Particulars
of Christianity:
401
First Eight Writers' Consensus
9-12:
Excommunication; Divorce;
Sabbath; Tithing/Communal
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
9)
View of Excommunication
Excommunication
was social and spiritual separation from those who were
called Christians but who either spoke or lived in rejection
of Jesus’ teaching, whether conceptual or moral teaching.
If such persons did not respond to correction with repentance,
they were excommunicated, which symbolized their rejection
of Christ’s teaching and their removal from the fellowship
(i.e. sharing) of eternal life. If a person later repented
after being excommunicated, they could be restored to fellowship.
Polycarp
–
THE
EPISTLE OF POLYCARP TO THE PHILIPPIANS(1)
CHAP.
VI. …Let us be zealous
in the pursuit of that which is good, keeping ourselves from
causes of offence, from false brethren, and from those who
in hypocrisy bear the name of the Lord, and draw away vain
men into error.
Barnabas
–
THE
EPISTLE OF BARNABAS(1)
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.
X. Now, wherefore did Moses say, "Thou shalt not eat
the swine, nor the eagle, nor the hawk, nor the raven, nor
any fish which is not possessed of scales?"(7) He embraced
three doctrines in his mind [in doing so]. Moreover, the Lord
saith to them in Deuteronomy, "And I will establish my
ordinances among this people."(8) Is there then not a command of God they should not eat [these things]?
There is, but Moses spoke with a spiritual reference.(9)
For this reason he named the swine, as much
as to say, "Thou shalt not join thyself to men who resemble
swine." For when they live in pleasure, they forget
their Lord; but when they come to want, they acknowledge the
Lord. And [in like manner] the swine, when it has eaten, does
not recognize its master; but when hungry it cries out, and
on receiving food is quiet again. "Neither
shalt thou eat," says he "the eagle, nor the hawk,
nor the kite, nor the raven." "Thou shalt not join
thyself," he means, "to such men as know not how
to procure food for themselves by labour and sweat, but seize
on that of others in their iniquity, and although wearing
an aspect of simplicity, are on the watch to plunder others."(10)
So these birds, while they sit idle, inquire how they may
devour the flesh of others, proving themselves pests [to all]
by their wickedness. "And thou shalt not eat," he says, "the lamprey, or the polypus,
or the cuttlefish." He means, "Thou shalt not join
thyself or be like to such men as are ungodly to the end,
and are condemned(11) to death." In like manner as those
fishes, above accursed, float in the deep, not swimming [on
the surface] like the rest, but make their abode in the mud
which lies at the bottom…Moses then issued(15) three doctrines
concerning meats with a spiritual significance; but they received
them according to fleshly desire, as if he had merely spoken
of [literal] meats. David, however, comprehends the knowledge
of the three doctrines, and speaks in like manner: "Blessed
is the man who hath not walked in the counsel of the ungodly,"(16)
even as the fishes
[referred to] go in darkness to the depths [of the sea]; "and
hath not stood in the way of sinners," even as those
who profess to fear the Lord, but go astray like swine; "and
hath not sat in the seat of scorners,"(17) even as those
birds that lie in wait for prey. Take a full and firm grasp of this spiritual(18)
knowledge. But Moses says still further, "Ye shall
eat every animal that is cloven-footed and ruminant."
What does he mean? [The ruminant animal denotes him] who,
on receiving food, recognizes Him that nourishes him, and
being satisfied by Him,(19) is visibly made glad. Well spake
[Moses], having respect to the commandment. What, then, does he mean? That we ought to join ourselves to those that
fear the Lord, those who meditate in their heart on the commandment
which they have received, those who both utter the judgments
of the Lord and observe them, those who know that meditation is a work
of gladness, and who ruminate(1)
upon the word of the Lord. But what means the cloven-footed?
That the righteous man also walks in this world, yet looks
forward to the holy state(2) [to come]. Behold how well Moses legislated.
But how was it possible for them to understand or comprehend
these things? We then, rightly understanding his commandments,(3)
explain them as the Lord intended. For this purpose He circumcised
our ears and our hearts, that we might understand these things.
Barnabas
–
THE
EPISTLE OF BARNABAS(1)
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)
Clement
–
THE
FIRST EPISTLE OF CLEMENT TO THE CORINTHIANS
CHAP.
XLVI. Such examples, therefore, brethren, it is right that
we should follow;(13) since it is written, "Cleave to the holy, for those that cleave to them shall [themselves] be
made holy."(14) And again, in another place, [the
Scripture] saith, "With a harmless man thou shalt prove(15)
thyself harmless, and with an elect man thou shalt be elect,
and with a perverse
man thou shalt show(16) thyself perverse."(17)
Ignatius
–
THE
EPISTLE OF IGNATIUS TO THE EPHESIANS
CHAP.
VII. For some are in the habit of carrying about
the name[of Jesus Christ] in wicked guile, while yet they
practise things unworthy of God, whom ye must flee as ye would
wild beasts. For they are ravening dogs, who bite secretly,
against whom ye must be on your guard, inasmuch as they are
men who can scarcely be cured. There is one Physician who
is possessed both of flesh and spirit; both made and not made;
God existing in flesh; true life in death; both of Mary and
of God; first possible and then impossible,[7] even Jesus
Christ our Lord.
Ignatius
–
THE
EPISTLE OF IGNATIUS TO THE TRALLIANS
CHAP.
XI. Flee, therefore,
those evil offshoots [of Satan], which produce death-bearing
fruit, whereof if any one tastes, he instantly dies. For these
men are not the planting of the Father. For if they were,
they would appear as branches of the cross, and their fruit
would be incorruptible. By it(9) He calls you through His
passion, as being His members. The head, therefore, cannot
be born by itself, without its members; God, who is [the Saviour]
Himself, having promised their union.(10)
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.].
Ignatius
–
THE
EPISTLE OF IGNATIUS TO THE SMYRNAEANS
CHAP.
IV. I give you these instructions, beloved, assured that ye
also hold the same opinions[as I do]. But I guard you beforehand from those beasts in the shape of men, whom
you must not only not receive, but, if it be possible, not
even meet with; only you must pray to God for them, if
by any means they may be brought to repentance, which, however,
will be very difficult. Yet Jesus Christ, who is our true
life, has the power of [effecting] this.
CHAP.
VII. They abstain from the Eucharist and from prayer,(7) because
they confess not the Eucharist to be 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, incur death(11) in the midst of
their disputes. But it were better for them to treat it with
respect,(13) that they also might rise again. It is fitting, therefore, that ye should keep
aloof from such persons, and not to speak of(15) them either
in private or in public, but to give heed to the prophets,
and above all, to the Gospel, in which the passion[of Christ]
has been revealed to us, and the resurrection has been fully
proved.(16) But avoid all divisions, as the beginning of evils.
Justin
Martyr –
THE
FIRST APOLOGY OF JUSTIN
CHAP.
III. But lest any one think that this is an unreasonable and
reckless utterance, we
demand that the charges against the Christians be investigated,
and that, if these be substantiated, they be punished as they
deserve; [or rather, indeed, we ourselves will punish them.]
CHAP.
LXVI. And this food
is called among us Eukaristia(5) [the Eucharist], of which
no one is allowed to partake but the man who believes that
the things which we teach are true, and who has been washed
with the washing that is for the remission of sins, and unto
regeneration, and who is so living as Christ has enjoined.
NOTE:
In the quote below, Justin describes excommunicating those
Christians who attempt to convince others that in order to
be saved they have to keep the Law of Moses, including such
things as the Sabbath. What is interesting is that Justin
states he will not associate with such persons, he asserts
that such persons “may probably be saved” as long as they
maintain their belief in Christ.
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. … XLVII.
And Trypho
again inquired, "But if some one, knowing that this is
so, after he recognises that this man is Christ, and has believed
in and obeys Him, wishes, however, to observe these [institutions],
will he be saved?" I said, "In my opinion, Trypho, such an one will be saved, if he does not strive
in every way to persuade other men,--I mean those Gentiles
who have been circumcised from error by Christ, to observe
the same things as himself, telling them that they will not
be saved unless they do so. …But if some, through weak-mindedness,
wish to observe such
institutions as were given by Moses, from which they expect
some virtue, but which we believe were appointed by reason
of the hardness of the people's hearts, along
with their hope in this Christ, and [wish to perform]
the eternal and natural acts of righteousness and piety,
yet choose to live with the Christians and the faithful, as
I said before, not inducing them either to be circumcised
like themselves, or to keep the Sabbath, or to observe any other such
ceremonies, then I hold that we ought to join ourselves to
such, and associate with them in all things as kinsmen and
brethren. But if, Trypho," I continued, "some of
your race, who say they believe in this Christ, compel those
Gentiles who believe in this Christ to live in all respects
according to the law given by Moses, or choose not to associate
so intimately with them, I in like manner do not approve of
them. But I believe that even those, who have been persuaded
by them to observe the legal dispensation along with their
confession of God in Christ, shall probably be saved.
Irenaeus
–
AGAINST
HERESIES, BOOK I
CHAP.
XIII. 3. It appears
probable enough that this man possesses a demon as his familiar
spirit, by means of whom he seems able to prophesy,(6) and
also enables as many as he counts worthy to be partakers of
his Charis themselves to prophesy… 4. But already some of the most faithful women,
possessed of the fear of God, and not being deceived (whom, nevertheless, he did his best to seduce
like the rest by bidding them prophesy), abhorring and execrating
him, have withdrawn from such a vile company of
revellers.
CHAP.
XVI. 3. But as many
as separate from the Church, and give heed to such old wives'
fables as these, are truly self-condemned; and these
men Paul commands us, "after a first and second admonition,
to avoid."(8) And John, the disciple of the Lord, has
intensified their condemnation, when he desires us not even
to address to them the salutation of "good-speed;"
for, says he, "He that bids them be of good-speed is
a partaker with their evil deeds;"(1) and that with reason,
"for there is no good-speed to the ungodly,"(2)
saith the Lord. Impious indeed, beyond all impiety, are
these men, who assert that the Maker of heaven and earth,
the only God Almighty, besides whom there is no God, was produced
by means of a defect, which itself sprang from another defect,
so that, according to them, He was the product of the third
defect.(3) Such an opinion we should detest and execrate, while we ought everywhere
to flee far apart from those that hold it...
CHAP.
XXV. 3. These men,
even as the Gentiles, have been sent forth by Satan(5)
to bring dishonour upon the Church, so that, in one way or
another, men hearing the things which they speak, and imagining
that we all are such as they, may turn away their ears from
the preaching of the truth; or, again, seeing the things they
practise, may speak evil of us all, who have in fact no fellowship with
them, either in doctrine or in morals, or in our daily conduct.
Irenaeus
–
AGAINST
HERESIES, BOOK II
CHAP.
XXXI. 2. Moreover, those also will be thus confuted who belong
to Simon and Carpocrates,
and if there be any others who are said to perform miracles--who
do not perform what they do either through the power of God,
or in connection with the truth, nor for the well-being of
men, but for the sake of destroying and misleading mankind,
by means of magical deceptions, and with universal deceit,
thus entailing greater harm than good on those who believe
them, with respect to the point on which they lead them astray.
For they can neither
confer sight on the blind, nor hearing on the deaf, nor chase
away all sorts of demons--[none, indeed,] except those that
are sent into others by themselves, if they can even do so
much as this. Nor can they cure the weak, or the lame, or
the paralytic, or those who are distressed in any other part
of the body, as has often been done in regard to bodily infinity.
Nor can they furnish effective remedies for those external
accidents which may occur. And
so far are they from being able to raise the dead, as the
Lord raised them, and the apostles did by means of prayer,
and as has been frequently done in the brotherhood on account
of some necessity... 3. But they are altogether
full of deceit of every kind, apostate inspiration, demoniacal
working, and the phantasms of idolatry, and
are in reality the predecessors of that dragon(5) who,
by means of a deception of the same kind, will with his tail
cause a third part of the stars to fall from their place,
and will cast them down to the earth. It behoves us to flee from them as we would from him; and the greater
the display with which they are said to perform [their marvels],
the more carefully should we watch them, as having been endowed
with a greater spirit of wickedness.
Irenaeus
–
AGAINST
HERESIES, BOOK III
CHAP.
III. 4. There are also
those who heard from him that John, the disciple of the Lord,
going to bathe at Ephesus, and perceiving Cerinthus within,
rushed out of the bath-house without bathing, exclaiming,
"Let us fly, lest even the bath-house fall down, because
Cerinthus, the enemy of the truth, is within." And Polycarp
himself replied to Marcion, who met him on one occasion, and
said, "Dost thou know me?" "I do know thee,
the first-born of Satan." Such was the horror which the apostles and
their disciples had against holding even verbal communication
with any corrupters of the truth; as Paul also says, "A
man that is an heretic, after the first and second admonition,
reject; knowing that he that is such is subverted, and
sinneth, being condemned of himself."(3)
CHAP.
IV. 1. Since therefore we have such proofs, it is not necessary to seek the truth among
others which it is easy to obtain from the Church; since the
apostles, like a rich man [depositing his money] in
a bank, lodged in her hands most copiously all things pertaining
to the truth: so that every man, whosoever will, can draw
from her the water of life.(1) For she is the entrance to
life; all others are
thieves and robbers. On this account are we bound to avoid
them, but to make choice of the thing pertaining to the
Church with the utmost diligence, and to lay hold of the tradition
of the truth. have such proofs, it is not necessary to seek
the truth… 2. Those
who, in the absence of written documents,(4) have believed
this faith, are barbarians, so far as regards our language;
but as regards doctrine, manner, and tenor of life, they
are, because of faith, very wise indeed; and they do please
God, ordering their conversation in all righteousness, chastity,
and wisdom. If any one were to preach to these men the inventions
of the heretics, speaking to them in their own language, they
would at once stop their ears, and flee as far off as possible,
not enduring even to listen to the blasphemous address… 3.
For Valentinus came to Rome
in the time of Hyginus, flourished under Pius, and remained
until Anicetus. Cerdon, too, Marcion's predecessor, himself
arrived in the time of Hyginus, who was the ninth bishop.(5)
Coming frequently into
the Church, and making public confession, he thus remained,
one time teaching in secret, and then again making public
confession; but at last, having
been denounced for corrupt teaching, he was excommunicated(6)
from the assembly of the brethren.
CHAP.
XV. 2. By these words
they entrap the more simple, and entice them, imitating our
phraseology, that these [dupes] may listen to them the
oftener; and then these are asked(9) regarding us, how
it is, that when they hold doctrines similar to ours, we,
without cause, keep ourselves aloof from their company; and
[how it is, that] when they say the same things, and hold
the same doctrine, we call them heretics? When they have
thus, by means of questions, overthrown the faith of any...
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.
CHAP.
XXVII. 4. As then the
unrighteous, the idolaters, and fornicators perished, so also
is it now: for both the Lord declares, that such persons are
sent into eternal fire;(4) and
the apostle says, "Know ye not that the unrighteous shall
not inherit the kingdom
of God? Be not deceived:
neither fornicators, nor idolaters, nor adulterers, not effeminate,
nor abusers of themselves with mankind, nor thieves, nor covetous,
nor drunkards, nor revilers, nor extortioners, shall inherit
the kingdom of God."(5)
And as it was not to those who are without that he said these
things, but to us, lest we should be cast forth from the kingdom
of God, by doing any such thing, he proceeds to say, "And
such indeed were ye; but ye
are washed, but ye are sanctified in the name of the Lord
Jesus Christ, and by the Spirit of our God." And just as then, those who led vicious lives, and put other people astray,
were condemned and cast out, so also even now the offending
eye is plucked out, and the foot and the hand, lest the rest
of the body perish in like manner.(6) And
we have the precept: "If any man that is called a brother
be a fornicator, or covetous, or an idolater, or a railer,
or a drunkard, or an extortioner, with such an one no not
to eat."(7) And again does the apostle say, "Let
no man deceive you with vain words; for because of these things
cometh the wrath of God upon the sons of mistrust. Be not
ye therefore partakers with them."(8) And
as then the condemnation of sinners extended to others who
approved of them, and joined in their society; so also is
it the case at present, that "a little leaven leaveneth
the whole lump."(9)
CHAP.
XXXIII. I. A spiritual
disciple of this sort truly receiving the Spirit of God,
who was from the beginning, in all the dispensations of God,
present with mankind, and announced things future, revealed
things present, and narrated things past--[such a man] does indeed "judge all men, but is himself judged
by no man."(11)…7. He
shall also judge those who give rise to schisms, who are
destitute of the love of God, and who
look to their own special advantage rather than to the unity
of the Church; and who for trifling reasons, or any kind of
reason which occurs to them, cut in pieces and divide the
great and glorious body of Christ, and so far as in them lies,
[positively] destroy it,--men
who prate of peace while they give rise to war, and do
in truth strain out a gnat, but swallow a camel.(2) For
no reformation of so great importance can be effected by them,
as will compensate for the mischief arising from their schism.
He shall also judge
all those who are beyond the pale of the truth, that is, who
are outside the Church; but he himself shall be judged
by no one. For to him all things are consistent: he has a full faith in one God
Almighty, of whom are all things; and in the Son of God, Jesus
Christ our Lord, by whom are all things, and
in the dispensations connected with Him, by means of which
the Son of God became man; and a firm belief in the Spirit
of God, who furnishes us with a knowledge of the truth, and
has set forth the dispensations of the Father and the Son,
in virtue of which He dwells with every generation of
men,(3) according to the will of the Father. 8. True knowledge(4) is [that which consists
in] the doctrine of the apostles, and the ancient constitution(5)
of the Church throughout all the world, and the distinctive
manifestation of the body(6) of Christ
according to the successions of the bishops, by which they
have handed down that Church which exists in every place,
and has come even unto us, being guarded and preserved(7)
without any forging of Scriptures, by a very complete system(8)
of doctrine, and neither receiving addition nor [suffering]
curtailment [in the truths which she believes]; and [it consists
in] reading [the word of God] without falsification, and a
lawful and diligent exposition in harmony with the Scriptures,
both without danger and without blasphemy; and [above
all, it consists in] the pre-eminent gift of love,(9) which
is more precious than knowledge, more glorious than prophecy,
and which excels all the other gifts [of God]. …15. Those,
on the other hand, who depart from Him, and despise His precepts,
and by their deeds bring dishonour on Him who made them,
and by their opinions blaspheme Him who nourishes them, heap
up against themselves most righteous judgment.(3) He therefore (i.e., the spiritual man) sifts
and tries them all, but he himself is tried by no man:(4)
he neither blasphemes his Father, nor sets aside His dispensations,
nor inveighs against the fathers, nor dishonours the prophets...
10)
View of Divorce and Remarriage Forbidden
Divorce
was not permitted in the church and everyone who was in a
second marriage while their original spouse was still alive
was seen to be an unrepentant sinner on the level as any standard,
unrepentant adulterer or adulteress.
Clement
–
THE
FIRST EPISTLE OF CLEMENT TO THE CORINTHIANS
CHAP.
VI. Envy has alienated
wives from their husbands, and changed that saying of our
father Adam, "This is now bone of my bones, and flesh
of my flesh."
Justin
Martyr –
THE
FIRST APOLOGY OF JUSTIN
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." And, "Whosoever
shall many her that is divorced from another husband, committeth
adultery."(4) And, "There are some who have
been made eunuchs of men, and some who were born eunuchs,
and some who have made themselves eunuchs for the kingdom
of heaven's sake; but all cannot receive this saying."(5)
So that all who, by
human law, are twice married,(6) are in the eye of our Master
sinners, and those who look upon a woman to lust after
her. For not only he who in act commits adultery is rejected
by Him, but also he who desires to commit adultery: since
not only our works, but also our thoughts, are open before
God. And many, both men and women, who have been Christ's
disciples from childhood, remain pure at the age of sixty
or seventy years; and I boast that I could produce such from
every race of men. 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.
NOTE:
It is important to note that in the quote below, the unbelieving
husband had already left his wife, committing adultery elsewhere,
when she gave him a bill of divorce to formalize that situation,
which arose by his decision to leave. This episode described
below fits perfectly into Paul’s instructions in 1 Corinthians
7:1-5, 10-15. In 1 Corinthians 7, Paul states that if the
unbelieving spouse leaves the marriage, the Christian spouse
is not bound to that marriage or to render due benevolence.
Consequently, this passage does not constitute an occasion
where a Christian initiates separation from an unbelieving
spouse who is content to remain faithful and living with them.
And also the woman does not marry anew after her separation
from her first husband. As such, this passage also does not
constitute an instance where a Christian marries someone new
after separation from their spouse who has left.
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. But
he, continuing in the same excesses, alienated his wife from
him by his actions. For she, considering it wicked to live any longer as a wife with a husband
who sought in every way means of indulging in pleasure contrary
to the law of nature, and in violation of what is right, wished
to be divorced from him. And when she was overpersuaded by
her friends, who advised her still to continue with him, in
the idea that some time or other her husband might give hope
of amendment, she did violence to her own feeling and remained
with him. But when her husband had gone into Alexandria, and
was reported to be conducting himself worse than ever, she--that
she might not, by continuing in matrimonial connection with
him, and by sharing his table and his bed, become a partaker
also in his wickednesses and impieties--gave him what you
call a bill of divorce,(5) and was separated from him. But
this noble husband of hers,--while he ought to have been rejoicing
that those actions which formerly she unhesitatingly committed
with the servants and hirelings, when she delighted in drunkenness
and every vice, she had now given up, and desired that he
too should give up the same,--when she had gone from him without
his desire, brought an accusation against her, affirming
that she was a Christian.
Dialogue
of Justin –
PHILOSOPHER
AND MARTYR, WITH TRYPHO, A JEW
CHAP.
XV. "Learn, therefore, to keep the true fast of God,
as Isaiah says, that
you may please God. Isaiah has cried thus: …This is not
the fast which I have chosen, saith the Lord; but loose every
unrighteous bond, dissolve the terms of wrongous covenants, let the oppressed go free,
and avoid every iniquitous
contract.
NOTE:
In the quote below, even “consenting with” or “partaking with
adulterers” is considered a sin.
CHAP.
XXII. And that you
may learn that it was for the sins of your own nation, and
for their idolatries and not because there was any necessity
for such sacrifices, that they were likewise enjoined, listen
to the manner in which He speaks of these by Amos…
And again by Jeremiah: …But
thou hast hated instruction, and cast My words behind thee.
When thou sawest a thief, thou consentedst with him; and hast
been partaker with the adulterer.
CHAP.
CXXXIV. "If, then, the teaching of the prophets and of
Himself moves you, it is better for you to follow God than
your imprudent and blind masters, who even
till this time permit each man to have four or five wives;
and if any one see a beautiful woman and desire to have her,
they quote the doings of Jacob [called] Israel, and of the
other patriarchs, and maintain that it is not wrong to do
such things; for they are miserably ignorant in this matter.
Irenaeus
–
AGAINST
HERESIES, BOOK I
CHAP.
XXVI. 3. They lead
lives of unrestrained indulgence. The character of these men
is very plainly pointed out in the Apocalypse of John,
[when they are represented] as teaching
that it is a matter of indifference to practise adultery,
and to eat things sacrificed to idols.
Irenaeus
–
AGAINST
HERESIES, BOOK II
CHAP.
XXXII. 1. Moreover,
this impious opinion of theirs with respect to actions--namely,
that it is incumbent on them to have experience of all kinds
of deeds, even the most abominable--is refuted by the teaching
of the Lord, with whom
not only is the adulterer rejected, but also the man who desires
to commit adultery;(1) and not only is the actual murderer
held guilty of having killed another to his own damnation,
but the man also who is angry with his brother without a cause.
11)
View of Sabbath Keeping and Holy Days
The
Law of Christ did not require keeping a weekly holy day, particularly
the Jewish Sabbath (which is the modern Saturday). However,
early Christians met frequently throughout the week, including
most prominently on Sundays.
Mathetes
–
THE
EPISTLE OF MATHETES TO DIOGNETUS
CHAP.
IV. But as to their
scrupulosity concerning meats, and their
superstition as respects the Sabbaths, and their boasting
about circumcision, and their fancies about fasting and the
new moons, which are utterly ridiculous and unworthy of notice,--I do not[3] think that you require to learn anything from me. For,
to accept some of those things which have been formed by God
for the use of men as properly formed, and to reject others
as useless and redundant,--how can this be lawful?
Barnabas
–
THE
EPISTLE OF BARNABAS(1)
CHAP.
XV. Further,(16) also,
it is written concerning the Sabbath in the Decalogue
which [the Lord] spoke, face to face, to Moses on Mount
Sinai, "And sanctify ye the Sabbath of the
Lord with clean hands and a pure heart."(17) And He says
in another place, "If my sons keep the Sabbath, then
will I cause my mercy to rest upon them."(18) The Sabbath
is mentioned at the beginning of the creation [thus]: "And
God made in six days the works of His hands, and made an end
on the seventh day, and rested on it, and sanctified it."(19)
Attend, my children, to the meaning of this expression, "He
finished in six days." This implieth that the Lord will finish all things in six thousand years,
for a day is(20) with Him a thousand years. And He Himself
testifieth,(21) saying, "Behold, to-day(22) will be as
a thousand years."(23) Therefore, my children, in six
days, that is, in six thousand years, all things will be finished.
"And He rested on the seventh day." This meaneth:
when His Son, coming [again], shall destroy the time of the
wicked man,(24) and judge the ungodly, and change the-sun,
and the moon,(25) and the stars, then shall He truly rest
on the seventh day. Moreover, He says, "Thou shalt
sanctify it with pure hands and a pure heart." If, therefore,
any one can now sanctify the day which God hath sanctified,
except he is pure in heart in all things,(1) we are deceived.(2)
Behold, therefore:(3) certainly then one properly
resting sanctifies it, when we ourselves, having received
the promise, wickedness no longer existing, and all things
having been made new by the Lord, shall be able to work righteousness.(4)
Then we shall be able to sanctify it, having been first sanctified
ourselves.(5) Further, He says to them, "Your new moons and your Sabbath I cannot
endure."(6) Ye perceive how He speaks: Your present Sabbaths
are not acceptable to Me, but that is which I have made, [namely
this,] when, giving rest to all things, I shall make a beginning
of the eighth day, that is, a beginning of another world.
Wherefore, also, we keep the eighth day with joyfulness, the
day also on which Jesus rose again from the dead.(7) And(8)
when He had manifested Himself, He ascended into the heavens.
Clement
–
THE
FIRST EPISTLE OF CLEMENT TO THE CORINTHIANS
CHAP.
XL. These things therefore being manifest to us, and since
we look into the depths of the divine knowledge, it behoves
us to do all things in [their proper] order, which the Lord
has commanded us to perform at stated times.(1) He has enjoined
offerings [to be presented] and service to be performed [to
Him], and that not thoughtlessly or irregularly, but at the
appointed times and hours. Where and by whom He desires these
things to be done, He Himself has fixed by His own supreme
will, in order that all things being piously done according
to His good pleasure, may be acceptable unto Him.(2) Those,
therefore, who present their offerings at the appointed times,
are accepted and blessed; for inasmuch as they follow the
laws of the Lord, they sin not. For his own peculiar services
are assigned to the high priest, and their own proper place
is prescribed to the priests, and their own special ministrations
devolve on the Levites. The layman is bound by the laws that
pertain to laymen. CHAP. XLI. Let every one of you, brethren,
give thanks to God in his own order, living in all good conscience,
with becoming gravity, and not going beyond the rule of the
ministry prescribed to him. Not in every place, brethren, are the daily
sacrifices offered, or the peace-offerings, or the sin-offerings
and the trespass-offerings, but
in Jerusalem only. And even there they are not offered in any
place, but only at the altar before the temple, that which
is offered being first carefully examined by the high priest
and the ministers already mentioned. Those, therefore, who
do anything beyond that which is agreeable to His will, are
punished with death. Ye see,(3) brethren, that the greater
the knowledge that has been vouchsafed to us, the greater
also is the danger to which we are exposed.
Ignatius
–
THE
EPISTLE OF IGNATIUS TO THE MAGNESIANS
CHAP.
IX. If, therefore, those who were brought up in
the ancient order of things[7] have come to the possession
of a new[8] hope, no longer observing the Sabbath, but living
in the observance[10] of the Lord's Day, on which also
our life has sprung up again by Him and by His death--whom
some deny, by which mystery we have obtained faith,[12] and
therefore endure, that we may be found the disciples of Jesus
Christ, our only Master--how shall we be able to live apart
from Him, whose disciples the prophets themselves in the Spirit did wait for Him
as their Teacher? And therefore He whom they rightly waited
for, being come, raised them from the dead.[16]
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.
Dialogue
of Justin –
PHILOSOPHER
AND MARTYR, WITH TRYPHO, A JEW
CHAP.
X. And when they ceased, I again addressed them thus: "Is there any other matter, my friends, in which we are blamed, than this, that we live not after the law,
and are not circumcised in the flesh as your forefathers were,
and do not observe sabbaths as you do? …"This
is what we are amazed at," said Trypho, that you, professing to be pious, and supposing yourselves better than
others, are not in any particular separated from them,
and do not alter your mode of living from the nations, in that you observe
no festivals or sabbaths, and do not have the rite of circumcision;
and further, resting your hopes on a man that was crucified,
you yet expect to obtain some good thing from God, while
you do not obey His commandments. Have you not read, that
soul shall be cut off from his people who shall not have been
circumcised on the eighth day? And this has been ordained
for strangers and for slaves equally. But you, despising this
covenant rashly, reject the consequent duties, and attempt
to persuade yourselves that you know God, when, however, you perform none of those things
which they do who fear God. If, therefore, you can defend
yourself on these points, and make it manifest in what way
you hope for anything whatsoever, even though you do not observe the law,
this we would very gladly hear from you, and we shall make
other similar investigations."
CHAP.
XII. I also adduced
another passage in which
Isaiah exclaims: "'Hear
My words, and your soul shall live; and I will make an everlasting
covenant with you, even the sure mercies of David. Behold,
I have given Him for a witness to the people: nations which
know not Thee shall call on Thee; peoples who know not Thee
shall escape to Thee, because of thy God, the Holy One of
Israel; for He has glorified Thee.'(3) This
same law you have despised, and His new holy covenant you
have slighted; and now you neither receive it, nor repent
of your evil deeds. 'For your ears are closed, your eyes are
blinded, and the heart is hardened,' Jeremiah(4) has cried;
yet not even then do you listen. The Lawgiver is present,
yet you do not see Him; to the poor the Gospel is preached,
the blind see, yet you do not understand. You have now need
of a second circumcision, though you glory greatly in the
flesh. 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.
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.
XIX. For if it were
necessary, as you suppose, God would not have made Adam uncircumcised
would not have had respect to the gifts of Abel
when, being uncircumcised, he offered sacrifice and would
not have been pleased with the uncircumcision of Enoch, who was not
found, because God had translated him. Lot,
being uncircumcised, was saved from Sodom,
the angels themselves and the Lord sending him out. Noah was the beginning of our race; yet, uncircumcised, along with
his children he went into the ark. Melchizedek,
the priest of the Most High, was uncircumcised; to whom
also Abraham the first who received circumcision after the
flesh, gave tithes, and he blessed him: after whose order
God declared, by the mouth of David, that He would establish
the everlasting priest. Therefore to you alone this circumcision
was necessary, in order that the people may be no people,
and the nation no nation; as also Hosea,(1) one of the twelve
prophets, declares. Moreover, all those righteous men already mentioned, though they kept
no Sabbaths,(2) were pleasing to God; and after them Abraham
with all his descendants until Moses, under whom your
nation appeared unrighteous and ungrateful to God, making
a calf in the wilderness: wherefore God, accommodating Himself
to that nation, enjoined them also to offer sacrifices, as
if to His name, in order that you might not serve idols. Which
precept, however, you have not observed; nay, you sacrificed
your children to demons. And you were commanded to keep Sabbaths, that
you might retain the memorial of God.
CHAP.
XXXIII. "But if
we do not admit this, we shall be liable to fall into foolish
opinions, as if it were not the same God who existed in the
times of Enoch and all the rest, who neither were circumcised
after the flesh, nor observed Sabbaths, nor any other rites,
seeing that Moses enjoined such observances… Remain as
you were born. For if there
was no need of circumcision before Abraham, or of the observance
of Sabbaths, of feasts and sacrifices, before Moses; no more
need is there of them now, after that, according to the will
of God, Jesus Christ the Son of God has been born without
sin, of a virgin sprung from the stock of Abraham. For
when Abraham himself was in un-circumcision, he was justified
and blessed by reason of the faith which he reposed in God,
as the Scripture tells. Moreover, the Scriptures and the facts
themselves compel us to admit that He received circumcision for a sign, and not for righteousness. So that it was
justly recorded concerning the people, that the soul which
shall not be circumcised on the eighth day shall be cut off
from his family. And, furthermore, the inability of the female
sex to receive fleshly circumcision, proves that this circumcision
has been given for a sign, and not for a work of righteousness.
CHAP.
XXIV. "Now, sirs," I said, "it
is possible for us to show how the eighth day possessed a
certain mysterious import, which the seventh day did not possess,
and which was promulgated by God through these rites.
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. For God
speaks by Isaiah thus: 'I, the Lord God, have called Thee
in righteousness, and will hold Thine hand, and will strengthen
Thee; and I have given Thee for a covenant of the people, for a light of the
Gentiles, to open the eyes of the blind, to bring out
them that are bound from the chains, and those who sit in
darkness from the prison-house.'(4) And again: 'Lift
up a standard s for the people; for, lo, the Lord has made
it heard unto the end of the earth. Say ye to the daughters
of Zion, Behold, thy Saviour has come; having His reward,
and His work before His face: and He shall call it a holy
nation, redeemed by the Lord. And thou shalt be called a city
sought out, and not forsaken.
CHAP.
XXVII. For, tell me, did God wish the priests to sin when they offer the sacrifices on the
Sabbaths? or those to sin, who are circumcised and do circumcise
on the Sabbaths; since He commands that on the eighth
day--even though it happen to be a Sabbath--those who are
born shall be always circumcised? or could not the infants
be operated upon one day previous or one day subsequent to
the Sabbath, if He
knew that it is a sinful act upon the Sabbaths? Or why did
He not teach those--who are called righteous and pleasing
to Him, who lived before Moses and Abraham, who were not circumcised
in their foreskin, and observed no Sabbaths--to keep these
institutions?"
CHAP.
XXIX. Be not offended at, or reproach us with, the bodily
uncircumcision with which God has created us; and think it not strange that we drink hot water on the Sabbaths, since
God directs the government of the universe on this day equally
as on all others; and the priests, as on other days, so on
this, are ordered to offer sacrifices; and there are so many
righteous men who have performed none of these legal ceremonies,
and yet are witnessed to by God Himself.
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. … XLVII.
And Trypho
again inquired, "But if some one, knowing that this is
so, after he recognises that this man is Christ, and has believed
in and obeys Him, wishes, however, to observe these [institutions],
will he be saved?" I said, "In my opinion, Trypho, such an one will be saved, if he does not strive
in every way to persuade other men,--I mean those Gentiles
who have been circumcised from error by Christ, to observe
the same things as himself, telling them that they will not
be saved unless they do so. …But if some, through weak-mindedness,
wish to observe such
institutions as were given by Moses, from which they expect
some virtue, but which we believe were appointed by reason
of the hardness of the people's hearts, along
with their hope in this Christ, and [wish to perform] the
eternal and natural acts of righteousness and piety, yet choose
to live with the Christians and the faithful, as I said before,
not inducing them either to be circumcised like themselves,
or to keep the
Sabbath, or to observe any other such ceremonies, then I hold
that we ought to join ourselves to such, and associate with
them in all things as kinsmen and brethren. But if, Trypho,"
I continued, "some of your race, who say they believe
in this Christ, compel those Gentiles who believe in this
Christ to live in all respects according to the law given
by Moses, or choose not to associate so intimately with them,
I in like manner do not approve of them. But
I believe that even
those, who have been persuaded by them to observe the legal
dispensation along with their confession of God in Christ,
shall probably be saved. And I hold, further, that such
as have confessed and known this man to be Christ, yet who
have gone back from some cause to the legal dispensation,
and have denied that this man is Christ, and have repented
not before death, shall by no means be saved. Further, I hold
that those of the seed of Abraham who live according to the
law, and do not believe in this Christ before death, shall
likewise not be saved, and especially those who have anathematized
and do anathematize this very Christ in the synagogues, and
everything by which they might obtain salvation and escape
the vengeance of fire.
NOTE:
The quotes below are included because often in the debate
about which holidays a Christian may adopt, an analogous comparison
is made to eating meat sacrificed to idols. Specifically,
it is argued that Christians had liberty to eat such meat
and the same should be true of any holiday a Christian wants
to adopt. However, the quote below attests that Christians
could not eat meat sacrificed to idols, thereby breaking down
the analogy and the related, erroneous conclusion.
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.
Irenaeus
–
AGAINST
HERESIES, BOOK I
CHAP.
XXVI. 3. They lead
lives of unrestrained indulgence. The character of these men
is very plainly pointed out in the Apocalypse of John,
[when they are represented] as teaching
that it is a matter of indifference to practise adultery,
and to eat things sacrificed
to idols.
CHAP.
XXVIII. 2. Others, again, following upon Basilides and
Carpocrates, have introduced promiscuous intercourse and a
plurality of wives, and are
indifferent about eating meats sacrificed to idols, maintaining
that God does not greatly regard such matters. But why
continue? For it is an impracticable attempt to mention all
those who, in one way or another, have fallen away from the
truth.
12)
View of Tithing and Communal Living and Christian
Giving
The
New Covenant abolished the tithe of the Mosaic Law and replaced
it with a command for believers to live communally, sharing
all they had with one another as needed. The tithe in neither
required nor instructed for Christians under the New Covenant.
Barnabas
–
THE
EPISTLE OF BARNABAS(1)
CHAP.
XIX. Thou shalt communicate
in all things with thy neighbour; thou shalt not call(20)
things thine own; for if ye are partakers in common of things
which are incorruptible,(21) how much more [should you be]
of those things which are corruptible!(22) Thou shalt
not be hasty with thy tongue, for the mouth is a snare of
death. As far as possible, thou shalt be pure in thy soul.
Do not be ready to stretch forth thy hands to take, whilst
thou contractest them to give. Thou shalt love, as the apple
of thine eye, every one that speaketh to thee the word of
the Lord. Thou shalt remember the day of judgment, night and
day. Thou shalt seek out every day the faces of the saints,(23)
either by word examining them, and going to exhort them, and
meditating how to save a soul by the word,(24) or by thy hands
thou shalt labour for the redemption of thy sins. Thou shalt not hesitate to give, nor murmur
when thou givest. "Give
to every one that asketh thee,"(25) and thou shalt
know who is the good Recompenser of the reward. 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)
Clement
–
THE
FIRST EPISTLE OF CLEMENT TO THE CORINTHIANS
CHAP.
XXXVIII. Let the rich
man provide for the wants of the poor; and let the poor
man bless God, because He hath given him one by whom his need
may be supplied.
Ignatius
–
THE
EPISTLE OF IGNATIUS TO THE SMYRNAEANS
CHAP.
VI. Let no man deceive himself. Both the things which are
in heaven, and the glorious angels,(7) and rulers, both visible
and invisible, if they believe not in the blood of Christ,
shall, in consequence, incur condemnation.(1) "He that
is able to receive it, let him receive it."(2) Let not
[high] place puff any one up: for that which is worth all
is a faith and love, to which nothing is to be preferred.
But consider those who are of a different opinion with respect to the
grace of Christ which has come unto us, how opposed they are
to the will of God. They have no regard for love; no care
for the widow, or the orphan, or the oppressed; of the bond,
or of the free; of the hungry, or of the thirsty.
Ignatius
–
THE
EPISTLE OF IGNATIUS
TO POLYCARP
Chapter
IV. Let not widows
be neglected. Be thou, after the Lord, their protector [1084]
and friend. Let nothing be done without thy consent; neither
do thou anything without the approval of God, which indeed
thou dost not, inasmuch as thou art stedfast. Let
your assembling together be of frequent [1085] occurrence:
seek after all by name. [1086] Do not despise either male or female slaves,
yet neither let them be puffed up with conceit, but rather
let them submit themselves [1087] the more, for the glory
of God, that they may obtain from God a better liberty. Let
them not long to be set free [from slavery] at the public
expense, that they be not found slaves to their own desires.
Justin
Martyr –
THE
FIRST APOLOGY OF JUSTIN
CHAP.
XIV. …we who valued
above all things the acquisition of wealth and possessions,
now bring what we have into a common stock, and communicate
to every one in need…
CHAP.
XV. …And that we should
communicate to the needy, and do nothing for glory, He said,
"Give to him that asketh, and from him that would borrow
turn not away; for if ye lend to them of whom ye hope
to receive, what new thing do ye? even the publicans do this.
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.
Dialogue
of Justin –
PHILOSOPHER
AND MARTYR, WITH TRYPHO, A JEW
Deal
thy bread to the hungry, and lead the homeless poor under
thy dwelling; if thou seest the naked, clothe him…and
shalt give heartily thy bread to the hungry, and shalt
satisfy the afflicted soul; then shall thy light arise in
the darkness, and thy darkness shall be as the noon-day: and
thy God shall be with thee continually…
Irenaeus
–
AGAINST
HERESIES, BOOK III
CHAP.
XIV. 3. ...He taught
His disciples not to aspire to the uppermost rooms; how we should invite the poor and feeble,
who cannot recompense us...
Irenaeus
–
AGAINST
HERESIES, BOOK IV
CHAP.
XII. 5. Now, that the law did beforehand teach mankind the
necessity of following Christ, He does Himself make manifest,
when He replied as follows to him who asked Him what he should
do that he might inherit eternal life: "If thou wilt
enter into life, keep the commandments."(8) But upon
the other asking "Which?"" again the Lord replies:
"Do not commit adultery, do not kill, do not steal, do
not bear false witness, honour father and mother, and thou
shalt love thy neighbour as thyself,"--setting as an
ascending series (velut gradus) before those who wished to
follow Him, the precepts of the law, as the entrance into
life; and What He then said to one He said to all. But
when the former said, "All these have I done" (and
most likely he had not kept them, for in that case the Lord
would not have said to him, "Keep the commandments"),
the Lord, exposing his covetousness, said to him, "If
thou wilt be perfect, go, sell all that thou hast, and distribute
to the poor; and come, follow me;" promising to those
who would act thus, the portion belonging to the apostles
(apostolorum partem)…But He taught that they should obey the
commandments which God enjoined from the beginning, and do
away with their former covetousness by good works,(9) and
follow after Christ. But that possessions distributed to the poor do
annul former covetousness, Zaccheus made evident, when he
said, "Behold, the half of my goods I give to the poor;
and if I have defrauded any one, I restore fourfold."(1)
CHAP.
XIII. 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.
CHAP.
XVIII. 2. And for this reason they (the Jews) had indeed the tithes of their goods consecrated
to Him, but those who have received
liberty set
aside all their possessions for the Lord's purposes, bestowing
joyfully and freely not the less valuable portions of their
property, since they have the hope of better things [hereafter];
as that poor widow acted who cast all her living into the
treasury of God.(1)
CHAP.
XXX. 1. For in some
cases there follows us a small, and in others a large amount
of property, which we have acquired from the mammon of
unrighteousness. For from what source do we derive the houses
in which we dwell, the garments in which we are clothed, the
vessels which we use, and everything else ministering to our
every-day life, unless it be from those things which, when
we were Gentiles, we acquired by avarice, or received them
from our heathen parents, relations, or friends who unrighteously
obtained them?--not to mention that even now we acquire such
things when we are in the faith. For who is there that sells,
and does not wish to make a profit from him who buys? Or who
purchases anything, and does not wish to obtain good value
from the seller? Or who is there that carries on a trade,
and does not do so that he may obtain a livelihood thereby?
…and to those who have not, does not each one of these [Christians] give
according to his ability? …3. For,
because He knew that we would make a good use of our substance
which we should possess by receiving it from another, He says,
"He that hath two coats, let him impart to him that hath
none; and he that hath meat, let him do likewise."(2)
And, "For I was an hungered, and ye gave Me meat; I was
thirsty, and ye gave Me drink; I was naked and ye clothed
Me."(3)
