(_c_) Hermas, _Pastor_, Man. IV, 4.

And again I asked him, saying: Sir, since you have been so patient with me, will you show me this also? Speak, said he. And I said: If a wife or husband die, and the widow or widower marry, does he or she commit sin? There is no sin in marrying again, said he; but if they remain unmarried, they gain greater honor and glory with the Lord; but if they marry, they do not sin. Guard, therefore, your chast.i.ty and purity and you will live to G.o.d. What commandments I now give you, and what I am to give you, keep from henceforth, yea, from the very day when you were intrusted to me, and I will dwell in your house. And your former sins will be forgiven, if you keep my commandments. And to all there is forgiveness if they keep these my commandments and walk in this chast.i.ty.

(_d_) Clement of Rome, _Ep. ad Corinthios_, II, 4, 16.

Ch. 4. Let us, then, not call Him Lord, for that will not save us. For He saith: Not every one that saith to me, Lord, Lord, shall be saved, but he that worketh righteousness. Wherefore, brethren, let us confess Him by our works, by loving one another, by not committing adultery, or speaking evil of one another, or cherishing envy; but by being continent, compa.s.sionate, and good. We ought also to sympathize with one another, and not be avaricious. By such works let us confess Him, and not by those that are of an opposite kind. And it is not fitting that we should fear men, but rather G.o.d. For this reason, if we should do such things, the Lord hath said: Even though ye were gathered together to me in my very bosom, yet if ye were not to keep my commandments, I would cast you off, and say unto you. Depart from me; I know you not, whence ye are, ye workers of iniquity.(24)

Ch. 16. So then, brethren, having received no small occasion to repent, while we have opportunity, let us turn to G.o.d, who called us while we yet have One to receive us. For if we renounce these indulgences and conquer the soul by not fulfilling its wicked desires, we shall be partakers of the mercy of Jesus. Know ye not that the day of judgment draweth nigh like a burning oven, and certain of the heavens and all the earth will melt, like lead melting in fire; and then will appear the hidden and manifest deeds of men? Good, then, are alms as repentance from sin; better is fasting than prayer, and alms than both; charity covereth a mult.i.tude of sins, and prayer out of a good conscience delivereth from death. Blessed is every one that shall be found complete in these; for alms lighten the burden of sin.

(_e_) Hermas, _Pastor_, Sim. V, 3.

If you do anything good beyond the commandment of G.o.d, you will gain for yourself more abundant glory, and will be more honored before G.o.d than you would otherwise be. If, therefore, you keep the commandments of G.o.d and do these services, you will have joy if you observe them according to my commandment. I said unto him: Sir, whatsoever you command me I will observe; for I know that you are with me. I will be with you, he said, because you have such a desire for doing good; I will be with all those, he said, who have such a desire. This fasting, he continued, is very good, provided the commandments of the Lord be observed. Thus, then, shall you observe the fast which you intend to keep. First of all, be on your guard against every evil word and every evil desire, and purify your heart from all the vanities of this world. If you guard against these things, your fasting will be perfect. But do thus: having fulfilled what is written, during the day on which you fast you will taste nothing but bread and water; and having reckoned up the price of the dishes of that day which you intended to have eaten, you will give it to a widow, an orphan, or to some one in want, and thus you will be humble-minded, so that he who has received benefit from your humility may fill his own soul and pray to the Lord for you. If you observe fasting as I have commanded you, your sacrifice will be acceptable to G.o.d, and this fasting will be written down; and the service thus performed is n.o.ble and sacred and acceptable to the Lord.

Period III. The Critical Period: A. D. 140 to A. D. 200

The interval between the close of the post-apostolic age and the end of the second century, or from about 140 to 200, may be called the Critical Period of Ancient Christianity. In this period there grew up conceptions of Christianity which were felt by the Church, as a whole, to be fundamentally opposed to its essential spirit and to const.i.tute a serious menace to the Christian faith as it had been commonly received. These conceptions, which grew up both alongside of, and within the Church, have been grouped under the term Gnosticism, a generic term including many widely divergent types of teaching and various interpretations of Christian doctrine in the light of Oriental speculation. There were also reactionary and reformatory movements which were generally felt to be out of harmony with the development upon which Christian thought and life had already entered; such were Montanism and Marcionism. To overcome these tendencies and movements the Christian churches in the various parts of the Roman Empire were forced, on the one hand, to develop more completely such ecclesiastical inst.i.tutions as would defend what was commonly regarded as the received faith, and, on the other hand, to pa.s.s from a condition in which the various Christian communities existed in isolated autonomy to some form of organization whereby the spiritual unity of the Church might become visible and better able to strengthen the several members of that Church in dealing with theological and administrative problems. The Church, accordingly, acquired in the Critical Period the fundamental form of its creed, as an authoritative expression of belief; the episcopate, as a universally recognized essential of Church organization and a defence of tradition; and its canon of Holy Scripture, at least in fundamentals, as the authoritative primitive witness to the essential teachings of the Church. It also laid the foundations of the conciliar system, and the bonds of corporate unity between the scattered communities of the Church were defined and recognized. At the same time, the Church developed in its conflict with heathenism an apologetic literature, and in its conflict with heresy a polemical literature, in which are to be found the beginnings of its theology or scientific statement of Christian truth. Of this theology two lines of development are to be traced: one a utilization of Greek philosophy which arose from the Logos doctrine of the Apologists, and the other a realistic doctrine of redemption which grew out of the Asia Minor type of Christian teaching, traces of which are to be found in Ignatius of Antioch.

Chapter I. The Church In Relation To The Empire And Heathen Culture

In the course of the second century the Church spread rapidly into all parts of the Empire, and even beyond. It became so prominent that the relation of the Church to heathen thought and inst.i.tutions underwent a marked change. Persecutions of Christians became more frequent, and thereby the popular conviction was deepened that Christians were malefactors. To some extent men of letters began to notice the new faith and attack it. In opposition to persecution and criticism, the Church developed an active apologetic or defence of Christianity and Christians against heathen aspersions.

17. The Extension of Christianity

Under the head of Extension of Christianity are to be placed only such texts as may be regarded as evidence for the presence of the Church in a well-defined locality. It is apparent that the evidence must be incomplete, for many places must have received the Christian faith which were unknown to the writers whose works we have or which they had no occasion to mention. Rhetorical overstatement of the extension of the Church was a natural temptation in view of the rapid spread of Christianity. Each text needs to be scrutinized and its merits a.s.sessed.

It should, however, be borne in mind that the existence of a well-established church in any locality is in most cases sufficient reason for believing that Christianity had already been there for some time. In this way valid historical reasoning carries the date of the extension of the Church to a locality somewhat further back than does the date of the appearance of a doc.u.ment which testifies to the existence of Christianity in a definite place at a definite time.

(_a_) Tertullian, _Adv. Judos_, 7. (MSL, 2:649.)

Quintus Septimius Florens Tertullia.n.u.s (circa 160-circa 220 A. D.) is the most important ante-Nicene Latin ecclesiastical writer. He has been justly regarded as the founder of Latin theology and the Christian Latin style. His work is divided into two periods by his adherence (between 202 and 207 A. D.) to the Montanistic sect.

The treatise _Adversus Judos_ probably belongs to Tertullians pre-Montanist period, though formerly placed among his Montanist writings (see Krger, 85, 6). For Geographical references, see W. Smith, _Dictionary of Greek and Roman Geography_.

Upon whom else have all nations believed but upon the Christ who has already come? For whom have the other nations believedParthians, Medes, Elamites, and they who inhabit Mesopotamia, Armenia, Phrygia, Cappadocia, and those dwelling in Pontus and Asia, and Pamphylia, sojourners in Egypt, and inhabitants of the region of Africa which is beyond Cyrene, Romans and sojourners, yes, and in Jerusalem, Jews and other nations;(25) as now the varied races of the Gtulians, and manifold confines of the Moors, all the limits of Spain, and the diverse nations of the Gauls, and the places of the Britons inaccessible to the Romans, but subjugated to Christ, and of the Sarmatians and Dacians, and Germans and Scythians, and of many remote nations and provinces and many islands unknown to us and which we can hardly enumerate? In all of these places the name of Christ, who has already come, now reigns.

(_b_) Tertullian, _Apologeticus adversus Gentes pro Christianis_, 37.

(MSL, 1:525.)

The date of this work is 197 A. D.

We are but of yesterday, and we have filled every place among youcities, islands, fortresses, towns, market-places, the very camps, tribes, companies, palace, Senate, and Forum. We have left you only the temples.

(_c_) Irenus, _Adv. Hreses_, I, 10, 3. (MSG, 7:551 _f._) For text, see Kirch, 91.

Since the Church has received this preaching and this faith, as we have said, the Church, although it is scattered throughout the whole world, diligently guards it as if it dwelt in one house; and likewise it believes these things as if it had one soul and one heart, and harmoniously it preaches, teaches, and believes these things as if possessing one mouth.

For although the languages of the world are dissimilar, yet the import of the tradition is one and the same. For the churches which have been founded in Germany have not believed nor handed down anything different, nor have those among the Iberians, nor those among the Gauls, nor those in the East, nor those in Egypt, nor those in Libya, nor those which have been established in the central regions(26) of the world.

(_d_) Bardesanes, _De Fato_. F. Nau, _Bardesane lastrologue; le livre des lois des pays_, Paris. 1899.

Bardesanes (154-222 A. D.) was the great Christian teacher of Edessa. He lived at the court of Abgar IX (179-214), whom, according to a doubtful tradition, he is said to have converted.

The entire book may be found well translated by B. P. Pratten, ANF, VIII. 723-734.

In Syria and Edessa men used to part with their manhood in honor of Tharatha,(27) but when King Abgar became a believer he commanded that every one that did so should have his hand cut off, and from that day until now no one does so in the country of Edessa.

And what shall we say of the new race of us Christians, whom Christ at His advent planted in every country and in every region? For, lo, wherever we are, we are called after the one name of Christnamely, Christians. On one day, the first day of the week, we a.s.semble ourselves together, and on the days of the readings(28) we abstain from sustenance. The brethren who are in Gaul do not take males for wives, nor those in Parthia two wives; nor do those in Judea circ.u.mcise themselves; nor do those of our sisters who are among the Geli consort with strangers; nor do those of our brethren who are in Persia take their daughters for wives; nor do those who are in Media abandon their dead or bury them alive or give them as food to the dogs; nor do those who are in Edessa kill their wives who commit adultery, nor their sisters, but they withdraw from them, and give them over to the judgment of G.o.d; nor do those who are in Hatra stone thieves to death; but wherever they are, and in whatever place they are found, the laws of the several countries do not hinder them from obeying the law of their Christ; nor does the Fate of the celestial governors(29) compel them to make use of the things which they regard as impure.

(_e_) Eusebius, _Hist. Ec._, V, 10. (MSG, 20:455.)

Missions in the extreme East.

They say that Pantnus displayed such zeal for the divine word that he was appointed a herald of the Gospel of Christ to the nations of the East and was sent as far as India.(30) For indeed there were still many evangelists of the word who sought earnestly to use their inspired zeal, after the example of the Apostles, for the increase and building up of the divine word. Pantnus was one of these, and he is said to have gone to India. The report is that among persons in that country who knew of Christ he found the Gospel according to Matthew, which had antic.i.p.ated his own arrival.

For Bartholomew, one of the Apostles, had preached to them and left them the writing of Matthew in the Hebrew language, and they had preserved it till that time.

18. Heathen Religious Feeling and Culture in Relation to Christianity

The Christian religion in the course of the latter part of the second century began to attract the attention of heathen writers; it became an object of literary attack. The princ.i.p.al literary opponent of Christianity was Celsus, who subjected the Christian traditions and customs to a searching criticism to prove that they were absurd, unscientific, and false. Lucian of Samosata, does not seem to have attacked Christianity from any philosophical or religious interest, but treated it as an object of derision, making sport of it. There were also in circulation innumerable heathen calumnies, many of the most abominable character.

These have been preserved only by Christian writers. It was chiefly in reference to these calumnies that the Christian apologists wrote. The answer to Celsus made by Origen belongs to a later period, though Celsus represents the best philosophical criticism of Christianity of the latter part of the second century.