Category: Schaff 2014 - Wittenberg Door Campus Ministry

Try to Identify That Form of Gnosticism!

2/18/2019

Mondays are for Church History
2/18/19

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 11. The Heresies of the Ante-Nicene Age” Sections 112-136, Loc. 17655-18757.

§ 120. Schools of Gnosticism.

Because Gnosticism was very speculative, Schaff notes that there were multiple schools of thought within it. In general, he divides Gnosticism into two groups: Egyptian and Syrian (Schaff 2014, Loc. 18117).The Egyptian school showed a great influence of Platonism and the idea of emanations, while the Syrians were characterized by Parsism and dualism. Schaff also finds in Asia Minor a group following Marcion.

From a doctrinal point of view, “Gnosticism appears in three forms, distinguished by the preponderance of the heathen, the Jewish, and the Christian elements respectively in its syncretism” (Schaff 2014, Loc. 18125). Schaff continues by listing no less than sixteen streams of Gnostic thought, dividing them doctrinally, before reminding the reader that all forms of Gnosticism are, in essence, non-Christian.

Schaff further finds three branches of ethics in Gnosticism. There is a theosophic version, a more ascetic version, and an antinomian version (Schaff 2014, Loc. 18132). In future sections, Schaff will begin tracing Gnostic developments chronologically.

Self-Mediated Gnosticism

2/11/2019

Mondays are for Church History
2/11/19

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 11. The Heresies of the Ante-Nicene Age” Sections 112-136, Loc. 17655-18757.

§ 119. Cultus and Organization.

Upon consideration of the actual outcome of Gnostic beliefs, Schaff finds they “led consistently to naked intellectual simplicity” (Schaff 2014, Loc. 18093). By this, Schaff means that sacramental understanding would disappear, often leaving a very self-mediated form of religion, depending only on the enlightened self. Some, however, especially the Marcosians, added special rituals and secret knowledge into corporate worship (Schaff 2014, Loc. 18101). From a standpoint of external organization, there were no overarching sectarian structures. Schaff describes it more “as a multitude of philosophical schools” (Schaff 2014, Loc. 18109).

Gnostics agree that . . .

2/4/2019

Mondays are for Church History
2/4/19

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 11. The Heresies of the Ante-Nicene Age” Sections 112-136, Loc. 17655-18757.

§ 118. Ethics of Gnosticism.

In this relatively brief segment, Schaff attempts to summarize the different areas in which Gnostics agree. “All the Gnostic heretics gree in disparaging the divinely created body, and over- rating the intellect” (Schaff 2014, Loc. 18083). He again observes that this can lead to extrremes of self-denial or of license, depending upon the actual attitude of how the body should be treated as something of no consequence. Ascetics Schaff considers pessimists. Among these he classifies Marcion, Tatian, and Manichaeans. Schaff also finds this tendency among those addressed in Colossians or in the Pastoral Epistles (Schaff 2014, Loc. 18090). At the other end of the spectrum are the libertines, among whom Schaff classifies “the Nicolaitans, the Ophites, the Carpocratians, and the Antitactes” (Schaff 2014, Loc. 18091). These people advocated indulging in sensuality so as to overcome it. Schaff notes that very little literature from the second group of Gnostics has survived.

Gnostic Theology

1/28/2019

Mondays are for Church History
1/28/19

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 11. The Heresies of the Ante-Nicene Age” Sections 112-136, Loc. 17655-18757.

§ 117. The System of Gnosticism. Its Theology.

Schaff, in describing Gnosticism, notes that although it is dismissed by the ancient literature as foolish and disordered, it would not have continued to arise if it didn’t make a serious philosophical attempt to answer important questions (Schaff 2014, Loc. 17984). “It endeavors to harmonize the creation of the material world and the existence of evil with the idea of an absolute God, who is immaterial and perfectly good” (Schaff 2014, Loc. 17992). The problem can be solved by a theology involving redemption, but in a dualistic framework such as Gnosticsm no such redemption is possible. Schaff finds Gnostic methods of inquiry to be poetic and reflective rather than using the relatively straightfoward, rigorous logical methods developed by the Greeks. There is, therefore, a mixture of supernatural and irrational elements within the Gnostic Gospels and Acts (Schaff 2014, Loc. 17999). In the end, true knowledge comes from a secret tradition which will guide the enlightened. This tradition may include some use of biblical texts but Schaff finds no broad agreement on interpretation or tenets (Schaff 2014, Loc. 18007). Allegory and numerology have always been important to Gnostics, whose eclectic allegorization can even make the Greek poets and the New Testament agree witho ne another (Schaff 2014, Loc. 18014).

Gnosticism starts with an absolute being, sometimes called god, the abyss, or some other oritinal idea (Schaff 2014, Loc. 18022). This original force unfolds various attributes which may correspond to some degree with Plato’s original forms. They reproduce, possibly sexually (Schaff 2014, Loc. 18030), populating all. Christ is considered as one of the attributes, or aeons. There is also a material world, which is where evil dwells, in opposition to the postulated God, who does not participate with the evil of matter (Schaff 2014, Loc. 18037). The material world is formed by a fallen creature, who most Gnostics will identify as Jehovah, the God of Judaism (Schaff 2014, Loc. 18052). Redemption, therefore, requires Christ to rescue the world from material and the bondage of the evil god (Schaff 2014, Loc. 18060).This is accomplished by giving a select group of followers the consciousness of Gnosis, true knowledge (Schaff 2014, Loc. 18068). Humans, in this view, consist of three elements - spirit, body, and soul. Some people are primarily spiritual, with a spark of the divine. Some are more physical, bound to the evil matter. Some are “soulish” or “psychical,” with a combination of spirit and body (Schaff 2014, Loc. 18075). The philosophy quickly divides people according to their innate merit as shown by characteristics which nonetheless defy accurate description.

What Is Gnosticism?

1/21/2019

Mondays are for Church History
1/21/19

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 11. The Heresies of the Ante-Nicene Age” Sections 112-136, Loc. 17655-18757.

§ 116. Meaning, Origin and Character of Gnosticism.

Schaff identifies Gnosticism as a “paganizing heresy” and compares it to a form of rationalism (Schaff 2014, Loc. 17915). The basic idea is predicated on the concept of gnosis, a philosophical or religious way of knowing. In the New Testament we find a distinction between true and false gnosis, with the true form coming from faith in God. In contrast, Schaff finds the false version as arrogant and self-conceited (Schaff 2014, Loc. 17922). The Gnostics considered themselves truly spiritual, in contrast to the Christians, who were “mere men of the soul and of the body” (Schaff 2014, Loc. 17922).

During a brief historical summary of Gnosticism, Schaff finds it originating in Greek philosophy but being brought into Christianity at an early time. The tenets largely derive from Plato, though other Greek philosophers can be found (Schaff 2014, Loc. 17938). However, Schaff also finds roots in Babylonian and other Eastern mysticism. It is truly eclectic and syncretistic (Schaff 2014, Loc. 17953).

Because Gnosticism is highly speculative, Schaff considers it inadequate for defining morality (Schaff 2014, Loc. 17968). It resulted in both profligate behavior and severe asceticism, both as outrgrowths of the trivialization of the physical.

Schaff finds a fairly consistent and widespread controversy in Christianity against Gnosticism (Schaff 2014, Loc. 17976). Though it arose to its greatest influence in the second century and largely subsided by the sixth century, the ideas have continued to arise periodically since then.

A Bibliography on Gnosticism

1/14/2019

Mondays are for Church History
1/14/19

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 11. The Heresies of the Ante-Nicene Age” Sections 112-136, Loc. 17655-18757.

§ 115. Gnosticism. The Literature.

Schaff provides a bibliography regarding Gnosticism. His annotations are useful in discerning the context of some of the writings. Interestingly, Schaff says these “were the religious novels of the early church” (Schaff 2014, Loc. 17872). The controversy surrounding Gnosticism becomes apparent when we notice that, in many cases, we have both the heretical writings and the orthodox responses. Many scholars have written about Gnosticism over the years. This has been spurred on by the fact that Gnostic ideas have persisted in many different contexts.

Pseudo-Clementine and Ebionism

1/7/2019

Mondays are for Church History
1/7/19

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 11. The Heresies of the Ante-Nicene Age” Sections 112-136, Loc. 17655-18757.

§ 114. The Pseudo-Clementine Ebionism.

After a brief bibliography Schaff considers a specific form of Ebionism. “The system of the pseudo-Clementine Homilies exhibits Ebionism at once in its theosophic perfection, and in its internal dissolution” (Schaff 2014, Loc. 17775). The opinion is individual, rather than being one endorsed by a whole group. However, Schaff takes it to be connected with the views of the Elkesaites (Schaff 2014, Loc. 17781). The writing rejects Gnosticism but is very Judaistic and critical toward Paul. There are twenty “Clementine Homilies,” apparently from the late second centiry, though claiming to be from the Clement mentioned in Philippians 4:3 (Schaff 2014, Loc. 17786). In these homilies the author claims to be a disciple of the apostle Peter, who represents true Christianity (Schaff 2014, Loc. 17797). The homilies reject all which is not clearly found in Peter. Here we are told of Simon Magus and his destructive work. The work of Paul is also considered suspect at best (Schaff 2014, Loc. 17812). True Christianity would return to the patterns of religion held since the beginning of creation (Schaff 2014, Loc. 17812). Christianity, then, is to return to its primitive forms, as found in Moses and Adam. God remains unchanged, but divides thing into opposite elements, heaven and earth, darkness and light, etc. All of creation is seen in these dualistic patterns (Schaff 2014, Loc. 17834). To live within this world we must align with the correct side of each of the polar opposites (Schaff 2014, Loc. 17839).

Schaff observes that the body of work by this pseudo-Clementine author is fairly extensive (Schaff 2014, Loc. 17850). Some of the works are reasonably orthodox, while some are not.

"Messianic Christianity" in Antiquity

12/31/2018

Mondays are for Church History
12/31/18

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 11. The Heresies of the Ante-Nicene Age” Sections 112-136, Loc. 17655-18757.

§ 113. Nazarenes and Ebionites (Elkesaites, Mandaeans).

After a brief bibliography, Schaff observes that Christianity very quickly moved from being primarily Jewish or Gentile to being a Christianity which was neither. However, some Jewish Christian communities remained stronger, especially in Syria (Schaff 2014, Loc. 17708). They tended to keep a very high regard for the Jewish law, but normally did not criticize Gentile Christians. Another group of Jewish Christians, the Ebionites, were a heretical sect (Schaff 2014, Loc. 17714). The name is probably derived from a Hebrew word meaning “poor.” The sect spread widely up to the fourth century. Schaff notes the marks as “degradation of Christianity to the level of Judaism; the principle of the universal and perpetualvalidity of the Mosaic law; and enmity to the apostle Paul” (Schaff 2014, Loc. 17724). One group of Ebionites was rather similar to the Pharisees in their rigorous legalism. Others were more similar to the Gnostics in their outlook (Schaff 2014, Loc. 17736). The various sects had various names. All drew some elements of Judaism into Christianity as requirements. Many also brought in elements of pagan philosophy.

Judaic and Pagan Influences on Christianity

12/24/2018

Mondays are for Church History
12/24/18

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 11. The Heresies of the Ante-Nicene Age” Sections 112-136, Loc. 17655-18757.

§ 112. Judaism and Heathenism within the Church

Christianity dealt not only witha broader culture which had deep differences, but also with challenges from within. Specifically, Schaff addresses “Judaism and heathenism concealed in the garb of Christianity” (Schaff 2014, Loc. 17655). The heresies arising within Christianity were central to much of the written evidence we have before the Nicene Council.

Since the early second century, Schaff finds, it has been common for Jewish and pagan thought to enter Christianity so as to change Christian thought and practice, rather than in order to be changed (Schaff 2014, Loc. 17665). The curch was also attacked by Gnosticism and Ebiionism, which attempted to bind Christians to the Law (Schaff 2014, Loc. 17676). “Ebionism makes salvation depend on observance of the law; Gnosticism, on speculative knowledge (Schaff 2014, Loc. 17682). Both forces are deadly to orthodox Christianity. Schaff describes the several outcomes of each in some detail. It is clear that the two streams of error have plagued Christianity for many generations.

Montanism and Gnosticism

12/17/2018

Mondays are for Church History
12/17/18

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 10. Montanism.” Sections 109-111, Loc. 17486-17654.

§ 111. Character and Tenets of Montanism.

Schaff observes first that Montanism subscribed to catholic doctrine in every respect (Schaff 2014, Loc. 17581). The errors are rather an exaggeration of the ideas of Christianity. It is not a form of Gnosticism. Where Gnosticism was focused on a theoretical spirituality, Montanism sought to be very concrete in its approach to the spiritual life. According to Tertullian, the Montanists accepted all of Christian doctrine but sought to find and practice a spirituality which would advance beyond the practices of the New Testament (Schaff 2014, Loc. 17593).

Eventually the doctrines did prove heretical as the Montanists required particular gifts of the Holy Spirit to continue unabated. They therefore began to require the Holy Spirit to give gifts in certain ways, rather than simply allowing and welcoming gifts (Schaff 2014, Loc. 17603). The gifts and prophecies had a strong tendency to require further fasting and other ascetic practices. The Montanists then asserted a universal priesthood, including all males and females. This departed from the clericalism which had its roots in the elders of the apostolic period (Schaff 2014, Loc. 17614). The Montanists further pursued a very robust Millenarian point of view. While the idea of a literal minnellium was not unaccepted, the Montanists tended to center their doctrine around these views (Schaff 2014, Loc. 17625). The Montanists were also characterized by extremely severe asceticism and church discipline. At the same time there was a general view that in the broader church the role of discipline was decreasing (Schaff 2014, Loc. 17636). Schaff does find that the zealous ascetic and millennial tendencies can be found in several other, more recent, movements within Christianity (Schaff 2014, Loc. 17652).

Montanism - Early Legalism

12/10/2018

Mondays are for Church History
12/10/18

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 10. Montanism.” Sections 109-111, Loc. 17486-17654.

§ 110. External History of Montanism.

Schaff, in considering Montanism, classifies it in somewhat pragmatic and tactile terms. “Montanism was not, originally, a departure from the faith, but a morbid overstraining of the practical morality and discipline of the early church .It was an excessive supernaturalism and puritanism against Gnostic rationalism and Catholic laxity” (Schaff 2014, Loc. 17532). The main problem Schaff sees with it is its attempt to be, if anything, more Christian than the Bible would endorse.

The Montanist movement came from some of the remoter parts of Phrygia (Schaff 2014, Loc. 17533), about the middle of the second century. Montanus was a person who experienced ecstatic phenomena. He may have had a background in non-Christian ecstatic practices. He was known to have two prophetesses in his company, named Priscilla and Maximilla (Schaff 2014, Loc. 17538). Together they announced the coming of the Holy Spirit and the millennium. Schaff compares the phenomena which accompanied their work to the ecstatic experiences of the early Quakers (Schaff 2014, Loc. 17544). The Montanists considerd themselves “spiritual” (pneumatikon) rather than “psychic” or “carnal” (psykikon) (Schaff 2014, Loc. 17549).

The bishop of Asia Minor condemned Montanism as demonic, conducting exorcism and cutting Montanists off from the Church (Schaff 2014, Loc. 17549). The opposition on both sides tended to magnify their differences. However, it does seem clear that the Montanists departed from historic Christian faith and practice. Some of the very rigorous practices did adhere to the Church, but not all (Schaff 2014, Loc. 17560).

Montanism did gain a strong foothold in North Africa, where it had a strong influence on many, including Tertullian, by about 201 or 202 (Schaff 2014, Loc. 17566).

Schaff notes that the Montanist movement existed as a separate sect through several centuries, up to the sixth century. It was repeatedly condemned by catholic thinkers but remained a significant force until the rise of Islam.

Montanism - bibliography available

12/3/2018

Mondays are for Church History
12/3/18

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 10. Montanism.” Sections 109-111, Loc. 17486-17654.

§ 109. Literature.

Schaff observes that the work of Tertullian after A.D. 201 supplies a great deal of information about Montanism (Schaff 2014, Loc. 17486). Schaff provides a etailed bibliograpy in this section. He lists numerous other writings from antiquity as well as more recent scholarship on the Montanist movement.Schaff’s analysis is perhaps especially useful due to his annotations of the bibliography, which can help the reader find the philosophical presuppositions of the various authors. The entirety of this section is devoted to bibliographic aids.

Marriage Customs among Clergy

11/26/2018

Mondays are for Church History
11/26/18

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 9. Ascetic Tendencies.” Sections 104-108, Loc. 17159-17485.

§ 108. Celibacy of the Clergy.

Schaff opens this section of his text with a fairly comprehensive bibliography of the topic (Schaff 2014, Loc. 17367). The essence of clergy, as representative of Christ, always included “sexual temperance” (Schaff 2014, Loc. 17391). The fact that Jesus never married suggested priestly celibacy. Schaff notes that various pagan religious groups also practiced celibacy. However, it was never a matter of law among Christians prior to Nicea (Schaff 2014, Loc. 17397). Schaff further notes that the apostle Paul “classes the prohibition of marriage. . . among the doctrines of demons” (Schaff 2014, Loc. 17402). Marriage had always been seen as honorable.

However, especially in the West, an approval of priestly celibacy tended to grow up over time (Schaff 2014, Loc. 17413). Schaff makes it clear that priestly marriage was common in early Christianity at least into the fifth century (Schaff 2014, Loc. 17428). At the same time, it was nt unusual for clerics to choose not to marry. Many who did had unhappy marriages.

For a reason which Schaff does not specify, the custom of not allowing clergy to remarry grew after the third century (Schaff 2014, Loc. 17434). The practices, in both East and West, continued to become more rigorous over time (Schaff 2014, Loc. 17440). As time passed, clergy who were ordained were prevented from marrying. Those who were already married were prohibited from “conjugal intercourse,” effectlvely breaking their marriages (Schaff 2014, Loc. 17445).

After the Council of Nicea, Schaff finds the Western Church tending to become more limiting of marriage and the Eastern Church less limiting (Schaff 2014, Loc. 17461). In the West, complete celibacy of clergy became the rule by the late 5th century (Schaff 2014, Loc. 17471).

Schaff emphasizes that his objection is not to celibacy or marriage, but to the unnatural and extrabiblical practice of requiring either position (Schaff 2014, Loc. 17477).

Vows of Celibacy

11/19/2018

Mondays are for Church History
11/19/18

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 9. Ascetic Tendencies.” Sections 104-108, Loc. 17159-17485.

§ 107. Voluntary Celibacy.

Schaff finds an “exaggeration” of celibacy drawn from Matthew 19:12; 22:30; 1 Corinthians 7:7ff, and Revelation 14:4 (Schaff 2014, Loc. 17291). He considers it exaggerated because it is a view going beyond the bounds of the specific biblical passages. Other biblical texts make it clear that marriage is a good thing, especially for clergy (Schaff 2014, Loc. 17296).

Schaff observes that Roman paganism tended to exalt virginity, especially with the cult of the Vestals (Schaff 2014, Loc. 17302). Christians may have adopted a high view of celibacy from paganism combined with a desire for angelic purity.

The exaltation of celibacy was not an entirely bad thing. Schaff observes that the women in Christianity who didn’t marry were often considered with great dignity and received respect due to their frequent dedication to caring for the poor or the sick (Schaff 2014, Loc. 17313). The actual depreciation of marriage was at its peak later, in the late third century and after (Schaff 2014, Loc. 17318). There was always a recognition of the honor of purity and separation from cultural excesses. However, many, most notably Clement of Alexandria, considered marriage and celibacy alike as honorable ways of life (Schaff 2014, Loc. 17329).

Schaff goes on to list numerous instances of less balanced views of marriage. In some cases, the practice of celibacy also led to indolence (Schaff 2014, Loc. 17356) or even impure thoughts and actions. Schaff notes that as demands for clerical celibacy increased, instances of clergy violation of their vows also tended to increase (Schaff 2014, Loc. 17367).

Poor, but Why?

11/12/2018

Mondays are for Church History
11/12/18

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 9. Ascetic Tendencies.” Sections 104-108, Loc. 17159-17485.

§ 106. Vountary Poverty.

Among ascetic practices Schaff considers the voluntary poverty engaged in by many Christians. He recognizes the vows of poverty as having their source in Jesus’ command to the rich young ruler, who was told to sell his possessions and give them away (Schaff 2014, Loc. 17280). Further, Christ and the apostles also seemed to live in poverty. Counter to the common idea of Christian poverty, Clement of Alexandria encouraged careful use of material goods to care for the world (Schaff 2014, Loc. 17285). However, it is noted that many Christians have historically avoided the overt pursuit of fortune and its trappings.

Heretical and Catholic Asceticism

11/5/2018

Mondays are for Church History
11/5/18

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 9. Ascetic Tendencies.” Sections 104-108, Loc. 17159-17485.

§ 105. Heretical and Catholic Asceticism.

Schaff observes that not all asceticism in antiquity was alike. Some, based on pagan philosophy, he considers heretical, but that based on Christian ideals is sound (Schaff 2014, Loc. 17225). The heretical kind develops in Gnosticism and Manichaenism. He finds these ideas based on “a confusion of sin with matter, and a perverted idea of God and the creation (Schaff 2014, Loc. 17230). A genuinely Christian asceticism, on the othre hand, grows from Scripture, though Schaff finds it to strain some passages of Scripture. The purpose of a Christian asceticism is to control the body, rather than to mortify it (Schaff 2014, Loc. 17236). However, Schaff considers it to devolve into the same misuse of asceticism as found among the Gnostics. Eventually, there is a desire to escape from the body (Schaff 2014, Loc. 17241). Asceticism moves ultimately to a division of sins from one another based on how harmful they are. This in turn creates special classes of holy people (Schaff 2014, Loc. 17247). Doing works of piety becomes a work which can earn special merit. The list of works which earn merit then grows (Schaff 2014, Loc. 17263).

Ascetic Virtues

10/29/2018

Mondays are for Church History
10/29/18

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 9. Ascetic Tendencies.” Sections 104-108, Loc. 17159-17485.

§ 104. Ascetic Virtue and Piety.

Schaff makes it clear that in his discussion of Asceticism he will be deferring most of the elements of Monasticim to the following chapter (Schaff 2014, Loc. 17170). The study of asceticism can make this period of Christianity appear very legalistic. After all, much of Christianity was seen through specific outward practices (Schaff 2014, Loc. 17173). The ideal was to retreat from the world, rather than to live in the world by God’s grace. Schaff, who views asceticism in very negative terms, finds it a strong element in Christianity by the late third century (Schaff 2014, Loc. 17176). He defines asceticism as a rigid outward morality. The problem Schaff has with this asceticism is that it goes beyond Scripture and results in an arrogant disdain for biblical standards.

Schaff does note that ascetic movements are not only found in Christianity (Schaff 2014, Loc. 17192). However, he finds special interests in ascetic practices among Christians by the second half of the second century. These people would retreat from society and social good for the sake of Christian purity (Schaff 2014, Loc. 17208). However, the bulk of the ascetic movement happened after the time of Constantine, when Christianity was no longer officially censured (Schaff 2014, Loc. 17214). Asceticism remained popular in Christianity throughout the Middle Ages.

A Summary of Early Christian Moral Reforms

10/22/2018

Mondays are for Church History
10/22/18

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 8. Christian life in Contrast with Pagan Corruption.” Sections 88-103, Loc. 16158-17158.

§ 103. Summary of Moral Reforms.

Schaff brings his chapter of comparison between Christian and pagan ethics to a close witha brief summary. He concludes that while Christianity tends to increase in the light it brings to society, paganism brings increasing darkness (Schaff 2014, Loc. 17129). Christianity has shown a historic pattern of protecting rights and human dignity as well as helping those in need. It is a religion which tends to reform society (Schaff 2014, Loc. 17140).

Treatment of the Dead

10/15/2018

Mondays are for Church History
10/15/18

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 8. Christian life in Contrast with Pagan Corruption.” Sections 88-103, Loc. 16158-17158.

§ 102. Treatment of the Dead.

Schaff observes that funeral traditions have always been considered important, and that the dead are always given honors (Schaff 2014, Loc. 17078). Christianity, with a doctrine of the soul’s immortality and the hope of the bodily resurrection, made the care for the dead even more intense (Schaff 2014, Loc. 17087). Christians were even known to provide for burial of non-Christians who died in plagues. This showed the broader culture the regard Christians had for the dead (Schaff 2014, Loc. 17093). Death in Christianity lost the signs of loud weeping and disfigurement, for the Christian was viewed as sleeping in Christ (Schaff 2014, Loc. 17103). This also led to the consecrated cemeteries, seen as places to peacefully await the Lord’s coming (Schaff 2014, Loc. 17119).

Prayer and Fasting

10/8/2018

Mondays are for Church History
10/8/18

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 8. Christian life in Contrast with Pagan Corruption.” Sections 88-103, Loc. 16158-17158.

§ 101. Prayer and Fasting.
As regards the life of prayer and fasting in early Christianity, Schaff finds the Church in complete unity. All activities would be accompanied by prayer, the strength of every Christian (Schaff 2014, Loc. 17029). At the same time, rather early in Christian history, some fell into the error of thinking prayer actually earned merit before God (Schaff 2014, Loc. 17034). Christians often followed Jewish custom in prayer at dawn, nine, twelve, and three, as well as often at midnight (Schaff 2014, Loc. 17039). Schaff observes that the distinction between prayers “from the heart” and “from memory” is a false dichotomy, as it is quite easy to remember those prayers which are meaningful. He finds the Lord’s Prayer commonly used (Schaff 2014, Loc. 17049). Among the Fathers, posture in prayer was not considered important, but attitude was (Schaff 2014, Loc. 17059).

Because Jews would fast on Monday and Thursday, Christians often fasted on Wednesday and Friday, to set themselves apart (Schaff 2014, Loc. 17064). In the second century, longer fasts before Easter became more common. Schaff also considers the fast or vigil before other important festivals to be an early development (Schaff 2014, Loc. 17064). By the time of the Montanists, legalistic fasting practices were becoming more common. The practice was not only carried on by ascetics but more broadly as well. However, rigorous fasting was countered by those who complained that those fasting despised the good gifts of God.

Loving Your Brother And Your Enemy

10/1/2018

Mondays are for Church History
10/1/18

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 8. Christian life in Contrast with Pagan Corruption.” Sections 88-103, Loc. 16158-17158.

§ 100. Brother Love, and Love for Enemies.

jSchaff observes that the morality of classical antiquity was built on selfishness (Schaff 2014, Loc. 16938). We might describe the attitude today as radical individualism. People would pursue what they wanted. Winner take all. The virtues of love and humility as expressed in Christian circles were largely missing (Schaff 2014, Loc. 16943). These virtues, along with unrequited kindness and mercy, really don’t appear in the culture until the Christian period (Schaff 2014, Loc. 16962). This cultural attitude of self-interest made the love of Christians stand out in sharp contrast. Tertullian even commented that Christians could be seen to lvoe one another because the pagans hated one another (Schaff 2014, Loc. 16976). In the ante-Nicene period it was necessary for Christians to care for one another because the rest of the culture would reject them forcibly. Therefore, Chrsitian love set up a culture of care (Schaff 2014, Loc. 16986). Charitable giving was also known to be done in remote locations. Offerings were frequently sent to different national groups (Schaff 2014, Loc. 1700). Schaff notes an instance in 252 when a plague struck Carthage. The pagans fled, leaving Christians to care for the sick, which they did (Schaff 2014, Loc. 17010). Christians have a history of caring for their neighbors, regardless of the situation.

The Christian Family in the Ante-Nicene Period

9/24/2018

Mondays are for Church History
9/24/18

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 8. Christian life in Contrast with Pagan Corruption.” Sections 88-103, Loc. 16158-17158.

§ 99. The Christian Family.

Schaff asserts that the Christian faith considered family very differently from the world at large during late antiquity (Schaff 2014, Loc. 16825). Likewise the private virtues of Christianity can lead to public virtue. Schaff considers the Christian view of marriage to be so radically different than that of the broader society that celibacy may have been attractive to many. It could well have seemed easier than such a new marriage culture (Schaff 2014, Loc. 16830). Ideas such as chastity and fidelity were significant departures from Roman ideals. Schaff gives numerous examples of the honor accorded to women (Schaff 2014, Loc. 16845). At the same time, though, Schaff sees the elevation of celibacy to be excessive (Schaff 2014, Loc. 16850). This led to a devaluation of marriage. In the few writings we do have about marriage, the relationship of respect and a lifestyle of mutual prayer are seen as very important. The Christian unity in the marriage is of paramount importance (Schaff 2014, Loc. 16865). A religious solemnization of the marriage was common at an early time (Schaff 2014, Loc. 16875). Marriage between a Christian and an unbeliever was “unanimously condemned by the voice of the church in argreement with the Mosaic legislation, unless formed before conversion” (Schaff 2014, Loc. 16884). Remarriage, including of widows, was generally prohibited (Schaff 2014, Loc. 16894). Again, Schaff finds the elevation of celibacy to erode the dignity of marriage.

Schaff notes that among Christians children were considered to have great dignity and value. It was not appropriate for a parent to act as a tyrant, to abuse, or to expose children (Schaff 2014, Loc. 16923). These principles also moved many Christians to care for poor and orphaned children.

Greek and Roman Families

9/17/2018

Mondays are for Church History
9/17/18

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 8. Christian life in Contrast with Pagan Corruption.” Sections 88-103, Loc. 16158-17158.

§ 98. The Heathen Family.

Schaff asserts that in Greek and Roman paganism the only regulaly recognized virtues were political in nature. Aristotle and Plato both considered the state as sovereign even over the family. Schaff considers this a very negative situation. “This political absolutism destroys the proper dignity and rights of the individual and the family, and materially hinders the development of the domestic and private virtues” (Schaff 2014, Loc. 16749). Women were kept under guard at home and considered as property rather than receiving respect in their own right. Schaff finds the ritual temple prostitutes accorded more respect than the average wife (Schaff 2014, Loc. 16768). For a while Romans treated their wives better than the Greeks. Yet their status remained low and the state of marriage was less important than civic relations within the government (Schaff 2014, Loc. 16778). Arrangements of concubinage were common, though adultery was frowned upon (Schaff 2014, Loc. 16797). All in all, Schaff describes a culture in which the sexual ethic would generally be considered obscene (Schaff 2014, Loc. 16801). Husbands bore the right to a divorce, as well as the right to inflict capital punishment on slaves or children. This was generally overcome during the rise of Christianity (Schaff 2014, Loc. 16811).

Christianity and Slavery

9/10/2018

Mondays are for Church History
9/10/18

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 8. Christian life in Contrast with Pagan Corruption.” Sections 88-103, Loc. 16158-17158.

§ 97. The Church and Slavery.

Schaff observes a lack of regard for natural human rights among pagans (Schaff 2014, Loc. 16653). The essential relationship in society was one of power which would oppress others. Those not in power were considered the enemy to those in power. Enslavement of the poor and of enemies was the norm (Schaff 2014, Loc. 16658). Christianity fought against slavery by a moral argument of the equal dignity of all men (Schaff 2014, Loc. 16663). Due to the large number of enslaved people, there was no mass movement to end slavery. The eschatological views of the Church may also have contributed, as most would look to a future hope and not worry about earthly bondage (Schaff 2014, Loc. 16673). From the time of Constantine, some legal changes enforced more humane treatment and made it easier for a mster to formally release a slave (Schaff 2014, Loc. 16687). Conversion of slaves to Christianity was very common in the early period (Schaff 2014, Loc. 16691). Christians who were slaves could rise even to roles such as bishop. They also were recognized among the martyrs (Schaff 2014, Loc. 16691). Schaff’s conclusion is that those slaves who were Christians lived in a spiritual and moral freedom which allowed for life in society regardless of their state of enslavement (Schaff 2014, Loc. 16701). When slave owners became Christians there was a radical change in relationship as well (Schaff 2014, Loc. 16706). The equality found in Christ tended to make the master/slave relationship more like that of an employer and employee relating more or less as equals (Schaff 2014, Loc. 16715). Slaves were often set free by Chrsitian masters. Owners of large numbers of slaves are mentioned in catacomb inscriptions as releasing thousands of slaves (Schaff 2014, Loc. 16725).

A Christian View of Civic Duty

9/3/2018

Mondays are for Church History
9/3/18

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 8. Christian life in Contrast with Pagan Corruption.” Sections 88-103, Loc. 16158-17158.

§ 96. Secular Callings and Civil Duties.
Schaff observes that Christians have freedom to enter into any normal human relationship, level of society, or occupation (Schaff 2014, Loc. 16599). However, Christians historically have renounced participation in magical arts, worship of idols, and other ways of life. This would naturally separate them from some occupations (Schaff 2014, Loc. 16609). Some were accepting of Christian involvement in military service, while others were not. Generally, while government was predominantly in the hands of pagans, Christians did not aspire to such offices, which would entangle them with paganism (Schaff 2014, Loc. 16619). Counter to Gibbon, who suggests Christians withdrew from society due to a disregard for society, Schaff thinks Christians were hesitant to participate in the idolatry. Otherwise, they cared greatly for society (Schaff 2014, Loc. 16633). While some blame Christians for the fall of Rome, Schaff says Rome collapsed all by itself, despite the cohesion which Christianity could provide 16638).