A Source Book for Ancient Church History. Joseph Cullen Ayer
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 time2 that even those writers who were far from our [pg 012] 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 Pontia3 in consequence of testimony borne to Christ.
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Period II. The Post-Apostolic Age: AD 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 passion 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 principally 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
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§ 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 [pg 015] 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 circumcision, in which they trusted, has been abrogated. He declared that circumcision was not of the flesh; but they transgressed because an evil angel deluded them.7 … Learn, then, my beloved children, concerning all [pg 016] things richly, that Abraham, the first who enjoined circumcision, looking forward in spirit to Jesus, circumcised, the teaching of the three letters having been received. For the Scripture saith: “Abraham circumcised 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 space, 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 cum Tryphone, 17. J. C. T. Otto, Corpus Apologetarum Christianorum Sæculi 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 principal 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 Otto's 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 [pg 017] 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 God 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