Fort Herriman Junior Seminary

15

Mike Day

Fort Herriman Junior Seminary

(801)446-0929

APOSTASY TIMELINE

42-100 The death of the Apostles

100-200 The Apostolic Fathers

Purpose: To exhort and edify the Church

Those religious writers who followed closely on the heels of the early apostles are called the apostolic fathers. They did not write by way of revelation or commandment, as the apostles did, and their writings are not scripture. But because they had opportunity to record their views on church government, organization, and doctrine in a day when the apostasy was not yet complete, such views are of real value in the study of primitive Christianity.

"In addition to the New Testament books, a certain number of writings of the first two hundred years of the Christian Era of authors who had known the apostles, the `Church Fathers,' have survived. They include (1) The Letter of Clement of Rome, anonymous, but attributed to Clement, written about 96 A.D.; (2) The Letters of Ignatius of Antioch, martyred, according to Eusebius, 108 A.D. in Rome; (3) The Teachings of the Twelve or the Didache, anonymous discovered by Bryennios in 1875 in the Patriarchal Library of Jerusalem at Constantinople; (4) The Letter of Barnabas, really anonymous, written probably during the first century; (5) The Letter of Polycarp, martyred, according to Eusebius, in 166-167 A.D.; (6) The Shepherd of Hermas, written by Hermas, brother of Pius who was bishop of Rome about 148 A.D.; and (7) Fragments of Papias. (Bruce R. McConkie, Apostolic Fathers, Mormon Doctrine, p. 48-49)

Clement of Rome- ( 30-100) Presbyter (elder) in Rome. Later bishop of Rome (88-97). Wrote an epistle to the Corinthians, c. 96-97 AD, traditionally called I Clement, even though II Clement is now known not to have been written by him. The general opinion is that Clement is the same as the person of that name referred to by Paul (Philippians 4:3). Clement admonishes certain members of the Corinthian church for rebelling against the leaders of the church, and exhorts them to restore their office and to submit to them. In many respects this is the best that the apostolic fathers can offer, and this epistle best lives up to the idea most would have about someone who was close to the apostle. His doctrine is mostly based upon the OT, but clearly also based on Jesus’ words and Paul’s doctrines. He emphasized the orderliness of the appointment of ministers (see chapters 42,44 especially). He equates bishops and presbyters as one office (chapter 44). He made clear statements as to the deity of Jesus Christ. Clement spoke of the apostles in the past tense and gave no indication that there were any still in the church. Some say that Clement is the immediate successor of Peter, while other historians place Linus as Peter’s successor; Latter-day Saints affirm that with the death of the original apostles the authority to govern the church was lost.

Ignatius of Antioch- (Martyred 106 or 116) It is said that Ignatius was the child that Jesus placed in the midst of his apostles (Matt 18:2). This at least indicates the period when he may be supposed to have been born. That he and Polycarp were fellow disciples under John is a tradition by no means inconsistent with anything in the epistles of either. He wrote an epistle to the Ephesians exhorting them to be unified and follow the leadership of their local bishop (chapter 4-5). Ignatius wrote to the Smyraeans warning against those who taught that Jesus was not literally resurrected (docetism)- “And I know that He was possessed of a body not only in His being born and crucified, but I also know that He was so after His resurrection, and believe that He is so now.” (Chapter 3). He also preached against the idea that God was unknowable- “do ye, therefore, notice those who preach other doctrines, how they affirm that the Father of Christ cannot be known, and how they exhibit enmity and deceit in their dealings with one another.” (Smyraens, chap. 6) We learn much about the early church from Ignatius by what he preached against. He said, “I therefore, yet not I, out the love of Jesus Christ, "entreat you that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgment." For there are some vain talkers and deceivers, not Christians, but Christ-betrayers, bearing about the name of Christ in deceit, and "corrupting the word" of the Gospel; while they intermix the poison of their deceit with their persuasive talk, as if they mingled aconite with sweet wine, that so he who drinks, being deceived in his taste by the very great sweetness of the draught, may incautiously meet with his death. One of the ancients gives us this advice, "Let no man be called good who mixes good with evil." For they speak of Christ, not that they may preach Christ, but that they may reject Christ; and they speak of the law, not that they may establish the law, but that they may proclaim things contrary to it. For they alienate Christ from the Father, and the law from Christ. They also calumniate (to slander) His being born of the Virgin; they are ashamed of His cross; they deny His passion; and they do not believe His resurrection. They introduce God as a Being unknown; they suppose Christ to be unbegotten; and as to the Spirit, they do not admit that He exists. Some of them say that the Son is a mere man, and that the Father, Son, and Holy Spirit are but the same person, and that the creation is the work of God, not by Christ, but by some other strange power. Be on your guard, therefore, against such persons, that ye admit not of a snare for your own souls. And act so that your life shall be without offence to all men, lest ye become as "a snare upon a watch-tower, and as a net which is spread out. (Epistle to the Trallians, chap. 6-7) It is interesting to note that the highly esteemed Ignatius would be branded a heretic were he to have lived in the 4th century. His views of God are indicative of how the early Church viewed God before the Hellenistic mindset crept into the Church in the 2nd century. Had Ignatius been at Nicea in 325 he would have been forced to either sign on with the Nicene Creed or face banishment!

Concerning Ignatius Kent Jackson has stated, “Ignatius’s warnings show evidence that he was well aware of changes taking place in the church, of threatening doctrines and self-appointed teachers, and of the need to hold fast to the last remaining links to the apostles. But without even knowing it, he himself was an example that the church had already passed into the new age. Ignatius saw himself as a defender of orthodoxy, but Latter-day Saints will recognize in his words some troubling signs that the orthodoxy that remained was no longer that of the pristine Church. The widespread celebrity status that Ignatius enjoyed, though he was only a local bishop, seems out of harmony with the scriptures. The way he confidently took it upon himself to write letters instructing other congregations also seems irregular and points to a day in which there was no longer a central authority in the church. Most noteworthy, however, was his craving for martyrdom, a desire that has no precedent or justification in any scripture.” (Kent Jackson, From Apostasy to Restoration, p. 25-26)

Polycarp of Smyrna- (d. 156) Bishop of Smyrna and one of the apostolic fathers. Polycarp is known to us from his letters to the Philippians and the Martyrdom of Polycarp. Except of a brief encounter with Marcion (Eusebius, H.E. 4.14.7), nothing is known of his life. Ignatius addressed his as the bishop of Smyrna, though Polycarp identified himself as an elder. His death is described in the Martyrdom, written by his church within a year of the event (M. Polycarp 18.3). Polycarp links the apostolic era with the next generation, for Irenaeus (Eusebius, H.E. 5.20.6) claimed that Polycarp sat at the feet of the apostle John and that he was appointed to this office at Smyrna by the apostles themselves. According to Irenaeus (Eusebius, H.E. 5.20.8), Polycarp wrote several letters to neighboring congregations, but only the letter to the Philippian Christians is extant. It was occasioned primarily by a request from the community at Philippi for copies of the letters by Ignatius. Polycarp honored the request and added a cover letter for the collection. A secondary occasion for the letter was the apparent abuse of his office by a certain elder, Valens. Valens and his wife presumably erred in some financial matter. That the church at Philippi would seek the guidance of Polycarp from Smyrna indicates the growing need for outside mediators. The question must be asked, where was the bishop in Philippi? Why was the church having outside bishops resolving their differences? The obvious answer is that the central authority of the Church was completely dissolved by 156 A.D. Otherwise, the dispute would have been resolved locally, and only if the local authorities could not resolve the dispute would general leaders of the Church been called in. The idea of one bishop overseeing problems in an area outside of his jurisdiction seems highly irregular in the Lord’s church.

The letter consists primarily of collected quotations, especially from the apostolic writings. Although he writes just after the death of Ignatius (ca. 117), Polycarp shows a significant knowledge of the New Testament. He knows a collection of the Pauline letters (3.2) but never mentions a collection of the four Gospels. The Christianity reflected in the letter of Polycarp parallels that found in the Pastoral Epistles: strong morality, anti-Docetism , respect for tradition, and a concern for the poor. No known Greek manuscript of Polycarp’s letter is complete. All extant copies end at 9.2 Chapter 13 is found in Eusebius, Church History 3.36.13-15. The entire text of the letter is in Latin.

In the Martyrdom, the church at Smyrna describes the arrest of Polycarp (6.1-7.3), his short trial (9.1-11.2), and his immediate execution, first by an unsuccessful burning, then by the dagger of the executioner (16.1). Not only is the Martyrdom of Polycarp the first Christian account of martyrdom, but it is the earliest witness to the practices of Christians having a meal for the dead, especially the martyrs (17.1-18.3), and the formation of a martyrs’ calendar (18.3).

Epistle of Barnabas- (probably written before 135 A.D.) identifies its time as the “last days” (eschatai hemerai), “lawless times” in which “the insidious infiltration of the Dark One” was taking place. (Epistle of Barnabas, 4.9; in Staniforth, Early Christian Writings, 197.)

Papias of Hierapolis- (70-155 A.D.) Bishop of Hierapolis, wrote a series of five books about the gospel, Expositions of the Oracles of the Lord, of which only fragments have been preserved in the writings of his contemporaries. He made a special effort to collect items of doctrine preserved orally by those who had actually heard the Apostles speak. He preferred what he heard from the “living voice” of the elders who heard the teachings of the disciples of the Lord over what was written in books. This would seem to indicate a degree of distrust in the early church of some of the prevalent teachings of the day, at least on Papias’ part.

Didache- (or teaching of the twelve apostles) Dates from somewhere between AD 70-100 is probably the oldest surviving extant piece of non-canonical literature. Its contents include moral teaching and instruction on various aspects of Church practice. Chapter 9 contains altered sacrament prayers, while chapter 7 has this to say concerning baptism, “But concerning baptism, thus baptize ye: having first recited all these precepts, baptize in the name of the Father, and of the Son, and of the Holy Spirit, in running water; but if thou hast not running water, baptize in some other water, and if thou canst not baptize in cold, in warm water; but if thou hast neither, pour water three times on the head, in the name of the Father, and of the Son, and of the Holy Spirit. But before the baptism, let him who baptizeth and him who is baptized fast previously, and any others who may be able. And thou shalt command him who is baptized to fast one or two days before.”

It is interesting to note immersion as the primary means of baptism- yet pouring water on the head of the candidate, while the least desired means of baptism was mentioned. Clearly infants at this time were not baptized, as the candidate was to receive instruction that they were to fast prior to the ordinance.

Chapter 15 verse 1 of the Didache states: “Elect (or appoint) therefore, for yourselves bishops and deacons worthy of the Lord, men who are meek and not covetous, and true and approved, for they perform for you the service of prophets and teachers.” This tells us that by the time the Didache was written, the idea of members of the congregations appointing their own leadership was acceptable. This is opposite of the prescribed order in the church, where the Lord appoints those who will lead his flock. This was the very problem in the early church: members did not listen to authorized servants, but instead appointed unto themselves leaders and teachers who taught things pleasing to the carnal mind. (See 2 Timothy 4:3-4, Titus 1:5, Acts 14:23)

Although the Didache was never officially rejected by the Church, it was excluded from the canon for its lack of literary value. It is believed that this work, originally composed in Greek, was written in either Syria or Egypt.

The Shepherd of Hermas- Written by Hermas, brother of Papias (who was the bishop of Rome 148 AD)-this document described the church as an old and failing woman. The Church will be blooming and ageless only in the world beyond, but not on earth. This document discusses baptism for the dead as if the reader should understand what is being taught: “It was necessary for them, to rise up through the water, that they might be made alive; for otherwise they could not enter into the kingdom of God… so these likewise that had fallen asleep received the seal of the Son of God and entered into the kingdom of God. For before a man has borne the name of the Son of God, he is dead; but when he has received the seal, he layeth aside his deadness, and resumeth life. The seal then is the water: so they go down into the water dead, and they come up alive. Thus to them also this seal was preached, and they availed themselves of it that they might enter into the kingdom of God.” When discussing the apostles and their mission the angel goes on to say, “Therefore they went down with them into the water, and came up again. But these went down alive and again came up alive; whereas the others that had fallen asleep before them went down dead and came up alive. So by their means they were quickened into life, and came to the full knowledge of the name of the Son of God. For this cause also they came up with them , and were fitted with them into the building of the tower and were builded with them, without being shaped; for they fell asleep in righteousness and in great purity. Only they had not this seal. Thou has then the interpretation of these things also.”