Topical - AFESH
Introduction
L. E. Froom, The Prophetic Faith of our Fathers (Washington: Review and Herald, 1950). 1. 205-206.
“The situation in the Christian Church, immediately following the apostles, did not require an extensive literature of its own. Men were expecting important changes in the world. The authoritative teaching of the apostles was, of course, still fresh in the memory…..It was the twilight period, before the literature of the early church philosophers had developed. Their first writings were not so much history, exposition, or apologies, as simply letters.”
In these writing, we do not find a refined systematic theology of the second-century, or even theological definitions of particular doctrines germane to the readers. What we do find are occasional references to doctrinal ideas set in the framework of a personal letter.
J.N.D. Kelley, Early Christian Doctrines, p. 462 “Four chief moments dominate the eschatological expectation of early Christian theology-- the return of Christ, known as the Parousia, the resurrection, the judgment, and the catastrophic ending of the present world-order.
Manson, p. 17 “it can hardly be discussed in isolation from the doctrines of creation, redemption, the work of the Holy Spirit and grace.” interwoven Thus I will weave in and out the related doctrines without making a separate listing for each one.
Manson, P. 17 “it is even more difficult to deal with the patristic writings as though they formed a homogeneous body of divinity....It is scarcely possible to trace in the early fathers a regular and logical pattern of consistent eschatology. Consistency is not one of the characteristics of the fathers.”
No Clear Systematic Theology
J.N.D. Kelley, Early Christian Doctrines, p. 462: “In the primitive period they were held together in a naive, unreflective fashion, with little or no attempt to work out their implications or solve the problems they raise.”
Approach of Study
Robert Grant suggests that the approach to studying the Apostolic Fathers could be one o two ways, to treat them as a group and focus on their common teachings or to treat them as individuals. The latter will be the approach of this paper and will focus on the four main concepts.
The Resurrection
I Clement
The emphasis which each work places upon the doctrine of the resurrection primarily relates to the context of each letter. “For some the resurrection was brought to the service of exhortation of virtue (1 Clement, 2 Clement, Didache), for others to that of Christology (Ignatius’ letters), and there are those for whom it seems to have been a necessary component of a general material re-creation (the Letter of Barnabas, the Fragments of Papias).”[1] I Clement mentions the resurrection often (19.2-3; 23.1-5; 24.1; 26.1; 36.1-2; 42.1-3;) but his focus is often Christological. The future resurrection of the believer is tied to Christ of which he is the “firstfruits” (24.1). “The focus of the letter is less on Christ’s death and resurrection than on his salvonic revelatory function.”[2] It is absolutely clear that there is a resurrection is for the just (34.3,7; 35.1-4), as well as punishment for the wicked (11.1). “Because discussion of resurrection is so subordinate to the letters’ general thrust it is difficult to determine the author’s understanding of the character of the resurrection body.”[3] In general, there is a lack of clarity as to meaning each writer held in relation to the term body, especially when one attempts to determine the nature of the resurrection body. I Clement definitely makes use of the analogies from nature in relation to the resurrection of the body (the vine in 23.1-5, the legend of the Phoenix 26.1-2, the seasonal cycles 24.1-5) which may suggest the concept of a material resurrection of the body or are simply used since they are great analogies. After the Legend of the Phoenix, Clement then quotes Job 19:26 from the LXX as a prediction of the resurrection. I Clement 50.3-4 may be used to prove that the soul can exist apart from the body, or it is simply affirming the salvation of the OT saints. It appears that Polycarp to Phil. 9.2 may mention this as well when he states that faithful men of the past are “now in the place due them with the Lord.” The martyrs already enjoy a place of glory (5.4,7; 6.2; 44.5), while the faithful saints will have to wait for Christ’s Kingdom to come
when they will be raised from their graves (50.3-4).
Ignatius
Ignatius’ writings primarily use the resurrection and judgment as an incentive to proper ethical behavior in the present time. The gospel of Jesus’ death and resurrection is the “realization of incorruptibility” (Philad 9.2). The believers resurrection is to tied to that of Christ’s (Trall 9.2) and it is a prominent part of the writer’s hope (Eph 11.2; Trall Intro; Rom 2.2; 4.3). One must believe in the fact Jesus has a body made of real flesh if they are to be raised (Magn 9.2; Smyrn 5.2f.), and those who deny such a doctrine are headed for “unquenchable fire” (Eph 16.2) or possibly as “disembodied and demonic” (Smyrn 2.1). “Ignatius sees the resurrection of the dead simply as part- although undeniably a very important part, for embodied beings- of the ‘prize of incorruptibility and eternal life’ which lies ahead for ‘God’s athlete’ (Poly 2.3).”[4] Martyrdom is the only way for the writer to become a “true disciple” (Eph 1.2; Rom 4.2; 5.1,3), and his path to get to God and Christ (Rom 1.2; 2.2; 5.3; 6.1). The connection between martyrdom and the resurrection is obvious in Ignatius due to his historical situation. In Eph 11.1, the believer has already received, in part, ‘true life’ which will not be fully experienced until after the resurrection.
The following can also be seen in Ignatius’ writings:
1. It is to the person’s advantage to live a godly life so that they “might rise up” (Smyrn 7.1).
2. The resurrection is guaranteed to the believer based on Christ’s resurrection and the fact that there is life only in Christ (Trallians 9.2).[5] And Jesus Christ is our true life (Smyrnaeans 4.1).
3. Unbelievers need to change their mind in regard to the “Passion, which is our resurrection” (Smyrn 5.3).
4. Ignatius was hoping to “rise up free in him” (Rom 4.3)
Ignatius refers to it as the “wrath of God” (Eph 11.1).
Polycarp
“The eschatological references of Polycarp...do not go beyond the common themes of resurrection and judgment, and most of them are either spiritual allusions or snatches of confessional formulae.”[6] According to Polycarp (Poly to the Phil 7.1) one must affirm the doctrine of the resurrection or they are outside of salvation. “He who denies the resurrection and the judgment is the first-born of Satan.” (7.1). “He speaks out in forthright manner against anything that smacks of over-realized eschatology or of Gnostic spiritualizing of the last things, putting it on par with Docetic misinterpretations of Christ’s incarnation and passion.”[7] It is clear that the just shall be raised (Phil 2.2).[8] Polycarp emphasizes the need to live a godly life now, if one expect to be raised to the next one. He states that we need to “please Him” (5.2) and “do his commandments and love the things he loved” (2.2) in order to be part of the resurrection. Those who desire to “reign with him” must be “worthy of him” (5.2).
In the Martyrdom of Polycarp, it is the martyrs who are immediately raised and “crowned with the crown of immortality and had won a prize which no one could challenge” (17.1). Polycarp himself had already experienced this blessing and was now “crowned with the crown of immortality” (17.1). The judgment upon the wicked is referred to as an “eternal fire” and the fire of the coming judgment and eternal punishment, which is reserved for the ungodly” (11.2). The future rewards for the believers are also used as truth which is to motivate obedience even unto death (2.3). The resurrection to eternal life involved both the soul and the body (14.2).
2 Clement
It is clear that 2 Clement affirmed both the resurrection of the just and the unjust. In 19:4, the godly person will “live again (anabiwsas) with the fathers.” 2 Clem 19:3 mentions “the immortal fruit of the resurrection,” i.e., immortality is the fruit or result of the resurrection. As for the ungodly, they will be raised and suffer “torments in unquenchable fire” (17.7; 6.7; 7.6). For more details see the overview of 2 Clement.
The reward of the just takes on an interesting twist in that it is referred to a sharing in the Spirit in a peculiar way. The logic of 2 Clement is as follows:
a) Christ pre-existed in the Spirit before the incarnation (14.1-3). b) This existence was shared by “the first church, the spiritual one, which was created before the sun and the moon” (14.1-3). c) Since the Church is the body of Christ, and in some sense pre-existed with Christ, it now has the ability to return to that capacity (14.3). d) The flesh is simply a “copy” of the Spirit, it can be saved (14.3, 5). e) It also holds true that if one “does violence” to the Church, he will not share in the Spirit (14.4).
In order to prove that the rewards of the believers will take place in the flesh he uses the following logic in chapter 9.1-5:
His logic is based on two points: 1) The believer received salvation in the flesh and 2) Christ was enfleshed as the means of salvation. The logical deduction is that the rewards of the righteous will of necessity be in the flesh. He states that “as you were called in the flesh, so you will come in the flesh” (9.4).
The Following points can also be seen:
1. The Lord Himself will bring about the resurrection and then “execute judgment” (Barnabas 5.7).
2. One of the three signs which will precede the Lord’s coming will be the third sign of “the resurrection from the dead” (Did 16:6).
3. The flesh will have a part in the resurrection (Hermas Sim 5.6.7 and 2 Cl 9.1-5).
Blessedness
The future is often described by the term “blessedness.” I Clement 34.3-35.2 lists some of this blessedness and states that it “belongs to our comprehension.” The blessedness, in its fullness, only belongs to God the Father, yet it does belong to those in the future who endure. This blessedness belongs to us now but will not be ours in fullness until the resurrection to life. He quotes 1 Cor 2:9 is quoted in support of this point. The present blessing are merely a “foretaste” of more things to come (Barn 1.7).
Emphasis on the Flesh
Ignatius emphasizes the flesh probably due to his struggle against the Docetists or to limit the radical dichotomy between the flesh and the spirit.[9] In I Clement 26:3 he quotes Job as saying, “You will raise this flesh of mine.” It is significant that the text in 26.3 reads thn sarka mou. He used the word sarx (sarx) here, in contrast to the LXX which has derma (derma). 2 Clement 9 and 14 have already been mentioned where there is an obvious point made about the flesh. Donfried argues that in order for the writer to refute the Hellenistic concept of the immortality of the soul and the general gnosticizing of Paul’s teachings on the resurrection, the writer “adopted “a rather simplistic, crude and one-dimensional view which equates the future resurrection of the flesh with that that possessed by the individual during his present life.”[10] Trallians 9.2 support this idea in where it affirms that the believers will be raised in the same way Christ was raised up.
The Wicked Dead
There are many texts which mention the judgment upon the wicked or unbelieving. Magnesians 5 clearly points to the fact there are tow places and “everyone will go to his own place.” Nothing can save the person who does not do the will of God (2 Cl 6.7b), the wicked will be tormented in the time to come (2 Cl 17.7). The destruction of Sodom is used as an example of God destining “to punishment and torment those who turn aside (11.1). The righteous are those who do his will and will be rewarded with rest, and an incorruptible crown (2 Cl 1.1; 6.7a; 7.1-5). According to Eph 16.2, the severity of the judgment will be worse for those who corrupted the truth as well as the ones who listens to such a false teachers. Adulterers “will not inherit the kingdom of God” (Eph 16.1).
Smyrn 6.1 even the angels who do not believe in the blood of Christ will be judged.
All of the Apostolic Fathers, except Barnabas, mention the point of an eternal judgment.[11] Barn 21.1 has been used to refute this idea, but it not absolutely clear. The passage may appear to clearly point to a general resurrection, but this would be based on the presupposition of a general resurrection. It is possible to understand the passage to mean that the judgment upon the wicked is death itself and the reward of the righteous is the opposite or the resurrection. The passage is silent on the idea of a resurrection of the wicked as one can see there is no direct statement about this point. We do have a direct statement about the resurrection of the righteous. In order for this to be a reference to a judgment for the wicked, then one must understand the term (antapodoma) to be equivalent to the term (krina) or that of an eternal reward and punishment. The term antapodoma is found also in Barn 20.2 and is translated by Holmes as “pursuing reward.”[12] The noun form (antapodoths) is used in Barn 19.11 and translated “the good Paymaster of the reward.” Barn 14.9 uses thn hmeran antapodosews which refers it to the day of recompense, and in Barn 4.12 it is “the wages of his doing evil will precede him.” In Did 5.2, which is almost an equivalent passage to Barn 20.2, the term (antapodoma) is once again used as reward. Did 4.7 is an exact equivalent to Barn 19.11 and communicates the idea of “the good paymaster.”[13] The passage in Barn 14.9 is a direct quote from Is 61:1-2 and the phrase in question is a definite reference to God’s judgment. All the other references use the word in the sense of reward and more than likely it should be understood in this light in Barn 21.1.
The Aspect of Hope in Relation to the Resurrection
Hope is an important element in the writings of the Apostolic Fathers, especially in I Clement. In 11.1 he mentions that God does not forsake “those who hope in him” and in 22.8 “mercy will surround those who set their hope on the Lord.” Rahab is used as an example to prove that redemption will come to all who believe and hope in God (12.7). Even Jesus himself was one who was hoping in the Lord as he hung on the cross (16:16). Jesus then becomes the pattern for all who desire to follow him as and those who humbled themselves under leadership. By and with hope, our “souls are bound to him (27:1). 51:1 the common ground of hope. The believer is one who is “trusting in hope” (57.7). In 59.3 there is a prayer asking for God to “grant us, Lord, to hope in your name, which is the primal source of all creation.” And in 51.1, 57.2, 57.7, 58.1-2 and 11.1, there is a warning to those who are taking part in division, as being outside this hope and will not have a part in the resurrection. They are “ekrifhnai ek ths elpidos autou” (57.2), i.e., excluded from this hope.
The OT Saints
The main passage which relates to this issue is 1 Cl 50.3-4 and the debates centers on the phrase ecousin cwron eusebwn. Robert Grant and H. C. van Eijck both take this term to refer to Hades, from out of which the righteous will be raised at the inauguration of the Kingdom of God.[14] This position fits best with the context of verse 4 since it mentions the resurrection from the grave and being hid from the Lord’s anger for a specific time period. And n verse 3, this is applied to all those from Adam to this generation.
The Timing of the Resurrection of the Dead
On this point, the apostolic Fathers appear to be in the most disagreement of any issue which relates to the resurrection. The positions range from the Great Tribulation, the Second Advent, the establishing of the Kingdom of God and at the judgment. 1 Clement 50.3-4 clearly associates this resurrection with the Second Coming, but he does not indicate whether that is before, during or after it. 50.3 associates the resurrection of all the godly from Adam to the present “when the kingdom of Christ visits us.” 24.1 points out that there is a coming resurrection in the future without placing it at any specific time. Some scholars view chapter 24 as having a close relationship with chapter 23, and then connect the resurrection with the Second Coming since 23:5 specifically mentions that event.[15]
2 Clement makes a general statement that the believers will be saved in the end (eis telos) and experiencing the resurrection at that point (19.3). One must be cautious when attempting to use this passage as conclusive proof for placing the resurrection at the end of the world. The phrase is eis telos can take on a variety of meanings and interpretations. Alan Boyd takes the phrase to mean finally in contrast to at the end of the world.[16] The merit of this position is that the Apostolic Fathers often viewed salvation as not being complete in this life, where 2 Clement primarily views salvation as incorruption and something which will be completed in the future. The main objection to this interpretation is that 19.3 mentions enduring affliction “for a little while in the world,” where 19.4 contrasts “being miserable at the present time” with that of a future “blessedness” which awaits the believer. This passage in 2 Clement appears to be closely related to Matt 24:13-14 where the telos is clearly a reference to the end of the world. Ignatius in Rom 10.3 closes his book with the phrase “farewell to the end eis telos,” and most likely has in mind the end of time.
In Barnabas 5.7, it is apparent that the resurrection occurs before the judgment, and 21.1 mentions the righteous will be glorified in the Kingdom of God through the resurrection. In the Didache (16.5,6,8) places the resurrection after the Great Tribulation and before the Second Advent. This is based on linking the fiery trial of 1 Peter 4:12, and tying this point to the end as seen in 1 Peter 4:7, 17.[17]
Second Coming: Immediacy
1 Clem 23.1-5 is one of the crucial passages in relation to the topic of immanency. The chapter places an emphasis upon the quickness of the maturation of the unripe fruit into ripe fruit, which is then applied to the quickness of the Lord’s return.[18] The conclusion is then drawn that since the doubters in the context have grown older, it increases the probability of Christ’s return to be that much sooner. “Just as the older a tree gets and bears unripe fruit, so quickly does the ripe fruit come once the stage of unripe fruit has been reached. The implication would be that the doubters were living at the stage of unripe fruit, and the ripe fruit-- the Second Advent was just shortly away.”[19] Three additional points need to be mentioned here to strengthen the aspect if immeniency here. First, J. B. Lightfoot suggests that 23.3-4 is a quotation from the apocryphal work Eldad and Modad. This same text is found in another early patristic text in a section dealing with eschatology (Hermas 2.3.4). Second, Clement deviates from a precise quote of Malachi 3:1 from the LXX and substitutes the word prosdokate for qelete where the former is clearly used of the expectation for the coming of the Messiah, the Second Advent and the Judgment (see Matt 11:3, 24:20, Lk 7:19-20, 12:46). It is also used in the eschatological setting of 2 Peter 3:12,14 3 which is closely related to 1 Clement 23. Third, the fact Christ also used the analogy of a tree blossoming in an eschatological context in Matt 24:32-35.
Other passages in I Clement which stress this same point are 34.8-35.4. The writer uses the word upomenein in 35.3 in an exhortation to “wait patiently” for the coming of the Lord. This passage is probably a quote from Isaiah 64:4, which also is in an eschatological context and emphasizes the need to wait for the Lord to intervene. In 42.3 the kingdom of God is referred to as “about to come.” The Greek phrase is “thn Basileian tou qeou mellein ercesuai,” and the fact he included the word “about to” (mellein) indicates the idea of immanent. Clement here associates the coming of the Kingdom of God directly with the preaching of the apostles. Arndt and Gingrich supports the idea that the word mellei (mellei) indicates the idea of immediacy, especially since the Second Advent could easily be described by using the ercetai by itself. It is interesting that Hegesippus uses the same wording mellei ercesqai epi twn nefelwn tou ouranou to stress the immediacy of the Lord’s coming.[20]
In 2 Clement 12:1 the believers are encouraged to wait “hour by hour” since no one knows the time of the Lord’s return. The term ekdecomai is employed here and is found often in the patristics.[21] It is used in 2 Clement 20.3-4 where the righteous waits for his reward,), and in Barn 10.11 where the believer looks forward to the age to come. Significantly it is found in Hermas (9.11.1-2), where it is stated “I will wait for him today,” where the obvious emphasis is on the immediate return during that day. It is also used this way in 9.10.5, where he is told to “wait here until I come.” The word appears to be used most often in the context of waiting for something or someone which was expected soon. In 17.4 the writer mentions the appearing (epifaneias) of God, which is a clear reference to the Second Coming. It is described as the “the day of his appearing, when he will come and redeem us, each according to his deeds.” The term also appears also in Papias (Frag 3). One can strongly assert that both 1 and 2 Clement held to the imminency of the Second Advent.
Barnabas
The Lord’s return is imminent as seen in the fact he refers to the Lord making haste (taxunh) in coming into his inheritance in 4.3.[22] He states that the last stumbling block is at hand (See pages ----for possible explanations) 4.9 explicitly states that “these are the last days.” The last days for Barnabas is an era of evil, one which is controlled by Satan, who is the “Black One” and the “Wicked (archon) Ruler (2.1; 4.9, 13).
According to 8.5, his kingdom has not been postponed to a future vindication but was manifest on the cross as evidenced by the sign placed over his head. Though his death and resurrection the Lord’s people have been freed from the power of darkness (14.5), but the complete victory will not be completed until he crushes the lawless one and judges the ungodly (15.5).[23]
The destruction of Jerusalem and the scattering of the Jews are evidence that we are in the last days (16.5). He evidently refers to 1 Enoch 89:66 as Scripture to support this claim in 16.5.[24] He then alludes to a reference from Daniel in 16.6[25] to make the point that the Temple Daniel was referring to was not a literal Temple, but is that spiritual Temple which is even now being built for the Lord.[26] The Temple the Lord is interested in is the one which is now being made up of true believers (16.8-10). Another way this can be proven is by looking at the timing of the judgment upon the Devil. In 21.3 it is stated that “the day is near when everything will perish together with the evil one. The Lord and his reward is near.” And in 15.5 the destruction of the lawless one will be on the 7th day. When these two thoughts are placed together it is clear that Barnabas perceived that the Second Advent was immediate. Added to these points is his belief that world history will last for 6,000 years (See pages ====for possibilities and ).
Didache
Didache 16 is the obvious portion which relates to the last days but Didache 10.6 may be another important text. The passage reads “may grace come an the world pass away.” There are two possibilities here. The Coptic version uses kurios not xaris or xaris may represent Christ “by metonym of adjunct.”[27] Some later Christian writers referred to Christ as xaris.[28] “When the ancient liturgy prayed, ‘Let grace come (or ‘Let the Lord come’), and ‘let the world pass away,’ its eschatological perspective took in both the final coming of Christ and his coming in the Eucharist. The eucharistic liturgy was not a compensation for the postponement of the parousia, but a way of celebrating the presence of the one who promised to return.”[29] Didache 16 has been analyzed on pages ----------
Ignatius
In Rom 10.3 the author uses the phrase, “upomonh Ihsou Cpistou.” This same phrase is used in 2 Th 3:5 where the patience of Christ” has been understood to be a reference to the return of the Lord in glory.[30] The term prosdoka (Polycarp 3.2) is used in relation to waiting for the Lord, where the idea is “wait expectantly for him.” He also uses the term prosdokw in Magn. 9.2 in reference to the prophets who were waiting for the Messiah as their teacher.
Visible Return
The idea of a visible return of Christ is clearly seen in 2 Clem 17.4-5. Three lines of evidence are: 1) The use of the word epifaneia. 2) It is the doubters (apistoi) who will see him and mourn. They will say, “we did not believe the elders when they said…” 3) The text reads that the Lord “will gather together all nations, tribes and languages.”
The Purposes
The purpose of the Lord’s coming is threefold:
a) To establish the kingdom (2 Cl 12.1): Those who are waiting are waiting for the kingdom.
b) To establish judgment: Overall, the primary emphasis is upon the giving of the rewards for the faithful.[31] The idea of punishment is present but is not the focus of the Lord’s coming. The word reward (misqos) is often used in 2nd coming contexts (1 Cl 9.5; 11.5; 15.1; 19.1; 20.4). Other phrases which emphasize rewards are good worker 34.1, be zealous to do good things 34.2, not to be idle or careless about any good work 34.4. 2 Cl 17.4. Rewards are also emphasized in Ignatius where two military terms are used in relation to a soldier’s pay (Poly 6.2): “let your deeds by your deposits (deposita) that you may receive the savings (akkepta) that are due you.” “When soldiers were granted gifts of money, only half the sum due was paid to them, the balance being credited o their account. These ‘deposits‘ became the ‘savings’ due if and when an honorable discharge was received.”[32]
c) To destroy the antichrist and the unbelievers: Barn 15.5 the asebeis will be judged at this time along with the lawless one (anoumou).
The Kingdom
The Timing:
The kingdom of Christ will “visit us” at the resurrection, the time when the godly are “raised from the grave” (1 Cl 50.3-4). This will happen according to 2 Clement at the inauguration of the Second Coming (2 Cl 12.1, 17.4-5) and at the point the flesh is raised (2 Cl 9.4 and 9.1). We are to wait hour by hour (2 Cl 1.1; 17.4) for the kingdom. For Barnabas (21.1,3) it comes before the resurrection as supported by the fact the kingdom will come before the destruction of the Devil (15.5). According to Barn 15.4, the consummation of all things will be at the completion of the six days, where a thousand years is equal to one day, thus at the end of 6,000 years the Sabbath will be the final anapausis.[33] The resting on the seventh day here means that rest which God will enter when his son returns.[34] It is difficult to determine the exact relationship between the seventh and eighth days in Barnabas. For more see page=====
Entrance into the Kingdom
Christ is the only entrance into the kingdom (Hermas Sim 9.12.16). It is more than evident that stress is laid upon good ethical conduct as being required to enter into the kingdom (Hermas Sim 9.13.2, 9.14.1-2). There are exhortations (warnings) remain faithful to the Lord in the midst of afflictions and suffering if they desire to enter the kingdom (Barn 7.11, Eph 16.1, Phil 3.3). Salvation is often viewed as incorruption (Eph 3.2, Diog 9.6, Cl 35.2, and Did 9.3, 10.2) as seen in the fact it is referred to as immortality. It is a future reward and will ultimately come after death. For Hermas, it is often seen as a reward (Hermas 5.5, 6.6-7, 7.3-5); yet in Vis 3.4.1 he also views the kingdom as something to be waited for by the faithful and can only be established through divine intervention. Clement 61.1 also views the kingdom as a gift from God.
Purposes
The general purposes mentioned in relation to the kingdom are: a) a state of rest for the believers (2 Cl 6.7), b) a universal rule of the Lord (2 Cl 17.5), c) a time of holiness (Barn 10.11) “the holy age to come,” d) to establish the ruling and reigning of the believers with Christ (Barn 6.17-19)- we will live and rule over the earth (6.17) when we have been made perfect (6.19); Didache 9.4- the church is gathered together from the ends of the earth and placed into the kingdom, and e) many will judged and not enter the kingdom but will go “to their own place (Magn 5). Adulterers “will not inherit the kingdom of God” (Eph 16.1).
Location
One passage, other than the references in Papias, specifically states that the kingdom will be on the earth, in that we “live and rule over the earth” (Barn 6.17). 2 Clement 17.5 mentions the “kingdom of this world” belongs to Jesus at his return. The end of the world will perish by blood and by fire, where the fire is often understood to be purificatory for the elect (Hermas Vis 3.4.3.).
The Judgment
The judgment will be in the future (2 Cl 18.2), but it is referred to as immediate, “already coming” (2 Cl 16.3) and will take place at the Second Coming (2 Cl 17.4-6). Christ will be judge of both the living and the dead (2 Cl 1.1). It was preceded by the resurrection of the dead (Barn 5.7) and concurrent with the Second Advent (Barn15.5). It is associated with eternal hell of those “who have not kept the seal” (2 Cl 7.6). Ignatius refers to it as the “wrath of God” (Eph 11.1). Particular signs are associated with the judgment. The most common sign is the fire which brings in cataclysmic destruction (2 Cl 16.3) where “some of the heavens will dissolve.” Barn 15.5 associates it with changes in the sun, moon and stars.
The Last Days
Hermas
For Hermas, his eschatological understanding is primarily futuristic, yet with some exceptions. “When he says that the Son of God was manifested in the last days of the consummation (Sim ix 12.3) he means ‘recently’; he borrows the language of Heb. 9:26 and 1 Peter 1:20 but shows little understanding of the inaugurated eschatology which this language was intended to express. If, however, the manifestation of the Son of God was recent, his advent will be soon: the reader gets the impression that ‘the Master’s absence, the which remains until his parousia’ (Sim v.5.3), will not be of long duration.”[35]
The Timing
2 Clement 14.2 and Mag 6.1 assert that the last days began with the incarnation of Christ, and 2 Clement 16.3 states that the judgment day is already[36] coming (2 Cl 16.3). For Barnabas, the last days are present and at the same time tied to future events (Barn 2.1; 4.4, 9). The Didache is ambiguous as to the timing of the last days, but definitely ties them to future events (Didache 16). Ignatius asserts the last days are upon them when he specifically says that “these are the last times” (escatoi kairoi) (Eph 11.1), which is supported by Hermas (Vis 9.12.3). The time has been cut short (Barn 4.3), the tower of Hermas approached completion (Vis 3.8.9), the time of the false prophets is near (Did 16.3).
The last days is also associated with the kingdom of God in the patristics which can be summarized:
a) the Kingdom of God is a future hope Diog 10.2, b) the kingdom of God will “visit us” in the future 9 Cl 50.3), c) the kingdom of God is coming (2 Cl 5.5), d) the believer’s life of heaven is to be experienced here and now, as the soul in the body of society (Diog 4.6, 10.7).
For Ignatius, the kingdom has already brought about the destruction of the old kingdom of the ungodly (Eph 19.3). “The imperfect tenses indicate the inauguration of a process which will not be consummated until the future resurrection, but the inauguration clearly began with the Incarnation.”[37] It is interesting that for Ignatius, the consummation is anticipated when the believers gather together for fellowship, as primarily seen in the Eucharist (Eph 13.1)[38] “The implication is that by partaking in faith of the eucharistic bread they already receive and maintain within themselves that immortality which come through union with the ever-living Christ and which will be consummated in resurrection.”[39]
Events of Last Days
Didache 16:1-8 lays out the following signs and events of the last days:
a) the Lord is coming at an hour which no one knows (16.1), b) false prophets and corrupters will arise (16.3), c) lawless will increase (16.4), d) there will be the persecution of the saints (16.4), e) the revealing of the Antichrist (16.4- This is also seen in Barn 4.3-9 where there is a rise of the last world kingdom and the Satanic powers), f) the tribulation period (fiery test) comes upon the world (16.5), g) the three signs appear (the opening of heaven, the sound of the trumpet and the resurrection of the dead 16.6), and h) the Lord comes upon the clouds of heaven (16.7-8).
Prophecy
The method the Apostolic Fathers uses to interpret prophecy varies from book to book and even with a book itself. At times the writers use the literal method of interpretation but more often than not, the allegorical method is often employed. In 1 Clement, the author does not maintain a consistent pattern and often interprets prophecy as analogy or example.[40] For Barnabas, prophecy is understandable (4.4-6, 9.3, 10.12) and primarily adopts the allegorical method as in 6.1-19, 9.8, 10.1-12, 16.1-10. He continually rebukes the Jews for understanding things literally and then offers the “teleia gnwsis.” For example, the Promised Land is Christ 6.8 and the believer’s present spiritual reality as well as the future reward (Barn 6); the prophecy of Cyrus (Is 45:2) is baptism 11.1; the covenant and the promises made to Israel (5.6-7; 14.1) are applied to the Church.
The Church and Israel
For those writers who deal with the subject, the Church is Israel. 1 Cl 29.1-30.1 specifically states that the Church is Israel when he refers to the Church as “his portion” in 30.1. He employs several quotes from the OT which obviously apply to Israel (Jacob became the Lord’s portion 29.2) and then in 30.1 he states that “we are the portion of the Holy One.” This pattern is also seen in 1 Clement 3.1, where a prophecy which was clearly given of Israel in Deut 32:5 is fulfilled in the Church. 2 Clement 2.1-3 applies an Old Testament passage (Is 54.1) about the inclusion of the Gentiles into God’s fold as a reference supporting the idea that the Church ahs completely replaced Israel. In 2 Clement, the Church did not begin at Pentecost, but actually existed in Gen 1:27 (14.1-5).[41]
The entire epistle of Barnabas is a polemic against Judaism in which numerous references have the Church replacing Israel (2.4-6, 9; 3.6; 4.6-7, 8; 5.2, 7; 6.13-15; 7.5; 13.1,3, 5-6; 14.4-5; 16). It is extremely clear that the Church has taken the place of Israel. The Didache makes subtle references to this idea. In Didache 9.2, the Church is the “holy vine of David.” “In the mind of the Jewish Christians ‘the Holy Vine of David’ stood for the Christian Church, the fulfillment of the ideal Israel.”[42] The mention of the pure sacrifice in 14.2-3 has also been suggested as support for this idea.[43] It is interesting that Ignatius does use the word “dispensation” (Eph 18.2, 20.1). It is significant that he does not use it in reference to time but only in a general sense to communicate the “divine plan” of God.
Sacraments
An important aspect of eschatological studies in the patristics, which is often over looked or under estimated, is with reference to the sacraments. ”Some of the most striking eschatological teaching of the early Fathers is to be found in homilies whose context is sacramental.”[44] Both baptism and the Lord’s Supper carry an eschatological significance in these writings. “The Sacrament of Baptism and the Eucharist...represent what has already happened and what it to come....In Baptism the faithful receive the guarantee of the promised inheritance...In the Eucharist the eschatological bread of heaven is made available within the present order.”[45]
Baptism
Baptism is the means of entrance into the kingdom (Hermas Sim 9.16.3-4), and is the means by which one is transferred from death to life and the point a person receives “the seal.” The believer puts off nekpwsis and receives life. “In Baptism the faithful receive the guarantee of the promised inheritance; they are sealed for the final redemption of soul and body at the Parousia.”[46] A person must take on the name of the must Son of God to enter into the kingdom (Sim 9.12.4ff), which is accomplished through baptism. Baptism is the means by which the old life is put to death and the seal of God is placed upon the person (Sim 9.16.2ff). The believer now must live a holy life and keep the seal of baptism if they are to be saved in the end (2 Cl 7.6; 8.6), yet there is still time to repent (2 Cl 8.1; 13.1). Hermas’ concern about baptism relates to the possibility of repentance and forgiveness for sins committed after baptism. The believer has a limited time in which to exercise whole-hearted repentance (Vis 1.3.2) but the unbeliever has until the last day (Vis 2 2.5).
The Eucharist
The Eucharist receives much more attention than baptism. In the Didache, some of the main eschatological thoughts are found in an eucharistic context. The liturgical prayer[47] of Didache 9.4 is for the gathering of the Church into the kingdom, and in 10.5 another liturgical prayer states that the kingdom is prepared for the Church.[48] “The Eucharist was from the beginning an act of anticipation as well as an act of remembrance, and it is the former aspect which finds principal expression in the Didache.”[49] Others have made an attempt to relate an eschatological significance to the Eucharist by relating the word “Maranatha” in 10.6 as a call for the Eucharist.[50]
Ignatius is famous for referring to the Eucharist as “the medicine of immortality” (Eph 20.2). Meyendorff sees an eschatological significance in the Eucharist as connected with the emphasis upon the elders:
“The apostolic college is rather represented by the presbyterium- the group or college of elders who sit around the bishop during the eucharistic celebration as the apostles sat around Jesus at the Last Supper. Obviously, the Eucharist is seen by Ignatius in the same eschatological terms that appear in the book of Revelation, where the twenty-four elders (‘presbyters’) surround the throne during the angelic singing of the Sanctus (Rv 4:4-11).”[51]
Martyrdom
For Ignatius and Polycarp martyrdom as the way to heaven and to God. “The martyr is the perfect Christian, the one who is most certainly and fully Spirit-possessed, and on the martyr’s assured participation in the reign of the saints with Christ...The martyr is assured of reception to glory.....the martyrs receive the resurrection of the soul and body through participation in the cup of Christ, which is the means to the attainment of immortality in the Spirit (Mart Poly 14.2).”[52] It is clear that Ignatius had in mind the resurrection on his journey to Rome (Rom 2.2), when he uses the word anatellw in reference to his death like being that of the sun rising. At that point he would know that he was a ‘true disciple’ (Rom 5.3; To Poly 7.1[53]). The martyrs had the assurance of rising bodily as seen in Ignatius’ attitude toward death. In Rom 4.2 he desired to be devoured by wild beasts to the point nothing would remain; and, in 11.2 he would rise in response to the prayers of the people and due to his martyrdom (4.3), yet his resurrection will be a bodily one (Smyrn. 3.1-3, 5.3; Trall. 9.2). The resurrection mentioned in these passages possess both a bodily and spiritual aspect. The reward of the martyrs seems to be greater in degree since “it is theirs to be on the right hand of holiness;” yet, those on the left side share in the same gifts and promises (Vis 3.1.9-2.1). The OT martyrs experienced their bodily resurrection at the Lord’s resurrection (Magn 9.2.). The phrase in 9.2 “when he came (parwn)” is usually taken to refer to his coming to the earth, but others relate this to his coming to the place in which they were being held. Martyrdom is connecting in some way to salvation from hell in that he refers to the martyrs as “purchasing at the cost of one hour an exemption from eternal punishment.” (Mart of Poly 2.3). The Mart of Polycarp 2.3 seems to indicate that martyrs become angles in the future.[54]
Salvation
Salvation is often viewed as incorruption and immortality in the realm to come. “All that a believer now possesses of redemption and the new life is Christ is a foretaste which will receive its completion and fulfillment at the Parousia, when the kingdom which is always present will yet come.”[55] 2 Clement 17.1-4 speaks of being finally saved and the need to do right in the midst of suffering. In the Didache, the “Two Ways” section refers to the one as the way of light where one receives “knowledge and faith and immortality” (10.2).
The Elect
1 Clement mentions that there is a fixed number of the elect (1 Cl 2.4), but it is not guaranteed that all these will be preserved. The elect are exhorted to watchfulness, readiness, godly lifestyles and prayer if they desire to be saved in the end (2.4; 59.2). Baruch 23:3-5 is an interesting passage on the idea of a fixed number of the elect. The exact number of human beings was established at the point Adam fell, and the dead will be raised only after this number ahs been reached. Clement may be saying that the Parousia will take place when this fixed number is complete. This is reminiscent of Paul’s plhrwma of the Gentiles in Rom 11:25.[56] Some writers suggest that Clement is attempting to answer the question as to why has there been a delay in the Parousia.[57] The elect enter into blessedness at death (1 Cl 5.4). Peter is used as an example of one who “went to his appointed place of glory,” and Paul who “departed from the world and went to the holy place,” to encourage those who were enduring persecution since they “received a noble reward” (1 Cl 6.2).
The Loss of Salvation
It is clear that for both Barnabas and the Didache, one needs to be “perfect” in the end to be saved ((Did 16.2; Barn 4.9). Hermas is concerned is concerned about the possibility of forgiveness of sins committed after baptism. The believer has a limited time in which to exercise whole-hearted repentance (Vis i.3.2) but the unbeliever has until the last day (Vis 2.2.5). If a person repents in time they will be saved as by fire[58] (Vis 3.7.5f). A person must be spotless and pure to enter into the age to come (Vis 4.3.5; Sim 9.29.2), and take on the name of the Son of God to enter into the kingdom (Sim 9.12.4ff). The believer puts on the name through baptism, which also puts to death the former life and then places the seal of God upon that person (Sim 9.16.2ff). The faithful will share in the lot of angels (Vis 2.2.7; Sim 9.25.2).
Summary
I have found to be true what could be said of he New Testament can also be said of the apostolic Fathers in relation to the subject of eschatology:
“Within the New testament itself it is possible to see two emphases – one which accents an other worldly approach and cares little for this world (which approach we might dub ‘transcendent’)- the other stressing the fact that the ‘eschaton’ is upon this world already (an ‘imminent’ view).” Gillman, p. 41)
Possible list the two phases and agree that there is not one theology which emerges but a general agreement
Their point was not to lay out a systematic theology on this or any other doctrinal issue. They seemed more interested in pointing individuals to a coming day when
In the Apostolic Fathers, these two emphases can be clearly seen, and the one which dominates any particular letter is determined by the historical setting and circumstances of the readers. The one single factor which influenced the particular emphasis more than any other was that of persecution. It appears that the more a group was persecuted, the more the stress was on that of the coming of the kingdom, this world system is evil and controlled by the devil, and a materialistic eschatology. The AF by and large fit within the framework of Churches being persecuted.
(Rework this sentence in own words and then give credit to the article)
John Meyendorff in his article, “Does Christian tradition Have a Future?” categorizes three possible responses to eschatology. The first he refers to as “Apocalyptic’ in that 100% of the emphasis is on the coming kingdom in the future, where the kingdoms of this world are entirely given over to Satan and the Christian can only cry “Come Lord Jesus!” The second response could be categorized as “humanistic eschatology’ which is based on the optimistic idea of human progress and the understanding that history is controlled by man. The Christian then has the responsibility to help bring in the kingdom of God by their good deeds and thus prepare the world for the coming of Christ. The third alternative, which he argues for as the appropriate response, which he refers to as “eschatology which is based on the concept of prophecy.” (p. 143). “Both in the Old and New Testaments, the prophet does not simply forecast the future or announce the inevitable. The biblical prophet issues either a promise or a threat. Generally, the two are combined. But prophecy always places man before an option, a choice between two types of personal and social behavior. He is free to choose, but the prophet has informed him of the consequences. Such an eschatology has been called conditional eschatology.”
Predestination Intro Eph Ign.
1 Cl 2.4 fixed number
Grace
Manson, p. 29-30
Predestination- Fudge p. 233
----
[1] (p. 38, DeWart)
[2] (Dewart, p. 38)-
[3] (Dewart, p. 42)
[4](Daley, p. 13)
[5] The true life is that which the believer now possesses in these last days already present, while the resurrection is part of God’s future plan. (See Dewart, p. 47- placer this at the bottom of the page).
[6] FF Bruce, p. 82 of Polycarp
[7] Bruce, p. 82 put at bottom
[8] (Dewart concludes that Polycarp taught only that the just will be raised but this is an argument from silence, see Dewart, p. 50)
[9] (See R. M. Grant, Miracle and Natural Law. Amsterdam: North Holland and Publishing Co., 1952, p. 230. Put this note below at the bottom, The Docetists, see Dewart, p. 47-49).
[10] Karl Paul Donfried, The Setting of the Second Clement in Early Christianity. P. 145--See also ND Kelley p. 464 2 Cl and in Barnabas stress the point that the believer will be raised in the same body so that “we may receive the just requital of our deeds.”
[11] Many understand Barn 5.7 and 21.1 as possible references to this point, but these references may only refer to the reward of the righteous. Barn 20.1 also mentions eternal death and punishment, but this is applied primarily to the “way of the black one.”
[12] Holmes, p, 235.
[13] For a detailed handling of this issue see H. C. van Eijck in La resurrection des morts chez les Peres Apostoliques, p. 33-44. Paris: Beauchesne, 1974.
[14] Robert Grant 2.81 and H. C. van Eijck p 57-58
[15] (See Karl Paul Donfried, The Setting of Second Clement in Early Christianity, p. 150-152 Supplements to Novum Testamentum. Leiden: E. J. Brill, 1974).
[16] Alan Patrick Boyd: p. 26-27. See also “G. W. Lampe In patristic thought as a whole it is broadly true- scan the rest of page 27
[17] F.F. Bruce, p. 84 links this with Gal 3:13 and Deut 21:23 where Christ becomes a curse on behalf of his people which he has redeemed.
[18] This same illustration is used in 2 Clement 11 to make the same point.
[19] (Boyd, p. 30-31).
[20] (Eusebius Ecclesiastical History 2.33.14)
[21] The word also appears in the NT in eschatological sections (1 Tim 6:14; 4:1,8, Tit 2:13; 2 Thess 2:8).
[22] Arndt and Gingrich supply the meaning of “quickly, at once, without delay, soon.” (p. 806).
[23] Bruce, p. 85 “room is found for D-Day as well as V-Day.”
[24] This text was originally applied to the Babylonian judgment in 587 B.C.
[25] Possibly from Dan 9:24-27.
[26] He follows this same pattern in 4.3 of mentioning Enoch and quoting a prophecy from Daniel.
[27] Boyd p. 34.
[28] (A Patristic-Greek Lexicon, ed. by G. W. H. Lampe, s.v. “xaris,” I.A.2.b., p. 1514). (LOOK THIS UP AND LIST REFERENCES)
[29] Eucharist idea see Jaroslav Pelikan, The Christian Tradition, vol. 1 (1971): The Emergence of catholic Tradition (100-600), 5 vols., (Chicago: The University of Chicago Press, 1971), p. 126-127. (As quoted by Boyd on page 33-34).
[30] (See Lightfoot, 4:234).
[31] For example see 1 Cl 34.3, 35.1-4.
[32] (Holmes, p. 199
[33] “Bruce, p. 87 “Christians of the early centuries AD who accepted the Septuagint version and its chronology believed themselves to be living in the sixth millenium from the creation; they not unnaturally looked forward to the dawn of a millennial Sabbath.”
[34] “Bruce, p. 87 “But in the scheme which he has taken over the seventh millennium corresponds to the Jewish Sabbath, which (he holds) has been abrogated by Christ; so he christianizes the scheme by superimposing an eighth millennium, the counterpart of the day of Christ’s resurrection, ‘the beginning of a new world’ (Barn 15.8).”
[35]“Bruce, p. 88 Heritage.)
[36]Notice that he uses the word hdh here, which could have been left out if he did not want to stress the present time.
[37](FF Bruce, Heritage p. 80)
[38]quote it here, and then Eph 20.2 which ties the gathering together with partaking of the Eucharist
[39](See Bruce, p. 80
[40]For example see his use of Gen 15.5 in 32.1-2 or 10.1-7 where he primarily uses the scriptures for example or analogy.
[41](see Grant’s note on this passage).
[42]H. J. Gibbins, The problem of the Liturgical Section of the Didache,” Journal of Theological Studies 36(1935); 376
[43]p. 48 by Boyd)
[44]Manson, p. 22
[45](G. W. Lampe “Early Patristic Eschatology in Eschatology, Edinburgh 1953, 21-22.)
[46]Manson, p. 22
[47]It is interesting to note, that outside the Didache, the only reference to the Lord’s prayer in the rest of the Apostolic Fathers is the phrase, “lead us not into temptation” (Poly. to Phil 7.2). “There is no allusion to the eschatological character of the peirasmos.” (p. 137Hadidian)- For a detailed description of this issue see The Pater Noster as an Eschatological Prayer,” or Willy Rordorf, “The Lord’s Prayer in Light of its Liturgical Use in the Early Church,” in Studia Liturgica 14 (1980/81) 4. Hadidian- He rejects the notion set forth by Raymond E. Brown (list article with footnote- “The Pater Noster in Eschatological Studies,” in Theological Studies XXII (June 1961) 175-208.) where he understands each petition as possessing some degree of eschatological significance. Quote from Brown “What we hope to show, however, is that the petitions of the PN (Pater Noster) do not refer to daily circumstances but to the final times.” (p. 175) Also on p 208 “”We can see how coherently the eschatological viewpoint binds together the petitions into one.” He suggests that each phrase needs to be understood in light of its Sitz em Leben and then traces the way it was used during the first six centuries of the Church, and clearly proves that it was used in a variety of ways. See Hadidian.....) Forgive us our sins- Brown points out that it is in the present due to the fact the “Christians lived in expectancy of imminent divine judgment.” (Pater, p. 200).
[48]May Your Kingdom Come-
“Didache 10.5 gives the eschatological aspect when it asks that the Church be gathered from the four corners into the kingdom, ‘for yours is the power and the glory.’” (Brown, p. 189 in note 58).
[49]“Bruce, p. 83
[50]“We refer to the (unproved) view that what we have in the imperative ‘Come, Lord!’ is a prayer for the coming of the presence of Christ in the Eucharist.” (Short Studies, p. W.F. Albright, p. 271- Against the idea set out by (See also J.A.T. Robinson, “The Earliest Liturgical Sequence?” in Twelve New Testament Essays (London: 1962) and one who opposes the idea is C. F. D. Moule, “A Reconsideration of the Context of Maranatha”, N.T.S. vi, 4 (1960), p. 307ff.) Albright and Mann, p. 276 refer to it as “a variable liturgical or credal responsory which prays for the eschatological consummation.” For a detailed study of the grammar and linguistic aspects see J. A. Emerton, 427-49.)
[51]Meyendorff (p. 145)
[52]Manson, p. 27
[53]another text (GL) is your disciple at the resurrection (G= Codex Mediceo-Laurentianus (eleventh cent. L= The Latin version of the middle recension).
[54]He could have had several things in mind other than becoming a literal angel. For example, it is possible he had in mind the description of Stephen’s martyrdom when the people saw his face like that of an angel.
[55](Manson, p. 29)
[56](At bottom- this is the same line of thought followed by Justin martyr in his exposition of Ps 110:1 where he interprets the enemies to be the demons and those who have forsaken him in (First Apology 45:1.)
[57]” (Bruce suggests that the answer is due to the fact the number of the elect has not been completed (Bottom of page- Bruce, p. 78-79 in The Heritage of the Early Church).
[58](possible purgatorial fire and torment