Category: Schaff 2014 - Wittenberg Door Campus Ministry

Caius of Rome

6/29/2020

Mondays are for Church History
6/29/20

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 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 184. Caius of Rome.

Caius of Rome, active in the early 3rd century, wrote in Greek, but “was probably a Roman presbyter” (Schaff 2014, loc. 22349). Schaff identifies him as “an opponent of Montanism and Chiliasm.” This is known from quotations in Eusebius. Schaff acknowledges that we know very little about Caius (Schaff 2014, loc. 22359). There has been some confusion of the persons and work of Caius and Hippolytus. Schaff takes them as different but easily confused people, active at the same time.

Anti-Pope, Dissident, or Garden Variety Scholar?

6/22/2020

Mondays are for Church History
6/22/20

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 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 183. Hippolytus.

Schaff’s bibliography notes that numerous works of Hippolytus were found during the 19th century and had begun to be studied in detail by the end of the century (Schaff 2014, loc. 22089). He observes, “This famous person has lived three lives, a real one in the third century as an opponent of the popes of his day, a fictitious one in the middle ages as a canonized saint, and a literary one in the nineteenth century after the discovery of his long lost works against heresies” (Schaff 2014, loc. 22117). Though he has appeared lately as a critic of the Roman church, she had long since considered him a saint and a martyr. Eusebius and Jerome knew of him as a bishop, and both list written works by him, but they know little about him (Schaff 2014, loc. 22122). He may have died as a prisoner in Sardinia, but he may have been released and died elsewhere. Schaff does note his Philosophumena takes a schismatic position and considers him to have a relationship to Ostia, the port city which was often conflated with Rome (Schaff 2014, loc. 22141). Light was shed on him in 1551, when a marble statue was discovered, possibly depicting him in a bishop’s chair, on which are inscribed the names of works that would be ascribed to him (Schaff 2014, loc. 22150).

In the Philosophoumena Hippolytus opposes Roman bishops Zephyrinus and Callistus (202-223) for doctrinal and lifestyle issues. This leads many to take him as a counter pope or at least as a leader o a schismatic movement similar to that of the Montanists (Schaff 2014, loc. 22165).

Hippolytus wrote extensively, though Schaff considers him “not so much an original, productive author, as a learned and skillful compiler” (Schaff 2014, loc. 22169). His theology is very similar to that of Irenaeus, and his zeal, especially against philosophy, is similar to that of Tertullian (Schaff 2014, loc. 22174). Schaff summarizes the Philosophoumena to give the flavor of Hippolytus’ style. Among his other works, mostly lost, Hippolytus wrote commentaries on about a dozen books of the Bible (Schaff 2014, loc. 22218), largely using a strongly allegorical method. Schaff continues with summaries of several of Hippolytus’ allegorical arguments based on the prophets.

While Hippolytus does not call himself a bishop, he does assert the authority of a bishop (Schaff 2014, loc. 22221). He may well have been a bishop of Portus, near Rome, though considered a presbyter of Rome. Schaff reviews numerous scholarly theories about this and the relationship between Portus and Ostia, separated by a small island. Others have argued that he was a presbyter in Rome who didn’t recognize Callistus as the legitimate bishop (Schaff 2014, loc. 22304). This view also has weaknesses, as Rome kept lists of schisms and anti=popes, but never included Hippolytus in these records (Schaff 2014, loc. 22319). Schaff considers all the theories as inconclusive.

A Stable but Unoriginal Scholar

6/15/2020

Mondays are for Church History
6/15/20

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 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 182. Irenaeus.

After an extensive annotated bibliography, Schaff observes that the time and person of Irenaeus is still inadequately researched. “Almost simultaneously with the apology against false religions without arose the polemic literature against the heresies, or various forms of pseudo-Christianity, especially the Gnostics; and upon this was formed the dogmatic theology of the church” (Schaff 2014, loc. 21980). In this movement are Irenaeus and Hippolytus, Greek by education but in the Western tradition of Christianity.

Irenaeus, probably from Smyrna, was instructed by Polycarp, a disciple of the apostle John (Schaff 2014, loc. 21990). Among other places of service, Schaff finds him as a missionary in southern Gaul, possibly also spending some time in London and Vienna. He became bishop of Lyons in 178, after which time he wrote and spoke extensively about defending and expanding Christianity (Schaff 2014, loc. 21995). Schaff is unable to trace his death year, but places it after 190. He was buried in Lyons, at the church of St. John (Schaff 2014, loc. 22000).

Irenaeus championed orthodoxy and catholicity between Easern and Western churches. Schaff describes him as “neither very original nor brilliant, but eminently sound and judicious” (Schaff 2014, loc. 22005). He showed extensive knowledge of the Scriptures, of philosophy, and of the activities of Christians. Schaff does, however, note that Irenaeus was pre-millenarian in his eschatology (Schaff 2014, loc. 22020).

Irenaeus’ most important work is a refutation of Gnosticism, composed between 177 and 190. Schaff considers this the most important text for understanding both Gnosticism and the polemical style of Christians in the period (Schaff 2014, loc. 22034). Schaff does observe that the heretical opinions are “ever-shifting and contradictory” (Schaff 2014, loc. 22044). Irenaeus counters these opinions with unchanging Christian truth. In addition, we know of an Epistle to Florinus, preserved in a fragment, discussing God’s unity and the source of evil. Another work pertains to the centrality of the number eight in Gnosticism (Schaff 2014, loc. 22058). Another work about schisms is known, as well as several other treatises known only by title or from fragmentary quotations in other works.

A peaceful but zealous bishop

6/8/2020

Mondays are for Church History
6/8/20

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 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 181. Dionysius of Corinth.

Schaff introduces Dionysius of Corinth as bishop after A.D. 150, until about A.D. 170. “He was a famous person in his day, distinguished for zeal, moderation, and a catholic and peaceful spirit” (Schaff 2014, loc. 21932). He wrote numerous pastoral letters to different churches, all lost, but summarized by Eusebius, in addition to four fragments known to Schaff (Schaff 2014, loc. 21938). His letters were apparently read in churches.

Hegesippus, a Narrative Historian

6/1/2020

Mondays are for Church History
6/1/20

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 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 180. Hegesippus.

Hegesippus (d. about 180), was a Jewish Christian, whom Schaff identifies as engaging in extensive travel in Syria, Greece, and Italy. His orthodoxy is not consistently affirmed by scholars. Hegesippus’ primary work, lost sometime since the 16th century, is a collected “Memorials,” which may be seen as a sort of church history (Schaff 2014, loc. 21908). It was apparently not nearly as systematic in arrangement or as exhaustive in content as the work of Eusebius. “His chief object was to prove the purity and catholicity of the church against the Gnostic heretics and sects” (Schaff 2014, loc. 21912). He survives in quotes by Eusebius. Schaff describes him as orthodox in his Christian views.

Hermias, a Satirical Apologist

5/25/2020

Mondays are for Church History
5/25/20

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 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 179. Hermias.

Schaff introduces a character called “Hermias, otherwise entirely unknown to us” (Schaff 2014, loc. 21881) but who leaves us a witty and sarcastic work pointing out the contradictions of pagan philosophers. Hermias takes up the various views of the soul and the origin of the world. Schaff provides a quotation which describes the difficulty of understanding the world through various lenses (Schaff 2014, loc. 21887). “The work is small and unimportant” (Schaff 2014, loc. 21893), yet Schaff considers it to shed some light on the situation of church and culture in the late second century.

Apologists - defending the Christian faith

5/18/2020

Mondays are for Church History
5/18/20

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 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 178. Apolinarius of Hierapolis. Militiades.

Apolinarius, “a successor of Papias, was a very active apologetic and polemic writer about A.D. 160-180” (Schaff 2014, loc. 21864). His orthodoxy was noted by Eusebius. Schaff observes that Eusebius referred to “many works” but names only four, lost since his time. These four works are an “Apology” to Marcus Aurelius, “Five books against the Greeks,” “Two books on Truth,” “Two books against the Jews,” and “Against the heresy of the Phrygians” (Schaff 2014, loc. 21872).

Schaff further observes that Militiades was another apologist at about the same time. His writings are also lost, and are not quoted by Eusebius (Schaff 2014, loc. 21872).

Melito of Sardis

5/11/2020

Mondays are for Church History
5/11/20

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 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 177. Melito of Sardis.

Schaff places Melito as bishop of Sardis in the last quarter of the second century (Schaff 2014, loc. 21836). He was known to his contemporaries as a voluntary celibate who spent his time expecting the second coming of Christ. He had also written negatively about the Montanist view of prophecy. Schaff suggests that his known Quartadeciman stance may have resulted in the loss of some of his writings. Eusebius lists “no less than eighteen or twenty works from his pen,” giving a few extracts (Schaff 2014, loc. 21840). Schaff notes that an Apology under his name was discovered in 1843 and published in 1855. He does consider that it may be authentic (Schaff 2014, loc. 21850).

Melioto gives us the first list of Hebrew Scriptures compiled by a Christian. It does agree with the Protestant canonical list (Schaff 2014, loc. 21850).

Schaff finally summarizes some of the content of a Syriac fragment of Melito “which contains a remarkable christological creed, an eloquent expansion of the Regula Fidei” (Schaff 2014, loc. 21861). This shows Jesus as the creator, patriarch, and otherwise the one who has guided all God’s people through all history.

Theophilus of Antioch

5/4/2020

Mondays are for Church History
5/4/20

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 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 176. Theophilus of Antioch.

“Theophilus was converted from heathenism by the study of the Scriptures, and occupied the episcopal see at Antioch, the sixth from the Apostles, during the later part of the reign of Marcus Aurelius. He died about A.D. 181” (Schaff 2014, loc. 21781). Schaff says we know him through three books addressed to Autolycus, a friend of his. In contrast to Justin Martyr, who is charitable in his attitude toward the pagan philosphers, Theophilus takes a strongly negative tone, saying that the truth found in Socrates and Plato is stolen from the Old Testament prophets.

Schaff finds Theophilus as the first to use the term “triad” for the Trinity (Schaff 2014, loc. 21791). Theophilus describes Christians as moral and self controlled people.

Theophilus is known to have written additional works, some mentioned by Eusebius, others by Jerome, which we do not currently have (Schaff 2014, loc. 21795). Schaff observes that Jerome disputes the authenticity of the commentaries of Theophilus due to the lack of stle compared to his known work to Autolycus. The Commentary on Matthew was published, based on a manuscript since lost, in 1576 and again in 1883 (Schaff 2014, loc. 21809). Considerable doubt as to the authenticity of the Commentary exists, and was a matter of debate in Schaff’s time, with, among others, Schaff and Harnack engaged in the disputes.

Athenagoras, A Level-Headed Philosopher

4/27/2020

Mondays are for Church History
4/27/20

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 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 175. Athenagoras.

Schaff introduces Athenagoras as an Athenian Christian philosopher active in the second half of the second century. He was apparently obscure, “not even mentioned by Eusebius, Jerome, and Photius” (Schaff 2014, loc. 21754). Athenagoras, in an Apology addressed to Marcus Aurelius and Commodus, argued that Christians should have equal treatment under the law. He further refuted the charges of atheism, cannibalism, and incest commonly lodged against Christians. He pointed out that Christians pursued a life of virtue rather than vice, and that the accusations against them were typically examples of “wickedness fighting against virtue” (Schaff 2014, loc. 21762).

Schaff observes that Athenagoras’ writing has earned the respect of historians through its clarity and even-handed treatment of the facts of cases (Schaff 2014, loc. 21764). Though he occasionally lapses into a rigid asceticism and his Platonic tendencies show, he uses the tools at his disposal to effectively carry his point.

Tatian - Why Paganism Doesn't Work

4/20/2020

Mondays are for Church History
4/20/20

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 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 174. The Other Greek Apologists. Tatian.

Tatian, who lived from 110-172, was a Christian philosopher, though Schaff observes that he eventually was somewhat Gnostic or at least an extreme ascetic (Schaff 2014, loc. 21690). He was led to the Christian faith as an adult, by means of the Hebrew Scriptures. One extant work is To the Greeks, probably written in Rome. Schaff sees this as a forceful and incisive work, showing especially the errors of Greek mythology (Schaff 2014, loc. 21700). Schaff provides us with a number of excerpts which show Tatian’s writing style. Schaff notes that Tatian’s other, very important, work is now lost, the Diatessaron, a harmony of the Four Gospels. It was once in wide circulation but cannot now be located, though there are reconstructions from translations (Schaff 2014, loc. 21745).

Justin Martyr - Laying It All on the Line

4/13/2020

Mondays are for Church History
4/13/20

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 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 173. Justin the Philosopher and Martyr.

Schaff provides a comprehensive bibliography for the authentic and spurious works of Justin Martyr. He then introduces him as “the most eminent among the Greek apologists of the second century” (Schaff 2014, loc. 21508). Born in the late first or early second century, Justin seems to have been of Greek and Roman ancestry, born in the area of Samaria, and converted to Christianity as a young adult. As Justin explored philosophy, and particularly Platonic thought, he had an interaction with a Christian who shook his dependence on human wisdom, pointing him instead to the reliability of the Hebrew prophets (Schaff 2014, loc. 21527). Justin was also persuaded by the way Christians would face persecution and death fearlessly.

Justin, after conversion, spent his life spreading and arguing for Christianity. He is not known to have been ordained into the priesthood (Schaff 2014, loc. 21535) but he was recognized as doing good for the church by his faithful witness to the truth. About the year 166, Justin was executed along with six other Christians (Schaff 2014, loc. 21544).

Justin wrote extensively The chief works are two Apologies and a Dialogue with the Jew Trypho (Schaff 2014, loc. 21563). The Apologies mount a defense for Christianity and call for fair trials for those accused of being Christians. The Dialogue makes an Old Testament argument for Christianity, answering specific objections held by Jews. (Schaff 2014, loc. 21573). Schaff notes other works, Against all Heresies and Against Marcion which are lost but are referred to and quoted briefly in Irenaeus. Eusebius also mentions a Psalter and another book, On the Soul (Schaff 2014, loc. 21580). Schaff lists a number of other works he considers doubtful or spurious. Justin’s writings give us a vivid description of actual Christian worship at an early date.

Justin’s theology, according to Schaff, is based on the Scriptures and current church tradition. He cites the Old Testament and the Gospels, apparently from memory (Schaff 2014, loc. 21590). He makes allusions to Paul’s Epistles. However, Schaff observes that he does not refer to the prophets or apostles by name (Schaff 2014, loc. 21599). Justin’s interpretation of Scripture is allegorical and typological in nature. Though Justin’s interpretive methods may strike us as unortodox, Schaff recognizes them asbeing within the bounds of normal interpretation (Schaff 2014, loc. 21608). Justin’s overall philosophical theology bears some resemblance to Platonic thought. Yet Schaff finds Justin to be focused on Christ, the Logos as described in John (Schaff 2014, loc. 21626). However, Schaff does recognize that Justin considered some, such as Socrates, to be Christians, though they didn’t know it (Schaff 2014, loc. 21635). In Justin, a new ethical law, revealed in Christ, points people to God. This law is for the whole world, not only for Jews (Schaff 2014, loc. 21652).

Justin’s Platonism continued to influence theology. Schaff traces it for several hundred years, though he observes that “in the scholastic period it gave way to the Aristotelian philosophy, which was better adapted to clear, logical statements” (Schaff 2014, loc. 21653).

A Legal Defense of Christianity

4/6/2020

Mondays are for Church History
4/6/20

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 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 172. Quadratus and Aristides.

Schaff moves in his survey to the writers known as Apologists. These authors “refuted the charges and slander of Jews and Gentiles, vindicated the truths of the Gospel, and attacked the errors and vices of idolatry” (Schaff 2014, loc. 21441). Schaff finds that these people had a background in rhetoric or philosophy. They turned their rhetorical or philosophical pursuits to explaining and defending the Christian faith. Schaff here introduces two of the earliest, Quadratus and Aristides.

Quadratus is known to us only from a quotation in Eusebius, describing him speaking to Aelius Hadrian in defense of Christianity (Schaff 2014, loc. 21450). Aristides, who lived in Athens, wrote an Apology addressed to Hadrian. As with Quadratus, we do not have his writing, though a fragment in Armenian was published in 1878 (Schaff 2014, loc. 21460). Schaff quotes his description of the Christ at some length. It is quite orthodox in nature.

Sixtus - but probably not

3/30/2020

Mondays are for Church History
3/30/20

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 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 171. Sixtus of Rome, also referred to as Sextus, bishop of Rome from around 119-128. Schaff identifies him as the sith bishop of Rome. He is thought to be the “author of a remarkable collection of moral and religious maxims” (Schaff 2014, loc. 21366). However, Jerome considered the attribution of the writing spurious, belonging rather to a Pythagorean named Xystus (Schaff 2014, loc. 21375). Others have attributed the work to a Quintus Sextus who was a Stoic philosopher. The writing never mentions Christ, so it has often been considered unlikely that any Christian, particularly a bishop, would write it (Schaff 2014, loc. 21384). Schaff makes a number of quotations (in Latin) to illustrate the flower of these maxims.

Diognetus - A Shadowy Figure

3/23/2020

Mondays are for Church History
3/23/20

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 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 170. The Epistle to Diognetus.

After a fairly comprehensive bibliography, Schaff notes that this letter “was unknown in Christian literature until Henry Stephens, the learned publisher of Paris, issued it in Greek and Latin in 1592, under the name of Justin Martyr” (Schaff 2014, loc. 21324). Though there is considerable doubt about the provenance of the text, Schaff considers it to be a genuine second century document, brilliant in its composition.

The letter, addressed to Diognetius, describes Christianity, the reason why Christians can look on the world with contempt, face death with courage, and love one another (Schaff 2014, loc. 21331). Schaff suggests the recipient may have been the Stoic tutor of Marcus Aurelius, who influenced him around 133 AD.

The letter is twelve chapters long, beginning with an address and compliments to Diognetus, a Gentile. It speaks of the nature of idols, of Jewish superstitions, then of the nature and strength of the Christian life (Schaff 2014, loc. 21339). The author speaks of the condition of the word without Christ, the blessings of his coming, and the hope found in Christ (Schaff 2014, loc. 21347).

Schaff considers the authorship, concluding that, thoguh the manuscript ascribes the letter to Justin Martyr, the style is different. Authorship is not actually known, but Schaff again places the letter in the second century, probably about the time of Marcus Aurelius (Schaff 2014, loc. 21360).

Papias - Early Commentator

3/16/2020

Mondays are for Church History
3/16/20

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 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 169. Papias.

Papias is known to us through some fragementary writings and through passages quoted by Irenaeas (Schaff 2014, loc. 21232). After a very brief bibliography, Schaff identifies Papias as “a disciple of John and friend of Polycarp . . . bishop of Hierapolis, in Phrygia, till towards the middle of the second century (Schaff 2014, loc. 21240). Schaff considers that he probably was born around 70 and died about 155. Schaff evaluates Papias as “a pious, devout and learned student of the Scriptures, and a faithful traditionalist, though somewhat credulous and of limited comprehension” (Schaff 2014, loc. 21248). He was, by all accounts, committed to passing on the traditions and teachings of the apostolic period. “He collected with great zeal the oral traditions of the apostles and their disciples respecting the discourses and works of Jesus, and published them in five books under the title: ‘Explanation of the Lord’s Discourses’” (Schaff 2014, loc. 21255). The book was lost sometime in or after the 13th century, though some fragments remain, quoted by Irenaeus and Eusebius. It is in this book that Papias discusses the alleged Hebrew composition of Matthew’s Gospel as well as the influence of Peter on Mark’s Gospel (Schaff 2014, loc. 21263).

Schaff views Papias as a valuable source for the early 2nd century chiliasm, the interest in oral tradition related to apostles and prophets, as well as to the overall state of the canon of Scripture in his time (Schaff 2014, loc. 21270). There is some debate about Papias’ relation to the apostle John, as he may possibly indicate there are two separate people - the apostle and the elder. Schaff tends to think the two descriptions refer to the same person, John the author of the Fourth Gospel (Schaff 2014, loc. 21293).

Hermas - Wild Allegory

3/9/2020

Mondays are for Church History
3/9/20

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 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 168. Hermas.

Schaff provides a brief bibliography. It is of interest to me that there was debate in the scholarly community about the authenticity of the Greek version as opposed to the Latin version, discovered earlier. The issue was largely settled in the 1860s (Schaff 2014, loc. 20133). The title of the work is derived from the author’s self-identification as “Hermas” and the fact that he is instructed by an angel who appaers as a shepherd (Schaff 2014, loc. 21056). The text is an allegorical and didactic apocalypse. The work is in three books: visions, commands, and parables. Schaff finds that these are intended to call Hermas, and the church through him, to repentance (Schaff 2014, loc. 21071). Schaff considers the work to be of no literary merit. “It is prosy, frigid, monotonous, repetitious, overloaded with uninteresting details, but animated by a pure love of nature and an ardent zeal for doing good” (Schaff 2014, loc. 21080). Schaff reprints the first vision as an example of the style.

In his analysis of the theology, Schaff finds that Hermas has a very non-technical form of theology in which Christianity brings a new law to replace the old law of Judaism. Man’s duty is to keep the laws given by Christ (Schaff 2014, loc. 21134). This is a striking difference from the other Fathers. However, several elements of historic Christianity are present, such as the pre-existence of God the Son, the existence of an ideal church which differs from what is found in society, and the urgent importance of water baptism (Schaff 2014, loc. 21141). Much of Hermas’ theology can be traced to Jewish apocalyptic writers. The prophetic and ascetic tendencies suggest a relationship to Montanism, but the Montanist movement arose after this work. Further, the asceticism endorsed is not as strict as that of the Montanists (Schaff 2014, loc. 21171).

Schaff notes the authorship and dating could suggest Hermas as a friend of Paul (Rom. 16:14), a contemporary of Clement, “a brother of Bishop Pius of Rome” (Schaff 2014, loc. 21179), a composite of several people in the time of Trajan, or another fictive character. Schaff’s view is that Hermas was a contemporary of Clement who may also have been a young disciple mentioned by Paul some years earlier (Schaff 2014, loc. 21179). The text suggests several unfortunate situations in the author’s life. By the time of writing there was some level of corruption in the church.

The book was very popular and influential in the second and third centuries but didn’t have long term significance (Schaff 2014, loc. 21193). It fell out of respect and out of use by the fifth century and was lost, in Greek, for several centuries.

Barnabas - Early and Christian but Not up to Canon

3/2/2020

Mondays are for Church History
3/2/20

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 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 167. Barnabas.

After a somewhat extensive bibliography, Schaff points out that the Epistle of Barnabas, which makes no mention of the author’s name or location, speaks to the reader as a peer, not as a teacher (Schaff 2014, loc. 20964). The letter begins with 17 chapters of a doctrinal nature, then continues with four chapters which are more akin to practical exhortation. Schaff considers the writing and message inferior to that of Hebrews, though similar in its thrust (Schaff 2014, loc. 20972). The view of the Old Testament and of Judaism articulated in Barnabas is allegorical and to be interpreted mystically. Schaff finds in Barnabas an ideal of pure spiritual worship and a dietary law that had nothing to do with eating and drinking but everything to do with the people with whom we associate (Schaff 2014, loc. 20979).

Schaff does consider Barnabas to have some redemptive qualities, though. He does have a zeal for knowledge and confirms major elements of the gospel (Schaff 2014, loc. 20994). He refers to several passages from the New Testament, as well as the Old Testament.

Barnabas was considered by Clement of Alexandria and by Origen as a genuine work of Barnabas, who toured with Paul (Schaff 2014, loc. 21002). Others, such as Eusebius and Jerome question the authority but not the authorship. On the whole, Schaff considers it not to be a genuine work of Barnabas and not to bear authority (Schaff 2014, loc. 21010). Schaff is “quite certain that if Barnabas wrote this epistle, he cannot be the author of the Epistle to the Hebrews, and vice versa” (Schaff 2014, 21017). Schaff speculates that the letter was probably written by a Jewish convert, familiar with allegorical methods, written between 70 and 100.

Polycarp - Never Giving Up on Jesus

2/24/2020

Mondays are for Church History
2/24/20

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 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 166. Polycarp of Smyrna.

After a brief bibliography, Schaff identifies “Polycarp, born about A.D. 69 or earlier, a disciple of the apostle John, a younger friend of Ignatius, and the teacher of Irenaeus (between 130 and 140), presided as presbyter-bishop over the church of Smyrna in Asia in the first half of the second century; made a journey to Rome about the year 154, to adjust the Easter dispute; and died at the stake in the persecution under Antoninus Pius A.D. 155, at a great age, having served the Lord six and eighty years” (Schaff 2014, 20851). He was spoken of very favorably by Irenaeus. Polycarp was known for holding very firmly to the Christian faith against all opponents.

Though Polycarp apparently wrote numerous letters to congregations, the only one we have was to the Philippians (Schaff 2014, 20865). Schaff notes not only a strong influence of John but also of Paul and the Synoptic Gospels in Polycarp, who does consider faith and salvation as gifts of grace (Schaff 2014, 20880).

The martyrdom text, mostly included in Eusebius, and published completely by Ussher in 1647, describes some of the events in away Schaff considers “legendary poesy” (Schaff 2014, 20887).

Schaff illustrates Polycarp’s style by reprinting the first four chapters of his letter to the Philippians (Schaff 2014, 20895). The text is packed full of allusions to and quotations from the New Testament. Schaff then continues by quoting the answer of Polycarp when asked to renounce Christ (Schaff 2014, 20925), as well as his prayer recorded as the flames approached to kill him. His desire was to remain faithful to the end and be a worthy sacrifice for his Lord.

Identifying Authentic Letters of Ignatius

2/17/2020

Mondays are for Church History
2/17/20

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 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 165. The Ignatian Controversy.

The letters of Ignatius have received a good deal of scholarly attention and comment, according to Schaff, partly because they exist in significantly different versions, partly because of the statements about bishops (Schaff 2014, 20760). Between 1495 and 1498, a total of 15 letters were identified and published. However, by the time of Calvin, most were rejected as inauthentic. In the mid 1600s the seven letters known to Eusebius were published in the short versions which Schaff considers authentic (Schaff 2014, 20784). He does detail scholarshs who accept the authenticity and those who reject it for various reasons. Schaff does find considerable internal evidence for the early dating of the short versions. Particularly, they cite Scripture seldom, the attack Gnosticism based on its early forms, they speak indefinitely about specific theological topics, and they make no mention of Roman primacy in the fresh and hopeful episcopacy (Schaff 2014, 20813).

A Syriac text, published in the mid 800s, seems early. It lacks some of the potentially offensive parts found in the Greek text (Schaff 2014, 20828). However, the Syriac text is significantly different from the Greek text. For this reason, and because Eusebius described seven letters, Schaff considers the short Greek version as the most authentic.

Who Was Ignatius of Antioch?

2/10/2020

Mondays are for Church History
2/10/20

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 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 164. Ignatius of Antioch.

After an annotated bibliography on the letters of Ignatius and the martyrology, Schaff continues by discussing Ignatius’ life in brief (Schaff 2014, 20676). A contemporary of Clement of Rome, Ignatius was head of the Church in Antioch, the leading community of Christianity among the Gentiles. Because of Antioch’s heretical tendencies, the Church there had an emphasis on both orthodox doctrine and sound organization (Schaff 2014, 20685). There is conflicting information, but it appears Ignatius probably had a strong influence and possibly an appointment to leadership from Peter, Paul, and John. Ignatius’ martyrdom was widely considered important by early Christians (Schaff 2014, 20692). Schaff notes that according to the martyrdom Ignatius was condemned by Trajan in Antioch in 107-108, and that he was transported to Rome to face lions in the Coliseum. The difficulty with this account is that we don’t think Trajan was in Antioch until 114-115 (Schaff 2014, 20700). Schaff suspects the condemnation was performed by a governor rather than by Trajan himself.

On the way to Rome, Ignatius wrote seven letters to churches, with four written from Smyrna and the other three from Troas (Schaff 2014, 20707). The letters exist in a shorter and longer form, of which Schaff considers the shorter much more likely to be authentic. There is also a Syriac version of three of the letters. The different versions preserve the same organizational pattern (Schaff 2014, 20722).

Ignatius not only considers it an honor to die for Christ, but also emphasizes the importance of submitting to the authority of bishops (Schaff 2014, 20722). His style of writing is very forceful and brief, showing a great love for Christ. It is his great honor to be permitted to die for Christ. Therefore, he urges that people make no attempt to rescue him (Schaff 2014, 20730). Schaff considers that he seems to desire death in an almost fanatical manner. He also violates normal decorum by urging Polycarp, doubtless his senior, to strive after zeal and godliness (Schaff 2014, 20745). The emphasis on the authority of bishops has widely been considered suspect by those who think episcopal authority was not safe or was not recognized at such an early time (Schaff 2014, 20753).

Not Really Clement . . .

2/3/2020

Mondays are for Church History
2/3/20

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 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 163. The Pseudo-Clementine Works.

Schaff notes a number of works falsely attributed to Clement of Rome. Among these are a homily which is orthodox but otherwise uninteresting (Schaff 2014, 20605), two letters about virginity (Schaff 2014, 20613), part of the Apostolical Constitutions, a number of Ebionite homilies, and a number of decretal letters assigning Clement as the successor of Peter to the papacy (Schaff 2014, 20621).

We observe that some of the writings are orthodox and some are heretical. They tend to assert an authority for Clement and for particular doctrines which were never claimed by Clement or during his time.

Clement of Rome

12/16/2019

Mondays are for Church History
12/16/10

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 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 162. Clement of Rome.

Schaff provides a brief bibliography regarding Clement of Rome, noting that the so-called second epistle “is a homily of a later date” (Schaff 2014, 20485). Clement, possibly the one mentioned by Paul in Philippians 4:3, follows the examples of Peter and Paul, whom he knew (Schaff 2014, 20503). He shows signs of being from a distinguished family and also having intimate knowledge of the Septuagint. He was at the head of the Roman Christians. “According to Eusebius he was bishop from the twelfth year of Domitian to the third of Trajan (A.D. 92 to 101)” (Schaff 2014, 20509). Schaff observes that many legends have emerged around Clement, but little is actually known about him.

Clement is known for an epistle to the Corinthians, which was frequently cited by the Fathers but was lost for atime, then reproduced in 1633 (Schaff 2014, 20526). Since then, several additional versions have been discovered. Schaff considers it “the oldest and best among the sub-apostolic writings both in form and contents” (Schaff 2014, 20538). The letter is full of quotations both from the Septuagint and the Apocrypha, and also shows familiarity with numerous New Testament letters (Schaff 2014, 20544). Schaff further notes that many central Christian doctrines are spoken of, at least briefly, in 1 Clement.

Schaff observes that 1 Clement bears strong resemblances to Paul and to the book of Hebrews, though there are similarities to Peter as well. “There is no trace in it of an antagonism between Paulinism and Petrinism” (Schaff 2014, 20560). The idea of justification by grace through faith is certainly present, which Schaff finds unusual among the apostolic fathers. Additionally, Clement is very zealous for unity in the Christian faith, even saying that old legends point to a proper unity in creation (Schaff 2014, 20578). This unity, according to Schaff, extends in 1 Clement to the reconciliation of Judaic and Gentile Christian factions, which suggests to Schaff that the letter was written from a time when much of the earlier discomfort had been resolved. Schaff further notes that in Clement the pastoral office is an extension of the Levitical priesthood and has not yet led to a magisterial view of bishops. Clement has a concept of the eschaton as an imminent event, drawing in a variety of signs and teachings as reason to expect Christ’s coming at any time (Schaff 2014, 20591).

Schaff dates the letter “after the death of Peter and Paul, for it celebrates their martyrdom; and probably after the death of John (about 98); for one would suppose, that if he had been living, Clement would have alluded to him, in deference to superior authority, and that the Corinthian Christians would have applied to an apostle for counsel, rather than to adisciple of the apostles in distant Rome” (Schaff 2014, 20597). He refers to persecutions by Nero and Domitian, and sees the church in Corinth as “ancient.”

Churchmen Interested in Christ, Not in Themselves

12/9/2019

Mondays are for Church History
12/9/10

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 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 161. The Apostolic Fathers.

After an extensive bibliography, Schaff identifies the apostolic fathers as “the first church teachers after the apostles, who haed enjoyed in past personal intercourse with them, and thus form the connecting link between them and the apologists of the second century (Schaff 2014, 20448). He acknowledges that we know little of these authors or, for that matter, of the apostles. The life in Christ was considered as much more important, so the authors of Christian works were considered to be relatively unimportant. Their works are not lengthy, Schaff observes, comprisonly only about wice as much writing as the New Testament (Schaff 2014, 20455). Most are simply exhortations to faith in Christ. “Yet they show the genus of the apologetic, polemic, dogmatic, and ethic theology, as well as the outlines of the organization and the cultus of the ancient Catholic church” (Schaff 2014, 20463).

Schaff considers the writing of the apostolic Fathers to be of lower quality than that of the New Testament, from which he adduces apostolic inspiration by contrast (Schaff 2014, 20471). He also notes the tendncy of the apostolic fathers to quote sayings, rather than writings, of the apostles. The Fathers, though often read in churches, were never considered to bear the same authority as the texts which were later recognized as authoritative Scripture.

Why Church Fathers?

12/2/2019

Mondays are for Church History
12/2/10

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 13. Ecclesiastical Literature of the Ante-Nicene Age, and Biographical Sketches of the Church Fathers.” sec. 159-204.
§ 160. A General Estimate of the Fathers.

Schaff states his awareness that the earliest Christian writings were not particularly interested in scientific or literary concerns. However, “for the very reason that it is a new life, Christianity must produce also a new science and literature; partly from the inherent impulse of faith towards deeper and clearer knowledge of its object for its own satisfaction; partly from the demands of self-preservation against assaults from without; partly from the practical want of instruction and direction for the people” (Schaff 2014, 20326). Over time, Schaff notes, Christianity acted to preserve classical literature and art of value, as well as adding to the artistic and literary heritage of the West.

The earliest Christian literature was in Greek, with the exception being a rise of Latin by the late second century, in North Africa. Even in and around Rome, Greek was the language of philosophy and of Christianity. “The patristic literature in general falls considerably below the classical in elegance of form, but far surpasses it in the sterling quality of its matter” (Schaff 2014, 20341). While some authors were not remarkable for their style, by the 4th and 5th centuries several authors arose who were notworthy both for content and for style.

Schaff notes that the idea of a “church-father” is derived from the paternal respect and authority which a teacher or bishop would have. The most respected were considered “fathers of the Church” (Schaff 2014, 20349). Generally we don’t consider people after the 7th or 8th centuries patristic authors. Schaff does observe that the criteria for recognition of church fathers are not entirely clear. Some are received in some areas, but not others. Some have more clearly mature theology than others. Schaff cites a number of instances in which various church fathers may not have been completely in line with later articulations of orthodoxy. Schaff goes so far as to say that “[T]he ‘unanimous consent of the fathers’ is a mere illusion, except on the most fundamental articles of general Christianity” (Schaff 2014, 20371). He further describes the fathers frequently speaking of many of the distinctive ideas embraced by Greek and Roman orthodoxy where it differs from Protestantism. Schaff points his readers to the New Testament, father than the Fathers, for authority.

Schaff briefly classifies patristic authors by their subject matter (Schaff 2014, 20393). He then adds several notes, observing that the Roman church continued to list “patres” and then “doctores” deserving of special note, even as late as the Council of Trent.