There’s no better way (apart from the New Testament) to enter the world of early Christianity than by reading the Apostolic Fathers. When the first generation of apostles died—James, John, Peter, Paul—their disciples devoted themselves to the interpretation of scripture and their world, all in the service of their risen King Jesus. It’s fascinating to see how the handled scripture and church life.

This post contains my reactions and responses to the various epistles and tractates contained in this volume of The Apostolic Fathers.

The First Epistle of Clement to the Corinthians

This epistle is a fascinating return to that tortured congregation Paul had so much trouble with! This post-New Testament letter shows us that the jealousy and fractional nature of the Corinthians (remember 1 Corinthians 1:10–17) was never solved. Clement argues extensively from the Old Testament on the church’s need to repent and obey. “For Christ is of those who are humble-minded, not of those who exalt themselves over His flock” (1 Clement 16:1).

The Second of Clement to the Corinthians

Second Clement is a very different kind of letter than First Clement. It’s more like a sermon than a letter, endorsing “a high Christology, a pure life, and a belief in the resurrection of the flesh” (126).

I was struck by the continued urging for the church to repent. For the author of 2 Clement, repentance is an opportunity to receive God’s healing. Repentance is a rewarding act that enables us to love one another and attain the kingdom of God (2 Clement 9:7–11).

The Epistles of Ignatius

Ignatius was the third bishop of Antioch in Syria. He wrote a series of letters to the Ephesians, Magnesians, Trallians, Romans, Philadelphians, Smyrneans, and Polycarp while on his way to Rome to be fed to the lions. Most remarkable (and slightly disturbing) is his willingness, his eagerness to embrace martyrdom.

Grant me nothing more than that I be poured out to God, while an altar is still ready, that forming yourselves into a chorus of love, you may sing to the Father in Christ Jesus, that God has vouchsafed that the bishop of Syria shall be found at the setting of the sun, having fetched him from the sun’s rising. It is good to set to the world towards God, that I may rise to him. (Ignatius to the Romans 2:2)

The Epistle of Polycarp to the Philippians

Polycarp lived during the first half of the second century and like Ignatius, was martyred. His epistle to the Philippians is a look back into that church that gave Paul so much joy. Polycarp’s reason for writing is at least in part to urge the church in Philippi to collect the letters of Ignatius. It’s interesting to see the value the early Christians placed on the words of the martyrs.

Now I beseech you all to obey the word of the righteous, and to endure with all the endurance which you also saw before your eyes, not only in the blessed Ignatius, and Zosimus, and Rufus, but also in others among yourselves, and in Paul himself, and in the other Apostles. (Polycarp 9:1)

The Didache

In this early collection of teaching, I was struck by the pragmatism of the early church. For example, have a look at the Didache’s instruction on baptism.

Concerning baptism, baptise thus: Having first rehearsed all these things, “baptise, in the Name of the Father and of the Son and of the Holy Spirit,” in running water; but if thou hast no running water, baptise in other water, and if thou canst not in cold, then in warm. But if thou hast neither, pour water three times on the head “in the Name of the Father, Son, and Holy Spirit.” (Didache 7:1–3)

I was also intrigued by the prophets. The church was warned not to be taken advantage of by itinerant prophets and apostles. However, legitimate ones were highly valued. After two chapters of instruction on how to perform the Eucharist, the author adds, “But suffer the prophets to hold Eucharist as they will” (Didache 8:7). The prophets will want to do things their own way—deal with it!

The Epistle of Barnabas

This epistle, allegedly but not likely from Barnabas, is a masterclass in Alexandrian allegorical interpretation of the Old Testament. In it, the author seeks to warn Christians against Jewish interpretations of the Old Testament, inserting his own hermeneutically suspect versions!

One example will suffice. In chapter 10, the author goes through the list of animals that Moses prohibited the Jewish people from eating. The author gives a spiritual Christian reason for all of these prohibitions.

Moreover, thou shall not eat the rabbit. For what reason? Because thou shalt not, he means, become a corrupter of the young, or become like such men; for the rabbit multiplies during every year its retirements by the way; for it has as many burrow-holes as it lives years. (Barnabas 10:6)

It gets better. The author of Barnabas commands his people not to eat the hyaena. Why? That animal changes its nature from male to female every year! Of course, this doesn’t compare to the way the weasel gives birth “with its mouth” (Barnabas 10:8). What an odd thing to say.

Conclusion

The Apostolic Fathers are well worth reading. They provide context to our understanding of the New Testament and a fascinating glimpse into the remarkably multifaceted Christianity of the early second century.

I think it’s appropriate to close with a benediction from Clement.

To the only invisible God, the father of truth, who sent forth to us the Saviour and prince of immortality, through whom he also made manifest to us the truth and the life of heaven, to him be the glory for ever and ever. Amen. (2 Clement 20:5)

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Goold, G. P., ed. The Apostolic Fathers I. 1912. Translated by Kirsopp Lake. Harvard UP, 1985. The Loeb Classical Library 24.