The bishop then proceeded to remind that congregation that such behavior always produced unwanted consequences. He reminded them of what evil people had done to Peter and Paul and encouraged them to repent and return to a state of peace, harmony, and righteousness. Clement went on to exhort them to be humble and resist the impulse to be prideful and rebellious. He pleaded for them to obey God and Christ over evil men and troublemakers. He went on to remind them that faithful Christians have the hope of a future resurrection to look forward to, and that their faith would ensure that outcome. Clement wrote: "Whosoever will candidly consider each particular, will recognize the greatness of the gifts which were given by him. For from him 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. Romans 9:5 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, Your seed shall be as the stars of heaven. All these, therefore, were highly honored, 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." He continued: "What shall we do, then, brethren? Shall we become slothful in well-doing, and cease from the practice of love? God forbid that any such course should be followed by us! But rather let us hasten with all energy and readiness of mind to perform every good work." (See Clement to the Corinthians)
He went on to exhort them to be obedient to those who had served in leadership positions among them and to underscore the important role which Christ had assigned for love to play in their lives. The bishop wrote: "Let us therefore, with all haste, put an end to this [state of things]; and let us fall down before the Lord, and beseech Him with tears, that He would mercifully be reconciled to us, and restore us to our former seemly and holy practice of brotherly love...Let him who has love in Christ keep the commandments of Christ. Who can describe the [blessed] bond of the love of God? What man is able to tell the excellence of its beauty, as it ought to be told? The height to which love exalts is unspeakable. Love unites us to God. Love covers a multitude of sins. Love bears all things, is long-suffering in all things. There is nothing base, nothing arrogant in love. Love admits of no schisms: love gives rise to no seditions: love does all things in harmony. By love have all the elect of God been made perfect; without love nothing is well-pleasing to God. In love has the Lord taken us to Himself. On account of the love He bore us, Jesus Christ our Lord gave His blood for us by the will of God; His flesh for our flesh, and His soul for our souls." He went on to conclude his epistle by appealing to everyone to submit to the authority of Jesus Christ and to pray for the speedy resolution of the problem there. (See Clement to the Corinthians) Even so, Clement's epistle to the saints at Corinth is NOT the only extant writing available to us from this generation of Christianity.
Another Church leader of this generation was Ignatius of Antioch. My readers will remember that Antioch was considered by many to be the mother church of Gentile Christianity. Fortunately for us, we have several epistles by this bishop which have survived to our own time. Ignatius wrote epistles to the congregations at Ephesus, Magnesia, Tralles, Rome, Philadelphia, and Smyrna. Moreover, we also have a letter which he wrote to another one of the Church leaders of this period - a bishop by the name of Polycarp.
In his epistle to the Ephesians, Ignatius exhorted those Christians to remain united in doctrine and purpose, listen to their bishop, and beware of false teachers. His letter also makes numerous references to Paul's own letter to the Ephesians and his first epistle to the saints at Corinth (which demonstrates familiarity with them and that they were being circulated within the Church). He went on to write: "None of these things is hid from you, if you perfectly possess that faith and love towards Christ Jesus 1 Timothy 1:14 which are the beginning and the end of life. For the beginning is faith, and the end is love. 1 Timothy 1:5 Now these two, being inseparably connected together, are of God, while all other things which are requisite for a holy life follow after them. No man [truly] making a profession of faith sins; 1 John 3:7 nor does he that possesses love hate any one. The tree is made manifest by its fruit; Matthew 12:33 so those that profess themselves to be Christians shall be recognized by their conduct. For there is not now a demand for mere profession, but that a man be found continuing in the power of faith to the end." In this same letter, Ignatius also displayed a familiarity with Christ's origin story when he wrote: "Now the virginity of Mary was hidden from the prince of this world, as was also her offspring, and the death of the Lord; three mysteries of renown, which were wrought in silence by God. How, then, was He manifested to the world? A star shone forth in heaven above all the other stars, the light of which was inexpressible, while its novelty struck men with astonishment. And all the rest of the stars, with the sun and moon, formed a chorus to this star, and its light was exceedingly great above them all. And there was agitation felt as to whence this new spectacle came, so unlike to everything else [in the heavens]. Hence every kind of magic was destroyed, and every bond of wickedness disappeared; ignorance was removed, and the old kingdom abolished, God Himself being manifested in human form for the renewal of eternal life. And now that took a beginning which had been prepared by God. Henceforth all things were in a state of tumult, because He meditated the abolition of death." (See The Epistle of Ignatius to the Ephesians)
Likewise, in his letter to the saints at Magnesia, Ignatius exhorted them to remain unified and listen to their bishop. He went on to warn them: "Let us not, therefore, be insensible to His kindness. For were He to reward us according to our works, we should cease to be. Therefore, having become His disciples, let us learn to live according to the principles of Christianity. For whosoever is called by any other name besides this, is not of God. Lay aside, therefore, the evil, the old, the sour leaven, and be changed into the new leaven, which is Jesus Christ. Be salted in Him, lest any one among you should be corrupted, since by your savour you shall be convicted. It is absurd to profess Christ Jesus, and to Judaize. For Christianity did not embrace Judaism, but Judaism Christianity, that so every tongue which believes might be gathered together to God." He continued: "These things [I address to you], my beloved, not that I know any of you to be in such a state; [addicted to the error of Judaizing] but, as less than any of you, I desire to guard you beforehand, that you fall not upon the hooks of vain doctrine, but that you attain to full assurance in regard to the birth, and passion, and resurrection which took place in the time of the government of Pontius Pilate, being truly and certainly accomplished by Jesus Christ, who is our hope, 1 Timothy 1:1 from which may no one of you ever be turned aside." Once again, the bishop displays a familiarity with Christ's story which also demonstrates that the Gospel was circulating among believers during this period. (See The Epistle of Ignatius to the Magnesians)
Once again, in his letter to the Christians at Tralles, he admonishes them to listen to their bishop and deacons. In similar fashion, he again related his familiarity with Christ's story and admonished them to remain focused on that message. He wrote: "Stop your ears, therefore, when any one speaks to you at variance with Jesus Christ, who was descended from David, and was also of Mary; who was truly born, and ate and drank. He was truly persecuted under Pontius Pilate; He was truly crucified, and [truly] died, in the sight of beings in heaven, and on earth, and under the earth. He was also truly raised from the dead, His Father quickening Him, even as after the same manner His Father will so raise up us who believe in Him by Christ Jesus, apart from whom we do not possess the true life." (See The Epistle of Ignatius to the Trallians)
In his letter to the Christians of Rome, Ignatius waxed eloquent about his impending martyrdom on behalf of his faith in Jesus Christ. He wrote: "I write to the Churches, and impress on them all, that I shall willingly die for God, unless you hinder me. I beseech of you not to show an unseasonable good-will towards me. Allow me to become food for the wild beasts, through whose instrumentality it will be granted me to attain to God. I am the wheat of God, and let me be ground by the teeth of the wild beasts, that I may be found the pure bread of Christ. Rather entice the wild beasts, that they may become my tomb, and may leave nothing of my body; so that when I have fallen asleep [in death], I may be no trouble to any one. Then shall I truly be a disciple of Christ, when the world shall not see so much as my body. Entreat Christ for me, that by these instruments I may be found a sacrifice [to God]. I do not, as Peter and Paul, issue commandments unto you. They were apostles; I am but a condemned man: they were free, while I am, even until now, a servant. But when I suffer, I shall be the freed-man of Jesus, and shall rise again emancipated in Him. And now, being a prisoner, I learn not to desire anything worldly or vain." He continued: "Remember in your prayers the Church in Syria, which now has God for its shepherd, instead of me. Jesus Christ alone will oversee it, and your love [will also regard it]. But as for me, I am ashamed to be counted one of them; for indeed I am not worthy, as being the very last of them, and one born out of due time. 1 Corinthians 15:8-9 But I have obtained mercy to be somebody, if I shall attain to God. My spirit salutes you, and the love of the Churches that have received me in the name of Jesus Christ, and not as a mere passer-by. For even those Churches which were not near to me in the way, I mean according to the flesh, have gone before me, city by city, [to meet me.]" (See The Epistle of Ignatius to the Romans)
As in his other epistles, Ignatius admonished the Christians at Philadelphia to respect and obey their bishop. Likewise, he exhorted them to strive for unity and avoid schismatics. The bishop went on to write: "But if any one preach the Jewish law unto you, listen not to him. For it is better to hearken to Christian doctrine from a man who has been circumcised, than to Judaism from one uncircumcised. But if either of such persons do not speak concerning Jesus Christ, they are in my judgment but as monuments and sepulchers of the dead, upon which are written only the names of men. Flee therefore the wicked devices and snares of the prince of this world, lest at any time being conquered by his artifices, grow weak in your love. But be all joined together with an undivided heart. And I thank my God that I have a good conscience in respect to you, and that no one has it in his power to boast, either privately or publicly, that I have burdened any one either in much or in little. And I wish for all among whom I have spoken, that they may not possess that for a testimony against them." He concluded: "The priests indeed are good, but the High Priest is better; to whom the holy of holies has been committed, and who alone has been trusted with the secrets of God. He is the door of the Father, by which enter in Abraham, and Isaac, and Jacob, and the prophets, and the apostles, and the Church. All these have for their object the attaining to the unity of God. But the Gospel possesses something transcendent [above the former dispensation], viz., the appearance of our Lord Jesus Christ, His passion and resurrection. For the beloved prophets announced Him, but the Gospel is the perfection of immortality. All these things are good together, if you believe in love." (See The Epistle of Ignatius to the Philadelphians)
Finally, in his letter to the saints at Smyrna, Ignatius again confirmed his familiarity with Christ's story, and its central role in the life of a Christian. He wrote: "I Glorify God, even Jesus Christ, who has given you such wisdom. For I have observed that you are perfected in an immoveable faith, as if you were nailed to the cross of our Lord Jesus Christ, both in the flesh and in the spirit, and are established in love through the blood of Christ, being fully persuaded with respect to our Lord, that He was truly of the seed of David according to the flesh, Romans 1:3 and the Son of God according to the will and power of God; that He was truly born of a virgin, was baptized by John, in order that all righteousness might be fulfilled Matthew 3:15 by Him; and was truly, under Pontius Pilate and Herod the tetrarch, nailed [to the cross] for us in His flesh. Of this fruit we are by His divinely-blessed passion, that He might set up a standard Isaiah 5:26, Isaiah 49:22 for all ages, through His resurrection, to all His holy and faithful [followers], whether among Jews or Gentiles, in the one body of His Church." Ignatius continued: "Let no man deceive himself. Both the things which are in heaven, and the glorious angels, and rulers, both visible and invisible, if they believe not in the blood of Christ, shall, in consequence, incur condemnation. He that is able to receive it, let him receive it. Matthew 19:12 Let not [high] place puff any one up: for that which is worth all is 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." (See The Epistle of Ignatius to the Smyrnaeans)
As has already been noted, Ignatius also wrote a short letter to Polycarp, Bishop of Smyrna. Now, while that epistle demonstrated that these men knew each other and had worked together for the good of the Church, the surviving epistle of Polycarp to the saints at Philippi is even more important. In that letter, Polycarp demonstrated his familiarity with Paul's letters to the Romans, Corinthians, Philippians and Ephesians, the Gospel of Matthew, and the First Epistle of Peter. Moreover, toward the epistle's conclusion, Polycarp provided us with some insight into how these epistles were shared and circulated among the various congregations of that time. He wrote: "Both you and Ignatius wrote to me, that if any one went [from this] into Syria, he should carry your letter with him; which request I will attend to if I find a fitting opportunity, either personally, or through some other acting for me, that your desire may be fulfilled. The Epistles of Ignatius written by him to us, and all the rest [of his Epistles] which we have by us, we have sent to you, as you requested. They are subjoined to this Epistle, and by them you may be greatly profited; for they treat of faith and patience, and all things that tend to edification in our Lord. Any more certain information you may have obtained respecting both Ignatius himself, and those that were with him, have the goodness to make known to us." (See The Epistle of Polycarp to the Philippians) It is with sadness that we must report that both Ignatius and Polycarp suffered martyrdom for their faith in Jesus Christ. In other words, the days when Christian leaders would die in their beds of old age was still in the distant future as the first one hundred years of the Church came to a close!
Now, at the very close of that first one hundred years, a young man named Justin was converted to Christianity and would later give his own life in defense of the religion. I refer to him and his writings at the close of this history, because they offer us some insight into what the Church was like at the conclusion of that first one hundred years of the Church. He defended the Church against the charge of Atheism, since Christians refused to recognize any other gods than their own. His writings also provide us with some insight into how Christians practiced their faith during this period. After speaking at some length about the Eucharist, he wrote: "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, 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, and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, 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 succors 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. But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Saviour on the same day rose from the dead. For He was crucified on the day before that of Saturn (Saturday); and on the day after that of Saturn, which is the day of the Sun, having appeared to His apostles and disciples, He taught them these things, which we have submitted to you also for your consideration." (See The First Apology of Justin Martyr)
In his book The Triumph of Christianity, Dr Bart Ehrman wrote: "It may come as a shock to learn that Christians on trial in the Roman world were maligned and punished for being atheists...Nonetheless, the term "atheist" was used. Only rarely did it refer to someone who denied the existence of any divine being at all. Rather, it was used either to refer to those who thought the gods were radically disinterested and uninvolved with human affairs-that was the view of the Epicurean philosophers-or to those who did not ascribe any true divinity to the traditional gods. No one who participated in the regular religious life of the empire fit that category. The Jews were a partial exception, but even most Jews were completely open to gentiles worshiping their pagan gods in any way they chose. The charge of atheism principally came to be applied, after the Epicureans, to Christians. They insisted not only that theirs was the only god but also that a person needed to worship this god alone. None of the other gods was really a god. Worse still, Christians did not engage in widely recognized and accepted cultic acts, especially sacrifice. Because of their idiosyncratic views and practices, Christians were considered to be without the gods. They were the atheists." (Ehrman, Bart. The Triumph of Christianity, New York, 2018, p. 188) Although there is other evidence available to us that Christians were NEVER overwhelmed by paganism, this point alone demonstrates the absurdity of the notion.
Thus, at the conclusion of the first one hundred years of the Church, we find a group of people which had continued to grow and expand in the face of persecution. We have also demonstrated that these folks were very familiar with the story of Christ's life, death, and resurrection; and that many of them were familiar with the canonical epistles and other writings of First Century Christians. We have also demonstrated that it was the practice of the overwhelming majority of Christians to meet together and worship on the Lord's Day - the first day of the week or Sunday. Finally, we have also demonstrated that Christians shunned and disparaged other gods and religious practices (which got them into big trouble with Roman authorities). These are the conclusions which an open-minded review of the evidence has led us to reach. This evidence has also demonstrated to me that something supernatural was at work in these events - that they could NOT have happened by mere coincidence or chance. That Christianity would one day supplant the religions of Rome, and the other peoples of the Western World is nothing less than a miracle, in my humble opinion! From these very humble beginnings and against entrenched thinking and traditions, the Church continued to grow and triumph over other faiths and ideologies.
THE END
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