(_b_) Jerome, _Comm. ad Galat._ (MSL, 26:462.)

The following extract from Jeromes commentary on Galatians is of such late date as to be of doubtful value as an authority. There is, however, nothing improbable in it, and it is in harmony with other traditions. It is to be taken as a tradition which at any rate represents the opinion of the fourth century regarding the Apostle John. _Cf._ Jerome, _De Viris Inl.u.s.tribus_, ch. 9 (PNF, ser. II, vol. III, 364).

When the holy Evangelist John had lived to extreme old age in Ephesus, he could be carried only with difficulty by the hands of the disciples, and as he was not able to p.r.o.nounce more words, he was accustomed to say at every a.s.sembly, Little children, love one another. At length the disciples and brethren who were present became tired of hearing always the same thing and said: Master, why do you always say this? Thereupon John gave an answer worthy of himself: Because this is the commandment of the Lord, and if it is observed then is it enough.

(_c_) Eusebius, _Hist. Ec._, III, 31. (MSG, 20:279.)

Polycrates was bishop of Ephesus and a contemporary of Victor of Rome (189-199 A. D.). His date cannot be fixed more precisely. The reference to the high priests mitre is obscure; see J. B.

Lightfoot, _Commentary on the Epistle to the Galatians_, p. 345. A longer extract from this epistle of Polycrates will be found under the Easter Controversy ( 38).

The time of Johns death has been given in a general way,(1) but his burial-place is indicated by an epistle of Polycrates (who was bishop of the parish of Ephesus) addressed to Victor of Rome, mentioning him, together with the Apostle Philip and his daughters, in the following words: For in Asia also great lights have fallen asleep, which shall rise again at the last day, at the coming of the Lord, when he shall come with glory from heaven and seek out all the saints. Among these are Philip, one of the twelve Apostles, who sleeps at Hierapolis, and his two aged virgin daughters, and another daughter who lived in the Holy Spirit and now rests at Ephesus; and moreover John, who was both a witness and a teacher, who reclined upon the bosom of the Lord, and being a priest wore the high priests mitre, also sleeps at Ephesus.

4. The Persecution under Domitian

What is commonly called the persecution under Domitian (81-96) does not seem to have been a persecution of Christianity as such. The charges of atheism and superst.i.tion may have been due to heathen misunderstanding of the Christian faith and worship. There is no sufficient ground for identifying Flavius Clemens with the Clemens who was bishop of Rome. For bibliography of the persecution under Domitian, see Preuschen, _a.n.a.lecta_, second ed., I, 11.

(_a_) Ca.s.sius Dio (excerpt. per Xiphilinum), _Hist. Rom._, LXVII, 14 _f._ Preuschen, _a.n.a.lecta_, I, 4:11.

For Ca.s.sius Dio, see _Encyc. Brit._, art. Dio Ca.s.sius.

At that time (95) the road which leads from Sinuessa to Puteoli was paved.

And in the same year Domitian caused Flavius Clemens along with many others to be put to death, although he was his cousin and had for his wife Flavia Domitilla, who was also related to him. The charge of atheism was made against both of them, in consequence of which many others also who had adopted the customs of the Jews were condemned. Some were put to death, others lost their property. Domitilla, however, was only banished to Pandataria.

(_b_) Eusebius, _Hist. Ec._, III, 18. (MSG, 20:252.)

To such a degree did the teaching of our faith flourish at that time(2) that even those writers who were far from our religion did not hesitate to mention in their histories the persecutions and martyrdoms which took place during that time. And they, indeed, accurately indicate the time.

For they record that, in the fifteenth year of Domitian, Flavia Domitilla, daughter of a sister of Flavius Clemens, who was at that time one of the consuls of Rome, was exiled with many others to the island of Pontia(3) in consequence of testimony borne to Christ.

Period II. The Post-Apostolic Age: A. D. 100-A. D. 140

The post-apostolic age, extending from circa 100 to circa 140, is the age of the beginnings of Gentile Christianity on an extended scale. It is marked by the rapid spread of Christianity, so that immediately after its close the Church is found throughout the Roman world, and the Roman Government is forced to take notice of it and deal with it as a religion ( 6, 7); the decline of the Jewish element in the Church and extreme hostility of Judaism to the Church ( 5); the continuance of chiliastic expectations ( 10); the beginnings of the pa.s.sion for martyrdom ( 8); as well as the appearance of the forms of organization and worship which subsequently became greatly elaborated and remained permanently in the Church ( 12-15); as also the appearance of religious and moral ideas which became dominant in the ancient Church ( 11, 12, 16). The literature of the period upon which the study of the conditions and thought of the Church of this age must be based is represented princ.i.p.ally by the so-called Apostolic Fathers, a name which is convenient, but misleading and to be regretted. These are Clement of Rome, Barnabas, Ignatius, Polycarp, Papias, Hermas; with the writings of these are commonly included two anonymous books known as the _Didache_, or _Teaching of the Twelve Apostles_, and the _Epistle to Diognetus_. From all of these selections are given.(4)

5. Christianity and Judaism

The Christian Church grew up not on Jewish but on Gentile soil. In a very short time the Gentiles formed the overwhelming majority within the Church. As they did not become Jews and did not observe the Jewish ceremonial law, a problem arose as to the place of the Jewish law, which was accepted without question as of divine authority. One solution is given by the author of the so-called Epistle of Barnabas, which should be compared with the solution given by St. Paul in his epistles to the Galatians and to the Romans. The number of conversions from Judaism rapidly declined, and very early an extreme hostility toward Christianity became common among the Jews.

(_a_) Barnabas, _Epistula_, 4, 9.

The epistle attributed to Barnabas is certainly not by the Apostle of that name. Its date is much disputed, but may be safely placed within the first century. The author attempts to show the contrast between Judaism and Christianity by proving that the Jews wholly misunderstood the Mosaic law and had long since lost any claims supposed to be derived from the Mosaic covenant. The epistle is everywhere marked by hostility to Judaism, of which the writer has but imperfect knowledge. The book was regarded as Holy Scripture by Clement of Alexandria and by Origen, though with some hesitation. The position taken by the author was undoubtedly extreme, and not followed generally by the Church. It was, however, merely pushing to excess a conviction already prevalent in the Church, that Christianity and Judaism were distinct religions. For a saner and more commonly accepted position, see Justin Martyr, _Apol._, I, 47-53 (ANF, I, 178 _ff._). A translation of the entire epistle may be found in ANF, I, 137-149.

Ch. 4. It is necessary, therefore, for us who inquire much concerning present events to seek out those things which are able to save us. Let us wholly flee, then, from all the works of iniquity, lest the works of iniquity take hold of us; and let us hate the error of the present times, that we may set our love on the future. Let us not give indulgence to our soul, that it should have power to run with sinners and the wicked, that we become not like them. The final occasion of stumbling approaches, concerning which it is written as Enoch speaks: For this end the Lord has cut short the times and the days, that His beloved may hasten and will come to his inheritance. (5) Ye ought therefore to understand. And this also I beg of you, as being one of you and with special love loving you all more than my own soul, to take heed to yourselves, and not be like some, adding largely to your sins, and saying: The covenant is both theirs and ours. For it is ours; but they thus finally lost it, after Moses had already received it.(6)

Ch. 9. But also circ.u.mcision, in which they trusted, has been abrogated.

He declared that circ.u.mcision was not of the flesh; but they transgressed because an evil angel deluded them.(7) Learn, then, my beloved children, concerning all things richly, that Abraham, the first who enjoined circ.u.mcision, looking forward in spirit to Jesus, circ.u.mcised, the teaching of the three letters having been received. For the Scripture saith: Abraham circ.u.mcised eighteen and three hundred men of his household. What, then, was the knowledge [_gnosis_] given to him in this?

Learn that he says the eighteen first and then, making a s.p.a.ce, the three hundred. The eighteen are the Iota, ten, and the Eta, eight; and you have here the name of Jesus. And because the cross was to express the grace in the letter Tau, he says also, three hundred. He discloses therefore Jesus in the two letters, and the cross in one. He knows this who has put within us the engrafted gift of his teaching. No one has learned from me a more excellent piece of knowledge, but I know that ye are worthy.(8)

(_b_) Justin Martyr, _Dialogus c.u.m Tryphone_, 17. J. C. T. Otto, Corpus _Apologetarum Christianorum Sculi Secundi_, third ed.; 1876-81. (MSG, 6:511.)

Justin Martyr was born about 100 in Samaria. He was one of the first of the Gentiles who had been trained in philosophy to become a Christian. His influence upon the doctrinal development of the Church was profound. He died as a martyr between 163 and 168. His princ.i.p.al works are the two Apologies written in close connection under Antoninus Pius (138-161), probably about 150, and his dialogue with Trypho the Jew, which was written after the first Apology. All translations of Justin Martyr are based upon Ottos text, _v. supra_.

For the other nations have not been so guilty of wrong inflicted on us and on Christ as you have been, who are in fact the authors of the wicked prejudices against the Just One and against us who hold by Him.(9) For after you had crucified Him, the only blameless and righteous Man, through whose stripes there is healing to those who through Him approach the Father, when you knew that He had risen from the dead and ascended into heaven, as the prophecies foretold would take place, not only did you not repent of those things wherein you had done wickedly, but you then selected and sent out from Jerusalem chosen men through all the world to say that the atheistical heresy of the Christians had appeared and to spread abroad those things which all they who know us not speak against us; so that you are the cause of unrighteousness not only in your own case, but, in fact, in the case of all other men generally. Accordingly, you show great zeal in publishing throughout all the world bitter, dark, and unjust slanders against the only blameless and righteous Light sent from G.o.d to men.

(_c_) _Martyrdom of Polycarp_, 12, 13.

Polycarp, Bishop of Smyrna, died at Smyrna February 2, 155, at the age of at least eighty-six, but he was probably nearer one hundred years old. He was the disciple of John, probably same as the Apostle John. His epistle was written circa 115, soon after the death of Ignatius of Antioch. At present it is generally regarded as genuine, though grave doubts have been entertained in the past.

The martyrdom was written by some member of the church at Smyrna for that body to send to the church at Philomelium in Phrygia, and must have been composed soon after the death of the aged bishop.

It is probably the finest of all the ancient martyrdoms and should be read in its entirety. Translation in the ANF, I, 37-45.

Ch. 12. The whole mult.i.tude both of the heathen and the Jews who dwelt at Smyrna cried out with uncontrollable fury and in loud voice: This is the teacher of Asia, the father of the Christians and the overthrower of our G.o.ds, who teaches many neither to sacrifice nor to worship. Saying these things, they cried out and demanded of Philip, the Asiarch, to let a lion loose upon Polycarp. But he said he could not do this, since the sports with beasts had ended. Then it pleased them to cry out with one consent that he should burn Polycarp alive.

Ch. 13. These things were carried into effect more rapidly than they were spoken, and the mult.i.tude immediately gathered together wood and f.a.gots out of the shops and baths, and the Jews especially, as was their custom, a.s.sisted them eagerly in it.

6. The Extension of Christianity

It is impossible to determine with accuracy even the princ.i.p.al places to which Christianity had spread in the first half of the second century.

Ancient writers were not infrequently led astray by their own rhetoric in dealing with this topic.