Part 5 (2/2)
Ch. 2. For since ye are subject to the bishop as Jesus Christ, ye appear to me to live not after the manner of men, but according to Jesus Christ, who died for us, in order that by believing in His death ye may escape death. It is therefore necessary that just as ye indeed do, so without the bishop ye should do nothing, but should also be subject to the presbytery, as to the Apostles of Jesus Christ, our Hope, living in whom we shall be found [_i.e._, at the last]. It is right, also, that the deacons, being [ministers] of the mysteries of Jesus Christ, should in every respect be well-pleasing to all. For they are not the ministers of meats and drinks, but servants of the Church of G.o.d. It is necessary, therefore, that they guard themselves from all grounds of accusation as they would from fire.
Ch. 3. In like manner, let all reverence the deacons as Jesus Christ, as also the bishop, who is a type of the Father, and the presbyters as the sanhedrim of G.o.d and the a.s.sembly of the Apostles. Apart from these there is no Church.
(_d_) Ignatius, _Ep. ad Smyrnos_, 8.
See that ye follow the bishop as Jesus Christ does the Father, and the presbyters as ye would the Apostles; and reverence the deacons as a commandment of G.o.d. Without the bishop let no one do any of those things connected with the Church. Let that be deemed a proper eucharist which is administered either by the bishop or by him to whom he has intrusted it.
Wherever the bishop shall appear there let also the mult.i.tude be, even as wherever Jesus Christ is there is the Catholic Church. It is not lawful without the bishop either to baptize or to make an agape. But whatsoever he shall approve that is also pleasing to G.o.d, so that everything that is done may be secure and valid.
15. Church Discipline
The Church was the company of the saints. How far, then, could the Church tolerate in its midst those who had committed serious offences against the moral law? A case had occurred in the Corinthian church about which St.
Paul had given some instructions to the Christians of that city (_cf._ I Cor. 5:3-5; II Cor. 13:10). There was the idea current that sins after baptism admitted of no pardon and involved permanent exclusion from the Church (_cf._ Heb. 10:26). A distinction was also made as to sins whereby some were regarded as sins unto death and not admitting of pardon (_cf._ I John 5:16). In principle, the exclusion from the Church of those who had committed gross sins was recognized, but as the Church grew it soon became a serious question as to the extent to which this strict discipline could be enforced. We find, therefore, a well-defined movement toward relaxing this rigor of the law. The beginning appears in Hermas, who admits the possibility of one repentance after baptism. A special problem was presented from the first by the difference between the conceptions of marriage held by the Christians and by the heathen. The Church very early took the position that marriage in some sense was indissoluble, that so long as both parties to a marriage lived, neither could marry again, but after the death of one party the surviving spouse could remarry, although this second marriage was looked upon with some disfavor. Both the idea of a second repentance and the idea of the indissolubility of marriage are expressed in the following extract from Hermas:
Hermas, _Pastor_, Man. IV, I, 3.
Hermas wrote in the second century. Opinions have varied as to his date, some putting him near the beginning, some near the middle of the century. The weight of opinion seems to be that he lived shortly before 150. His work ent.i.tled _The Pastor_ is in the form of revelations, and was therefore thought to partake of an inspiration similar to that of Holy Scripture. This naturally gave it a place among Scriptures for a while and accounts for the great popularity of the work in the early Church. It is the best example of an extensive apocalyptic literature which flourished in the Church in the first two centuries.
Ch. 1. If the husband should not take her back [_i.e._, the penitent wife who has committed adultery] he sins, and brings a great sin upon himself; for he ought to take back her who has sinned and repented; but not frequently; for there is but one repentance to the servants of G.o.d [_i.e._, after becoming the servants of G.o.d]. On account of her repentance [_i.e._, because she may repent, and therefore should be taken back] the husband ought not to marry. This treatment applies to the woman and to the man.
Ch. 3. And I said to him: I should like to continue my questions. Speak on, said he. And I said: I have heard, sir, from some teachers that there is no other repentance than that when we descend into the water and receive remission of our former sins. He said to me: Thou hast well heard, for so it is. For he who has received remission of his sins ought to sin no more, but to live in purity. Since, however, you inquire diligently into all things, I will point out this also to you, not as giving occasion for error to those who are to believe, or have lately believed, in the Lord. For those who have now believed and those who are to believe have not repentance of their sins, but they have remission of their former sins. For to those who have been called before these days the Lord has set repentance. For the Lord, who knows the heart and foreknows all things, knew the weakness of men and the manifold wiles of the devil, that he would inflict some evil on the servants of G.o.d and would act wickedly against them. The Lord, therefore, being merciful, has had mercy on the works of His hands and has set repentance for them; and has intrusted to me the power over this repentance. And therefore I say unto you, he said, that if after that great and holy calling any one is tempted by the devil and sins, he has one repentance. But if thereupon he should sin and then repent, to such a man his repentance is of no benefit; for with difficulty will he live.(23)
16. Moral Ideas in the Post-Apostolic Period
Christians were convinced that their religion made the highest possible moral demands upon them. They were to live in the world, but remain uncontaminated by it (_cf._ _supra_, 11). This belief even candid heathen were sometimes forced to admit (_cf._ Plinys correspondence with Trajan, _supra_, 7). The morality of the Christians and the loftiness of their ethical code were common features in the apologies which began to appear in the post-apostolic period (_cf. The Apology of Aristides, infra_, 20, _a_). Christianity was a revealed code of morals, by the observance of which men might escape the fires of h.e.l.l and obtain the bliss of immortality (_a_) (_cf. infra_, 30). At the same time there was developed a tendency toward asceticism, by which a higher excellence might be obtained than the law required of ordinary Christians (_b__, __c_).
This higher morality was not without its compensations; superior merit was recognized by G.o.d, and was accordingly rewarded; it might even be applied to offset sins committed (_d__, __e_). This last idea is to be traced to the book of Tobit (cf. also James 5:20; I Peter 4:8). The fuller development is to be found in the theology of Tertullian and Cyprian (v.
_infra_, 39).
(_a_) Justin Martyr, _Apologia_, I, 10, 12. (MSG, 6:339, 342.)
Ch. 10. We have received by tradition that G.o.d does not need mans material offerings, since we see that He himself provides all things. And we have been taught, have been convinced, and do believe that He accepts only those who imitate the virtues which reside in Him, temperance and justice and philanthropy, and as many virtues as are peculiar to a G.o.d who is called by no given name. And we have been taught that He in the beginning, since He is good, did for mans sake create all things out of unformed matter; and if men by their works show themselves worthy of His design, they are deemed worthy, for so we have received, of reigning in company with Him, having become incorruptible and incapable of suffering.
For as in the beginning He created us when we were not, so we consider that, in like manner, those who choose what is pleasing to Him are, on account of their choice, deemed worthy of incorruption and of fellows.h.i.+p with Him. For the coming into being at first was not in our power; and in order that we may follow those things which please Him, choosing them by means of the rational faculties with which He has himself endowed us, He both persuades us and leads us to faith.
Ch. 12. And more than all other men are we your helpers and allies in promoting peace; for we are of the opinion that it is impossible for the wicked, or the covetous, or the conspirator, or the virtuous to escape the notice of G.o.d, and that each man goes to eternal punishment or salvation according to the deserts of his actions. For if all men knew this, no one would choose wickedness, even for a little time, knowing that he goes to the eternal punishment of fire; but he would in every respect restrain himself and adorn himself with virtue, that he might obtain the good gifts of G.o.d and escape punishment. For those who, on account of the laws and punishments you impose, endeavor when they offend to escape detection, offend thinking that it is possible to escape your detection, since you are but men; but if they learned and were convinced that it is not possible that anything, whether actually done or only intended, should escape the notice of G.o.d, they would live decently in every respect, on account of the penalties threatened, as even you yourselves will admit.
(_b_) _Didache_, 6. _Cf._ Mirbt, n. 13.
See that no one cause thee to err from this way of the teaching, since apart from G.o.d it teacheth thee. For if thou art able to bear all the yoke of the Lord, thou wilt be perfect; but if thou art not able, do what thou art able. And concerning foods, bear what thou art able; but against that which is sacrificed to idols be exceedingly on thy guard; for it is the service of dead G.o.ds.
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