenient in the sense that they
replaced execution with excommunication and, thereby, allowed
an opportunity for future repentance and reconciliation. Forgiveness
was, of course, provided on the basis of Jesus’ atoning work.)
Legalism was defined as the false teaching that the Law
of Moses was still in effect and believers were obligated
to keep the whole of the specifics of the Law of Moses instead
of the Law of Christ. (Strict adherence to the Law of
Christ was seen as necessary, not as legalism.)
Papias –
FRAGMENTS
OF PAPIAS, FROM THE EXPOSITION OF THE ORACLES OF THE LORD.(1)
For
I did not, like the multitude, take pleasure in those who
spoke much, but in those who taught the truth; nor in those
who related strange commandments,(4) but
in those who rehearsed the commandments given by the Lord
to faith,(5) and proceeding from truth itself. – FRAGMENTS
OF PAPIAS, FROM THE EXPOSITION OF THE ORACLES OF THE LORD.(1)
Polycarp
–
THE
EPISTLE OF POLYCARP TO THE PHILIPPIANS(1)
CHAP.
II. But He who raised
Him up from the dead will raise(14) up us also, if we do His
will, and walk in His commandments, and love what He loved,
keeping ourselves from all unrighteousness, covetousness,
love of money, evil speaking, falsewitness; "not rendering evil for evil, or railing
for railing,"(15) or blow for blow, or cursing for cursing,
but being mindful of what the Lord said in His teaching: "Judge
not, that ye be not judged;(16) forgive, and it shall be forgiven
unto you;(17) be merciful, that ye may obtain mercy;(18) with
what measure ye mete, it shall be measured to you again;(19)
and once more, "Blessed are the poor, and those that
are persecuted for righteousness' sake, for theirs is the
kingdom of God."(20)
CHAP.
V. Knowing, then, that
"God is not mocked,"(6) we ought to walk worthy
of His commandment and glory. In like manner should the deacons
be blameless before the face of His righteousness, as
being the servants of God and Christ,(7) and not of men. They must not be slanderers, double-tongued,(8)
or lovers of money, but temperate in all things, compassionate,
industrious, walking according to the truth of the Lord, who
was the servant(9) of all. If we please Him in this present
world, we shall receive also the future world, according as
He has promised to us that He will raise us again from the
dead, and that if we live(10) worthily of Him, "we shall also reign together with
Him,"(11) provided only we believe. In like manner, let the young men also be blameless in all things, being
especially careful to preserve purity, and keeping themselves
in, as with a bridle, from every kind of evil. For it is well
that they should be cut off from(12)
the lusts that are in the world, since "every
lust warreth against the
spirit; "(13) and
"neither fornicators, nor effeminate, nor abusers of
themselves with mankind, shall inherit the kingdom
of God,"(14) nor those who do things inconsistent
and unbecoming. Wherefore, it is needful to abstain from all
these things, being subject to the presbyters and deacons,
as unto God and Christ. The virgins also must walk in a blameless
and pure conscience.
Barnabas
–
THE
EPISTLE OF BARNABAS(1)
CHAP.
I. Considering this, therefore, that if I should take the
trouble to communicate to you some portion of what I have
myself received, it will prove to me a sufficient reward that
I minister to such spirits, I have hastened briefly to write unto you,
in order that, along with your faith, ye might have perfect
knowledge.
CHAP.(11)
Since, therefore, the days are evil, and Satan(13) possesses
the power of this world, we ought to give heed to ourselves, and diligently
inquire into the ordinances of the Lord. Fear and patience,
then, are helpers of our faith; and
long-suffering and continence are things which fight on our
side.
CHAP.
III. He says then to
them again concerning these things, "Why do ye fast
to Me as on this day, saith the Lord,
that your voice should be heard with a cry? I have not chosen
this fast, saith the Lord, that a man should humble his soul. Nor, though
ye bend your neck like a ring, and put upon you sackcloth
and ashes, will ye call it an acceptable fast."(7) To us He saith, "Behold, this is the
fast that I have chosen, saith the
Lord, not that a man should humble his soul, but
that he should loose every band of iniquity, untie the
fastenings of harsh agreements, restore to liberty them that
are bruised, tear in pieces every unjust engagement, feed the hungry with thy bread,
clothe the naked when thou seest
him, bring the homeless into thy house, not despise the humble
if thou behold him, and not [turn away] from the members of
thine own family. Then shall thy
dawn break forth, and thy healing shall quickly spring up,
and righteousness shall go forth before thee, and the glory
of God shall encompass thee; and then thou shalt
call, and God shall hear thee; whilst thou art yet speaking,
He shall say, Behold, I am with thee; if thou take away from
thee the chain [binding others], and the stretching forth
of the hands(8) [to sweat falsely], and words of murmuring,
and give cheerfully thy bread to the hungry, and show compassion
to the soul that has been humbled."(9) To this end, therefore,
brethren, He is long-suffering, foreseeing how the people
whom He has prepared shall with guilelessness believe in His
Beloved. For He revealed
all these things to us beforehand, that we should not rush
forward as rash acceptors of their laws.(10)
CHAP.IV.
It therefore behoves us, who inquire
much concerning events at hand,(11)
to search diligently into those things which are able to save
us. Let us then utterly flee from all the works
of iniquity, lest these should take hold of us; and let
us hate the error of the present time, that we may set our
love on the world to come: let us not give loose reins to
our soul, that it should have power to run with sinners and
the wicked, lest we become like them.
CHAP.
XVI. Wherefore in our
habitation God truly dwells in us. How? His word of faith;
His calling(16) of promise; the wisdom of the statutes; the
commands of the doctrine; He himself prophesying in us;
He himself dwelling in us; opening to us who were enslaved
by death the doors of the temple, that is, the mouth; and
by giving us repentance introduced us into the incorruptible
temple.(17)
CHAP.
XIX. The way of light, then, is as follows. If any one desires
to travel to the appointed place, he must be zealous in his
works. The knowledge, therefore, which is given
to us for the purpose of walking in this way, is the following.
Thou shalt love Him that created thee:(3)
thou shalt glorify Him that redeemed
thee from death. Thou shalt be simple
in heart, and rich in spirit. Thou shalt not join
thyself to those who walk in the way of death…Thou shalt
not commit fornication: thou shalt
not commit adultery: thou shalt
not be a corrupter of youth. Thou shalt
not let the word of God issue from thy lips with any kind
of impurity.(6) Thou shalt not accept
persons when thou reprovest any
one for transgression. Thou shalt
be meek: thou shalt be peaceable. Thou shalt tremble
at the words which thou hearest.(7) Thou shalt not be mindful of evil against thy brother. Thou
shalt not be of doubtful mind(8)
as to whether a thing shall be or not. Thou
shalt not take the name(9)
of the Lord in vain. Thou shalt
love thy neighbour more than thine own soul.(10)
Thou shalt not slay the child by procuring abortion; nor, again,
shalt thou destroy it after it is
born. Thou shalt not withdraw thy hand from thy son, or from thy daughter,
but from their infancy thou shalt
teach them the fear of the Lord.(11)
Thou shalt not covet
what is thy neighbour's, nor shalt thou be avaricious. Thou shalt
not be joined in soul with the haughty, but thou shalt
be reckoned With the righteous and
lowly. Receive thou as good things the trials(12)
which come upon thee.(13)…Thou shalt
preserve what thou hast received [in charge], neither adding
to it nor taking from it. To the last thou shalt hate the wicked(26) [one].(27) Thou shalt judge righteously. Thou shalt not make
a schism, but thou shalt pacify
those that contend by bringing them together. Thou shalt
confess thy sins. Thou shalt
not go to prayer with an evil conscience. This is the way
of light.(1)
CHAP.
XXI. It is well, therefore,(6)
that he who has learned the judgments of the Lord, as many
as have been written, should walk in them. For he who keepeth these shall be glorified in the kingdom of God;
but he who chooseth other things(7)
shall be destroyed with his works. On this account there
will be a resurrection,(8) on this
account a retribution.
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.
CHAP.
II. Adorned by a thoroughly virtuous and religious life, ye
did all things in the fear of God. The commandments and ordinances of the Lord were written upon the tablets
of your hearts.(11)
CHAP.
III. Every kind of honour and happiness(12)
was bestowed upon you, and then was fulfilled that which is
written, "My beloved did eat and drink, and was enlarged
and became fat, and kicked."(13) Hence flowed
emulation and envy, strife and sedition, persecution and disorder,
war and captivity. So the worthless rose up against the honoured,
those of no reputation against such as were renowned, the
foolish against the wise, the young
against those advanced in years. For this reason righteousness
and peace are now far departed from you, inasmuch as every one abandons the fear
of God, and is become blind in His faith,(1)
neither walks in the ordinances of His appointment,
nor acts a part becoming a Christian,(2) but walks after his own wicked lusts, resuming the practice of an unrighteous
and ungodly envy, by which death itself entered into the world.(3)
CHAP.
XXX. Seeing, therefore, that we are the portion of
the Holy One, let us
do all those things which pertain to holiness, avoiding all
evil-speaking, all abominable and impure embraces, together
with all drunkenness, seeking after change,(3) all abominable
lusts, detestable adultery, and execrable pride. "For
God," saith [the Scripture],
"resisteth the proud, but giveth grace to the humble."(4) Let us cleave, then,
to those to whom grace has been given by God. Let us clothe ourselves with concord and humility, ever exercising self-control,
standing far off from all whispering and evil-speaking, being
justified by our works, and not our words…CHAP. XXXI.
Let us cleave then to His blessing, and consider what are the means(6) of possessing it. Let us think(7)
over the things which have taken place from the beginning.
For what reason was our father Abraham blessed? was it not because he
wrought righteousness and truth through
faith?(8) Isaac,
with perfect confidence, as if knowing what was to happen,(9)
cheerfully yielded himself as a sacrifice.(10) Jacob, through reason(11) of his brother,
went forth with humility from his own land, and came to Laban and served him; and there was
given to him the sceptre of the
twelve tribes of Israel. CHAP. XXXII. Whosoever will candidly
consider each particular, will recognise
the greatness of the gifts which were given by him.(12)
For from him(13) have sprung the priests and all the Levites
who minister at the altar of God. From him also [was descended] our Lord Jesus Christ according to the flesh.(14)
From him [arose] kings, princes, and rulers of the race of
Judah.
Nor are his other tribes in small glory, inasmuch as God had promised, "Thy seed shall be
as the stars of heaven."(15)
All these, therefore, were highly honoured,
and made great, not for their own sake, or for their own works,
or for the righteousness which they wrought, but through
the operation of His will. And we, too, being called by His will in Christ
Jesus, are not justified by ourselves, nor by our own wisdom,
or understanding, or godliness, or works which we have wrought
in holiness of heart; but by that faith through which,
from the beginning, Almighty God has justified all men; to
whom be glory for ever and ever. Amen.
NOTE
1: The quote above highlights that men are not righteous
enough by works to be saved or deemed righteous if measured
by our works. Consequently, it concludes that we are counted
worthy of salvation on the conditional basis of having faith.
Yet it also stresses that works must follow our faith and
that proper works are necessary in order to accomplish our
justification by faith.
NOTE
2:
Near
the end, there is a sentence which reads, “All these, therefore,
were highly honoured, and made great,
not for their own sake, or for their own works, or for the
righteousness which they wrought, but through the operation
of His will.” The phrase “through the operation of His will”
is not meant to indicate a Calvinistic causation behind the
belief of men (or behind their righteous works either).
Instead,
the context begins by referring to such “gifts” of God as
the “priests and all the Levites who minister at the altar
of God” and also the “kings, princes, and rulers of the race
of Judah.” The priests and Levites performed
the sacrifices for the Israelites forgiveness and fellowship
with God. The kings and rulers were the instruments through
whom God brought the Israelites deliverance and salvation
from their enemies.
The
author’s point is that it was not perfect works or perfect
understanding that merited God’s forgiveness or deliverance.
Instead, these things were granted for the sake of those who
had faith, such as Abraham, Isaac, and Jacob, who are mentioned
two chapters earlier concerning this same theme.
Consequently,
in this context, the phrase “through the operation of His
will” does not refer to some act of God operating as causational
inside of men’s hearts, but instead refers to these outward
acts of God’s will. It is not the faith of men that this quote
portrays as the gift of God. Rather, it is God’s choice to
provide a sacrifice and a deliver that this quote portrays
as the gift of God. It is not the faith of men that this quote
portrays as resulting from the operation of God’s will. Rather,
it is God’s choice to provide a sacrifice and a deliver that
this quote portrays as resulting from the operation of God’s
will. And, of course, these Old Testament examples find ultimate
fulfillment in Jesus Christ, who is both the final sacrifice
for sin and the deliverer who will save us from our enemies.
CHAP.
XXXV. Let us therefore earnestly strive to be found in the number of those that
wait for Him, in order that we may share in His promised gifts.
But how, beloved, shall this be done? If our understanding
be fixed by faith rewards God; if
we earnestly seek the things which are pleasing and acceptable
to Him; if we do the things which are in harmony with His
blameless will; and if we follow the way of truth, casting
away from us all unrighteousness and iniquity, along with
all covetousness, strife, evil practices, deceit, whispering,
and evil-speaking, all hatred of God, pride and haughtiness,
vainglory and ambition.(12) For they that do such things are
hateful to God; and not only they that do them, but also those
that take pleasure in them that do them.(13)
CHAP.
XXXVII. Let us then, men and brethren, with all energy act the part of soldiers, in accordance
with His holy commandments.
CHAP.
XLIX. Let him who has
love in Christ keep the commandments
of Christ.
Ignatius
–
THE
EPISTLE OF IGNATIUS TO THE PHILADELPHIANS
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.
XII. And more than all other men are we your helpers and allies
in promoting peace, seeing that we hold this view, that it
is alike impossible for the wicked, the covetous, the conspirator,
and for the virtuous, to escape the notice of God, and that
each man goes to everlasting
punishment or salvation according to the value of his actions.
For if all men knew
this, no one would choose wickedness even for a little,
knowing that he goes to the everlasting punishment of fire; but would
by all means restrain himself, and adorn himself with virtue,
that he might obtain the good gifts of God, and escape the
punishments. For those who, on account of the laws and punishments
you impose, endeavour to escape
detection when they offend (and they offend, too, under the
impression that it is quite possible to escape your detection,
since you are but men), those persons, if
they learned and were convinced that nothing, whether
actually done or only intended, can escape the knowledge of
God, would by all means
live decently on account of the penalties threatened, as even
you yourselves will admit…For as all shrink from succeeding
to the poverty or sufferings or obscurity of their fathers,
so whatever the Word
forbids us to choose, the sensible man will not choose. CHAP.
XIV. For we forewarn
you to be on your guard, lest those demons whom we have
been accusing should deceive you, and quite diver you from reading and understanding
what we say. For they strive to hold you their slaves and
servants; and sometimes by appearances in dreams, and sometimes
by magical impositions, they
subdue all who make no strong opposing effort for their own
salvation. And thus do we also, since our persuasion by the Word,
stand aloof from them (i.e., the demons), and follow
the only unbegotten God through
His Son...But lest we should seem to be reasoning sophistically,
we consider it right, before giving you the promised(2) explanation,
to cite a few precepts
given by Christ Himself. And be it yours, as powerful
rulers, to inquire whether we have been taught and do teach
these things truly. Brief and concise utterances fell from
Him, for He was no sophist, but His word was the power of
God. CHAP. XV. Concerning
chastity, He uttered such sentiments as these:(3)
"Whosoever looketh upon a woman
to lust after her, hath committed adultery with her already
in his heart before God." And,
"If thy right eye offend thee, cut it out; for it is
better for thee to enter into the kingdom of heaven with one
eye, than, having two eyes, to be cast into everlasting fire."
…For what shall I say, too, of the countless
multitude of those who have reformed intemperate habits, and
learned these things? For
Christ called not the just nor the chaste to repentance, but
the ungodly, and the licentious, and the unjust; His
words being, "I came not to call the righteous, but sinners
to repentance."(7) For the heavenly Father desires rather
the repentance than the punishment of the sinner… CHAP.
XVI. …For we ought not to strive; neither has He desired us
to be imitators of wicked men, but He has exhorted us to lead
all men, by patience and gentleness, from shame and the love
of evil. And this indeed is proved in the case of many who
once were of your way of thinking, but have changed their
violent and tyrannical disposition, being overcome either
by the constancy which they have witnessed in their neighbours'
lives,(4) or by the extraordinary forbearance they have observed
in their fellow-travellers when
defrauded, or by the honesty of those with whom they have
transacted business. And with regard to our not swearing at all, and always speaking the truth,
He enjoined as follows: "Swear not at all; but let your
yea be yea, and your nay, nay; for whatsoever is more than
these cometh of evil."(5) And that we ought to worship
God alone, He thus persuaded us: "The greatest commandment
is, Thou shalt worship the Lord
thy God, and Him only shall thou serve, with all thy heart,
and with all thy strength, the Lord God that made thee."(6)
Dialogue
of Justin –
PHILOSOPHER
AND MARTYR, WITH TRYPHO, A JEW
CHAP.
XVIII. "For since you have read, O Trypho, as you yourself admitted, the doctrines taught by
our Saviour, I do not think that
I have done foolishly in adding some short utterances of His
to the prophetic statements. Wash therefore, and be now clean,
and put away iniquity from your souls, as God bids you be
washed in this laver, and be
circumcised with the true circumcision. For we too would observe
the fleshly circumcision, and the Sabbaths, and in short all
the feasts, if we did not know for what reason they were enjoined
you,--namely, on account of your transgressions and the hardness
of your hearts. For if we patiently endure all things contrived
against us by wicked men and demons, so that even amid
cruelties unutterable, death and torments, we pray for mercy
to those who inflict such things upon us, and do not wish
to give the least retort to any one, even
as the new Lawgiver commanded us: how is it, Trypho,
that we would not observe those rites which do not harm us,--I
speak of fleshly circumcision, and Sabbaths, and feasts?
CHAP.
XXIV. But lest I appear now to diverge to other subjects,
understand what I say: the
blood of that circumcision is obsolete, and we trust in the
blood of salvation; there is now another covenant, and another
law has gone forth from Zion. Jesus Christ circumcises
all who will--as was declared above--with knives of stone;(4) that they
may be a righteous nation, a people keeping faith, holding
to the truth, and maintaining peace.
CHAP.
XXXV. And Trypho said, "I believe, however, that
many of those who say that they confess Jesus, and are called
Christians, eat meats offered to idols, and declare that they
are by no means injured in consequence." And
I replied, "The fact that there are such men confessing
themselves to be Christians, and admitting the crucified Jesus
to be both Lord and Christ, yet not teaching His doctrines,
but those of the spirits of error, causes us who are disciples
of the true and pure doctrine of Jesus Christ, to be more
faithful and stedfast in the hope
announced by Him. For what things He predicted would take place
in His name, these we do see being actually accomplished in
our sight. For he said, 'Many shall come in My name, clothed
outwardly in sheep's clothing, but inwardly they are ravening
wolves."(1) And, 'There shall be schisms and heresies.'(2)
And, 'Beware of false prophets, who shall come to you clothed
outwardly in sheep's clothing, but inwardly they are ravening
wolves.'(1) And, 'Many false Christs
and false apostles shall arise, and shall deceive many of
the faithful.'(3)
CHAP.
XLIII. "As, then,
circumcision began with Abraham, and the Sabbath and sacrifices
and offerings and feasts with Moses, and it has been proved
they were enjoined on account of the hardness of your people's
heart, so it was necessary, in accordance with the Father's will, that they should
have an end in Him who was born of a virgin, of the family
of Abraham and tribe of Judah,
and of David; in
Christ the Son of God, who was proclaimed as about to come
to all the world, to be the everlasting law and the everlasting
covenant, even as the forementioned
prophecies show.
Irenaeus –
AGAINST
HERESIES, BOOK III
CHAP.XX.
2. …for He, too, "was made in the likeness of sinful flesh,"(8)
to condemn sin, and
to cast it, as now a condemned thing, away beyond the
flesh, but that He might call man forth into His own
likeness, assigning him as [His own] imitator to God,
and imposing on him His Father's law, in order that he may see God, and granting
him power to receive the Father; [being](9) the Word of God
who dwelt in man, and became the Son of man, that He might
accustom man to receive God, and God to dwell in man, according
to the good pleasure of the Father.
CHAP.
XXV. 2. Again, that they might remove the rebuking and judicial
power from the Father, reckoning that as unworthy of God,
and thinking that they had found out a God
both without anger and [merely]
good, they have alleged that one [God] judges,
but that another saves, unconsciously taking away the intelligence
and justice of both deities. For if the judicial one is not also good, to bestow favours
upon the deserving, and to direct reproofs against those requiring
them, he will appear neither a just nor a wise judge.
On the other hand, the good God, if he is merely good, and not one who tests those upon whom he shall
send his goodness, will be out of the range of justice and
goodness; and his goodness will seem imperfect, as not saving
all; [for it should do so,] if it be not accompanied with
judgment… 3. For He is good, and merciful, and patient, and saves whom He ought:
nor does goodness desert Him in the exercise of justice,(3)
nor is His wisdom lessened; for
He saves those whom He should save, and judges those worthy
of judgment. Neither does He show
Himself unmercifully just; for His goodness, no doubt, goes
on before, and takes precedency.
Irenaeus –
AGAINST
HERESIES, BOOK IV
CHAP.
XII. 2. But that this
is the first and greatest commandment, and that the next [has
respect to love] towards our neighbour, the Lord has taught, when He says that the entire
law and the prophets hang upon these two commandments. Moreover,
He did not Himself bring down [from heaven] any other commandment
greater than this one, but renewed this very same one to His
disciples, when He enjoined them to love God with all their
heart, and others as themselves… 3. As in the law, therefore, and in the Gospel [likewise], the first and
greatest commandment is, to love the Lord God with the whole
heart, and then there follows a commandment like to it, to
love one's neighbour as one's self;
the author of the law and the Gospel is shown to be one
and the same. For the
precepts of an absolutely perfect life, since they are the
same in each Testament, have pointed out [to us] the same
God, who certainly
has promulgated particular laws adapted for each; but the
more prominent and the greatest [commandments], without which
salvation cannot [be attained], He has exhorted [us to observe]
the same in both.
CHAP.
XIII. 1. And that the Lord did not abrogate the natural [precepts]
of the law, by which man(2) is justified, which also those
who were justified by faith, and who pleased God, did observe previous to the giving of the
law, but that He extended and fulfilled them, is shown from
His words. "For," He remarks, "it has been
said to them of old time, Do not commit adultery. But I say unto you, That every one who hath looked upon a woman to lust after her,
hath committed adultery with her already in his heart."(3)
And again: "It has been said, Thou shalt
not kill. But I say unto you, Every
one who is angry with his brother without a cause, shall be
in danger of the judgment."(4) And, "It hath been
said, Thou shalt not forswear thyself.
But I say unto you, Swear not at all; but let your conversation
be, Yea, yea, and Nay, nay."(5) And other statements of a like nature. For all these do not contain or imply an opposition to and an overturning
of the [precepts] of the past, as Marcion's
followers do strenuously maintain; but
[they exhibit] a fulfilling and an extension of them,
as He does Himself declare: "Unless your righteousness
shall exceed that of the scribes and Pharisees, ye shall not
enter into the kingdom of heaven."(6) For what meant
the excess referred to? In
the first place, [we must] believe not only in the Father,
but also in His Son now revealed; for He it is who leads man
into fellowship and unity with God. In the next place, [we
must] not only say, but we must do; for they said, but did
not. And [we must] not only abstain from evil deeds, but even
from the desires after them. Now He did not teach us these
things as being opposed to the law, but as fulfilling the
law, and implanting in us the varied righteousness of the
law. That would have been contrary to the law, if He had
commanded His disciples to do anything which the law had prohibited.
But this which He did
command--namely, not only to abstain from things forbidden
by the law, but even from longing after them--is not contrary
to [the law], as I have remarked, neither is it the utterance
of one destroying the law, but of one fulfilling, extending,
and affording greater scope to it. …3. And for this reason did the Lord, instead
of that [commandment], "Thou shalt
not commit adultery," forbid even concupiscence; and
instead of that which runs thus, "Thou shalt
not kill," He prohibited anger; and instead of the
law enjoining the giving of tithes, [He told us] to share(7)
all our possessions with the poor; and not to love our neighbours
only, but even our enemies; and not merely to be liberal givers
and bestowers, but even that we should present a gratuitous gift
to those who take away our goods…Now
all these [precepts], as I have already observed, were not
the injunctions] of one doing away with the law, but of one
fulfilling, extending, and widening it among us; just
as if one should say, that the more extensive operation of liberty implies that a more complete subjection
and affection towards our Liberator had been implanted within
us.
CHAP.
XXX. 3. And therefore has the Lord said: "Judge not, that ye be not judged:
for with what judgment ye shall judge, ye shall be judged."(1)
[The meaning is] not certainly that we should not find fault
with sinners, nor that we should consent to those who act
wickedly; but that we should not pronounce an unfair judgment
on the dispensations of God, inasmuch as He has Himself made
provision that all things shall turn out for good, in a way consistent with justice.
CHAP.
XI. 1. [The
apostle], foreseeing the wicked speeches of unbelievers,
has particularized
the works which he terms carnal; and he explains himself,
lest any room for doubt be left to those who do dishonestly
pervert his meaning, thus saying in the Epistle to the Galatians:
"Now the works of the flesh are manifest, which are adulteries,
fornications, uncleanness, luxuriousness, idolatries, witchcrafts,(1)
hatreds, contentions jealousies, wraths, emulations, animosities,
irritable speeches, dissensions, heresies, envyings,
drunkenness, carousings, and such
like; of which I warn you, as also I have warned you, that
they who do such things shall not inherit the kingdom of God."(2)
Thus does he point out to his hearers in a more explicit manner
what it is [he means when he declares], "Flesh and blood
shall not inherit the kingdom
of God."
For they who do these things, since they do indeed walk after the flesh,
have not the power of living unto God. And then, again, he proceeds to tell us the spiritual actions which vivify
a man, that is, the engrafting of the Spirit; thus saying,
"But the fruit of the Spirit is love, joy, peace, long-suffering,
goodness, benignity, faith, meekness, continence, chastity:
against these there is no law."(3) As,
therefore, he who has gone forward to the better things, and
has brought forth the fruit of the Spirit, is saved altogether
because of the communion of the Spirit; so also he who has
continued in the aforesaid works of the flesh, being truly
reckoned as carnal, because he did not receive the Spirit
of God, shall not have power to inherit the kingdom of
heaven. As, again,
the same apostle testifies, saying to the Corinthians, "Know
ye not that the unrighteous shall not inherit the kingdom
of God? Do not err,"
he says: "neither fornicators, nor idolaters, nor adulterers,
nor effeminate, nor abusers of themselves with mankind, nor
thieves, nor covetous, nor revilers, nor rapacious persons,
shall inherit the kingdom
of God. And these
ye indeed have been; but ye have been washed, but ye have
been sanctified, but ye have been justified in the name of
the Lord Jesus Christ, and in the Spirit of our God."(4) He shows in the clearest manner through what things it is that man goes
to destruction, if he has continued to live after the flesh;
and then, on the other hand, [he points out] through
what things he is saved. Now he says that the things which
save are the name of our Lord Jesus Christ, and the Spirit
of our God.
8)
View of Repentance
Required
the acknowledgement of what was sinful in your life, the commitment
to turn from those sins, and the real effort to stop sinning
as well as asking forgiveness through the atoning work
of Jesus Christ.
Ignatius
–
THE
EPISTLE OF IGNATIUS TO THE PHILADELPHIANS
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.].
Dialogue
of Justin –
PHILOSOPHER
AND MARTYR, WITH TRYPHO, A JEW
CHAP.
XII. The new law requires
you to keep perpetual sabbath, and you, because you are idle for one day,
suppose you are pious, not discerning why this has been commanded
you: and if you eat unleavened bread, you say the will of
God has been fulfilled. The Lord our God does not take pleasure
in such observances: if there is any perjured person or a thief among you, let him cease to
be so; if any adulterer, let him repent; then he has kept
the sweet and true sabbaths of God. If any one has
impure hands, let him wash and be pure.
CHAP.
CXL. But if the word of God foretells that some angels
and men shall be certainly punished, it did so because it
foreknew that they would be unchangeably [wicked], but not
because God had created them so. So
that if they repent, all who wish for it can obtain mercy
from God: and the Scripture foretells that they shall
be blessed, saying, 'Blessed is the man to whom the Lord imputeth
not sin;'(1) that is, having repented of his sins, that he may receive remission of
them from God; and
not as you deceive yourselves, and some others who resemble
you in this, who say, that even though they be sinners, but
know God, the Lord will not impute sin to them. We
have as proof of this the one fall of David, which happened
through his boasting, which was forgiven then when he so mourned
and wept, as it is written. But if even to such a man no remission
was granted before repentance, and only when this great king,
and anointed one, and prophet, mourned and conducted himself
so, how can the impure and utterly abandoned, if they weep
not, and mourn not, and repent not, entertain the hope that
the Lord will not impute to them sin?
Dialogue
of Justin –
PHILOSOPHER
AND MARTYR, WITH TRYPHO, A JEW
CHAP.
XXVI. And Trypho remarked, "What
is this you say? that none of us
shall inherit anything on the holy mountain
of God?" CHAP. XXVI. And I replied, "I
do not say so; but those who have persecuted and do persecute
Christ, if they do not repent, shall not inherit anything
on the holy mountain. But the Gentiles, who have believed on Him,
and have repented of the sins which they have committed, they
shall receive the inheritance along with the patriarchs and
the prophets, and the just men who are descended from Jacob,
even although they neither keep the Sabbath, nor are circumcised,
nor observe the feasts. Assuredly they shall receive the holy inheritance of God.
CHAP.
XLIV. So that it becomes
you to eradicate this hope from your souls, and hasten to know in what way forgiveness of
sins, and a hope of inheriting the promised good things,
shall be yours. But there is no other [way] than this,--to
become acquainted with this Christ, to be washed in the fountain(6)
spoken of by Isaiah for the remission of sins; and for the rest, to live sinless lives."
CHAP.
CXI. For the sign of the scarlet thread, which the spies,
sent to Jericho by Joshua, son of Nave (Nun), gave to Rahab the harlot, telling her to bind it to the window through
which she let them down to escape from their enemies, also
manifested the symbol of the blood of Christ, by which those who were at one time harlots and unrighteous persons out of all
nations are saved, receiving remission of sins, and continuing
no longer in sin.
