v> 
 
 cP ' 
 
 : .- ,# % •» 
 
 w 
 
 
 & 
 
 $% 
 
 
 /* 
 
 
 \ > v . n . ^i> \ > . 1 * , <2> \> v . 1 
 
 v ***«, -% 
 
 v v 
 
 ^ *r. 
 
 
 X ^ 
 
 X^ : 
 
 <,. ' 
 
 
 o u r s 
 
 
 i 
 
 o5 Q* 
 
 
 V 
 
 v - 
 
 
 
 ** >• 
 
 
 'V ^p 
 
 ,-0' 
 
 
 
 o°\ 
 
 ' <£* 
 
 
 S> °^ 
 
 
 
 * * \> _ v * o * <-£> V 
 
 - *K 
 
 
 
 A,# ^ v'. f y 
 
 s^ ^ 
 
 w* - 
 
 r^«o,.< 
 
 ' . . ^ -^ 
 
 
 
 ^ °^ 
 
 '■^ 
 
 .0^ ^ *°'„ < ^' 
 
 o w „ 
 
 
 
 ,/ 
 
 
 V>. /; ^ ,(^^ 
 
 .(\^^/ 
 
\> ^ * * °r % v. * y * o , Hf* v v\ v * , 
 
 
 
 
 'V" °"oJ *%*>T ~'cv ^^ 
 
 
 
 
 
 
 ^rfr 
 
 ^0 V 
 
 ^ ^ ' 
 
 - <H Q* ' - A o,, ^ 
 
 & 
 
 V<* ^ \ ^ 
 
 
 
 
 
 V v % v* , ^ 
 
 w. 
 
 
 
 • 
 
 t * . s s 
 
 
 *^' 
 
 
 9>. - ^ 
 
 
 
 -. ^ 
 
 
 
EARLY CHRISTIAN LIT- 
 ERATURE PRIMERS, edited 
 
 by Professor GEORGE P. Fisher, D. D. 
 
fclg Christian ffilerato |)nm irs, I / 
 
 Edited by Professor George P. Fisher, D. D. 
 
 THE 
 
 APOSTOLIC FATHERS 
 
 AND 
 
 THE APOLOGISTS OF THE 
 SECOND CENTURY. 
 
 BY 
 
 REV. GEORGE A. JACKSON. 
 
 of covers 
 
 No./QGAlJC 
 s W 1879. .q*X 
 
 NEW YORK: 
 
 D. APPLETON AND COMPANY, 
 
 549 and 551 Broadway. 
 
 1879. 
 
 r 
 
COPYRIGHT BY 
 
 D. APPLETON & COMPANY, 
 1879. 
 
/ 333 
 
 PREFACE. 
 
 It is the design of this volume, and of the series 
 of which it is the first, to provide intelligent per- 
 sons, laymen as well as ministers, with the means 
 of acquainting themselves, through accurate trans- 
 lations or summaries, with the early ecclesiastical 
 writers. The present volume covers the interval 
 between the close of the Apostolic Age and the 
 last quarter of the second century. Many of the 
 Christian writings of this period have perished al- 
 together, sharing thus the fate which befell so large 
 a portion of the ancient classical literature. This 
 circumstance, however, heightens the value even of 
 the fragments which have survived the wreck, and 
 which serve to throw light upon the condition of 
 the Church in the obscure opening era of its his- 
 tory, when doctrines began to be formulated, and 
 the New Testament Scriptures to be collected in 
 the Canon. 
 
 It is essential to the value of such a work that 
 
6 PREFACE. 
 
 the translations^ should be correctly made, and that 
 the explanatory observations should be in accord 
 with the latest and soundest criticism, and should 
 be free from the influence of a theological bias. 
 These conditions, so far as I am able to judge, 
 have been faithfully observed by Mr. Jackson. 
 There may be minor points on which critics may 
 differ in judgment, and slight inaccuracies may 
 have escaped detection ; but the work will still be 
 recognized, I trust, as fulfilling its promise, and as 
 meeting a want which has not before been sup- 
 plied. 
 
 George P. Fisher. 
 
 Yale College, June 30, 1879. 
 
CONTENTS, 
 
 Introduction : page 
 
 Patristic Literature; its value. — Period of this vol- 
 ume a formative one. — Divisions of the period ; 
 glimpses of its life in works of Clement and others ; 
 Christianity speaking for itself in latter part of 
 period. — Traces of canonical and apocryphal books. 
 — Three motives to patristic study ; present incen- 
 tive ; aim of this volume. — List of works in Migne's 
 
 Patrology II 
 
 The Apostolic Fathers: 
 
 Clement of Rome ....... 23 
 
 Epistle to the Corinthians 27 
 
 Clementine Literature 61 
 
 Ignatius of Antioch ..... 66 
 
 Epistle to Polycarp 69 
 
 Epistle to the Ephesians 72 
 
 Epistle to the Romans 74 
 
 Polycarp of Sniyrna 77 
 
 Epistle to the Philippians 80 
 
 Barnabas ........ 87 
 
 Epistle 89 
 
 Associated Authors: 
 
 Hermas . . . . . . . . . 100 
 
 The Shepherd of Hermas 101 
 
 Papias . . . . . . . . .119 
 
 Fragments 120 
 
s 
 
 CONTENTS. 
 
 The Apologists : PAGE 
 
 Introductory Sketch. — Wide range of writings. — Two 
 classes of apologies ; Quadratus ; Aristides ; Epistle 
 to Diognetus ; Aristo ; Agrippa Castor ; Claudius 
 Apollinaris ; Miltiades ; Justin ; Melito ; Athena- 
 goras ; Hermias ; Hegesippus. — Letter of churches 
 of Vienne and Lyons. — Heretics of the age ; Basil- 
 ides ; Valentinus ; Heraclion ; Ptolemaeus ; Ta- 
 
 tian ; Marcion 122 
 
 Author of Epistle to Diognetus . . . . 128 
 
 Epistle to Diognetus . . . . . 129 
 
 Justin 140 
 
 First Apology 143 
 
 Synopsis of Dialogue with Trypho . . . 181 
 
 Author of Muratorian Fragment . . . .186 
 
 Muratorian Fragment 187 
 
 Melito 189 
 
 Extract from treatise On Faith .... 190 
 
 Athenagoras 192 
 
 Chapters from the Embassy about Christians . 193 
 
 Final Argument on the Resurrection of the Dead . 201 
 
s 
 
 4) 
 
 u 
 
 
 
 
 8 
 
 
 
 
 
 
 
 
 
 
 
 
 S 
 
 rt 
 
 
 
 
 K 
 H 
 H 
 
 2 
 
 z 
 
 < 
 
 
 
 *8 
 
 0) 
 
 (/I 
 
 
 "5* 
 
 O 
 
 .8 * 
 
 IS 
 
 '> 
 
 o 
 
 >N 
 > 
 
 13 
 
 in 
 
 3 
 (/} 
 'o 
 
 u 
 
 a 
 o 
 p« 
 
 a 
 
 • o 
 
 p* 
 
 Persius. 
 Lucan. 
 Seneca. 
 
 Flaccus. 
 
 c 
 
 Juvenal. 
 
 Martial. 
 Tacitus. 
 Pliny (m 
 Suetoniu 
 
 ^ 
 
 •<> 
 
 ^ 
 
 ^ 
 
 ^ <i S> <S 
 
 ■3 
 
 ^H^ 
 
 Q 
 
 on 
 
 VO 
 
 f»» 
 
 lO 
 
 w in io 
 
 
 oo 
 
 On 
 
 w 
 
 
 ■^-oo onO 
 
 
 
 ro 
 
 "«■ 
 
 SO vovo 
 
 
 C^ 
 
 t^ 
 
 00 
 
 
 O m 
 
 
 
 
 
 
 
 
 
 
 
 
 
 < 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 6 
 
 
 "X w 
 
 
 u o 
 
 
 
 a 
 
 rabo. 
 pion of A 
 
 ion Chry 
 
 o 
 
 w< Q 
 
 Q 
 
 
 oo 
 
 
 
 
 
 
 
 
 
 O 
 
 < 
 
 
 
 
 
 
 
 
 
 
 
 o 
 
 ^ 
 
 
 "»*• 
 
 ro 
 
 "Jfr 
 
 lO 
 
 4 
 
 tL. 
 
 M 
 
 1 
 
 ro 
 
 ■*- 
 
 O 
 
 ON 
 
 
 VO 
 
 CO 
 
 1 
 
 CO 
 
 o 
 
 CO 
 
 o 
 
 On 
 1 
 
 X 
 
 vo 
 
 t^ 
 
 t^ 
 
 CO 
 
 ON 
 
c-9 E 
 
 . </> - ~ _ 2 
 
 c/i 4> tfl 5 rt rj 
 
 «•§ g'S ag 
 ' 'S-cH 5,2.3.! 
 
 ^^ 
 
 Q 
 
 2 c 
 
 »-«.2 c ~ ! 
 d'E he o.i 
 
 i c 5 g« 2 s « 
 
 A| rtx"aj 8J3-SJ3 
 
 io moo o "O tvoo 
 
 * I 
 
 c 
 
 * 
 
 3jC 
 
 . fri-15 : 
 
 3 
 < 
 
 .lil=l'!S.lS 
 
INTRODUCTION. 
 
 " Under the shell there was an animal, and behind the 
 document there was a man." — Taine. 
 
 Patristic Literature embraces the writings of 
 the Fathers of the Ancient Church, as distinguished 
 from the works of the Doctors of the Mediaeval 
 Church. The line between these two Christian 
 ages can not be sharply drawn ; but, speaking in a 
 general way, the epoch of the Fathers was, in the 
 Western Church, the first six centuries. In the 
 Eastern Church, the patristic age may be extended 
 to embrace John of Damascus (a. d. 750). The 
 writers may be arranged, not unnaturally, in four 
 groups: 1 (a. d. 95-180). The Apostolic Fathers 
 and the Apologists, or writers contemporary with 
 the formation of the New Testament canon. These 
 all wrote in Greek. 2 (a. d. 180-325). The Fa- 
 thers of the third century, or writers from Irenaeus 
 to the Nicene Council ; partly Greek, partly Latin. 
 
 3 (a. d. 325-590). The Post-Nicene Latin Fathers. 
 
 4 (a. d. 325-750). The Post-Nicene Greek Fathers. 
 
 We study this great body of writings, not, as we 
 study the authors of the age of Pericles, or of the 
 age of Augustus, as models of literary form, but, as 
 we study all ruder literatures, to find out the truths 
 which they embody, and to discern the men stand- 
 ing behind the books. And yet there is much in 
 
12 INTRODUCTION, 
 
 these Christian writings which not even the polite 
 scholar can overlook. To lose Clement of Alexan- 
 dria were to lose much of our present knowledge 
 of classical antiquity. John Chrysostom could no 
 more be left out of the world of letters than Bossuet. 
 The " Confessions " of Augustine is one of the few 
 books which belong to the whole race, and wjll 
 always live. 
 
 A Formative Period.— The period covered by 
 the present volume (95-180) was essentially the 
 formative period of the Church. At its beginning 
 an apostle was yet living ; Christianity was only 
 fairly born into the world. At its close the Catho- 
 lic Church existed, holding in her hands a defined 
 canon of Christian Scripture. The eighty-five years 
 intervening thus witnessed one of the most impor- 
 tant movements in human history; and, when we 
 reflect that almost the only knowledge we have of 
 that movement is gained from the scanty remains 
 of the Christian writings of the period, we shall 
 scan the documents closely, to see the forces work- 
 ing behind them. Gibbon, it is well known, said : 
 " If a man were called to fix the period in the his- 
 tory of the world, during which the condition of 
 the human race was most happy and prosperous, he 
 would, without hesitation, name that which elapsed 
 from the death of Domitian to the accession of 
 Commodus." It was indeed the flood-tide pause, 
 before the civilization of the ancient world ebbed 
 back into its ocean of oblivion. But no eye was 
 then so practiced in reading the marks of the ages as 
 to see in that universal lull and happiness a presage 
 of the world's decline. Still less was there any one 
 
INTRODUCTION, 13 
 
 to note that then, at the very climax in the history 
 of one age of the world, there was crystallizing into 
 form a power which would scatter from the world 
 the darkness of its impending night, and illumine 
 the nations with a more than Antoninian brightness. 
 No pagan could note this. Pliny, writing to Tra- 
 jan of the worshipers of Christ in Bithynia, never 
 dreamed of such a destiny for their faith. No 
 Christian could forecast it ; for none as yet regarded 
 Christianity as a power for transforming this world, 
 but rather as something in antagonism with the 
 world, which latter was soon to be swept away with 
 all its vanities and pomps. It is little wonderful, 
 therefore, that the Christians left scanty records of 
 their rising power; and that, just as we have to 
 study the secular history of this age largely in its 
 coins and architectural remains, and in the writings 
 of its panegyrists and satirists and philosophers, so 
 we must study its Christian history largely in the 
 Christian writings not professedly historical that 
 have come down to us. 
 
 Primitive Christian Life.— These writings are 
 commonly known as those of the Apostolic Fathers 
 and the Apologists. Speaking strictly, the Apos- 
 tolic Fathers are only four in number, Clement, 
 Ignatius, Polycarp, and Barnabas ; but with these are 
 commonly associated Hermas and Papias. Through 
 the pages of Clement we catch glimpses of the dis- 
 ciples at Rome, toward the close of the first cen- 
 tury, suffering persecution at the hands of Domitian. 
 We see these disciples, even before the hand of per- 
 secution is withdrawn from them, taking thought 
 for the welfare of their brethren at Corinth, where 
 
14 INTRODUCTION. 
 
 the Church is suffering from internal dissensions. 
 The Romans, by the hand of Clement, write to the 
 Corinthian brethren, urging submission to church 
 authorities. Their letter contains a prayer which, 
 it is thought, may have formed a part of the Roman 
 liturgy. Thus we detect the beginnings of the 
 vigorous ecclesiastical organization, and of the elab- 
 orate order of worship, which grew up in the in- 
 fluential church at Rome. Again, a half century 
 later, a letter of Dionysius of Corinth shows us that 
 the Roman Church had been contributing money 
 to the poorer churches of Greece, and had again, 
 by her bishop, Soter, written a letter to the Corin- 
 thians. The latter, treasuring the letter, read it on 
 the Lord's day, as they did the former letter written 
 them by Clement. This same Dionysius, as we 
 learn from Eusebius, wrote various other letters to 
 churches "for instruction in sound doctrine, for cor- 
 rection in discipline, for repression of heresy." To 
 one of these letters Piny tus replied, urging Diony- 
 sius to " impart at some time more solid food, ten- 
 derly feeding the people committed to him with a 
 letter of riper instruction, lest by continually dwell- 
 ing on milk-like teaching they should insensibly 
 grow old without advancing beyond the. teaching 
 of babes." Here we notice, as an important char- 
 acteristic of this formative period, a free and filial 
 intercommunication between the churches, and an 
 interest both in one another's outward welfare and 
 in a common soundness in the faith. 
 
 Again, by the epistles of Ignatius in the earlier 
 part, and by the letter of the churches of Viei-ne 
 and Lyons in the latter part of the period, we are 
 
INTRODUCTION. 15 
 
 brought to see the entire abandon with which the 
 Christians gave themselves to their new faith. Mar- 
 tyrdom, instead of being deprecated, was often even 
 courted as a privilege. Death by martyrdom, we 
 must remember, was comparatively infrequent in this 
 period. By the second quarter of the century the 
 number of Christians, notwithstanding their social 
 and political insignificance, must have been very 
 great ; and there was at no time anything amount- 
 ing to a universal persecution. The terrible suffer- 
 ings of the Christians at Vienne and Lyons, in a. d. 
 177, had had nothing approaching a parallel since 
 the days of Domitian. Still there was enough of 
 persecution to keep always alive the martyr spirit, 
 and no conception of the growing Church of the 
 second century is complete that does not make this 
 spirit prominent. 
 
 Then, standing out through every epistle and 
 apology, especially appearing in the " Shepherd of 
 Hermas," we see evidence of the struggle for moral 
 purity which Christians were compelled to wage 
 amidst the corruption of paganism. To come " out 
 from the world " was to the believer of that day no 
 figure of speech, but the actual entrance into a new 
 moral atmosphere. Reading the " Shepherd," and 
 remembering that it appeared in the midst of a 
 society differing little from that satirized by Juvenal, 
 we no longer wonder at the esteem in which it was 
 held by the early Christians, but we almost join 
 with them in calling it an inspired book. 
 
 Nor must we forget, in our estimate of these 
 early believers, that many of them were characterized 
 by a certain crudeness of conception, not to say 
 
16 INTRODUCTION. 
 
 credulity and narrowness, such as would to-day 
 seem strange in any one but a child. The epistle 
 of Barnabas illustrates this feature, and, more 
 strikingly, fragments from Papias's " Oracles of the 
 Lord." The latter writer held to the grossest of 
 chiliastic or millennial ideas ; and yet he doubtless 
 represented a large element in the growing Chris- 
 tian community. 
 
 As the period advances, we find that Christianity 
 is becoming more and more conscious of its own ex- 
 istence and importance in the great world. Whereas 
 the earlier Christian writings were simply letters or 
 writings from one to another among themselves, be- 
 fore the middle of the century Christian works come 
 to be addressed to others outside the body of be- 
 lievers. The latter part of the period therefore is 
 known as the "Age of the Apologists," which name 
 implies that the new society was no longer wholly 
 unknown ; that it had found its voice, and was speak- 
 ing for itself. Reaching at first only the humble and 
 unlearned ranks of society, the new faith had in it 
 that which appealed powerfully to the philosophic 
 mind. Mere sophists, of course, despised it ; but 
 the true lovers of wisdom began to see in it a di- 
 viner philosophy than that of the Academy or the 
 Porch. Not a few among them embraced Chris- 
 tianity, and became its most zealous defenders and 
 propagators, often retaining in their new calling the 
 philosopher's cloak which they had worn before 
 conversion. The services of these philosophers 
 were of two kinds. They were evangelists-^-" men 
 inspired with godly zeal to copy the pattern of the 
 apostles," says Eusebius — teaching Christian doc- 
 
INTRODUCTION. 17 
 
 trine by word of mouth in all the centers of learn- 
 ing. They were also writers, preparing treatises in 
 exposition and defense of the faith. Such explana- 
 tory and apologetic writings make up the larger and 
 the characteristic part of the later Christian works 
 of the period. 
 
 The New Testament Canon.— Again, be- 
 sides these glimpses of the primitive life of the 
 Church, we get other information of value from the 
 early literature. The New Testament canon was 
 then forming, and from time to time throughout the 
 period we catch sight of the several New Testa- 
 ment books in the hands of our authors, and treated 
 by them as Scripture. At the close of the period 
 we find in existence the Muratorian Fragment, which 
 gives us almost our complete New Testament. 
 
 But side by side with these traces of our received 
 books of Scripture, we see in the hands of Christians 
 of the second century certain apocryphal writings. 
 These works are of two kinds: 1. Works claiming 
 apostolic authority ; 2. Works making no claim to 
 inspiration, but only to embody traditions which 
 had been handed down concerning our Lord or his 
 apostles. Of the first class, which were few in num- 
 ber, and principally modifications of our canonical 
 books, only those mentioned in connection with 
 Basilides, Valentinus, and Marcion can claim our 
 attention in this period. The second class of apoc- 
 ryphal works, which related chiefly the history of 
 Joseph and Mary, the infancy of Jesus, and the acts 
 of Pilate, came in time to be numerous. None of 
 them, in their present form, belonged to the second 
 century ; but many of the traditions which they em- 
 
18 INTRODUCTION. 
 
 body existed thus early, and perhaps portions of 
 the " Protevangelion of James/' of the " Acts of 
 Pilate," and of the " Gospel of Thomas, ,, then ex- 
 isted in written form. 
 
 Patristic Studies.— A thought should be be- 
 stowed upon the history of patristic studies. Speak- 
 ing in a general way, there have been three several 
 incentives to an examination of the works of the 
 Fathers, particularly the earlier writings. The first 
 of these grew out of the Protestant Reformation. 
 Luther, Calvin, Melanchthon, and the other leading 
 Reformers studied the patristic writers, especially 
 Augustine. The Catholic Church, claiming that the 
 early writers were upon her side, in the hundred 
 years or more after the Council of Trent, produced 
 many learned scholars in this department, most of 
 whom studied and wrote in the interests of their 
 church. On the other hand, Protestants, looking to 
 Scripture alone as authoritative, made less of the 
 early ecclesiastical writers, and, outside the Church 
 of England, studied them with a less sympathetic 
 spirit. Patristic studies thus received a powerful 
 impulse from a desire on the part of Catholic writ- 
 ers to uphold the peculiar theological and ecclesi- 
 astical views of their church. 
 
 The Church of England held an exceptional 
 position among Protestants. Her members, as dis- 
 tinguished from non-episcopal reformers, retained 
 a very high regard for the primitive Fathers ; and 
 among them arose many learned and enthusiastic 
 patristic scholars. The earlier of these, going fur- 
 ther in this respect than the Catholics, who allowed 
 for a development of doctrines, stoutly claimed that 
 
INTRODUCTION. 19 
 
 the opinions and practices of their church were 
 substantially identical with those of the Church in 
 the first centuries. The spirit animating these ear- 
 lier Anglican scholars was thus a spirit of loyalty 
 to the Church of England. 
 
 The third interest in which patristic study has 
 been undertaken, the controlling one to-day, is that 
 of a broad Christian scholarship, irrespective of the 
 defense or overthrow of particular views. Former- 
 ly two branches of the Church enjoyed a kind of 
 monopoly of this department of Christian learning; 
 but now, influenced by this broader motive, the 
 whole Church has entered the field, and Lutheran 
 and Puritan, alike with Romanist and Anglican, 
 desire to know who the Fathers were and what 
 they wrote. Writings upon the earlier Christian 
 works, so far as they are controversial, are now di- ' 
 rected, not against peculiar views within the Church, 
 but against outside attacks upon Christianity itself. 
 But, happily, most readers of Christian literature 
 have other than controversial ends in view. Hap- 
 pily, too, men are better able than they once were 
 to see valuable Christian truths in non-theological 
 forms, or in forms differing widely from their own 
 ways of expressing the same truths. Classes, there- 
 fore, who have in former times turned away from 
 the early writers because they did not present sys- 
 tematic schemes of the plan of salvation, or because, 
 judged by certain standards, they seemed sometimes 
 to incline to heresy, are now glad to pick out the 
 spiritual gems lying in these old mines. 
 
 Aim of this Work. — It is in recognition of 
 this broad interest of Christians of every name that 
 
20 INTRODUCTION. 
 
 this series has been undertaken. Few clergymen, 
 even, have opportunities to make extended studies 
 in this field ; yet at a day when " Supernatural Re- 
 ligion " is still fresh in men's minds, and when the 
 historical foundations of Christianity are freely dis- 
 cussed in periodical literature, not only every cler- 
 gyman but every reader needs to know something 
 of Clement, and Ignatius, and Polycarp, and Justin 
 — at least who they were, what works they wrote, 
 and when they wrote them. Such information this 
 volume attempts to give. By comparing the con- 
 tents of the book with the list of works in Migne's 
 " Patrology," it will be seen that we are able to em- 
 brace in this small compass a large part of the gen- 
 uine extant writings of the Apostolic Fathers and 
 the Apologists. If, by his efforts, the main results 
 of modern critical study of the Fathers are made 
 generally accessible, the aim of the author will be 
 reached. G. A. J. 
 
 The following are the works of the Apostolic Fathers, the 
 Apologists, and contemporaneous ecclesiastical writers to the 
 time of Irenseus, as given in Migne's " Patrology." All that 
 are now generally allowed to be genuine are printed in italics. 
 Those given entire in this volume are marked w T ith a star. 
 Those of which extracts or summaries are given are marked 
 with a dagger. 
 
 Clement : 
 
 * Epistle to the Corinthians, I. ; Epistle to the Corinthians, 
 
 II. ; Two Epistles to Virgins. 
 The Apostolical Constitutions ; Recognitions of Clement. 
 Clementine Homilies ; Epitome of the Acts of Peter ; 
 
 Liturgy of Clement. 
 
 Barnabas : 
 
 f The Catholic Epistle. (Not, however, Barnabas the Apostle.) 
 
INTRODUCTION. 21 
 
 St. Matthew the Apostle : 
 Fragments. 
 
 St. Bartholomew the Apostle : 
 Brief Sentence. 
 
 Pope Anacletus : 
 
 Epistles and Decrees. 
 
 St. Hermas : 
 
 f The Shepherd of Hermas, 
 
 Anonymous : 
 
 Testament of the Twelve Patriarchs. 
 
 Anonymous : 
 
 * Epistle to Diognetus. (Unquestionably very ancient, and 
 
 • so marked like the genuine epistles.) 
 
 Presbyters and Deacons of Achaia : 
 
 Epistle concerning the Martyrdom of St. Andrew. 
 
 St. Dionysius the Areopagite : 
 
 The Celestial Hierarchy ; Of the Ecclesiastical Hierarchy ; 
 Treatise on the Divine Names ; Of Mystical Theology ; 
 Ten Epistles ; Liturgy of St. Dionysius. (These works 
 were written not earlier than the fourth, probably in 
 the fifth, century.) 
 
 St. Ignatius the Martyr : 
 
 * Genuine Epistles (Vossian ; the Curetonian given here). 
 
 Seven interpolated Epistles ; eight spurious Epistles ; 
 Liturgy of St. Ignatius. 
 — The Martyrdom of St. Ignatius. 
 
 St. Polycarp: 
 
 * Epistle to the Philippians ; Fragments. 
 
 — Letter of the Church at Smyrna concerning the Martyr- 
 dom of Polycarp. (A very early document, but its 
 authenticity is questioned, as also the genuineness of 
 portions of it.) 
 
 Popes Evaristus, Alexander I., Sixtus I., Telesphorus, 
 Hyginus, Pius I., Eleutherus : 
 Epistles and Decrees. 
 
 St. Melito : 
 
 f Fragments. 
 
 St. Papias : 
 
 f Fragments from " Oracles of the Lord" 
 
 St. Quadratus : 
 
 Fragments from Apology. 
 
22 INTRODUCTION. 
 
 Aristo Pell^us, St. Claudius Apollinaris, St. Hegesip- 
 pus Pant^enus, Rhodon : 
 Fragments. 
 
 Maximus, Bishop of Jerusalem : 
 Fragment from book " De Materia? 
 
 POLYCRATES, BlSHOP OF EPHESUS : 
 
 Fragment from Letter to Victor; Acts of St. Timothy. 
 
 St. Theophilus, Bishop of C^esarea : 
 
 Fragment from Fpistle on the Paschal Question, 
 
 St. Serapion, Bishop of Antioch, Apollonius : 
 Fragments. 
 
 Anonymous : 
 
 Fpistle of the Churches at Vienne and Lyons on the Mar- 
 tyrdom of Pothinus and others ; Fragment. 
 
 St. Victor, Pope : 
 
 Fpistles. 
 
 Arch^eus, an African Bishop : 
 Fragment. 
 
 St. Justin (Martyr) : 
 
 Address to the Greeks ; Hortatory Address to the Greeks ; 
 
 On the Sole Government of God. 
 f Apology I. 
 Apology II. 
 \ Dialogue with Trypho. 
 
 Tatian : 
 
 Address to the Greeks. 
 
 Athenagoras : 
 
 \ A Mission about Christians. 
 
 \ On the Resurrection of the Dead. 
 
 St. Theophilus, Bishop of Antioch : 
 Three Books to Autolycus. 
 
 Hermias, Philosopher : 
 
 A Deriding of the Gentile Philosophers. 
 
THE APOSTOLIC FATHERS. 
 
 CLEMENT OF ROME. 
 
 The transitions of the moral world, like those 
 of the physical, are not abrupt. Between the plane 
 on which stood Paul and Peter and John, and the 
 perceptibly lower plane of the writers of the sec- 
 ond century, intervenes a terrace on which stands 
 Clement of Rome. * Our positive knowledge of this 
 Father is small, but is sufficient to invest him with 
 a dignity becoming a companion and successor of 
 the two great apostles in the foremost church of the 
 early Christian world. Around his name clustered 
 all those vague traditions of the Roman Church 
 which needed only the magic of an honored name 
 to crystallize them into historic form. Upon Clem- 
 ent, unwilling and declining the honor — runs the 
 tradition — Peter laid hold, and compelled him to 
 take the bishop's chair which he was about to leave ; 
 at the same time communicating to him "the power 
 of binding and loosing, so that with respect to every- 
 thing which he shall ordain in the earth, it shall be 
 decreed in the heavens." With this prestige it is 
 little wonder that he was early thought of as the 
 author of the Epistle to the Hebrews ; or that 
 Clement of Alexandria calls him the " Apostle 
 Clement " ; or that modern critics have invested him 
 
24 THE APOSTOLIC FATHERS. 
 
 with the dignity of imperial connections. This last 
 supposition identifies him with Flavius Clemens, 
 who was a cousin of the Emperor Domitian and 
 husband of Flavia Domitilla, also of imperial blood. 
 This Flavius Clemens was colleague of Domitian 
 in the consulship, and his children had been se- 
 lected by the Emperor as successors to the throne ; 
 but upon a charge of atheism — the profession of 
 Christianity — Domitian suddenly put him to death 
 and banished his wife to an island. Now it ap- 
 pears, both from the Epistles of St. Paul and from 
 monuments that have lately been recovered from 
 ancient Christian burial-places, that Christianity very 
 early gained a foothold in the imperial palace. It 
 is moreover probable, from the absence from Clem- 
 ent's epistle of all personal allusions to the perse- 
 cutors of the Christians, although they were at that 
 very time suffering persecution, that he was writing, 
 if not from Caesar's own household, at least from 
 one of the great households closely allied, in which 
 he was in actual daily intercourse with the agents 
 of the Emperor. Furthermore, there are in the 
 epistle some indications that Clement was acquainted 
 with Roman history and literature, and that he iden- 
 tifies himself with the Romans. But however pleas- 
 ant the fancy, it would be presumptuous from these 
 data to assume so princely a rank as that of Flavius 
 Clemens for one of the earliest bishops of Rome. 
 Other critics therefore suppose him to have been a 
 freedman of this noble Christian, and perhaps of 
 Jewish descent ; while still others, following Origen, 
 hold to his identity with the Clement of Phil, iv., 
 and suppose that he was a Philippian. But, dis- 
 
CLEMENT OF ROME. 25 
 
 missing all mere conjectures as to his exact rank 
 and condition in life, we do know that there was a 
 Clement among the first three bishops of the Church 
 at Rome, and that he was probably the third in 
 order. We learn this from the mention of Clement's 
 name in prayers of the Roman Church which date 
 from the second century, and also from the testi- 
 mony of Irenaeus. We know, too, that in the reign 
 of Domitian, Clement, in the name of the Roman 
 Church, wrote a letter to the Corinthian Church. 
 This we learn from the combined testimonies of 
 Hegesippus, the first historian of the Church, and 
 Dionysius of Corinth, both which testimonies are 
 preserved in Eusebius. This Epistle to the Co- 
 rinthians is still extant, and is universally acknowl- 
 edged to be genuine. It was written about a. d. 
 95, and is probably the only genuine work of Clem- 
 ent which we have. Closely connected with this 
 work in history is another, which bears the 
 name of the "Second Epistle of Clement to the 
 Corinthians," and which long passed as Clement's 
 even among critics. Scholars now, however, agree 
 that it can not be ascribed to the same author as 
 the first epistle, some thinking it the work of Clem- 
 ent of Alexandria, some that of another Clement 
 contemporary with Pius, the brother of Hermas. 
 It has, moreover, the form of a homily rather than 
 of a letter. Besides these, four other letters bear 
 the name of Clement : two Epistles on Virginity, 
 extant only in Syriac, which, though not genuine, 
 are of very early date; and two Epistles to James 
 the Lord's Brother, one of which doubtless dates 
 from the last half of the second century. 
 3 
 
26 THE APOSTOLIC FATHERS. 
 
 In addition to these epistolary writings, a con- 
 siderable body of Clementine literature, so called, 
 has attached itself to our author's name. It is em- 
 bodied in two works, or two recensions of the same 
 work, known as the " Clementina " and the " Recog- 
 nitiones," and in the "Apostolical Constitutions." 
 These works will be described in the appendix to 
 Clement's Epistle. 
 
 To speak briefly now of this genuine epistle. 
 Until very lately only one manuscript of the work 
 was known — the Alexandrian manuscript of the 
 New Testament (dr. a. d. 450), in which the first and 
 second Epistles to the Corinthians were recorded 
 after the canonical books. This position confirms 
 the testimony of Eusebius that, though not con- 
 sidered canonical, they were so much esteemed as 
 to be frequently read in the churches. This Alex- 
 andrian manuscript, which has been known to 
 scholars 250 years, was confessedly imperfect; so 
 that when, in 1875, Bryennios published at Con- 
 stantinople a new and entire manuscript, found 
 in that city, critics hailed the event with delight. 
 Very soon after this discovery, another (Syriac) 
 manuscript was brought to light, thus giving us 
 at last a substantially perfect text. The gap thus 
 filled was great. Toward the close of the first 
 epistle, the Alexandrian manuscript had lost about 
 a tenth part of the whole, while of the second 
 epistle some two fifths was wanting. The new por- 
 tions give important hints as to the. dates of both 
 epistles, as to the stage of liturgical development in 
 the Roman Church at the writing of the first epis- 
 tle, and as to the homiletical rather than epistolary 
 
CLEMENT OF ROME. 27 
 
 character of the second (so-called) epistle. Be- 
 sides the larger defects of the Alexandrian manu- 
 script, there were a number of minor chasms caused 
 by age and use ; and not the slightest advantage 
 accruing from the discovery of the new manuscripts, 
 at least to the non-critical world, is the confidence 
 they give us in the learning and acumen of such 
 critics as Lightfoot and Harnack, who had pre- 
 viously edited the Alexandrian text, and not a few 
 of whose conjectural readings are now absolutely 
 established. 
 
 For the contents of the epistle the reader is re- 
 ferred to the work itself. It is given entire, save 
 some of the longer and more exact Scripture quota- 
 tions, in making which the author must have had the 
 Septuagint version before him. The translation is 
 Lightfoot's, and is the only translation from the 
 Greek used in this volume in which emendations 
 from a critical text have not been necessary. 
 
 The reader should carefully note the resem- 
 blance, both in thought and in forms of expression, 
 to the New Testament epistles, especially the Epis- 
 tle to the Hebrews. 
 
 THE EPISTLE OF CLEMENT TO THE CORINTHIANS. 
 
 The church of God which sojourneth in Rome 
 to the church of God which sojourneth in Corinth, 
 to them which are called and sanctified by the will 
 of God through our Lord Jesus Christ. Grace to 
 you and peace from Almighty God through Jesus 
 Christ be multiplied. 
 
 1. By reason of the sudden and repeated calam- 
 ities and reverses which are befalling us, brethren, 
 
28 THE APOSTOLIC FATHERS. 
 
 we consider that we have been somewhat tardy in 
 giving heed to the matters of dispute that have arisen 
 among you, dearly beloved, and to the detestable 
 and unholy sedition so alien and strange to the elect 
 of God, which a few headstrong and self-willed 
 persons have kindled to such a pitch of madness, 
 that your name, once revered and renowned, and 
 lovely in the sight of all men, hath been greatly 
 reviled. For who that had sojourned among you 
 did not approve your most virtuous and steadfast 
 faith ? Who did not admire your sober and for- 
 bearing piety in Christ? Who did not publish 
 abroad your magnificent disposition of hospitality ? 
 Who did not congratulate you on your perfect and 
 sound knowledge ? For ye did all things without 
 respect of persons, and ye walked after the ordi- 
 nances of God, submitting yourselves to your rulers, 
 and rendering to the older men among you the 
 honor which is their due. On the young, too, ye 
 enjoined modest and seemly thoughts; and the 
 women ye charged to perform all their duties in a 
 blameless and seemly and pure conscience, cher- 
 ishing their own husbands, as is meet ; and ye taught 
 them to keep in the rule of obedience, and to man- 
 age the affairs of their household in seemliness, with 
 all discretion. 
 
 2. And ye were all lowly in mind and free 
 from arrogance, yielding rather than claiming sub- 
 mission, more glad to give than to receive, and con- 
 tent with the provisions which God supplieth. And 
 giving heed unto his words, ye laid them up dili- 
 gently in your hearts, and his sufferings were before 
 your eyes. Thus a profound and rich peace was 
 given to all, and an insatiable desire of doing good. 
 An abundant outpouring also of the Holy Spirit 
 fell upon all ; and being full of holy counsel, in ex- 
 cellent zeal, and with a pious confidence, ye stretched 
 out your hands to Almighty God, supplicating him 
 
CLEMENT OF ROME. 29 
 
 to be propitious, if unwittingly ye had committed 
 any sin. Ye had conflict day and night for all the 
 brotherhood, that the number of his elect might be 
 saved with fearfulness and intentness of mind. Ye 
 were sincere and simple and free from malice one 
 toward another. Every sedition and every schism 
 was abominable to you. Ye mourned over the 
 transgressions of your neighbors; ye judged their 
 shortcomings to be your own. Ye repented not of 
 any well-doing, but were ready unto every good work. 
 Being adorned with a most virtuous and honorable 
 life, ye performed all your duties in the fear of him. 
 The commandments and the ordinances of the Lord 
 were written on the tables of your hearts. 
 
 3. All glory and enlargement was given unto 
 you, and that was fulfilled which is written : My 
 beloved ate and di-ank and was enlarged and waxed 
 fat and kicked. Hence come jealousy and envy, 
 strife and sedition, persecution and tumult, war and 
 captivity. So men were stirred up, the mean against 
 the honorable, the ill reputed against the highly re- 
 puted, the foolish against the wise, the young against 
 the elder. For this cause righteousness and peace 
 stand aloof, while each man hath forsaken the fear 
 of the Lord and become purblind in the faith of 
 him, neither walketh in the ordinances of his com- 
 mandments, nor liveth according to that which be- 
 cometh Christ, but each goeth after the lusts of his 
 evil heart, seeing that they have conceived an un- 
 righteous and ungodly jealousy, through which also 
 death entered into the world. 
 
 4. For so it is written : And it came to pass after 
 certain days that Cain brought of the fruits of the 
 earth a sacrifice unto God, and Abel he also brought 
 of the firstlings of the sheep and of their fatness. And 
 God looked upon Abel and upon his gifts, but unto Cain 
 and unto his sacrifices he gave no heed. And Cain sor- 
 rowed exceedingly, and his countenance fell. And God 
 
30 THE APOSTOLIC FATHERS. 
 
 said unto Cain, Wherefore art thou very sorrowful ? 
 and wherefore did thy countenance fall? If thou 
 hast offered aright and hast not divided aright, didst 
 thou not sin ? Hold thy peace. Unto thee shall he 
 turn, and thou shall rule over him. And Cain said to 
 Abel his brother, Let us go over unto the plain. And 
 it came to pass, while they were in the plain, that Cain 
 rose up against Abel his brother and slew him. Ye 
 see, brethren, jealousy and envy wrought a brother's 
 murder. By reason of jealousy our father Jacob 
 ran away from the face of Esau his brother. Jeal- 
 ousy caused Joseph to be persecuted even unto 
 death, and to come even to bondage. Jealousy 
 compelled Moses to flee from the face of Pharaoh, 
 king of Egypt, while it was said to him by his own 
 countrymen, Who made thee a judge or a decider over 
 us ? Wouldest thou slay me, even as yesterday thou 
 slewest the Egyptian ? By reason of jealousy Aaron 
 and Miriam were lodged outside the camp. Jeal- 
 ousy brought Dathan and Abiram down alive to 
 Hades, because they made sedition against Moses, 
 the servant of God. By reason of jealousy David 
 was not only envied by aliens, but was persecuted 
 also by Saul, king of Israel. 
 
 5. But, to pass from the examples of ancient 
 days, let us come to those champions who lived 
 nearest to our time. Let us set before us the noble 
 examples which belong to our generation. By rea- 
 son of jealousy and envy the greatest and most 
 righteous pillars of the church were persecuted, and 
 contended even unto death. Let us set before our 
 eyes the good apostles. There was Peter, who by 
 reason of unrighteous jealousy endured not one nor 
 two but many labors, and thus having borne his 
 testimony went to his appointed place of glory. By 
 reason of jealousy and strife Paul by his example 
 pointed out the prize of patient endurance. After 
 that he had been seven times in bonds, had been 
 
CLEMENT OF ROME. 31 
 
 driven into exile, had been stoned, had preached in 
 the East and in the West, he won the noble re- 
 nown which was the reward of his faith, having 
 taught righteousness unto the whole world, and hav- 
 ing reached the farthest bounds of the West ; and 
 when he had borne his testimony before the rulers, 
 so he departed from the world and went unto the 
 holy place, having been found a notable pattern of 
 patient endurance. 
 
 6. Unto these men of holy lives was gathered a 
 vast multitude of the elect, who through many in- 
 dignities and tortures, being the victims of jealousy, 
 set a brave example among ourselves. By reason 
 of jealousy matrons and maidens and slave-girls 
 being persecuted, after they had suffered cruel and 
 unholy insults, safely reached the goal in the race 
 of faith, and received a noble reward, feeble though 
 they were in body. Jealousy hath estranged wives 
 from their husbands, and changed the saying of our 
 father Adam, This now is bone of my bones and flesh 
 of my flesh. Jealousy and strife have overthrown 
 great cities and uprooted great nations. 
 
 7. These things,' dearly beloved, we write, not 
 only as admonishing you, but also as putting our- 
 selves in remembrance. For we are in the same 
 lists, and the same contest awaiteth us. Wherefore 
 let us forsake idle and vain thoughts ; and let us 
 conform to the glorious and venerable rule which 
 hath been handed down to us ; and let us see what 
 is good and what is pleasant and what is acceptable 
 in the sight of him that made us. Let us fix our 
 eyes on the blood of Christ and understand how 
 precious it is unto his Father, because being shed 
 for our salvation it won for the whole world the 
 grace of repentance. Let us review all the genera- 
 tions in turn, and learn how from generation to 
 generation the Master hath given a place for re- 
 pentance unto them that desire to turn to him. 
 
32 THE APOSTOLIC FATHERS. 
 
 Noah preached repentance, and they that obeyed 
 were saved. Jonah preached destruction unto the 
 men of Nineveh ; but they, repenting of their sins, 
 obtained pardon of God by their supplications and 
 received salvation, albeit they were aliens from 
 God. 
 
 8. The ministers of the grace of God through 
 the Holy Spirit spake concerning repentance. Yea, 
 and the Master of the universe himself spake con- 
 cerning repentance with an oath : For as I live, 
 saiih the Lord, I desire not the death of the sinner, so 
 much as his repentance ; and he added also a merci- 
 ful judgment : Repent ye, O house of Israel, of your 
 iniquity j say u?ito the sons of my people, Though your 
 sins reach from the earth even unto the heaven, and 
 though they be redder than scarlet and blacker than 
 sackcloth, and ye turn unto me with your whole heart 
 and say, Father, I will give ear unto you as unto an 
 holy people. And in another place he saith on this 
 wise [Isa. i. 16-20, quoted very exactly]. Seeing 
 then that he desireth all his beloved to be partakers 
 of repentance, he confirmed it by an act of his 
 almighty will. 
 
 9. Wherefore let us be obedient unto his excel- 
 lent and glorious will ; and presenting ourselves as 
 suppliants of his mercy and goodness, let us fall 
 down before him and betake ourselves unto his 
 compassions, forsaking the vain toil and the strife 
 and the jealousy which leadeth unto death. Let us 
 fix our eyes on them that ministered perfectly unto 
 his excellent glory. Let us set before us Enoch, 
 who being found righteous in obedience was trans- 
 lated, and his death was not found. Noah, being 
 found faithful, by his ministration preached regen- 
 eration unto the world, and through him the Master 
 saved the living creatures that entered into the ark 
 in concord. 
 
 10. Abraham, who was called the "friend," was 
 
CLEMENT OF ROME. 33 
 
 found faithful in that he rendered obedience unto 
 the words of God. He through obedience went 
 forth from his land and from his kindred and from 
 his father's house, that leaving a scanty land and a 
 feeble kindred and a mean house he might inherit 
 the promises of God. For he saith unto him, Go 
 forth [quoting Gen. xii. 1-3]. And again, when 
 he was parted from Lot, God saith unto him, Look 
 up [quoting Gen. xiii. 14-16]. And again he saith : 
 And God led Abraham forth and said unto him, Look 
 up unto the heaven and count the stars, and see whether 
 thou canst count them. So shall thy seed be. And 
 Abraham believed God, and it was reckoned unto him 
 for righteousness. For his faith and hospitality a 
 son was given unto him in old age, and by obedi- 
 ence he offered him a sacrifice unto God on one of 
 the mountains which he showed him. 
 
 n. For his hospitality and godliness Lot was 
 saved from Sodom, when all the country round 
 about was judged by fire and brimstone; the Mas- 
 ter having thus foreshown that he forsaketh not 
 them which set their hope on him, but appointeth 
 unto punishment and torment them which swerve 
 aside. For when his wife had gone forth with him, 
 being otherwise minded and not in accord, she was 
 appointed for a sign hereunto, so that she became 
 a pillar of salt unto this day, that it might be known 
 unto all men that they which are double-minded 
 and they which doubt concerning the power of God 
 are set for a judgment and for a token unto all the 
 generations. 
 
 12. For her faith and hospitality Rahab the har- 
 lot was saved. [Account of Rahab's harboring and 
 saving the spies, from Josh, ii.] And moreover 
 they gave her a sign, that she should hang out from 
 her house a scarlet thread, thereby showing before- 
 hand that through the blood of the Lord there shall 
 be redemption unto all them that believe and hope 
 
34 THE APOSTOLIC FATHERS. 
 
 on God. Ye see, dearly beloved, not only faith, 
 but prophecy, is found in the woman. 
 
 13. Let us therefore be lowly minded, brethren, 
 laying aside all arrogance and conceit and folly and 
 anger, and let us do that which is written. For the 
 Holy Ghost saith : Let not the wise man boast in his 
 wisdom, nor the strong in his strength, neither the rich 
 in his riches ; but he that boasteth let him boast in the 
 Lord, that he may seek him out, and do judgment and 
 7'ighteousness j most of all remembering the words 
 of the Lord Jesus which he spake, teaching forbear- 
 ance and long-suffering ; for thus he spake : Have 
 mercy, that ye may receive mercy : forgive, that it may 
 be forgiven to you. As ye do, so shall it be done to you. 
 As ye give, so shall it be given unto you. As ye judge, 
 so shall ye be judged. As ye show kindness, so shall 
 kindness be shown unto you. With what measure ye 
 mete, it shall be measured withal to you. 
 
 14. Therefore it is right and proper, brethren, 
 that we should be obedient unto God, rather than 
 follow those who in arrogance and unruliness have 
 set themselves up as leaders in abominable jealousy. 
 For we shall bring upon us no common harm, but 
 rather great peril, if we surrender ourselves reck- 
 lessly to the purposes of men who launch out into 
 strife and seditions, so as to estrange us from that 
 which is right. Let us be good one toward another, 
 according to the compassion and sweetness of him 
 that made us. For it is written : The good shall be 
 dwellers in the land, and the innocent shall be left on 
 it; but they that transgress shall be destroyed utterly 
 from it. And again he saith : / saw the ungodly 
 lifted up on high and exalted as the cedars of Lebanon. 
 And I passed by and behold he was not ; and L sought 
 out his place and L found it not. Keep innocence and 
 behold righteousness ; for there is a remnant for the 
 peaceful man. 
 
 15. Therefore let us cleave unto them that prac- 
 
CLEMENT OF ROME. 35 
 
 tice peace with godliness, and not unto them that 
 desire peace with dissimulation. For he saith in 
 a certain place : This people honoreth me with their 
 Zips, but their heart is far from me ; and again : They 
 blessed with their mouthy but they cursed with their 
 heart. And again he saith: They loved him with 
 their mouth, and with their tongue they lied unto him j 
 and their heart was not upright with him, neither were 
 they steadfast in his covenant. For this cause, Let the 
 deceitful lips be made dumb which speak iniquity against 
 the righteous. And again : May the Lord utterly de- 
 stroy all the deceitful lips, the tongue that speaketh 
 proud things, even them that say, Let us magnify our 
 tongue j our lips are our own j who is Lord over us ? 
 For the misery of the needy and for the groaning of 
 the poor L will now arise, saith the Lord. T will set 
 him in safety j L will deal boldly by him. 
 
 16. For Christ is with them that are lowly of 
 mind, not with them that exalt, themselves over the 
 flock. The scepter of the majesty of God, even 
 our Lord Jesus Christ, came not in the pomp of 
 arrogance or of pride, though he might have done 
 so, but in lowliness of mind, according as the Holy 
 Spirit spake concerning him. For he saith [quoting 
 the whole of Isa. liii. ; also Ps. xxii. 6-8]. Ye 
 see, dearly beloved, what is the pattern that hath 
 been given unto us ; for, if the Lord was thus lowly 
 of mind, what should we do, who through him have 
 been brought under the yoke of his grace ? 
 
 17. Let us be imitators also of them which went 
 about in goat-skins and sheep-skins, preaching the 
 coming of Christ. We mean Elijah and Elisha, 
 and likewise Ezekiel, the prophets, and besides 
 them those men also that obtained a good report. 
 Abraham obtained an exceeding good report, and 
 was called the friend of God ; and looking stead- 
 fastly on the glory of God, he saith in lowliness of 
 mind, But L am dust and ashes. Moreover, con- 
 
36 THE APOSTOLIC FATHERS. 
 
 cerning Job also it is thus written : And Job was 
 righteous and unblamable, one that was true and 
 honored God and abstained from all evil. Yet he 
 accuseth himself, saying, No man is clean from filth ; 
 no, not though his life be but for a day. Moses was 
 called faithful in all his house, and through his 
 ministration God judged Egypt with the plagues 
 and the torments which befell them. Howbeit he 
 also, though greatly glorified, yet spake no proud 
 words, but said when an oracle was given to him at 
 the bush, Who am I, that thou sendest me ? Nay, I 
 am feeble of speech and slow of tongue. And again 
 he saith, But I am smoke from the pot. 
 
 1 8. But what must we say of David, that ob- 
 tained a good report ? of whom God said, / have 
 found a man after my heart, David the son of Jesse: 
 with eternal mercy have I anointed him. Yet he too 
 saith unto God : Have mercy [quoting Ps. li. 1-17]. 
 
 19. The humility, therefore, and the submissive- 
 ness of so many and so great men, who have thus ob- 
 tained a good report, hath through obedience made 
 better not only us, but also the generations which 
 were before us, even them that received his oracles 
 in fear and truth. Seeing then that we have been 
 partakers of many great and glorious doings, let us 
 hasten to return unto the goal of peace which hath 
 been handed down to us from the beginning, and 
 let us look steadfastly unto the Father and Maker 
 of the whole world, and cleave unto his splendid 
 and excellent gifts of peace and benefits. Let us 
 behold him in our mind, and let us look with the 
 eyes of our soul unto his long-suffering will. Let 
 us note how free from anger he is toward all his 
 creatures. 
 
 20. The heavens are moved by his direction 
 and obey him in peace. Day and night accomplish 
 the course assigned to them by him, without hin- 
 drance one to another. The sun and the moon 
 
CLEMENT OF ROME. 37 
 
 and the dancing stars according to his appointment 
 circle in harmony within the bounds assigned to 
 them, without any swerving aside. The earth, bear- 
 ing fruit in fulfillment of his will at her proper sea- 
 sons, putteth forth the food that supplieth abun- 
 dantly both men and beasts and all living things 
 which are thereupon, making no dissension, neither 
 altering anything which he hath decreed. More- 
 over, the inscrutable depths of the abysses and the 
 unutterable statutes of the nether regions are con- 
 strained by the same ordinances. The basin of the 
 boundless sea, gathered together by his workman- 
 ship into its reservoirs, passeth not the barriers 
 wherewith it is surrounded ; but even as he ordered 
 it, so it doeth. For he said, So far shalt thou come, 
 and thy tuaves shall be broke?i within thee. The ocean 
 which is impassable for men, and the worlds beyond 
 it, are directed by the same ordinances of the Mas- 
 ter. The seasons of .spring and summer and autumn 
 and winter give way in succession to one another 
 in peace. The winds in their several quarters at 
 their proper season fulfill their ministry without 
 disturbance; and the ever- flowing fountains, created 
 for enjoyment and health, without fail give their 
 breasts which sustain the life of men. Yea, the 
 smallest of living things come together in concord 
 and peace. All these things the great Creator and 
 Master of the universe ordered to be in peace and 
 concord, doing good unto all things, but far beyond 
 the rest unto us who have taken refuge in his com- 
 passionate mercies through our Lord Jesus Christ, 
 to whom be the glory and the majesty for ever and 
 ever. Amen. 
 
 21. Look ye, brethren, lest his benefits, which 
 are many, turn unto judgment to all of us, if we 
 walk not worthily of him, and do those things which 
 are good and well pleasing in his sight with concord. 
 For he saith in a certain place, The Spirit of the Lord 
 
38 THE APOSTOLIC FATHERS. 
 
 is a lamp searching the closets of the belly. Let us see 
 how near he is, and how that nothing escapeth him 
 of our thoughts or our devices which we make. It 
 is right, therefore, that we should not be deserters 
 from his will. Let us rather give offense to foolish 
 and senseless men who exalt themselves and boast 
 in the arrogance of their words, than to God. Let 
 us fear the Lord Jesus, whose blood was given for 
 us. Let us reverence our rulers ; let us honor our 
 elders ; let us instruct our young men in the lesson 
 of the fear of God. Let us guide our women to- 
 ward that which is good ; let them show forth their 
 lovely disposition of purity ; let them prove their 
 sincere affection of gentleness ; let them make mani- 
 fest the moderation of their tongue through silence ; 
 let them show their love, not in factious preferences, 
 but without partiality toward all them that fear 
 God, in holiness. Let our children be partakers 
 of the instruction which is in Christ ; let them learn 
 how lowliness of mind prevaileth with God, what 
 power chaste love hath with God, how the fear of 
 him is good and great, and saveth all them that 
 walk therein in a pure mind with holiness. For he 
 is the searcher out of the intents and desires ; whose 
 breath is in us, and when he listeth he shall take it 
 away. 
 
 22. Now all these things the faith which is in 
 Christ confirmeth : for he himself through the Holy 
 Spirit thus inviteth us : Come [quoting Ps. xxiv. 
 11-17, 18; also Ps. xxxii. 10]. 
 
 23. The Father, who is pitiful in all things, and 
 ready to do good, hath compassion on them that 
 fear him, and kindly and lovingly bestoweth his 
 favors on them that draw nigh unto him with a sin- 
 gle mind. Wherefore let us not be double-minded, 
 neither let our soul indulge in idle humors respect- 
 ing his exceeding and glorious gifts. Let this scrip- 
 ture be far from us where he saith : Wretched are 
 
CLEMENT OF ROME. 39 
 
 the double-minded, which doubt in their soul and say, 
 These things we did hear in the days of our fathers 
 also, and behold we have grown old, and none of these 
 things hath befallen us. Ye fools, compare yourselves 
 unto a tree j take a vine. First it sheddeth its leaves, 
 then a shoot cometh, the?i a leaf, then a flower, and 
 after these a sour berry, then a full ripe grape* Ye 
 see that in a little time the fruit of the tree attaineth 
 unto mellowness. Of a truth quickly and suddenly 
 shall his will be accomplished, the scripture also 
 bearing witness to it, saying: He shall come quickly 
 and shall not tarry; and the Lord shall come suddenly 
 into his temple, even the Holy One, who?n ye expect. 
 
 24. Let us understand, dearly beloved, How the 
 Master continually showeth unto us the resurrection 
 that shall be hereafter ; whereof he made the Lord 
 Jesus Christ the first fruit, when he raised him from 
 the dead. Let us behold, dearly beloved, the resur- 
 rection which happeneth at its proper season. Day 
 and night show unto us the resurrection. The 
 night falleth asleep, and the day ariseth; the day 
 departeth, and night cometh on. Let us mark the 
 fruits, how and in what manner the sowing taketh 
 place. The sower goeth forth and casteth into the 
 earth each of the seeds; and these, falling into the 
 earth dry and bare, decay : then out of their decay 
 the mightiness of the Master's providence raiseth 
 them up, and from being one they increase manifold 
 and bear fruit. 
 
 25. Let us consider the marvelous sign which is 
 seen in the regions of the east, that is, in the parts 
 about Arabia. There is a bird which is named the 
 phoenix. This, being the only one of its kind, liv- 
 eth for five hundred years; and when it hath now 
 reached the time of its dissolution that it should 
 die, it maketh for itself a coffin of frankincense and 
 
 * Conjectured to be from the lost apocryphal book " Eldad 
 and Modad," or from the "Assumption of Moses." 
 
40 THE APOSTOLIC FATHERS. 
 
 myrrh and the other spices, into the which in the 
 fullness of time it entereth, and so it dieth. But as 
 the flesh rotteth, a certain worm is engendered, 
 which is nurtured from the moisture of the dead 
 creature and putteth forth wings. Then, when it 
 is grown lusty, it taketh up that coffin where are 
 the bones of its parent, and carrying them journey- 
 eth from the country of Arabia even unto Egypt, 
 to the place called the City of the Sun ; and in the 
 daytime, in the sight of all, flying to the altar of the 
 Sun, it layeth them thereupon; and this done, it 
 setteth forth to return. So the priests examine the 
 registers of the times, and they find that it hath 
 come when the five hundredth year is completed. 
 
 26. Do we then think it to be a great and mar- 
 velous thing if the Creator of the universe shall 
 bring about the resurrection of them that have 
 served him with holiness in the assurance of a good 
 faith, seeing that he showeth to us even by a bird 
 the magnificence of his promise ? For he saith in 
 a certain place : And thou shalt raise me up, and I 
 wNl praise thee j and I went to rest and slept, and I 
 was awaked, for thou art with me. And again Job 
 saith : And thou shalt raise 'this my flesh which hath 
 endured all these things. 
 
 27. With this hope therefore let our souls be 
 bound unto him that is faithful in his promises and 
 that is righteous in his judgments. He that com- 
 manded not to lie, much more shall he himself not 
 lie ; for nothing is impossible with God save to lie. 
 Therefore let our faith in him be kindled within us, 
 and let us understand that all things are nigh unto 
 him. By a word of his majesty he compacted the 
 universe, and by a word he can destroy it. Who 
 shall say unto him, What hast thou done? or who 
 shall resist the might of his strength? When he 
 listeth and as he listeth, he will do all things ; and 
 nothing shall pass away of those things that he hath 
 
CLEMENT OF ROME. 41 
 
 decreed. All things are in his sight, and nothing 
 escapeth his counsel, seeing that the heavens declare 
 the glory of God and the firmament proclaimeth his 
 handiwork. Day uttereth word unto day, and night 
 proclaimeth knowledge unto night, j and there are 
 neither words nor speeches, whose voices are not heard. 
 
 28. Since therefore all things are seen and heard, 
 let us fear him and forsake the abominable lusts of 
 evil works, that we may be shielded by his mercy 
 from the coming judgments. For where can any of 
 us escape from his strong hand ? And what world 
 will receive any of them that desert from his ser- 
 vice ? For the holy writing saith in a certain part : 
 
 Where shall I go, and where shall I be hidden from 
 thy face ? If I ascend into the heaven, thou art there ; 
 if I depart into the farthest parts of the earth, there is 
 thy right hand j if I make my bed in the depths, there 
 is thy Spirit. Whither then shall one depart, or 
 where shall one flee, from him that embraceth the 
 universe ? 
 
 29. Let us therefore approach him in holiness 
 of soul, lifting up pure and undefined hands unto 
 him, with love toward our gentle and compassionate 
 Father, who made us an elect portion unto him- 
 self. For thus it is written : When [quoting Deut. 
 xxxii. 8, 9]. And in another place he saith : Be- 
 hold, the Lord taketh for himself a nation out of the 
 midst of the nations, as a man taketh the first fruits of 
 his threshing floor ; and the holy of holies shall come 
 forth from that nation. 
 
 30. Seeing then that we are the special portion 
 of a holy God, let us do all things that pertain unto 
 holiness, forsaking evil speakings, abominable and 
 impure embraces, drunkennesses and tumults, and 
 hateful lusts, abominable adultery, hateful pride ; 
 for God, he saith, resisteth the proud, but giveth grace 
 to the lowly. Let us therefore cleave unto those to 
 whom grace is given from God. Let us clothe our- 
 
42 THE APOSTOLIC FATHERS. 
 
 selves in concord, being lowly-minded and temper- 
 ate, holding ourselves aloof from all backbiting and 
 evil speaking, being justified by works and not by 
 words. For he saith : He that saith much shall hear 
 also again. Doth the ready talker think to be righteous / 
 Blessed is the offspring of a woman that liveth but a 
 short time. Be not thou abundant in words* Let 
 our praise be with God, and not of ourselves ; for 
 God hateth them that praise themselves. Let the 
 testimony to our well-doing be given by others, as 
 it was given unto our fathers who were righteous. 
 Boldness and arrogance and daring are for them 
 that are accursed of God ; but forbearance and 
 humility and gentleness are with them that are 
 blessed of God 
 
 31. Let us, therefore, cleave unto his blessing;, 
 and let us see what are the ways of blessing. Let 
 us study the records of the things that have hap- 
 pened from the beginning. Wherefore was our fa- 
 ther Abraham blessed? Was it not because he 
 wrought righteousness and truth through faith? 
 Isaac with confidence, as knowing the future, was 
 led a willing sacrifice. Jacob with humility depart- 
 ed from his land because of his brother, and went 
 unto Laban and served ; and the twelve tribes of 
 Israel were given unto him. 
 
 32. If any man will consider them one by one 
 in sincerity, he shall understand the magnificence 
 of the gifts that are given by Him. For of Jacob 
 are all the priests and Levites who minister unto 
 the altar of God ; of him is the Lord Jesus as con- 
 cerning the flesh ; of him are kings and rulers and 
 governors in the line of Judah ; yea, and the rest 
 of his tribes are held in no small honor, seeing that 
 God promised, saying, Thy seed shall be as the stars 
 of heaven. They all, therefore, were glorified and 
 magnified, not through themselves or their own ' 
 
 * The Septuagint rendering of Job xi. 2, 3. 
 
CLEMENT OF ROME. 43 
 
 works or the righteous doing which they wrought, 
 but through his will. And so we, having been called 
 through his will in Christ Jesus, are not justified 
 through ourselves or through our own wisdom or 
 understanding or piety or works which we wrought 
 in holiness of heart, but through faith whereby the 
 Almighty God justified all men that have been from 
 the beginning ; to whom be the glory for ever and 
 ever. Amen. 
 
 33. What then must we do, brethren? Must 
 we idly abstain from doing good, and forsake love ? 
 May the Master never allow this to befall us at 
 least ; but let us hasten with instancy and zeal to 
 accomplish every good work. For the Creator and 
 Master of the universe himself rejoiceth in his 
 works. For by his exceeding great might he estab- 
 lished the heavens, and in his incomprehensible 
 wisdom he set them in order. And the earth he 
 separated from the water that surroundeth it, and 
 he set it firm on the sure foundation of his own 
 will; and the living creatures which walk upon it 
 he commanded to exist by his ordinance. Having 
 before created the sea and the living creatures 
 therein, he inclosed it by his own power. Above 
 all, as the most excellent and exceeding great work 
 of his intelligence, with his sacred and faultless 
 hands he formed man in the impress of his own 
 image. For thus saith God : Let us make man after 
 our image and after our likeness. And God made 
 man; male and female made he them. So, having 
 finished all these things, he praised them and blessed 
 them and said, Increase and multiply. We have seen 
 that all the righteous were adorned in good works. 
 Yea, and the Lord himself having adorned himself 
 with good works rejoiced. Seeing then that we 
 have this pattern, let us conform ourselves with all 
 diligence to his will; let us with all our strength 
 work the work of righteousness. 
 
44 THE APOSTOLIC FA THERS. 
 
 34. The good workman receiveth the bread of 
 his work with boldness, but the slothful and care- 
 less dareth not look his employer in the face. It is, 
 therefore, needful that we should be zealous unto 
 well-doing, for of him are all things ; since he fore- 
 warneth us, saying, Behold the Lord, and his reward 
 is before his face, to recompense each man according 
 to his work. He exhorteth us, therefore, to believe 
 on him with our whole heart, and to be not idle 
 nor careless unto every good work. Let our boast 
 and our confidence be in him ; let us submit our- 
 selves to his will ; let us mark the whole host of his 
 angels, how they stand by and minister unto his 
 will. For the scripture saith : Ten thousands of ten 
 thousands stood by him, and thousands of thousands 
 ministered unto him j and they cried aloud, Holy, 
 holy, holy is the Lord of Sabaoth ; all creation is full 
 of his glory. Yea, and let us ourselves then, being 
 gathered together in concord with intentness of 
 heart, cry unto him as from one mouth earnestly 
 that we may be made partakers of his great and 
 glorious promises. For he saith, Eye hath not seen 
 and ear hath not heard, and it hath not entered into 
 the heart of man, what great things he hath prepared 
 for them that patiently await him. 
 
 35. How blessed and marvelous are the gifts of 
 God, dearly beloved! Life in immortality, splen- 
 dor in righteousness, truth in boldness, faith in 
 confidence, temperance in sanctification ! And all 
 these things fall under our apprehension. What 
 then, think ye, are the things preparing for them 
 that patiently await him ? The Creator and Father 
 of the ages, the All-holy One himself, knoweth their 
 number and their beauty. Let us therefore con- 
 tend, that we may be found in the number of those 
 that patiently await him, to the end that we may be 
 partakers of his promised gifts. But how shall this 
 be, dearly beloved ? If our mind be fixed through 
 
CLEMENT OF ROME, 45 
 
 faith toward God ; if we seek out those things 
 which are well pleasing and acceptable unto him ; 
 if we accomplish such things as beseem his faultless 
 will, and follow the way of truth, casting off from 
 ourselves all unrighteousness and iniquity, covet- 
 ousness, strifes, malignities and deceits, whisperings 
 and backbitings, hatred of God, pride and arro- 
 gance, vainglory and inhospitality. For they that 
 do these things are hateful to God ; and not only 
 they that do them, but they also that consent unto 
 them. For the scripture saith : But unto [quoting 
 Ps. 1. 16-23]. 
 
 •36. This is the way, dearly beloved, wherein we 
 found our salvation, even Jesus Christ the High 
 Priest of our offerings, the Guardian and Helper 
 of our weakness. Through him let us look stead- 
 fastly unto the heights of the heavens ; through him 
 we behold as in a mirror his faultless and most ex- 
 cellent visage ; through him the eyes of our hearts 
 were opened; through him our foolish and dark- 
 ened mind springeth up unto the light ; through 
 him the Master willed that we should taste of im- 
 mortal knowledge ; who being the brightness of his 
 majesty is so much greater than angels as he hath in- 
 herited a more excellent name. For so it is written : 
 Who maketh his angels spirits and his ministers a 
 flame of fire ; but of his Son the Master saith thus : 
 Thou art my Son, I this day have begotten thee. Ask 
 but of me, and I will give thee the gentiles for thine in- 
 heritance and the ends of the earth for thy possession. 
 And again he saith unto him : Sit thou on my right 
 hand, until I make thine enemies a footstool for thy 
 feet. Who then are these enemies ? They that are 
 wicked and resist his will. 
 
 37. Let us therefore enlist ourselves, brethren, 
 with all earnestness in his faultless ordinances. Let 
 us mark the soldiers that are enlisted under our 
 rulers, how exactly, how readily, how submissively 
 
46 THE APOSTOLIC FATHERS. 
 
 they execute the orders given them. All are not 
 prefects, nor rulers of thousands, nor rulers of hun- 
 dreds, nor rulers of fifties, and so forth ; but each 
 man in his own rank executeth the orders given by 
 the king and the governors. The great without the 
 small 'can not exist, neither the small without the great. 
 There is a certain mixture in all things, and therein 
 is utility. Let us take our body as an example. 
 The head without the feet is nothing ; so likewise 
 the feet without the head are nothing; even the 
 smallest limbs of our body are necessary and useful 
 for the whole body ; but all members conspire and 
 unite in subjection, that the whole body may be 
 saved. 
 
 38. So in our case let the whole body be saved 
 in Christ Jesus, and let each man be subject unto 
 his neighbor, according as also he was appointed 
 with his special grace. Let not the strong neglect 
 the weak ; and let the weak respect the strong. 
 Let the rich minister aid to the poor ; and let the 
 poor give thanks to God, because he hath given him 
 one through whom his wants may be supplied. Let 
 the wise display his wisdom, not in good words, but 
 in good works. He that is lowly in mind, let him 
 not bear testimony to himself, but leave testimony 
 to be borne to him by his neighbor. He that is 
 pure in the flesh, let him be so, and not boast, 
 knowing that it is Another who bestoweth his con- 
 tinence upon him. Let us consider, brethren, of 
 what matter we were made; who and what manner 
 of beings we were, when we came into the world ; 
 from what a sepulchre and what darkness he that 
 molded us and created us brought us into his 
 world, having prepared his benefits aforehand ere 
 ever we were born. Seeing therefore that we have 
 all these things from him, we ought in all things to 
 give thanks to him, to whom be the glory for ever 
 and ever. Amen. 
 
CLEMENT OF ROME. 47 
 
 39. Senseless and stupid and foolish and igno- 
 rant men jeer and mock at us, desiring that they 
 themselves should be exalted in their imaginations. 
 For what power hath a mortal? or what strength 
 hath a child of earth ? For it is written : There 
 [quoting Job iv. 16 to v. 5]. 
 
 40. Forasmuch then as these things are mani- 
 fest beforehand, and we have searched into the 
 depths of the divine knowledge, we ought to do all 
 things in order, as many as the Master hath com- 
 manded us to perform at their appointed seasons. 
 Now the offerings and ministrations he commanded 
 to be performed with care, and not to be done rashly 
 or in disorder, but at fixed times and seasons. And 
 when and by whom he would have them performed 
 he himself fixed by his supreme will : that all things 
 being done with piety according to his good plea- 
 sure might be acceptable to his will. They there- 
 fore that make their offerings at the appointed sea- 
 sons are acceptable and blessed ; for while they 
 follow the institutions of the Master they can not 
 go wrong. For unto the high priest his proper ser- 
 vices have been assigned, and to the priests their 
 proper office is appointed, and upon the Levites 
 their proper ministrations are laid. The layman is 
 bound by the layman's ordinances. 
 
 41. Let each of you, brethren, in his own order 
 give thanks unto God, maintaining a good con- 
 science and not transgressing the appointed rule of 
 his service, but acting with all seemliness. Not in 
 every place, brethren, are the continual daily sacri- 
 fices offered, or the free-will offerings, or the sin 
 offerings, and the trespass offerings, but in Jerusa- 
 lem alone. And even there the offering is not made 
 in every place, but before the sanctuary in the court 
 of the altar ; and this, too, through the high priest 
 and the aforesaid ministers, after that the victim to 
 be offered hath been inspected for blemishes. They 
 
48 THE APOSTOLIC FATHERS. 
 
 therefore who do anything contrary to the seemly 
 ordinance of his will receive death as the penalty. 
 Ye see, brethren, in proportion as greater knowledge 
 hath been vouchsafed unto us, so much the more 
 are we exposed to danger. 
 
 42. The apostles received the gospel for us from 
 the Lord Jesus Christ. Jesus Christ was sent forth 
 from God. So then Christ is from God, and the 
 apostles are from Christ. Both therefore came of 
 the will of God in the appointed order. Having 
 therefore received a charge, and having been fully- 
 assured through the resurrection of our Lord Jesus 
 Christ and confirmed in the word of God with full 
 assurance of the Holy Ghost, they went forth with 
 the glad tidings that the kingdom of God should 
 come. So preaching everywhere in country and 
 town, they appointed their first fruits, when they 
 had proved them by the Spirit, to be bishops and 
 deacons unto them that should believe. And this 
 they did in no new fashion ; for indeed it had been 
 written concerning bishops and deacons from the 
 very ancient times ; for thus saith the scripture in 
 a certain place, / will appoint their bishops in right- 
 eousness and their deacons in faith. 
 
 43. And what marvel, if they which were in- 
 trusted in Christ with such a work by God ap- 
 pointed the aforesaid persons ? seeing that even 
 the blessed Moses, who was a faithful servant in all 
 his house, recorded for a sign in the sacred books 
 all things that were enjoined upon him. And him 
 also the rest of the prophets followed, bearing wit- 
 ness with him unto the laws that were ordained by 
 him. For he, when jealousy arose concerning the 
 priesthood, and there was dissension among the 
 tribes which of them was adorned with the glorious 
 name, commanded the twelve chiefs of the tribes to 
 bring to him rods inscribed with the name of each 
 tribe. And he took them and tied them and sealed 
 
CLEMENT OF ROME. 49 
 
 them with the signet rings of the chiefs of the 
 tribes, and put them away in the tabernacle of the 
 testimony on the table of God. And having shut 
 the tabernacle, he sealed the keys and likewise also 
 the doors. And he said unto them, Brethren, the 
 tribe whose rod shall bud, this hath God chosen to be 
 pi'iests and ministers unto him. Now when morning 
 came he called together all Israel, even the six 
 hundred thousand men, and showed the seals to 
 the chiefs of the tribes, and opened the tabernacle 
 of the testimony and drew forth the rods. And the 
 rod of Aaron was found not only with buds, but 
 also bearing fruit. What think ye, dearly beloved ? 
 Did not Moses know beforehand that this would 
 come to pass? Assuredly he knew it. But that 
 disorder might not arise in Israel, he did thus, to 
 the end that the name of the true and only God 
 might be glorified, to whom be glory for ever and 
 ever. Amen. 
 
 44. And our apostles knew through our Lord 
 Jesus Christ that there would be strife over the 
 name of the bishop's office. For this cause there- 
 fore, having received complete foreknowledge, they 
 appointed the aforesaid persons, and afterward they 
 provided a continuance [gave instructions] that if 
 these should fall asleep, other approved men should 
 succeed to their ministration. Those therefore 
 who were appointed by them, or afterward by other 
 men of repute with the consent of the whole church, 
 and have ministered unblamably to the flock of 
 Christ in lowliness of mind, peacefully and with all 
 modesty, and for a long time have borne a good 
 report with all — these men we consider to be un- 
 justly thrust out from their ministration. For it 
 will be no light sin for us, if we thrust out those 
 who have offered the gifts of the bishop's office un- 
 blamably and holily. Blessed are those presbyters 
 who have gone before, seeing that their departure 
 
50 THE APOSTOLIC FATHERS. 
 
 was fruitful and ripe ; for they have no fear lest 
 any one should remove them from their appointed 
 place. For we see that ye have displaced certain 
 persons, though they were living honorably from 
 the ministration which they had kept blamelessly. 
 
 45. Be ye contentious, brethren, and jealous 
 about the things that pertain unto salvation. Ye 
 have searched the Scriptures, which are true, which 
 were given through the Holy Ghost ; and ye know 
 that nothing unrighteous or counterfeit is written 
 in them. Ye will not find that righteous persons 
 have been thrust out by holy men. Righteous men 
 were persecuted, but it was by the lawless ; they 
 were imprisoned, but it was by the unholy. They 
 were stoned by transgressors; they were slain by 
 those who had conceived a detestable and unright- 
 eous jealousy. Suffering these things, they endured 
 nobly. For what must we say, brethren ? Was 
 Daniel cast into the den of lions by them that feared 
 God ? Or were Ananias and Azarias and Misael 
 shut up in the furnace of fire by them that pro- 
 fessed the excellent and glorious worship of the 
 Most High ? Far be this from our thoughts. Who 
 then were they that did these things ? Abominable 
 men and full of all wickedness were stirred up to 
 such a pitch of wrath as to bring cruel suffering 
 upon them that served God in a holy and blameless 
 purpose, not knowing that the Most High is the 
 champion and protector of them that in a pure 
 conscience serve his excellent name : unto whom 
 be the glory for ever and ever. Amen. But they 
 that endured patiently in confidence inherited glory 
 and honor ; they were exalted, and had their names 
 recorded by God in their memorial for ever and 
 ever. Amen. 
 
 46. To such examples as these therefore, breth- 
 ren, we also ought to cleave. For it is written : 
 Cleave unto the saints, for they that cleave unto them 
 
CLEMENT OF ROME. 51 
 
 shall be sanctified. And again he saith in another 
 place : With the guiltless 7?ian thou shall be guiltless, 
 and with the elect thou shall be elect, and with the 
 crooked thou shall deal crookedly. Let us therefore 
 cleave to the guiltless and righteous ; and these are 
 the elect of God. Wherefore are these strifes and 
 wraths and factions and divisions and war among 
 you ? Have we not one God, and one Christ, and 
 one Spirit of grace that was shed upon us? And is 
 there not one calling in Christ ? Wherefore do we 
 tear and rend asunder the members of Christ, and 
 stir up factions against our own body, and reach 
 such a pitch of folly as to forget that we are mem- 
 bers one of another ? Remember the words of 
 Jesus our Lord ; for he said : Woe unto that man. 
 It were good for him if he had not been born, rather 
 than that he should offend one of mine elect. It were 
 better for him that a millsto7ie were hanged about him, 
 and he cast into the sea, than that he should pervert 
 one of mine elect. Your division hath perverted 
 many ; it hath brought many to despair, many to 
 doubting, and all of us to sorrow. And your sedi- 
 tion still continueth. 
 
 47. Take up the epistle of the blessed Paul the 
 Apostle. What wrote he first unto you in the be- 
 ginning of the gospel ? Of a. truth he charged you 
 in the Spirit concerning himself and Cephas and 
 Apollos, because that even then ye had made par- 
 ties. Yet that making of parties brought less sin 
 upon you ; for ye were partisans of apostles that were 
 highly reputed, and of a man approved in their 
 sight. But now mark ye, who they are that have 
 perverted you and diminished the glory of your 
 renowned love for the brotherhood. It is shame- 
 ful, dearly beloved, yes, utterly shameful and un- 
 worthy of your conduct in Christ, that it should be 
 reported that the very steadfast and ancient church 
 of the Corinthians, for the sake of one or two per- 
 
52 THE APOSTOLIC FATHERS. 
 
 sons, maketh sedition against its presbyters. And 
 this report hath reached not only us, but them also 
 which differ from us, so that ye even heap blasphe- 
 mies on the name of the Lord by reason of your 
 folly, and moreover create peril for yourselves. 
 
 48. Let us therefore root this out quickly, and 
 let us fall down before the Master and entreat him 
 with tears, that he may show himself propitious and 
 be reconciled unto us, and may restore us to the 
 seemly and pure conduct which belongeth to our 
 love of the brethren. For this is a gate of right- 
 eousness opened unto life, as it is written : Open me 
 the gates of righteousness, that I may enter in thereby 
 and praise the Lord. This is the gate of the Lord j 
 the righteous shall enter in thereby. Seeing then that 
 many gates are opened, this is that gate which is in 
 righteousness, even that which is in Christ, whereby 
 all are blessed that have entered in and direct their 
 path in holiness and righteousness, performing all 
 things without confusion. Let a man be faithful, 
 let him be able to expound a deep saying, let him 
 be wise in the discernment of words, let him be 
 strenuous in deeds, let him be pure ; for so much 
 the more ought he to be lowly in mind, in propor- 
 tion as he seemeth to be the greater; and he ought 
 to seek the common advantage of all, and not his 
 own. 
 
 49. Let him that hath love in Christ fulfill the 
 commandments of Christ. Who can declare the 
 bond of the love of God ? Who is sufficient to tell 
 the majesty of its beauty? The height whereunto 
 love exalteth is unspeakable. Love joineth us unto 
 God ; love covereth a. multitude of sins ; love en- 
 dureth all things, is long-suffering in all things. 
 There is nothing coarse, nothing arrogant in love. 
 Love hath no divisions ; love maketh no seditions ; 
 love doeth all things in concord. In love were all 
 the elect of God made perfect; without love no- 
 
CLEMENT OF ROME. 53 
 
 thing is well pleasing to God ; in love the Master 
 took us unto himself; for the love which he had 
 toward us, Jesus Christ our Lord hath given his 
 blood for us by the will of God, and his flesh for 
 our flesh and his life for our lives. 
 
 50. Ye see, dearly beloved, how great and mar- 
 velous a thing is love, and there is no declaring its 
 perfection. Who is sufficient to be found therein, 
 save those to whom God shall vouchsafe it ? Let 
 us therefore entreat and ask of his mercy that we 
 may be found blameless in love, standing apart 
 from the factiousness of men. All the generations 
 from Adam unto this day have passed away; but 
 they that by God's grace were perfected in love 
 dwell in the abode of the pious ; and they shall be 
 made manifest in the visitation of the kingdom of 
 God. For it is written : Enter into the closet for a 
 very little while, until mine anger and my wrath shall 
 pass away, and I will remember a good day and will 
 raise you from your tombs. Blessed were we, dearly 
 beloved, if we should be doing the commandments 
 of God in concord of love, to the end that our sins 
 may through love be forgiven us. For it is written : 
 Blessed are they whose iniquities are forgiven, and 
 whose sins are covered. Blessed is the man to whom 
 the Lord shall i?npute no sin, ?ieither is guile in his 
 mouth. This declaration of blessedness was pro- 
 nounced upon them that have been elected by God 
 through Jesus Christ our Lord, to whom be glory 
 for ever and ever. Amen. 
 
 51. For all our transgressions which we have 
 committed through any wiles of the adversary, let 
 us entreat that we may obtain forgiveness. Yea, 
 and they also who set themselves up as leaders of 
 faction and division ought to look to the common 
 ground of hope. For such as walk in fear and love 
 desire that they themselves should fall into suffer- 
 ing rather than their neighbors ; and they pro- 
 
54 THE APOSTOLIC FATHERS. 
 
 nounce condemnation against themselves rather 
 than against the harmony which hath been handed 
 down to us nobly and righteously. For it is good 
 for a man to make confession of his trespasses rather 
 than to harden his heart, as the heart of those was 
 hardened who made sedition against Moses the 
 servant of God; whose condemnation was clearly 
 manifest, for they went down to hades alive, and 
 Death shall be their shepherd. Pharaoh and his host 
 and all the rulers of Egypt, their chariots and their 
 horsemen, were overwhelmed in the depths of the 
 Red Sea, and perished for none other reason but 
 because their foolish hearts were hardened after 
 that the signs and the wonders had been wrought 
 in the land of Egypt by the hand of Moses the ser- 
 vant of God. 
 
 52. The Master, brethren, hath need of nothing 
 at all. He desireth not anything of any man, save 
 to confess unto him. For the elect David sa'ith : / 
 will confess unto the Lord, and it shall please hi?n 
 more than a young calf that groweth horns and hoofs. 
 Let the poor see it, and rejoice. And again He saith : 
 Sacrifice to God a sacrifice of praise, and pay thy vows 
 to the Most High ; and call upon me in the day of 
 thine affliction, and L will deliver thee, and thou shall 
 glorify me. For a sacrifice unto God is a broken spirit. 
 
 53. For ye know, and know well, the sacred 
 scriptures, dearly beloved, and ye have searched 
 into the oracles of God. We write these things 
 therefore to put you in remembrance. When Moses 
 went up into the mountain and had spent forty 
 days and forty nights in fasting and humiliation, 
 God said unto him : Moses, Moses, come down quick- 
 ly hence, for my people whom thou leddest forth from 
 the land of Egypt have wrought iniquity ; they have 
 transgressed quickly out of the way which thou didst 
 command unto them: they have made for themselves 
 molten images. And the Lord said unto him : / 
 
CLEMENT OF ROME. 55 
 
 have spoken u?ito thee once and twice, saying, I have 
 seen this people, and behold it is stiff -necked. Let me 
 destroy the??i utterly, and I will blot out their names 
 fro?n tender heaven, and I will make of thee a nation 
 great and wonderful and numerous more than this. 
 And Moses said : Nay, not so, Lord. Forgive this 
 people their sin, or blot me also out of the book of the 
 living. O mighty love ! O unsurpassable perfec- 
 tion ! The servant is bold with his Master ; he 
 asketh forgiveness for the multitude, or he demand- 
 eth that himself also be blotted out with them. 
 
 54. Who therefore is noble among you ? Who 
 is compassionate ? Who is fulfilled with love ? Let 
 him say : If by reason of me there be faction and 
 strife and divisions, I retire, I depart, whither ye 
 will, and I do that which is ordered by the people ; 
 only let the flock of Christ be at peace with its duly 
 appointed presbyters. He that shall have done this, 
 shall win for himself great renown in Christ, and 
 every place will receive him; for the earth is the 
 Lord's and the fullness thereof. Thus have they done 
 and will do that live as citizens of that kingdom of 
 God which bringeth no regrets. 
 
 55. But, to bring forward examples of Gentiles 
 also : Many kings and rulers, when some season 
 of pestilence pressed upon them, being taught by 
 oracles, have delivered themselves over to death, 
 that they might rescue their fellow citizens through 
 their own blood. Many have retired from their 
 own cities, that they might have no more seditions. 
 We know that many among ourselves have delivered 
 themselves to bondage, that they might ransom oth- 
 ers. Many have sold themselves to slavery, and, 
 receiving the price paid for themselves, have fed 
 others. Many women, being strengthened through 
 the grace of God, have performed many manly 
 deeds. The blessed Judith, when the city was be- 
 leaguered, asked of the elders that she might be suf- 
 
56 THE APOSTOLIC FATHERS. 
 
 fered to go forth into the camp of the aliens. So 
 she exposed herself to peril and went forth for love 
 of her country and of her people which were be- 
 leaguered ; and the Lord delivered Holophernes 
 into the hands of a woman. To no less peril did 
 Esther also, who was perfect in faith, expose her- 
 self, that she might deliver the twelve tribes of Isra- 
 el, when they were on the point to perish. For 
 through her fasting and her humiliation she entreat- 
 ed the all-seeing Master, the God of the ages ; and 
 he, seeing the humility of her soul, delivered the 
 people for whose sake she encountered the peril. 
 
 56. Therefore let us also make intercession for 
 them that are in any transgression, that forbearance 
 and humanity may be given them, to the end that 
 they may yield, not unto us, but unto the will of 
 God. For so shall the compassionate remembrance 
 of them with God and the saints be fruitful unto 
 them, and perfect. Let us accept chastisement, 
 whereat no man ought to be vexed, dearly beloved. 
 The admonition which we give one to another is 
 good and exceeding useful; for it joineth us unto 
 the will of God. For thus saith the holy word : 
 The Lord hath indeed chastened me, and hath not de- 
 livered me over mito death. For whom the Lord lov- 
 eth he chasteneth, and scourgeth every son whom he 
 receiveth. For the righteous, it is said, shall chasten 
 me in mercy and shall reprove me, but let not the mercy 
 of sinners anoint my head. And again he saith : 
 Blessed [quoting Job v. 17-26]. Ye see, dearly be- 
 loved, how great protection there is for them that 
 are chastened by the Master ; for, being a kind fa- 
 ther, he chasteneth us to the end that we may obtain 
 mercy through his holy chastisement. 
 
 57. Ye therefore that laid the foundation of the 
 sedition, submit yourselves unto the presbyters and 
 receive chastisement unto repentance, bending the 
 knees of your heart. Learn to submit yourselves, 
 
CLEMENT OF ROME. 57 
 
 laying aside the arrogant and proud stubbornness 
 of your tongue. For it is better for you to be found 
 little in the flock of Christ and to have your name 
 on God's roll than to be had in exceeding honor 
 and yet be cast out from the hope of him. For thus 
 saith the All-virtuous Wisdom : Behold [quoting 
 Prov. i. 23-33]. 
 
 58. Let us therefore be obedient unto his most 
 holy and glorious name, thereby escaping the threat- 
 enings which were spoken of old by the mouth of 
 wisdom against them which disobey, that we may 
 dwell safely, trusting in the most holy name of his 
 majesty. Receive our counsel, and ye shall have 
 no occasion of regret.- For as God liveth, and the 
 Lord Jesus Christ liveth, and the Holy Spirit, who 
 are the faith and the hope of the elect, so surely 
 shall he, who with lowliness of mind and instant in 
 gentleness hath without regretfulness performed the 
 ordinances and commandments that are given by 
 God, be enrolled and have a name among the num- 
 ber of them that are saved through Jesus Christ, 
 through whom is the glory unto him for ever and 
 ever. Amen. 
 
 59. But if certain persons should be disobedient 
 unto the words spoken by him through us, let them 
 understand that they will entangle themselves in no 
 slight transgression and danger ; but we shall be 
 guiltless of this sin. And we will ask, with in- 
 stancy of prayer and supplication, that the Creator 
 of the universe may guard intact unto the end the 
 number that hath been numbered of his elect 
 throughout the whole world, through his beloved 
 son Jesus Christ, through whom he called us from 
 darkness to light, from ignorance to the full knowl- 
 edge of the glory of his name. 
 
 Grant unto us, Lord, that we may set our hope 
 on thy name, which is the primal source of all crea- 
 tion, and open the eyes of our hearts, that we may 
 
58 THE APOSTOLIC FATHERS. 
 
 know thee, who alone abidest Highest in the highest, 
 Holy in the holy ; who lay est low the insole?ice of the 
 proud ; who scatter est the imaginings of nations j who 
 settest the lowly on high, and br ingest the lofty low j 
 who makest rich and makest poor ; who killest and 
 makest alive ; who alone art the Benefactor of spir- 
 its and the God of all flesh ; who lookest i?tto the 
 abysses j who scannest the works of man; the Suc- 
 cor of them that are in peril, the Saviour of them 
 that are in despair ; the Creator and Overseer of 
 every spirit ; who multipliest the nations upon earth, 
 and hast chosen out from all men those that love 
 thee through Jesus Christ, thy beloved son, through 
 whom thou didst instruct us, didst sanctify us, didst 
 honor us. We beseech thee, Lord and Master, to 
 be our help and succor. Save those among us who 
 are in tribulation; have mercy on the lowly; lift, 
 up the fallen; show thyself unto the needy; heal 
 the ungodly ; convert the wanderers of thy people ; 
 feed the hungry ; release our prisoners ; raise up 
 the weak; comfort the faint-hearted. Let all the 
 Gentiles know that thou art God alone, and Jesus 
 Christ is thy son, and we are thy people and the sheep 
 of thy pasture. 
 
 60. Thou through thine operations didst make 
 manifest the everlasting fabric of the world. Thou, 
 Lord, didst create the earth. Thou that art faith- 
 ful throughout all generations, righteous in thy judg- 
 ments, marvelous in strength and excellence, thou 
 that art wise in creating and prudent in establishing 
 that which thou hast made, that art good in the 
 things which are seen and faithful with them that 
 trust on thee, pitiful and compassionate, forgive us 
 our unrighteousnesses and our transgressions and 
 shortcomings. Lay not to our account every sin 
 of thy servants and thine handmaids, but cleanse 
 us with the cleansing of thy truth, and guide our 
 steps to walk in holiness and righteousness and sin- 
 
CLEMENT OF ROME. 59 
 
 gleness of heart, and to do such things as are good 
 and well pleasing in thy sight and in the sight of our 
 rulers. Yea, Lord, make thy face to shine upon us 
 in peace for our good, that we may be sheltered by 
 thy mighty hand and delivered from every sin by 
 thine uplifted arm. And deliver us from them that 
 hate us wrongfully. Give concord and peace to us 
 and to all that dwell on the earth, as thou gavest 
 to our fathers, when they called on thee in faith 
 and truth with holiness, that we may be saved, while 
 we render obedience to thine almighty and excel- 
 lent name, and to our rulers and governors upon 
 the earth. 
 
 61. Thou, Lord and Master, hast given them 
 the power of sovereignty through thine excellent 
 and unspeakable might, that we, knowing the glory 
 and honor which thou hast given them, may submit 
 ourselves unto them, in nothing resisting thy will. 
 Grant unto them therefore, O Lord, health, peace, 
 concord, stability, that they may administer the 
 government which thou hast given them without 
 failure. For thou, O Heavenly Master, King of the 
 ages, givest to the sons of men glory and honor and 
 power over all things that are upon the earth. Do 
 thou, Lord, direct their counsel according to that 
 which is good and well pleasing in thy sight, that, 
 administering in peace and gentleness with godli- 
 ness the power which thou hast given them, they 
 may obtain thy favor. O thou, who alone art able 
 to do these things and things far more exceeding 
 good than these for us, we praise thee through the 
 High Priest and Guardian of our souls, Jesus Christ, 
 through whom be the glory and the majesty unto 
 thee both now and for all generations, and for ever 
 and ever. Amen. 
 
 62. As touching those things which befit our 
 religion and are most useful for a virtuous life to 
 such as would guide their steps in holiness and 
 
60 THE APOSTOLIC FATHERS. 
 
 righteousness, we have written fully unto you, breth- 
 ren. For concerning faith and repentance and 
 genuine love and temperance and sobriety and pa- 
 tience we have handled every argument, putting 
 you in remembrance that ye ought to please Al- 
 mighty God in righteousness and truth and long- 
 suffering with holiness, laying aside malice and pur- 
 suing concord in love and peace, being instant in 
 gentleness ; even as our fathers, of whom we spake 
 before, pleased him, being lowly-minded toward 
 their Father and God and Creator and toward all 
 men. And we have put you in mind of these 
 things the more gladly, since we knew that we were 
 writing to men who are faithful and highly account- 
 ed, and have diligently searched into the oracles of 
 the teaching of God. 
 
 63. Therefore it is right for us to give heed to 
 so great and so many examples, and to submit the 
 neck, and, occupying the place of obedience, to 
 take our side with them that are the leaders of our 
 souls, that ceasing from this foolish dissension we 
 may attain unto the goal which lieth before us in 
 truthfulness, keeping aloof from every fault. For 
 ye will give us great joy and gladness, if ye render 
 obedience unto the things written by us through 
 the Holy Spirit, and root out the unrighteous anger 
 of your jealousy, according to the entreaty which 
 we have made for peace and concord in this letter. 
 And we have also sent faithful and prudent men 
 that have walked among us from youth unto old 
 age unblamably, who shall also be witnesses between 
 you and us. And this we have done that ye might 
 know that we have had, and still have, every solici- 
 tude that ye should be speedily at peace. 
 
 64. Finally, may the All-seeing God and Master 
 of spirits and Lord of all flesh, who chose the Lord 
 Jesus Christ, and us through him for a peculiar 
 people, grant unto every soul that is called after his 
 
CLEMENT OF ROME. 61 
 
 excellent and holy name faith, fear, peace, patience, 
 long-suffering, temperance, chastity, and soberness, 
 that they may be well pleasing unto his name 
 through our High Priest and Guardian Jesus Christ, 
 through whom unto him be glory and majesty, 
 might and honor, both now and for ever and ever. 
 Amen. 
 
 65. Now send ye back speedily unto us our 
 messengers Claudius Ephebus and Valerius Bito, 
 together with Fortunatus also, in peace and with 
 joy, to the end that they may the more quickly re- 
 port the peace and concord which is prayed for 
 and earnestly desired by us, that we also may the 
 more speedily rejoice over your good order. 
 
 The grace of our Lord Jesus Christ be with you 
 and with all men in all places who have been called 
 by God, and through him, through whom is glory 
 and honor, power and greatness, and eternal domin- 
 ion, unto him, from the ages past and for ever and 
 ever. Amen. 
 
 CLEMENTINE LITERATURE. 
 
 Besides the letters ascribed to Clement, three 
 works of considerable size have borrowed the sanc- 
 tion of his name : the " Clementine Homilies/* the 
 "Recognitions of Clement/' and the "Apostolical 
 Constitutions." The two former of these are sim- 
 ply two recensions of the same work, which is a re- 
 ligious romance embodying what purport to be dis- 
 courses of the Apostle Peter. It is evidently an Ebi- 
 onitic production, that is, a work of that branch of 
 the church which retained so strong a Jewish charac- 
 ter as to be deemed heretical by Catholic Christians. 
 Its date is variously estimated from the middle of 
 6 
 
62 THE APOSTOLIC FATHERS. 
 
 the second to the middle of the third century. 
 Scholars differ as to which of the present forms was 
 prior, and as to whether or not both were rewritten 
 from some more primitive document. On the sup- 
 position that they were so rewritten, the original 
 must recede very near to the earlier date named. 
 Of the two, the " Homilies " are the more heretical, 
 an effort having evidently been made to bring the 
 " Recognitions " into harmony with the teachings 
 of the church. Save in details the narrative of 
 both the forms is the same. 
 
 THE STORY OF THE RECOGNITIONS. 
 
 Clement, a Roman citizen pondering the myste- 
 ries of life, falls into great perplexity, and deter- 
 mines to go to Egypt to make inquiry as to the 
 immortality of the soul. About this time tidings 
 come to Rome of a certain One in Judea who is 
 preaching of the kingdom of God, and soon a dis- 
 ciple of His, Barnabas, appears and proclaims the 
 Gospel, which induces Clement to set out for Judea. 
 [The " Homilies " make Clement and Barnabas 
 meet at Alexandria, whither Clement had been 
 driven by adverse winds.] 
 
 Coming to Caesarea, Clement is introduced to 
 Peter, who, under the direction of the other apos- 
 tles who have just been driven from Jerusalem, has 
 come there to oppose Simon Magus. A public dis- 
 cussion has been arranged ; but, it being delayed for 
 a time, Peter discourses to Clement on the prepara- 
 tory Jewish dispensation, the coming and rejection 
 of the true Prophet, and the recent history of the 
 church. [In the "Homilies" this instruction to 
 Clement is different, being of an esoteric nature, 
 
CLEMENT OF ROME. 63 
 
 and declaring the text of Scripture (0. T.) to be 
 corrupt.] The disputation with Simon lasts three 
 days, after which Simon flies. Peter determines to 
 follow him to the Gentile world. Having ordained 
 Zaccheus bishop of Caesarea, and having baptized 
 ten thousand converts, he sets out for Tripolis, first 
 sending before him twelve men to prepare the way. 
 Two of the converts are Niceta and Aquila, who 
 had been followers of Simon. Peter goes by way 
 of Dora to Tripolis, and after preaching there three 
 months, and baptizing many converts, he goes on 
 toward Antioch. [The " Homilies," having given 
 only part of the discussion, say that Simon flies to 
 Tyre; that Clement, Niceta, and Aquila are sent 
 thither by Peter ; that Clement has a discussion with 
 Appion on mythology; that Peter then comes by 
 way of Tyre, Sidon, and Berytas to Tripolis.] Jour- 
 neying from Tripolis, Clement relates to Peter his 
 family history. In his youth his mother, having 
 had a warning vision, had sailed away from Rome 
 with his infant twin brothers, and had never been 
 heard from afterward. His father, going in search 
 of them, had never returned, so that he was now 
 alone in the world. Soon after this Peter and 
 Clement make an excursion to the island of Aradus, 
 where a beggar woman, telling the story of her life, 
 proves to be Clement's mother. Resuming their 
 journey, they come to Laodicea, the mother accom- 
 panying them. Here the repetition of her story 
 leads to the recognition of Niceta and Aquila as 
 the twin brothers of Clement, who, after they had 
 been shipwrecked with their mother, had been 
 picked up and sold as slaves. After this Peter and 
 the three brothers meet on the sea-shore an old 
 man poorly clad, who yet proves to be very learned, 
 and who enters into a discussion with the Christians 
 which continues several days. His favorite doc- 
 trine is that of genesis, a doctrine of fates, in illus- 
 
64 THE APOSTOLIC FATHERS, 
 
 tration of which he tells the story of his own life ; 
 how, owing to a certain conjunction of the stars, his 
 wife had been compelled to commit adultery with a 
 slave, and to sail away to meet her death by ship- 
 wreck. This leads to explanations and another 
 recognition, the old man proving to be Faustinianus, 
 the husband and father of the long separated fami- 
 ly. After this we have a discourse by Clement on 
 the heathen mythology, and then an account of the 
 transformation of Faustinianus by the magic of 
 Simon Magus, so that his face is the counterpart 
 of Simon's. Peter, after using this false appearance 
 to work harm to Simon, restores to Faustinianus his 
 own face ; the latter is baptized, and all ends hap- 
 pily. [In the " Homilies " the main disputation be- 
 tween Peter and Simon occurs here at Laodicea, 
 Clement's father acting as umpire.] 
 
 This narrative as it appears in the " Homilies " 
 is preceded by two letters : one from Peter to 
 James, saying that the teachings of the book are to 
 be withheld from the multitude ; and one from 
 Clement to James, announcing Peter's martyrdom 
 and his own succession to the bishopric of Rome. 
 
 DOCTRINE OF THE WORKS. 
 
 Both are Ebionitic, but the " Homilies " are the 
 more pronounced. Judaism and Christianity, ac- 
 cording to the " Homilies," are substantially the 
 same ; to receive either Moses or Christ is sufficient. 
 In the "Recognitions" both must be received. 
 The " Homilies " reject sacrifices utterly, declaring 
 the passages of Scripture favoring them to be cor- 
 rupt. The " Recognitions " say that sacrifices were 
 
CLEMENT OF ROME. 65 
 
 divinely prescribed until the true Prophet should 
 replace them by baptism. The " Homilies " say 
 that the true Prophet had been incarnate repeated- 
 ly, first in Adam and lastly in Jesus. The " Recog- 
 nitions " only teach that he had revealed himself 
 to and inspired other holy men. The dignity of 
 Christ is greater here than in the " Homilies " ; but 
 neither work gives Him the New Testament rank. 
 
 These works have been deemed of great impor- 
 tance by writers of the Tubingen school,' as con- 
 tributing to their theory that the primitive Chris- 
 tianity was extremely Judaistic (Petrine), and that, 
 after a sharp contest, it was supplanted by the pres- 
 ent (Pauline) faith. 
 
 THE APOSTOLICAL CONSTITUTIONS. 
 
 The " Apostolical Constitutions " is a collection 
 of ecclesiastical regulations purporting to come from 
 the Apostles. It is composed of eight books, not 
 all of like origin. Their value has been very vari- 
 ously estimated. Whiston claimed that they were 
 u the most sacred of the canonical books of the New 
 Testament, ,, having been " delivered at Jerusalem, 
 and in Mt. Sion, by our Saviour to the eleven apos- 
 tles there assembled after the resurrection"; while 
 most writers bring their date down into the neigh- 
 borhood of the Nicene age, and some place it as 
 late as the fifth and sixth centuries. There are 
 three parts to the work: 1, the first six books; 2, 
 the seventh book ; and 3, the eighth book. Book 
 seventh is thought to be a rewriting of books first to 
 
66 THE APOSTOLIC FATHERS. 
 
 sixth, perhaps as a summary or appendix. Book 
 eighth has been identified by Bunsen with the work 
 of Hippolytus on "Gifts." At the close of this 
 book are found 
 
 THE APOSTOLICAL CANONS. 
 
 These are a collection of fifty (Western Church) 
 or eighty -five (Eastern Church) ecclesiastical can- 
 ons, purporting to come from the Holy Apostles. 
 The Eastern Church regards them as genuine and 
 authoritative ; the Roman Church does not. Their 
 compilation in the present form dates from a. d. 500 
 in the West, and from a. d. 550 in the East. As to 
 the origin of their contents, opinions differ. Bishop 
 Beveridge, a conservative writer, while not claim- 
 ing their apostolic origin, contended that they were 
 the decrees of synods of the latter part of the sec- 
 ond or early part of the third century, and that 
 they were formed into a codex in the third century. 
 Von Drey thinks the fifty canons were collected in 
 the early part of the fifth century, partly from de- 
 crees of Post - Nicene councils, partly from the 
 " Constitutions," the other thirty-five canons having 
 been added later. 
 
 IGNATIUS OF ANTIOCH. 
 
 The evident antiquity of certain of the so-called 
 Ignatian letters, and the important place which these 
 letters have held in ecclesiastical discussions, have 
 
IGNATIUS OF ANTIOCH. 67 
 
 given to Ignatius himself a prominence which he 
 would not otherwise hold. This father, as we learn 
 from Eusebius, was the second bishop of Antioch 
 after Peter. We know nothing certain of his history, 
 save that of his last days, though the "Acts of Mar- 
 tyrdom'' declare that he was a disciple of the Apos- 
 tle John. " Tradition says [Euseb., " Eccl. Hist.," 
 iii. 36] that he was sent away from Syria to Rome, 
 and was cast as food to wild beasts, on account of his 
 testimony to Christ ; and that being carried through 
 Asia under a most rigid custody, he fortified the 
 different churches in the cities where he tarried by 
 his discourses and exhortations, particularly caution- 
 ing them against the heresies which even then were 
 springing up and prevailing. He exhorted them to 
 adhere firmly to the tradition of the apostles ; which, 
 for the sake of greater security, he deemed it neces- 
 sary to attest by committing it to writing." Euse- 
 bius mentions by name seven epistles — to the 
 Ephesians, the Magnesians, the Trallians, the Ro- 
 mans, the Philadelphians, the Smyrneans, and to 
 Polycarp — which he says were written by Ignatius, 
 on his way to Rome. For the particulars of his 
 martyrdom, we have only the questionable testi- 
 mony of the "Acts of Martyrdom of Ignatius," of 
 which we have no trace before the sixth century, 
 though Irenseus refers to the fact of his having 
 been condemned to the wild beasts. The date 
 most commonly assigned to the martyrdom is Dec. 
 20, a. d. 116. The legends as to Ignatius's having 
 been taken into Christ's arms when a child, and as 
 to his having had a vision of angels singing anti- 
 phonally to the Holy Trinity, are only legends. . 
 
68 THE APOSTOLIC FATHERS. 
 
 The Ignatian epistles have long been divided 
 into two classes, known as the genuine and the 
 spurious epistles. The former class has common- 
 ly embraced the seven letters mentioned by Euse- 
 bius, and these are known to us, in Greek, in two 
 forms, the longer and the shorter recensions. Of 
 these, the first was the earlier known to modern 
 scholars ; but the manifest corruption of the text 
 led to researches by Archbishop Usher, which re- 
 sulted in the discovery, first of two Latin texts, and 
 then of a Greek text, of the shorter recension. These 
 were published, the Latin in 1644 by Usher, and 
 the Greek in 1646 by Vossius; and in time they 
 had come to be regarded by most scholars as the 
 genuine letters of Ignatius, the longer form being 
 looked upon as an interpolation. After two hun- 
 dred years, however, a new discovery was made, 
 which again left the " Ignatian question " an open 
 one. This was the finding at a Nitrian convent in 
 1843 of two very ancient Syriac manuscripts of the 
 Ignatian epistles. Instead of the seven epistles of 
 the Vossian collection, these manuscripts contained 
 only three, the epistles to Polycarp, to the Ephe- 
 sians, and to the Romans, and these in a shorter 
 form than that of the Greek collection. These three 
 were confidently claimed by their first editor, Cure- 
 ton, and by Bunsen, who also edited them, to be 
 the epistles of Ignatius, as opposed to the seven 
 Vossian epistles. Into the discussion which this 
 claim awakened, or into the more recent discus- 
 sions which have followed upon the discovery of an 
 Armenian translation from the Syriac of all seven 
 of the epistles, it is not needful here to enter. It 
 
IGNA TJUS OF ANTIOCH. 69 
 
 is sufficient to say that, in preparing this book, the 
 judgment of Bishop Lightfoot, as expressed in his 
 review of " Supernatural Religion," has been deemed 
 a safe one. This judgment was that the three Cure- 
 tonian epistles might be confidently received as 
 genuine, and that the seven Vossian epistles might 
 be looked upon as authoritative for the middle of 
 the second century. Guided by this principle, our 
 text presents, as the indisputably genuine works of 
 Ignatius, the three short or Syriac epistles. Bun- 
 sen's translation has been preferred to the Cure- 
 tonian, and is given without change. 
 
 THE THREE EPISTLES OF ST. IGNATIUS. 
 
 A. — The Epistle to Polycarp, 
 
 Ignatius [who also is Theophoros] to Polycarp, 
 overseer of the Smyrneans, who rather is overseen 
 by God the Father and the Lord Jesus Christ, much 
 greeting. 
 
 1. Heartily welcoming thy mind, which in God 
 is founded as upon an immovable rock, I praise 
 God the more abundantly for having been account- 
 ed worthy to behold thy unblamable countenance, 
 of which may I have to rejoice in God ! I beseech 
 thee, by the grace with which thou art clothed, that 
 thou add to thy course, and exhort all men to be 
 saved. Make thy office to be respected with all 
 diligence both of body and spirit. Be careful for 
 unanimity, than which there is nothing more excel- 
 lent. Bear all men even as the Lord beareth thee. 
 Have patience with all in love, even as thou doest. 
 Be instant in prayer. Ask for more understanding 
 than thou hast. Watch, for thou hast already a 
 spirit that sleepeth not. Speak to every one accord- 
 
70 THE APOSTOLIC FA THERS. 
 
 ing to the manner in which God speaketh. Bear 
 the infirmities of all men like a perfect athlete ; for 
 where there is much labor, much also is the gain. 
 If thou love the good disciples only, thou hast no 
 grace ; rather subdue by meekness those who are 
 evil. All wounds are not healed by one salve. 
 Allay paroxysm by embrocation. Be wise as the 
 serpent in everything, and harmless as the dove. 
 For this reason art thou both of flesh and of spirit, 
 that thou mayest be persuasive as to those things 
 which appear to thee before thy face, and mayest 
 ask for the things invisible that they may be revealed 
 to thee, in order that thou mayest be deficient in 
 nothing and mayest abound in all gifts ; which it is 
 time thou shouldest pray for, as the pilot for the 
 wind* and as he who is tossed by the tempest for 
 the harbor, that thou mayest attain God. Be vigi- 
 lant as God's athlete. The meed is incorruptibility 
 and life eternal, of which things thou also art per- 
 suaded. In everything I pledge for thy soul myself 
 and my bonds, which thou hast loved. Let not 
 those confound thee who, appearing worthy of truth, 
 teach strange doctrines. Stand in the truth like an 
 anvil which is struck, for it becomes a great athlete 
 to be struck and to conquer. More especially on 
 God's account it behooveth us to endure every- 
 thing, that he also may endure us. Be careful more 
 than thou art. Be discerning of the times. Expect 
 him who is above times, him to whom there are no 
 times, him who is unseen, him who for our sakes 
 became seen, him who. is impalpable, him who is 
 without suffering, him who for our sakes suffered, 
 him who for our sakes endured everything in every 
 form. 
 
 2. Let not the widows be neglected; after our 
 Lord be thou their guardian. Let nothing be done 
 without thy will, neither do thou anything without 
 the will of God ; nor indeed doest thou. Stand 
 
IGNATIUS OF ANTIOCH. 71 
 
 well. Let the meetings be more frequent ; seek to 
 know every man personally. Despise not the slaves, 
 male and female, neither let them be puffed up ; 
 but as for the glory of God let them work more, 
 that they may be meet for that more excellent lib- 
 erty which is of God. Let them not desire to be 
 redeemed from the common stock, that they may 
 not be found the slaves of lust. Fly the coquetting 
 women, but the more hold converse with the aged 
 matrons. Say to my sisters that they love the Lord, 
 and that they be content with their husbands in 
 body and spirit. Likewise charge my brothers in 
 the name of our Lord Jesus Christ, that they love 
 their wives as the Lord his church. If a man be 
 able to continue in chastity of body for the honor 
 of our Lord, let him continue without boasting; if 
 he boast, he is lost : if he have made it known to 
 anybody except the bishop, he is gone into perdi- 
 tion. It is becoming to men and women who marry, 
 that they be married by the counsel of the bishop, 
 that the marriage may be made according to the 
 Lord and not according to lust. Let everything be 
 done for the honor of God. 
 
 3. Keep ye to the bishop, that God also may 
 keep to you. I pledge my soul for those who are 
 subject to the bishop and the presbyters and dea- 
 cons : may my portion with God be with them ! 
 Labor together, struggle together, run together, go to 
 sleep together, rise together as God's stewards and 
 intimate friends and ministers. Please him under 
 whom you serve, from whom you also receive the 
 wages. Let no man be found a deserter. Let your 
 baptism be to you as armor, and faith as a helmet, 
 and love as a spear, and patience as a panoply. Let 
 your credit be your good works, that ye may get 
 paid out what is worthy of you. Have patience in 
 meekness as God has with you. May I have to re- 
 joice in you at all times ! The Christian has not 
 
72 THE APOSTOLIC FA THERS. 
 
 power over himself, but is in the service of God. I 
 salute him who is deemed worthy to go to Antioch 
 in my stead, as I charged thee. 
 
 B. — The Epistle to the Ephesians. 
 
 Ignatius [who also is Theophoros] to the church 
 which is blessed in the greatness and fullness of the 
 Father, to her who is preordained before the world 
 to be for ever unto lasting and unchangeable glory, 
 perfected and elected in a true purpose in the will 
 of the Father of Jesus Christ our God ; to the most 
 blissworthy church which is in Ephesus, all hail in 
 Jesus Christ in pure joy ! 
 
 i. Since I have received in God that much-loved 
 manifestation which you have rightmindedly made 
 according to the faith and love in Jesus Christ our 
 Saviour, because, as those who imitate God, you 
 have been excited in your blood fully to accomplish 
 the Godlike work ; for when you had heard that I 
 was bound and prevented from visiting you on ac- 
 count of our common name and hope, trusting in 
 your prayer (to obtain) to be thrown among the 
 beasts at Rome, in order that by achieving this I 
 might be enabled to be a disciple of God, you have 
 made haste to see me — since, therefore, I have in 
 the name of God received the visit of all of you in 
 the person of ons, nay, who in unspeakable love is 
 your bishop — and I pray in Jesus Christ that you 
 may love him and that you may all be like him, for 
 blessed is he who has vouchsafed you to be worthy 
 of having such a bishop — since, then, love does not 
 allow me to be silent toward you, on this account I 
 have chosen to exhort you to conform to the will 
 of God. For when no lust worketh in you with 
 power to torment you, ye live according to God. 
 Your off-scouring is also your sanctification, O Ephe- 
 sians ! Ye of that church which is renowned in the 
 
IGNA T/[/S OF ANTIOCH. 73 
 
 world ! Carrial men can not do spiritual things, 
 nor spiritual men carnal things; just as faith can 
 not do the things of unbelief, nor unbelief those of 
 faith. But even the works you do according to the 
 flesh are spiritual works ; for you do all in Jesus 
 Christ, prepared as you are for the building of God 
 the Father, carried up to the height through the 
 engine of Jesus Christ which is the cross, using the 
 Holy Spirit as the rope, while faith is the pulley 
 and love the way carrying up to God. 
 
 2. As to other men, pray for them — for there is 
 hope of their repenting — that they may be partakers 
 of God. Give them opportunity of becoming your 
 disciples even by your works. Against their lofty 
 words put humility, and against their blaspheming 
 meekness in constant prayers, against their seduc- 
 tion firmness in the faith, against their violence 
 mildness ; not striving to imitate them. But by 
 meekness let us strive to be imitators of the Lord, 
 than whom who was ever more wronged ? or de- 
 prived ? or depressed ? For it is not a question of 
 promise, but whether one be found in the strength 
 of faith even unto the end. Rather than to speak 
 and to be nothing, it is better to be silent and to 
 be something, in order that one may work by what 
 one speaks, and may be known by what one is silent 
 about. 
 
 3. My spirit boweth down before the cross, 
 which is a scandal to the unbelieving, but to us sal- 
 vation and life eternal. Thus were hidden from 
 the prince of this world the virginity of Mary, and 
 the birth and death of the Lord ; three shouting 
 mysteries were operated in God's quietness. From 
 the appearance of the star and the manifestation 
 thereby of the Son, every magic power disappeared, 
 and every bond was dissolved, and the old king- 
 dom, and the ignorance of wickedness perished. 
 From that time everything was put in commotion, 
 
74 THE APOSTOLIC FATHERS. 
 
 because the dissolution of death was meditated, and 
 what was ordained with God took its beginning. 
 
 C. — The Epistle to the Romans. 
 
 Ignatius [who also is Theophoros] to the church 
 which has found mercy by the greatness of the Fa- 
 ther most high, to her who presides in dignity over 
 the country of the Romans, to her who is worthy 
 of God and is worthy of her honorable position, 
 worthy of being called blessed, worthy of praise and 
 worthy that her prayer be heard, who excelleth be- 
 fore all in love, and hath Christ for her law blame- 
 lessly, much greeting! 
 
 i. Having long since prayed to God that I 
 might be worthy to see your God-worthy faces, I 
 now hope that I shall salute you, being bound in 
 Jesus Christ, if it be God's will that I should be 
 deemed worthy of God to the end. For the begin- 
 ning has been well disposed, if I attain to receive 
 without hindrance my portion at last by suffering. 
 For I am fearful of your love, lest it should injure 
 me. For to you it is easy to do whatsoever you 
 please ; but for me, it is difficult that I should at- 
 tain God, if indeed you do not spare me. For I 
 shall not have such opportunity to attain God ; nor 
 will ye, if ye now be silent, ever have the benefit of 
 a better work. If ye keep silence about me, I shall 
 become God's speech ; but if ye love my body, I 
 shall be again an echo of myself. Do not try to 
 give me anything better than this, that I should be 
 sacrificed to God whilst the altar is prepared, that 
 ye, becoming a loving choir, may praise the Father 
 in Christ Jesus that he deemed the bishop worthy 
 to be God's, when he called him from the rising of 
 the sun to the setting. It is good that I should set 
 from the world to God, that I may rise into him. 
 Ye have never envied any man. Ye have taught 
 
IGNA TIUS OF ANTIOCH. 75 
 
 others. Only pray for strength from within and 
 from without, that I may not only speak, but also 
 may will ; that I may not be called only a Chris- 
 tian, but also may be found to be one : for if I am 
 found to be, I am also fit to be called, faithful even 
 when not appearing in the world. Nothing, in- 
 deed, that is only appearing is good : for Christian- 
 ity is not a work of persuasion, but of high-mind- 
 edness, when hated by the world. 
 
 2. I write to the churches, and I declare to all, 
 that willingly I die for God, if it be that you hinder 
 me not. I beg of you, do not become to me an un- 
 seasonable love. Let me be of the beasts, by whose 
 means I am enabled to obtain God. I am God's 
 wheat, and by the teeth of the beasts am I ground, 
 that I maybe found God's pure bread. Rather en- 
 treat kindly the beasts that they may be a grave for 
 me, and may leave nothing of my body ; that not 
 even when I am fallen asleep, I may be a burden 
 upon any man. Then I shall be in truth a disciple 
 of Jesus Christ, when the world seeth not even my 
 body. Supplicate our Lord for me, that by these 
 instruments I may be found a sacrifice to God. I 
 am not commanding you like Peter and Paul : they 
 were apostles, I am a condemned convict ; they 
 were free, I am hitherto a slave. But if I suffer, I 
 am a freed man of Jesus Christ, and I shall rise 
 from the dead, in him, a free man. 
 
 3. And now, since I am in bonds, I learn to 
 desire nothing. From Syria to Rome I am cast 
 among beasts, by sea and by land, by night and by 
 day ; since I am bound between ten leopards, who 
 get worse when I do good to them. But by their 
 ill treatment I am furthered in my apprenticeship : 
 still by that I am not justified. May I have to 
 rejoice of the beasts prepared for me ! and I pray 
 that they may be found ready for me, and I will 
 kindly entreat them quickly to devour me, and not, 
 
76 THE APOSTOLIC FA THERS. 
 
 as they have done to some, being afraid of them, to 
 keep from touching me. ' And should they not be 
 willing, I will force them. 
 
 4. Pardon me : what is expedient for me, I know 
 myself. Let nothing envy me, neither things visi- 
 ble nor invisible, that I may attain Jesus Christ. 
 Fire and the cross, scattering of the bones and the 
 array of the beasts, the mutilation of the limbs and 
 the grinding of the whole body — hard torments of 
 the devil ! — let them come upon me, if only I may 
 attain Jesus Christ. The pains of child-birth await 
 me : my love is crucified, and there is no fire in 
 me to love matter. I do not desire the food of 
 corruption, nor the desires of this world. The 
 bread of God I seek, which is the body of Christ ; 
 and as drink I seek his blood, which is love incor- 
 ruptible. 
 
 5. My spirit saluteth you, and the love of the 
 churches which have received me as for the name 
 of Jesus Christ. For also those who are not bodily 
 near to the road accompanied me in every city. 
 And now that I am near to Rome, I meditate many 
 things in God ; but I moderate myself, that I may 
 not perish through boasting; for now it is becom- 
 ing in me that I should fear the more abundantly, 
 and should not look to those that puff me up. For 
 those who say to me " Martyr," scourge me : it is 
 true that I desire to suffer, but I do not know if I 
 be worthy. For my zeal is not apparent to many, 
 but it wars within me. I want, therefore, meek- 
 ness ; because by that the prince of this world is 
 made powerless. I am able to write to you heaven- 
 ly things ; but I fear lest I should do you harm 
 (pardon me), that, not being able to take it in, you 
 might be choked. For even I, for being in bonds 
 and able to know heavenly things, and the places 
 of angels and the station of powers and the things 
 visible and invisible, am for all that not a dis- 
 
POLYCARP OF SMYRNA. 77 
 
 ciple : for I lack much of being perfected for God. 
 Farewell to the end, in the patience of Jesus 
 Christ. 
 
 POLYCARP OF SMYRNA. 
 
 If Clement attracts us by a certain vague grand- 
 eur of his person, if Ignatius invites our attention 
 by the sharp outlines of his ecclesiastical teachings, 
 Polycarp of Smyrna compels our regard by the 
 unique importance of his position. For his life 
 spans with one grand arch the entire chasm of his- 
 toric uncertainty which appears in our accounts of 
 the early church. One firm abutment rests upon 
 the Apostle John, the other, as secure, rests upon 
 the well-known Irenaeus ; and over this solid struc- 
 ture is borne down in security the stream of apos- 
 tolic traditions. In vain did the# turbid waters of 
 the second-century heresies seek to pollute the 
 stream ; in vain do modern scholars contend that 
 the stream which reached Irenaeus was one of min- 
 gled waters, flowing from diverse fountains. Ire- 
 naeus himself says, Nay, it was one stream, flowing 
 from one source over this single life. 
 
 Irenaeus, having been the pupil of Polycarp, 
 gives testimony of him which is entirely trustworthy. 
 In a letter to an early companion he says : " For I 
 remember the occurrences of those days better than 
 the more recent ; so that I can tell even the spot 
 in which the blessed Polycarp sat and conversed, 
 and his outgoings and incomings, and the character 
 of his life, and the form of his body, and the con- 
 
78 THE APOSTOLIC FATHERS. 
 
 versations which he held with the multitude ; and 
 how he related his familiar intercourse with John 
 and the rest who had seen the Lord, and how he 
 rehearsed their sayings, and what things they were 
 which he had heard from them with regard to the 
 Lord and his miracles and teaching. All these 
 things Polycarp related in harmony with the writ- 
 ings, as having received them from the eyewitnesses 
 of the Word of life. These things then I was in 
 the habit of eagerly hearing through the mercy 
 given me by God, storing them up, not on paper, 
 but in my heart." Again he says : " And Polycarp, 
 who was not only instructed by apostles, and had 
 intercourse with many who had seen Christ, but 
 was also appointed for Asia by apostles, in the 
 church that is in Smyrna, an overseer, whom also 
 we have seen in the beginning of our life, for he re- 
 mained a long time and at an exceeding old age, 
 having borne his testimony gloriously and most 
 notably, departed this life, always taught these 
 things, which also he gave to the church, and which 
 alone are true.' , He further gives account of Poly- 
 carp's earnest opposition to the heretic Marcion ; 
 also of his visit to Rome in the time of Anicetus, 
 and the friendly variance of Polycarp and Anicetus 
 with respect to the observance of Easter. 
 
 In regard to the writings of his early teacher 
 Irenaeus speaks explicitly. Alluding to certain doc- 
 trines, he says : " This also can be proved from his 
 letters which he (Polycarp) sent either to the neigh- 
 boring churches, confirming them, or to some of 
 the brethren, warning them and urging them on." 
 Again : " There is also a letter of Polycarp 's written 
 
POLYCARP OF SMYRNA. 79 
 
 to the Philippians, of a most satisfactory nature, 
 from which also those who are willing and have a 
 care about their salvation can learn the character 
 of his faith, and the proclamation of the truth." 
 
 How few characters of antiquity, whether secu- 
 lar or ecclesiastical, have such testimony from an 
 actual pupil to their person and works ! Surely, 
 when we talk of Polycarp, we may feel ourselves to 
 be upon historic ground. This apart from the tes- 
 timony given in the " Martyrium of Polycarp," a 
 document purporting to be a letter from the church 
 at Smyrna to a neighboring church, giving an ac- 
 count of the martyrdom of their bishop. This is 
 the most ancient of all the Martyria, and has com- 
 monly been regarded as a genuine work of the 
 Smyrnean Church. It was so regarded by Euse- 
 bius, who embodied most of it in his history. The 
 account is a detailed one of how, in a time of per- 
 secution, Polycarp was persuaded to leave the city, 
 but, being betrayed by a servant, was brought back 
 and put to death in the stadium, after having nobly 
 confessed Christ. Various incidents of this story 
 have been subjected to such adverse criticism that 
 we may not safely press its accuracy in details ; yet 
 both external and internal evidence lead to the 
 opinion that in outline (even if largely interpolated) 
 it is true. Certain chronological notes appended 
 to this " Martyrium " by a later writer, though still 
 a very early one, declare the martyrdom to have 
 occurred in the spring-time of the proconsulship of 
 Statius Quadratus. This is shown by the most 
 recent investigations to have been in the year 155. 
 This date, allowing him to have died at the age of 
 
80 THE APOSTOLIC FATHERS. 
 
 eighty-six years, as given in the " Martyrium," 
 would fix his birth in a. d. 69. Assigning the death 
 of John to the very earliest conjectured date, Poly- 
 carp must still have been of an age sufficient to com- 
 prehend and hand down in their purity the teachings 
 of John and the other apostles. These teachings, he 
 told Irenaeus, were " in harmony with the writings " ; 
 by which Irenaeus, who had substantially our canon, 
 meant the Scriptures which we read to-day. 
 
 The Epistle of Polycarp to the Philippians is, 
 as we have seen, most satisfactorily attested, though 
 certain chapters are known only in a Latin version. 
 Its integrity has been questioned, the genuineness 
 of chapter thirteen being denied ; but such scholars 
 as Zahn (whose text has here been followed) and 
 Lightfoot claim that the whole epistle is the work 
 of Polycarp. Granting its integrity, its date can 
 not be much later than a. d. 116, the time of Igna- 
 tius's death. No other remains of Polycarp's writ- 
 ings have come down to us. 
 
 THE EPISTLE OF POLYCARP TO THE PHILIPPIANS. 
 
 Polycarp and the presbyters that are with him 
 to the church of God which is at Philippi : Mercy 
 unto you, and peace from God Almighty, and the 
 Lord Jesus Christ our Saviour, be multiplied. 
 
 1. I rejoiced greatly with you, in our Lord Jesus 
 Christ, that ye received the patterns of true love, 
 and accompanied, as it behooved you, those who 
 were bound with chains, the fitting ornament of 
 saints, the crowns of those who are truly chosen of 
 God and our Lord ; and that the firm root of your 
 faith, which was preached from ancient times, re- 
 
POLYCARP OF SMYRNA, 81 
 
 mains until now, and brings forth fruit to our Lord 
 Jesus Christ, who suffered himself to be brought 
 even to death for our sins : whom God raised up, 
 having loosed the pains of death : in whom, not seeing, 
 ye believe, with joy unspeakable and full of glory. 
 Into which joy many desire to enter, knowing that 
 by grace ye are saved, not of works, but by the will 
 of God, through Jesus Christ. 
 
 2. Wherefore, girding up your loins, serve God in 
 fear and truth, laying aside all empty and vain 
 speech, and the error of many, believing in him that 
 raised up our Lord Jesus Christ from the dead, and 
 gave him glory, and a throne at his right hand ; to 
 whom all things in heaven and earth are subject ; 
 whom every living creature worships; who comes 
 to be the judge of the quick and the dead ; whose 
 blood God shall require of them that believe not in 
 him. But he that raised him up from the dead 
 shall raise up us also, if we do his will, and walk in 
 his commandments, and love the things which he 
 loved ; abstaining from all unrighteousness, inor- 
 dinate affection, love of money, evil speaking, false 
 witness ; not rendering evil for evil, or railing for 
 railing, or blow for blow, or curse for curse; but 
 remembering what the Lord taught us, saying, Judge 
 not, that ye be not judged ; forgive, and it shall be for- 
 given unto you ; be merciful, that ye may obtain mercy : 
 for with the measure that ye mete withal, it shall be 
 measured to you again ; and that Blessed are the poor, 
 and they that are persecuted for righteousness' sake ; 
 for 'theirs is the kingdom of God. 
 
 3. I have not assumed to myself, brethren, the 
 liberty of writing to you those things concerning 
 righteousness ; but ye yourselves before encouraged 
 me. For neither can I, nor any other such as I am, 
 come up to the wisdom of the blessed and renowned 
 Paul, who, being among you, in the presence of 
 those who then lived, taught with exactness and 
 
82 THE APOSTOLIC FATHERS. 
 
 soundness the word of truth ; who in his absence 
 also wrote an epistle to you, into which if ye dili- 
 gently look, ye may be able to be edified in the faith 
 delivered unto you, which is the mother of us all, be- 
 ing followed with hope and led on by love, both 
 toward God and Christ, and toward our neighbor. 
 For if any one hath these things within himself, he 
 hath fulfilled the law of righteousness ; for he that 
 hath charity is far from all sin. 
 
 4. But the love of money is the beginning of all 
 evils. Knowing, therefore, that we brought nothing 
 into the world, neither are we able to carry anything 
 out, let us arm ourselves with the armor of righteous- 
 ness, and teach ourselves first to walk in the com- 
 mandment of the Lord : then also [teach] your 
 wives [to walk] in the faith and love and purity 
 which is given unto them, loving their own hus- 
 bands in all truth, and kindly affectionate to all 
 others equally in all temperance, and to bring up 
 their children in the instruction and fear of God : 
 [teach] that the widows be sober as to what con- 
 cerns the faith of the Lord, praying without ceasing 
 for all men, being far from all detraction, evil-speak- 
 ing, false witness, love of money, and all evil ; know- 
 ing that they are the altar of God, and that he sees 
 all blemishes, and nothing is hid from him, either 
 of words or thoughts, nor any of the secret things 
 of the heart. 
 
 5. Knowing, therefore, that God is not mocked, 
 we ought to walk worthy both of his command and 
 of his glory. In like manner the deacons must be 
 blameless in the sight of his righteousness, as the 
 ministers of God and Christ, and not of men : not 
 false accusers, not double-tongued, not lovers of 
 money, temperate in all things, compassionate, care- 
 ful, walking according to the truth of the Lord, 
 who became the servant of all ; whom if we please 
 in this present world, we shall be made partakers 
 
POLYCARP OF SMYRNA. 83 
 
 also of that which is to come, according as he hath 
 promised to us that he will raise us from the dead : 
 and that if we shall walk worthy of him, we shall 
 also reign together with him, if we believe. In like 
 manner the young men must be blameless in all 
 things, above all taking care of their purity, and 
 restraining themselves from all evil. For it is good 
 to emerge out of the lusts which are in the world : 
 for every lust warreth against the spirit ; and neither 
 fornicators, nor effeminate, nor abusers of themselves 
 with mankind shall inherit the kingdom of God, 
 neither they which act foolishly. Wherefore, it is 
 necessary that ye abstain from all these things, be- 
 ing subject to the presbyters and deacons, as unto 
 God and Christ. The virgins also should walk in 
 a spotless and pure conscience. 
 
 6. Let the elders also be compassionate, merci- 
 ful to all, bringing back such as are in error, seek- 
 ing out all those that are weak, not neglecting the 
 widow or the fatherless, or the poor ; but providing 
 always what is good in the sight of God and men- 
 abstaining from all wrath, respect of persons, and 
 unrighteous judgment ; being far from all covetous- 
 ness ; not ready to believe anything against any ; 
 not severe in judgment, knowing that we are all 
 debtors in point of sin. If therefore we pray to the 
 Lord that he would forgive us, we ought also to 
 forgive. For we are before the eyes of our Lord 
 and God, and must all stand before the judgment seat 
 of Christ, and must every one give an account of him- 
 self. Let us therefore so serve him, with fear and 
 all reverence, as he himself hath commanded, and 
 as the apostles who have preached the gospel unto 
 us, and the prophets who have foretold the coming 
 of our Lord [have taught us] : being zealous of 
 what is good, abstaining from all offense, and from 
 false brethren, and from those who bear the name 
 of Christ in hypocrisy, who deceive vain men. 
 
 \ 
 
84 THE APOSTOLIC FATHERS. 
 
 7. For whosoever confesses not that Jesus Christ 
 is co7?ie in the flesh is a?itichrist ; and whosoever con- 
 fesses not the suffering of the cross is of the devil ; 
 and whosoever perverts the oracles of the Lord to 
 his own lusts, and says there is neither resurrection 
 nor judgment, he is the first-born of Satan. Where- 
 fore, leaving the vanity of many, and the false doc- 
 trines, let us return to the word which was delivered 
 to us from the beginning, watching unto prayer, and 
 persevering in fasting; with supplication beseech- 
 ing the all-seeing God not to lead us into temptation, 
 as the Lord hath said, The spirit indeed is willing, 
 but the flesh is weak. 
 
 8. Let us therefore without ceasing hold stead- 
 fastly to him who is our hope, and the earnest of 
 our righteousness, even Jesus Christ, who bore our 
 sins in his own body on the tree ; who did no sin, 
 neither was guile found in his mouth ; but endured 
 all for our sakes, that we might live through him. 
 Let us therefore imitate his patience ; and if we 
 suffer for his name, let us glorify him. For this 
 example he hath given us by himself, and so we 
 have believed. 
 
 9. I exhort you all therefore to obey the word 
 of righteousness, and exercise all patience, which 
 ye have seen set forth before your eyes, not only in 
 the blessed Ignatius, and Zosimus, and Rufus, but 
 also in others among yourselves, and in Paul him- 
 self, and the other apostles ; being confident of this, 
 that all these have not run in vain, but in faith and 
 righteousness ; and that they are gone to the place 
 which was due to them, in the presence of the Lord, 
 with whom also they suffered. For they loved not 
 this present world, but him that died for us, and 
 was raised again by God for our sake. 
 
 L* 10. Stand therefore in these things, and follow 
 the example of the Lord, being firm and immutable 
 * From the Latin version. 
 
POLYCARP OF SMYRNA. 85 
 
 in the faith, lovers of the brotherhood, lovers of 
 one another, companions together in the truth, ex- 
 hibiting toward each other the sweet reasonableness 
 of the Lord, despising none. When it is in your 
 power to do good, defer it not ; for charity deliver- 
 eth from death. Be all of you subject one to anoth- 
 er, having your conversation honest among the gentiles, 
 that by your good works both ye yourselves may re- 
 ceive praise, and the Lord may not be blasphemed 
 through you. But woe to him by whom the name of 
 the Lord is blasphemed. Wherefore teach all men 
 sobriety, in which do ye also exercise yourselves. 
 
 n. I am greatly afflicted for Valens, who was 
 once made a presbyter among you ; that he should 
 so little understand the place that was given unto 
 him. Wherefore I admonish you that ye abstain 
 from cupidity, and that ye be chaste and true 
 of speech. Keep yourselves from all evil. For he 
 that in these things can not govern himself, how 
 shall he be able to prescribe them to another? If 
 a man doth not keep himself from concupiscence, 
 he shall be polluted with idolatry, and he shall be 
 judged as if of the gentiles, who are ignorant of the 
 judgment of the Lord. Do we not know that the 
 saints shall judge the world? as Paul teaches. But I 
 have neither perceived nor heard anything of the 
 kind in you, among whom the blessed Paul labored, 
 and who are [named] in the beginning of his epis- 
 tle. For he glories of you in all the churches which 
 alone had then known God ; for we [in Smyrna] 
 had not yet known him. Wherefore, brethren, I 
 am exceedingly sorry both for him (Valens) and 
 for his wife : to whom may the Lord grant true re- 
 pentance. And be ye then moderate on this occa- 
 sion ; and consider not such as enemies, but call them 
 back, as suffering and erring members, that ye may 
 save your whole body. For by so doing ye edify 
 yourselves. 
 8 
 
86 THE APOSTOLIC FA THERS. 
 
 12. For I trust that ye are well exercised in the 
 Holy Scriptures, and that nothing is hid from you : 
 but to me it is not granted [to edify you]. Only, 
 as it is written in the Scriptures, Be ye angry and 
 sin not, and Let not the sun go down upon your wrath. 
 Blessed is he that remembereth, which I trust to be 
 true of you. Now the God and Father of our Lord 
 Jesus Christ, and he himself who is our everlasting 
 High Priest, the Son of God, even Jesus Christ, 
 build you up in faith and truth, and in all meekness 
 and lenity, and in patience and long-suffering, and 
 forbearance and chastity : and grant unto you a lot 
 and portion among his saints, and unto us with 
 you, and unto all that are under heaven, who shall 
 believe in our Lord Jesus Christ, and in his Father 
 who raised him from the dead. Pray for all the saints. 
 Pray also for kings, and authorities, and princes, and 
 for those who persecute you and hate you, and for 
 the enemies of the cross ; that your fruit may be 
 manifest in all, and that ye may be perfect in Him.] 
 
 13. Both ye and Ignatius wrote to me, that if 
 any one went [hence] into Syria, he should carry with 
 him what was written by you ; which I will attend 
 to, if I have a convenient opportunity, either by 
 myself, or by him whom I shall send acting for me 
 and upon your account. The epistles of Ignatius 
 which he wrote unto us, and others as many as we 
 have with us, we have sent to you, according to 
 your order ; which are suojoined to this epistle : 
 from which ye may be greatly profited. For they 
 treat of faith and patience, and of all things which 
 pertain to edification in our Lord. 
 
 [* What ye know more certainly of Ignatius, and 
 those that are with him, signify unto us. 
 
 14. These things have I written unto you by 
 Crescens, whom up to this day I have recommended 
 to you, and do now recommend. For he hath had 
 
 * From the Latin version. 
 
BARNABAS. 87 
 
 his conversation without blame among us, and I 
 trust in like manner also with you. You will also 
 have regard unto his sister when she shall come 
 unto you. Be ye safe in the Lord Jesus Christ : 
 and his grace be with you all. Amen.] 
 
 BARNABAS. 
 
 That there existed very early in the history of 
 the church a letter written by one Barnabas, and 
 that that letter has come down to us, there can be 
 little doubt. Who Barnabas was, however, we do 
 not know. The early writers, beginning with Clem- 
 ent of Alexandria, identify him with Barnabas the 
 companion of Paul ; but that supposition is dis- 
 proved by the epistle itself. Barnabas the Cyprian 
 was a Levite, and was of course familiar with the 
 Jewish rites — probably practiced some of them to 
 the end of his life ; he must also, from his presence 
 at the apostolic council at Jerusalem, in which that 
 subject was discussed, have known perfectly the 
 opinions of the twelve as to the relation of Judaism 
 to Christianity. But the epistle was written by one 
 who not simply distorts, but makes gross errors 
 concerning, common Jewish observances; and by 
 one who, instead of regarding Judaism as the legiti- 
 mate predecessor of Christianity — the Law a school- 
 master to lead to Christ — as did the apostles, repre- 
 sents the Jews as entirely wrong in ever having ob- 
 served the ceremonial law. This of itself would dis- 
 prove the early tradition; but it may be added that 
 
S8 THE APOSTOLIC FATHERS. 
 
 the epistle declares all Syrians to have been circum- 
 cised, a mistake which could not have been made 
 by one who had resided long at Antioch ; that it was 
 written subsequent to a. d. 70, whereas Barnabas 
 the Cyprian is thought to have died before a. d. 62 ; 
 and that it betrays a style of reckless allegorizing ut- 
 terly foreign to one who had consorted with the apos- 
 tles, not to say with our Lord himself. There is little 
 satisfaction in thus showing who was not the author, 
 but this is almost the only certain thing we can say. 
 It is supposed by most critics, however, that it was 
 written by a Gentile Christian who was either a 
 resident of Alexandria or lived within Alexandrian 
 influence. Evidence of this is seen in the allego- 
 rizing tone of the epistle, and in the importance it 
 attaches to knowledge (yvcooLc) as contrasted with 
 faith (-lone), which features were characteristics 
 of that school of thought. The readers for whom 
 it was intended are conjectured to have been Alex- 
 andrian Christians, who were in danger of being 
 drawn away into Jewish practices; though Origen 
 calls it a catholic epistle, that is intended for gen- 
 eral circulation. Its date is uncertain. It can not 
 have been earlier than the destruction of Jerusalem. 
 It would seem also to have been quoted by Celsus 
 — the passage calling the apostles sinners above all 
 sin — about the middle of the second century. Be- 
 tween these dates we have but slight indications of 
 a definite time, though what we have point to the 
 first quarter of the century, from a. d. 119 to 126. 
 
 The epistle is in two parts, chaps. 1-17 and 
 1S-21, which are somewhat dissimilar in style; but 
 both parts are quoted by Clement, and there is no 
 
BARXABAS. 89 
 
 sufficient reason to question its integrity. The 
 whole epistle is found in Greek, in one of the most 
 ancient extant manuscripts, the Codex Sinaiticus, 
 [cir. a. d. 350), in which it follows the canonical 
 books. The semi-canonical character thus indi- 
 cated was accorded to the letter by both Clement 
 and Origen. The latest critical text is that of Geb- 
 hardt, by which the translation here used has been 
 amended. The italicized words are supplied. Quo- 
 tations have their appropriate marks. Attention is 
 called tojDut a single passage at the close of chap- 
 ter iv. : ,; As it is written, ' many called but few 
 chosen/ " 
 
 THE EPISTLE OF BARNABAS. 
 
 i. Joy be with you, sons and daughters, in the 
 name of the Lord who loved us in peace. Seeing 
 that God's just requirements are great and abound- 
 ing to you ward, I rejoice exceedingly and beyond 
 measure in your blessed and glorious spirits ; in 
 such manner have ye received the engrafted grace 
 of the free gift of the Spirit. Wherefore also I the 
 more rejoice in mine own heart, hoping to be saved, 
 because that I truly perceive within you the spirit 
 of the Lord's love poured forth from his riches 
 upon you. With so great joy concerning you hath 
 the desired sight of you moved me. Being per- 
 suaded therefore of this, and convinced in my own 
 mind — for having spoken many things among you, I 
 know that the Lord hath been my companion in 
 the way of righteousness, and am utterly constrained 
 also myself to this, namely, to love you above my 
 own soul, for great faith and love dwell within you 
 in hope of his life — accounting this therefore, that 
 if I am at pains concerning you to impart some 
 
90 THE APOSTOLIC FATHERS. 
 
 portion of that whereof I have received, that to 
 minister to such spirits will be to me not without 
 reward, I made haste shortly to send unto you, that 
 ye might have your knowledge (yvtioig) perfected 
 with your faith (rc'iong). There are then three rev- 
 elations of the Lord : our hope of life, its beginning, 
 its end ; and the beginning of faith is righteousness, 
 and the end thereof love, the work of gladness and 
 exultation in witness of righteousness. For the 
 master hath revealed to us by the prophets that 
 which is past and that which is at hand, and hath 
 given us also the first fruits of the taste of that which 
 shall be. Of which things we behold the gradual 
 accomplishment, according as he hath said, and 
 ought with the more abundance and uplifting of 
 heart to draw near to his altar. I then, not as a 
 teacher but as one of your own selves, will show 
 forth a few things, by the which in the present time 
 of trial ye shall be made glad. 
 
 2. [The Jewish sacrifices are now abolished un- 
 der the new law of Jesus Christ.] 
 
 3. [Showing that the fasts observed by the Jews 
 are not true fasts acceptable to God.] 
 
 4. [The final offense concerning which it is 
 written is at hand. We must not err by] saying 
 that the covenant belongs to them (the Jews) and 
 us also. To us it belongeth; but they lost it thus 
 utterly, though Moses once received it. [We must 
 avoid iniquity, lest we be judged as Israel has been.] 
 Let us take heed lest so be that we be found, as it 
 is written, "many called but few chosen." 
 
 5. For to this end the Lord endured to deliver 
 up his flesh to destruction, that we might be cleansed 
 by the remission of sins, which is in the blood of 
 his sprinkling .... Is. liii. 5-7 .... [Christ] 
 that he might abolish death and show forth the 
 resurrection from the dead, since it behooved him 
 to be manifested in the flesh, endured suffering that 
 
BARNABAS, 91 
 
 he might restore the promise to the fathers, and 
 might himself prepare his new people for himself, 
 and by being upon the earth show forth that when 
 he hath himself accomplished the resurrection he 
 will judge mankind .... And when he chose out 
 his own apostles who should preach his gospel, who, 
 that he might show that " He came not to call the 
 righteous but sinners," were transgressors above all 
 sin, then did he manifest himself to be the Son of 
 God .... [He came also to bring to a head the 
 sins of the Jews.] 
 
 6. [Various prophecies, e. g., that of the stone 
 rejected by the builders, explained by gnosis.] 
 
 7. [Fasting, and the goat sent away, shown to 
 be types of Christ. The chapter closes with these 
 words :] Thus, he (Jesus) saith, they who would see 
 me, and lay hold of my kingdom, must through 
 tribulation and suffering obtain me. 
 
 8. But what type think ye it is, that it hath been 
 commanded to Israel, that those men in whom sins 
 are at the full should offer a heifer, and slay and 
 burn it, and that children should take up the ash, 
 and cast it into vessels, and bind the scarlet wool 
 upon wood (behold again the type of the cross and 
 the scarlet wool) and hyssop therewith, and that 
 after this manner the children should sprinkle the 
 people one by one, that they may be purified from 
 their sins ? Consider how in all simplicity it is said 
 unto you, The calf is Jesus ; the men who make 
 offering, being sinners, tire they who offered him for 
 the slaughter. [But now the men are no longer 
 guilty, are no longer regarded as sinners.] * But 
 the boys who sprinkle are they who preached unto 
 us the gospel of the remission of sins and the puri- 
 fication of the heart, unto whom, being twelve in 
 number for a witness of the tribes — for there are 
 twelve tribes in Israel — he gave authority over the 
 
 * Doubtful text. 
 
92 THE APOSTOLIC FA THERS. 
 
 gospel, that they should preach it. But wherefore 
 are the boys that sprinkle three in number ? For a 
 testimony unto Abraham, Isaac, and Jacob, because 
 these are mighty before God. And why the wool 
 upon the wood ? Because the kingdom of Jesus is 
 established upon wood, and they that hope upon him 
 shall live for ever. But wherefore the wool withal 
 and the hyssop ? Because in his kingdom there 
 shall be days evil and polluted, in the which we 
 shall be saved. For he that is sick in the flesh is 
 healed by the pollution of the hyssop. And there- 
 fore are the things which were so done clear unto 
 us, but unto them dark, because they have not 
 heard the voice of the Lord. 
 
 9. Furthermore, he saith concerning the ears, 
 how that our circumcision is of the heart. The 
 Lord saith in the prophet, " To the hearing of the 
 ear they did obey me." And again he saith, "With 
 hearing shall they that are afar off hear, they shall 
 know what things I have done." And "Be ye cir- 
 cumcised," saith the Lord, "in your hearts." And 
 again he saith, " Hear, O Israel, that the Lord thy 
 God saith these things." And again the Spirit of 
 the Lord prophesieth, " Who is he that will live for 
 ever ? With hearing let him hear the voice of my 
 Son." And again he saith, "Hear, O heaven, and 
 give ear, O earth, for the Lord hath spoken these 
 things for a testimony." And again he saith, " Hear 
 the word of the Lord, ye rulers of this people." 
 And again he saith, " Hear, ye children, the voice 
 of one crying in the wilderness/' So then he cir- 
 cumcised our hearings, that we might hear the word 
 and believe. For the circumcision on which they 
 have trusted hath been done away ; for he hath 
 declared that circumcision was made not of the 
 flesh. But they went out of the way, for an evil 
 angel beguiled them. He saith unto them, "These 
 things saith the Lord your God (so do I find the 
 
BARNABAS. 93 
 
 commandment), Sow not upon thorns, be ye cir- 
 cumcised unto your Lord/' And why saith he, 
 " Be ye circumcised in the hardness of your hearts, 
 and ye shall not be stiffnecked " ? Take again, 
 " Behold, saith the Lord, all the nations are uncir- 
 cumcised with uncircumcision of the flesh, but this 
 people is uncircumcised in their hearts." But thou 
 wilt say, Yea, verily, the people hath been circum- 
 cised for a seal ; but likewise is every Syrian and 
 Arabian, and all the priests of idols : think ye they 
 too are of their covenant ? Moreover, the Egyptians 
 also are in circumcision. Understand then, chil- 
 dren of love, concerning all things richly, that 
 Abraham, who first gave circumcision, circumcised 
 looking forward in the spirit unto Jesus, having re- 
 ceived the ordinances of three letters. For he saith, 
 " And Abraham circumcised of his household eigh- 
 teen males and three hundred.'' What then was 
 the knowledge that was given unto him ? Under- 
 stand ye that he saith the eighteen first, and then, 
 after an interval, three hundred. In the eighteen, 
 I H, thou hast Jesus. And inasmuch as the cross 
 was destined to show forth grace in the sign T, he 
 adds three hundred. So then he showeth forth 
 Jesus in the two letters, and in the single one the 
 cross. He knoweth it who hath put within us the 
 engrafted word of his doctrine ; no man hath learned 
 of me a truer instruction, but I know that ye are 
 worthy. 
 
 10. [Spiritual significance of Moses's commands 
 respecting various kinds of foods.] 
 
 n. Let us inquire whether it pleased the Lord 
 to show beforehand of the water [of baptism] and 
 of the cross. [Such references discerned in Jer. ii. 
 12, 13; Isa. xvi. 1, 2, xlv. 2, 3, xxxiii. 16-18; Ps. i. 
 3-6; Zeph. iii. 19; Ezek. xlvii. 12.] 
 
 12. Likewise again he giveth intimation con- 
 cerning the cross in another prophet, saying : " And 
 
94 - THE APOSTOLIC FA THERS. 
 
 when shall these things be accomplished ? saith the 
 Lord. When a tree is bent down and rises again, 
 and when blood shall drop out of wood." Again 
 thou hast a testimony of the cross and of Him that 
 should be crucified. And he speaketh again in 
 Moses, when the strange nations made war upon 
 Israel ; and that he might call to their remembrance 
 in the midst of war that for their sins they were de- 
 livered unto death, the Spirit speaketh in the heart 
 of Moses that he should make a type of the cross 
 and of Him that should suffer, showing, saith he, 
 that except they hope upon him they shall be at 
 war for ever. So Moses put one shield upon anoth- 
 er in the midst of the battle, and he stood above 
 them all and stretched forth his hands ; and so 
 Israel again prevailed ; then, as soon as he let down 
 his hands, they were again smitten to death. To 
 what end ? that they might know that they can not 
 be saved except they hope upon him. And again 
 in another prophet he saith, " The whole day long 
 have I spread out my hands to a people disobedient 
 and gainsaying my righteous way." Again Moses 
 setteth forth a type of Jesus, that he must suffer 
 and that he shall make alive whom they shall think 
 to have slain, by the sign of a pole when Israel was 
 falling. For the Lord made all manner of serpents 
 to bite them, and they died (for through the ser- 
 pent was transgression found in Eve), that he might 
 convince them, that for their transgression's sake 
 they should be delivered unto the affliction of death. 
 Yea, furthermore, though Moses himself gave com- 
 mandment, " Ye shall have no molten nor graven 
 image for your god " yet he himself made it that he 
 might show forth a type of Jesus. Moses therefore 
 made a serpent of brass, and put it up conspicuous- 
 ly, and called the people together by a proclamation. 
 When they were come together therefore to the 
 same place, they entreated Moses, that he should 
 
BARNABAS. 95 
 
 offer for their being made whole. But Moses spake 
 unto them and said : When any man of you is bit- 
 ten, let him come to the serpent that is set upon 
 the wood, and let him hope thereon, believing that 
 it is able even though dead to restore to life, and 
 immediately he shall be saved. And they did so. 
 In these things too thou findest again the glory of 
 Jesus, that in him and unto him are all things. 
 Again what saith Moses to Jesus (Joshua), the son of 
 Nave, to whom he gave this name as being a prophet, 
 that all the people might give ear to him only, be- 
 cause in him the Father makes all things manifest 
 concerning his son Jesus ? Moses then saith unto 
 Jesus, son of Nave, when he gave him this name 
 and sent him forth to spy out the land, " Take a 
 book into thy hands, and write what the Lord saith, 
 that the Son of God shall cut off by the roots all 
 the house of Amalek at the last days." Behold 
 again Jesus, not a son of man, but Son of God, by 
 type manifested in the flesh. Now since some will 
 say that Christ is David's son, David himself proph- 
 esieth, fearing and understanding the error of sin- 
 ful men : " The Lord saith unto my Lord, Sit 
 thou at my right hand until I make thy enemies thy 
 footstool." And again Esaks likewise saith, " The 
 Lord said unto Christ my Lord, whose right hand 
 I have holden, that nations should give ear before 
 him, and the strength of kings will I break in 
 pieces." Behold how David calleth him Lord, and 
 Son of God. 
 
 13. [Christians and not Jews are heirs of the 
 covenant, as prefigured in the preference of Jacob 
 to Esau and Ephraim to Manasseh; and proved in 
 the promise that Abraham should be the father of 
 uncircumcised nations.] 
 
 14. Yea, verily, but let us inquire of the cove- 
 nant which he swore to the fathers to give to the 
 people, whether he hath given it. He hath given 
 
96 THE APOSTOLIC FATHERS. 
 
 it; but they were not found worthy to receive it 
 because of their sins. [How Moses received the 
 tables written with the finger of God, but cast them 
 down ; and we received the covenant from the Lord 
 himself who was manifested for this end. See Isa. 
 xlii. 6, 7, xlix. 6, lxi. i, 2.] 
 
 15. Further it hath been written concerning the 
 sabbath also in the Ten Words, wherein the Lord 
 spake to Moses on Mount Sinai face to face, " And 
 keep ye the sabbath of the Lord holy with pure 
 hands and a pure heart." And in another place he 
 saith, " If my sons observe my sabbath, then will I 
 cause my mercy to rest upon them." He speaks 
 of the sabbath at the beginning of the creation : 
 "And God made the works of his hands in six 
 days, and made an end on the seventh day, and 
 rested on it and sanctified it." Give heed, my 
 children, why he saith thus, " He made an end in 
 six days." This he saith, signifying that in six 
 thousand years the Lord will make an end of all 
 things ; for one day is with him a thousand years. 
 And he hijmself beareth me witness, saying, " Behold, 
 to-day shall be as a thousand years." Therefore, 
 my children, in six days, that is to say in six thou- 
 sand years, shall an end be made of all things. 
 "And he rested on the seventh day." This signi- 
 fieth, that when his son shall come and utterly de- 
 stroy this present time, and shall judge the ungodly, 
 and change the sun, and the moon, and the stars, 
 then he shall truly rest on the seventh day. Yea, 
 and he saith furthermore, " Thou shalt keep it holy 
 with pure hands and a pure heart." If, then, a 
 man is now able to keep holy the day which God 
 hath made holy, without being pure in heart, we 
 have gone utterly astray. Behold then he doth 
 not truly rest and keep it holy until that day when 
 we shall ourselves be able so to do, having been 
 justified and having received the promise, where 
 
BARNABAS. 97 
 
 ungodliness is no more, but all things are made 
 new by the Lord ; then shall we be able to keep it 
 holy, having been ourselves first made holy. Fur- 
 thermore he saith unto them, " Your new moons and 
 sabbaths I can not away with." Look ye how he 
 saith, "Your present sabbaths are not acceptable 
 unto me, but the sabbath which I have made, in the 
 which, when I have finished all things, I will make 
 the beginning of the eighth day, which is the begin- 
 ning of the new world." Wherefore also we keep 
 the eighth day unto gladness, in the which Jesus 
 also rose from the dead, and, after that he had 
 been manifested, ascended into the heavens. 
 
 16. [Concerning the true spiritual temple of 
 God, that it is not a house made with hands, but 
 the purified heart of the believer. The chapter 
 Gontains these words :] Ye perceive that their (the 
 Jews') hope is vain. Moreover, he again says, 
 "Behold, they who have cast down this temple, 
 even they shall build it up again." It has so hap- 
 pened. For through their going to war, it was 
 destroyed by their enemies ; and now they, as the 
 servants of their enemies, shall rebuild it. 
 
 17. [All things in the present are thus explained. 
 Should the author write about future things, the 
 readers would not understand.] 
 
 18. But let us pass also to another form of 
 knowledge and doctrine. There are two ways of 
 doctrine and authority, the way of light and the 
 way of darkness. And between these two ways 
 there is a wide difference. For over the one are 
 stationed light-bearing angels of God, but over the 
 other angels of Satan. And God is the Lord from 
 everlasting to everlasting, but Satan the prince of 
 the time which now is of unrighteousness. 
 
 9 
 
98 THE APOSTOLIC FATHERS. 
 
 19. This then is the way of light, if a man desire 
 to walk in the way toward the appointed place, and 
 is zealous in his works. The knowledge then that 
 hath been given us whereby we may walk therein is 
 on this wise. [The principal virtues enumerated 
 are to love God; to be simple in heart; to hate 
 hypocrisy ; to be lowly-minded ; to be pure in heart 
 and life ; not to speak God's word amidst the un- 
 clean ; not to respect persons ; to be meek and 
 peaceable ; not to bear malice ; not to take the 
 Lord's name in vain; to love one's neighbor; not 
 to commit murder by abortion; to train children 
 in the fear of the Lord ; not to be covetous ; to 
 bow before the visitations' of God ; to be obedient 
 servants and kind masters ; to be liberal ; to love 
 all who minister the word of the Lord ; to remem- 
 ber the day of judgment; to seek daily the pres- 
 ence of saints ; to labor to save souls ; to hate the 
 wicked ; to judge justly ; to make confession of 
 sins ; not to pray with an evil conscience.] 
 
 20. But the way of blackness is crooked and 
 full of cursing. For it is a way of eternal death 
 with punishment, wherein are those things which 
 destroy men's souls — idolatry, insolence, haughti- 
 ness of power, hypocrisy, doubleness of heart, adul- 
 tery, murder, extortion, pride, transgression, guile, 
 malice, self-will, sorcery, witchcraft, covetousness, 
 no fear of God. Persecutors are they of the good, 
 hating truth, loving lies, knowing not the reward 
 of righteousness, cleaving not to good, cleaving not 
 to just judgment, heeding not the widow and or- 
 phan, watching not unto the fear of God but to 
 evil, from whom meekness and patience stand afar 
 off, loving vain things, pursuing after recompense, 
 having no compassion on the poor, laboring not for 
 him that is spent with labor, prone to evil speaking, 
 knowing not Him that made them, slayers of chil- 
 dren, defilers of God's workmanship, turning away 
 
BARNABAS. 99 
 
 from him that is in need and oppressing him that 
 is afflicted, advocates of the rich, lawless judges of 
 the poor, filled with all manner of sin. 
 
 21. [Conclusion, in which exhortation is given 
 to all obedience.] . . . For the day is at hand on 
 which all things shall perish with the Evil One. 
 The Lord is at hand and his reward. . . . Fare- 
 well, ye children of love and peace. The Lord of 
 glory and of all grace be with your spirit, Amen. 
 
AUTHORS OFTEN CLASSED 
 
 WITH 
 
 THE APOSTOLIC FATHERS. 
 
 HERMAS. 
 
 The " Pilgrim's Progress of the Early Church " 
 is the appropriate name given to the " Shepherd of 
 Hermas. ,, Who Hermas was — whether indeed there 
 was a real character of that name who wrote the 
 book, or whether, like Christian, it was a fictitious 
 name — we do not certainly know. The earliest 
 mention of the work is found in the Muratorian 
 fragment on the canon, which says : " Hermas com- 
 posed the Shepherd very lately in our times in the 
 city of Rome, while the Bishop Pius, his brother, 
 occupied the chair of the Roman Church ; and it 
 ought therefore indeed to be read, but it can never 
 be publicly used in the church, either among the 
 prophets [the number being complete], or the 
 Apostles." A Latin poem ascribed to Pius gives a 
 similar account. Irenaeus quotes' from the work 
 with marked respect, and Clement of Alexandria 
 refers to Hermas ; but neither of them helps us to 
 identify the author. Origen conjectures that he 
 was the Hermas of Rom. xvi. 14 — a guess doubtless 
 
HERMAS. 101 
 
 prompted by the desire to give apostolic sanction 
 to the book. For the " Shepherd " very soon came 
 to be regarded as inspired, and as such was highly 
 esteemed by most of the churches, though. Tertul- 
 lian speaks slightingly of it. In the absence of 
 counter-evidence its authorship by Hermas, brother 
 of Pius, may not unreasonably be accepted. This 
 gives it a date from a. d. 130 to 140. The work is 
 an allegory, now divided (though not by the manu- 
 scripts) into three parts— Visions, Commands, and 
 Similitudes. Our text gives a large part of the 
 book of visions, and sufficient from the other books 
 to indicate their character. " The book," says 
 •Donaldson, "ought to derive a peculiar interest 
 from its being the first work extant, the main effort 
 of which is to direct the soul to God. The other 
 religious books relate to internal workings in the 
 church ; this alone specially deals with the great 
 change requisite to living to God. ... Its creed is 
 a very short and simple one. Its great object is to 
 exhibit the morality implied in conversion. " 
 
 The Sinaitic manuscript has given us an almost 
 entire Greek text. There are, besides, Latin manu- 
 scripts not varying in substance from the Greek. 
 The text here followed is the Greek as edited by 
 Hilgenfeld. 
 
 THE SHEPHERD OF HERMAS. 
 
 [As now commonly edited, the " Shepherd " is 
 divided into three books : I. Visions ; II. Com- 
 mandments; III. Similitudes. 
 
 Book One begins with Hermas's account of his 
 
102 THE APOSTOLIC FA THERS. 
 
 admiration for a beautiful lady, as he had rescued 
 her from the river Tiber at Rome. Afterward, 
 being alone in the country, praying, the spirit of 
 this lady appears and reproaches him with an un- 
 hallowed regard for her, at which he is sadly grieved. 
 
 Vision First. — After the lady has disappeared, 
 Hermas has a vision of an old woman clad in a 
 splendid robe, and sitting in a great chair of wool, 
 who charges him to admonish his household of 
 their sins. She then reads to him from a book 
 some very terrible words, closing, however, with 
 words of gentleness. Rising up, her chair is borne 
 away to the east by four young men, and she tells 
 Hermas that the harsh words are for heathens and 
 apostates, the mild ones for the righteous ; after 
 which two men bear her away to the east on their 
 shoulders. 
 
 Vision Second. — Again, a year later, the same old 
 woman appears to him and gives him a book to 
 transcribe, which when he does, the book is snatched 
 away by unseen hands. Soon after, the writing, at 
 first unintelligible, becomes plain to him. It is a 
 message relating principally to the faults of his wife 
 and sons, but assuring him that he himself shall be 
 saved on account of his simplicity and his great 
 self-control, which traits shall save all who are 
 characterized by them ; it also contains a warning 
 to one Maximus. Again, a revelation was made to 
 Hermas while he slept, by a young man who ex- 
 plained that the old woman was the Church. Later 
 this woman comes and directs him to prepare two 
 copies of the book he had transcribed : one for 
 Clement, who would send it to foreign countries ; 
 one for Grapte, who would admonish the widows 
 and orphans. He himself was to " read the words 
 in the city, along with the presbyters who preside 
 over the church." Then follows vision third, which 
 is here given entire.] 
 
HERMAS. 103 
 
 VISION THIRD. 
 
 i. The vision which I saw, my brethren, was of 
 the following nature : Having fasted frequently, 
 and having prayed to the Lord that he would show 
 me the revelation which he promised to show me 
 through that old woman, the same night the old 
 woman appeared to me, and said to me, " Since 
 you are so anxious and eager to know all things, 
 go into the part of the country where you tarry; 
 and about the fifth hour I shall appear unto you, 
 and show you all that you ought to see." I asked 
 her, saying, " Lady, into what part of the country ? " 
 "Wherever you will," said she. I chose a spot 
 suitably retired. Before, however, I began to speak 
 and to mention the place, she said to me, " I will 
 come where you wish." Accordingly, brethren, I 
 went to the country, and counted the hours, and 
 reached the place where I had promised to meet 
 her ; and I see an ivory seat ready placed, and on 
 the seat a linen cushion, and spread out above the 
 linen a covering of fine linen. Seeing these laid 
 out, and yet no one in the place, I began to feel 
 awe, and as it were a trembling seized hold of me, 
 and my hair stood on end, and a horror as it were 
 came upon me, I being alone. But on coming 
 back to myself and calling to mind the glory of 
 God, I took courage, bent my knees, and again 
 confessed my sins to God as I had done before. 
 Whereupon the old woman approached, accompa- 
 nied by six young men whom I had also seen be- 
 fore ; and she stood behind me, and listened to me 
 as I prayed and confessed my sins to the Lord. 
 And touching me, she said, " Hermas, cease pray- 
 ing continually for your sins; pray for righteous- 
 ness, that you may have a portion of it immediately 
 
104 THE APOSTOLIC FATHERS. 
 
 in your house." On this she took me by the hand, 
 and brought me to the seat, and said to the young 
 men, " Go and build." When the young men had 
 gone and we were alone, she said to me, " Sit here." 
 I say to her, " Lady, permit my elders to be seated 
 first." " Do what I bid you," said she ; " sit down." 
 When I would have sat down on her right, she did 
 not permit me, but with her hand beckoned to me 
 to sit down on the left. While I was thinking 
 about this, and feeling vexed that she did not let 
 me sit on the right, she said, " Are you vexed, 
 Hermas ? The place to the right is for others who 
 have already pleased God, and have suffered for 
 his name's sake ; and you have yet much to accom- 
 plish before you can sit with them. But abide as 
 you now do in your simplicity, and you will sit with 
 them, and with all who do their deeds and bear 
 what they have borne." 
 
 2. " What have they borne ? " said I. " Listen," 
 said she ; " scourges, prisons, great tribulations, 
 crosses, wild beasts, for God's name's sake. On 
 this account the right hand of the holy place is 
 theirs, and every, one's who shall suffer for God's 
 name : the left hand is to the rest. But both for 
 those who sit on the right and those who sit on the 
 left there are the same gifts and promises ; only 
 those sit on the right and have some glory. You, 
 then, are eager to sit on the right with them, but 
 your shortcomings are many. But you will be 
 cleansed from your shortcomings ; and all who are 
 not given to doubts shall be cleansed from all their 
 iniquities up till this day." Saying this, she wished 
 to go away. But, falling down at her feet, I begged 
 her by the Lord that she would show me the vision 
 which she had promised to show me. And then 
 she again took hold of me by the hand, and raised 
 me, and made me to sit on the seat to the left, and 
 she sat down upon the right ; and, lifting up a 
 
HERMAS. 105 
 
 splendid rod, she said to me, " Do you see some- 
 thing great? " And I say, " Lady, I see nothing." 
 She said to me, " Lo ! do you not see opposite to 
 you a great tower, built upon the waters, of splen- 
 did square stones ? " For the tower was built 
 square by those six young men who had come with 
 her. But myriads of men were carrying stones to 
 it, some dragging them from the depths, others re- 
 moving them from the land, and they handed them 
 to these six young men. They were taking them 
 and building; and those of the stones that were 
 dragged out of the depths they placed in the build- 
 ing just as they were : for they were polished and 
 fitted exactly into the other stones, and they be- 
 came so united one with another that the lines of 
 juncture could not be perceived. And in this way 
 the building of the tower looked as if it were made 
 out of one stone. Of those stones, however, which 
 were taken from the dry land they rejected some, 
 some they fitted into the building, and some they 
 cut down and cast far away from the tower. Many 
 other stones, however, lay around the tower, and 
 the young men did not use them in building ; for 
 some of them were rough, others had cracks in 
 them, others had been made too short, and others 
 were white and round, but did not fit into the 
 building of the tower. Moreover, I saw other 
 stones thrown far away from the tower, and falling 
 into the public road, yet not remaining on the road, 
 but rolling into a pathless place ; and others falling 
 into the fire and burning ; others also falling close 
 to the water, and yet not capable of being rolled 
 into the water, though they wished to be rolled 
 down, and to enter the water. 
 
 3. On showing me these visions she wished to 
 retire. I said to her, " Lady, what is the use of my 
 having seen all this while I do not know what it 
 means?" She said to me, "You cunning man, 
 
106 THE APOSTOLIC FATHERS. 
 
 wishing to know everything that relates to the 
 tower." " Even so, O Lady/' said I, " that I may 
 tell it to my brethren, that, hearing this, they may 
 know the Lord in much glory." And she said, 
 " Many indeed shall hear, and hearing, some shall 
 be glad and some shall weep. But even these, if 
 they hear and repent, shall also rejoice. Hear, 
 then, the parables of the tower ; for I will reveal all 
 to you. And give me no more trouble in regard 
 to revelation, for these revelations have an end, for 
 they have been completed. But you will not cease 
 praying for revelations, for you are shameless. The 
 tower which you see building is myself, the Church, 
 who have appeared to you now and on the former 
 occasion. Ask, then, whatever you like in regard to 
 the tower, and I will reveal it to you, that you may 
 rejoice with the saints." I said to her, " Lady, 
 since you have once deemed me worthy of all 
 being revealed to me, reveal it." She said to me, 
 " Whatsoever ought to be revealed will be revealed ; 
 only let your heart be with God, and doubt not 
 whatsoever you shall see." I asked her, " Why was 
 the tower built upon the waters, O Lady ? " She 
 answered, " I told you before, and you still inquire 
 carefully ; therefore inquiring you shall find the 
 truth. Hear then why the tower is built upon the 
 waters : It is because your life has been and will 
 be saved through water. For the tower was found- 
 ed on the word of the almighty and glorious Name, 
 and it is kept together by the invisible power of 
 the Lord." 
 
 4. In reply I said to her, " This is magnificent 
 and marvelous. But who are the six young men 
 who are engaged in building?" And she said, 
 " These are the holy angels of God, who were first 
 created, and to whom the Lord handed over his 
 whole creation, to exalt and build up and rule over 
 every creature. By them will the building of the 
 
HERMAS. 107 
 
 tower be finished." "But who are the other per- 
 sons who are engaged in carrying the stones ? " 
 11 These also are holy angels of the Lord, but the 
 former six are more excellent than these. The 
 building of the tower then will be finished, and all 
 will rejoice together around the tower, and they 
 will glorify God because the tower is finished." 
 I asked her, saying, " Lady, I should like to know 
 what becomes of the stones, and what was meant 
 by them." In reply she said to me, " Not because 
 you are more deserving than all others that this 
 revelation should be made to you — for there are 
 others before you, and bettef than you, to whom 
 these visions should have been revealed — but that 
 the name of God may be glorified, has the revela- 
 tion been made to you, and it will be made on ac- 
 count of the doubtful who ponder in their hearts 
 whether these things will be or not. Tell them 
 that all these things are true, and that none of them 
 is beyond the truth. All of them are firm and 
 sure, and established on a strong foundation. 
 
 5. " Hear now with regard to the stones which 
 are in the building. Those square white stones 
 which fitted exactly into each other are apostles, 
 bishops, teachers, and deacons, who have lived in 
 godly purity, and have acted as bishops and teach- 
 ers and deacons chastely and reverently to the 
 elect of God, some of them having fallen asleep, 
 and some being still alive. And they have always 
 agreed with each other, and been at peace among 
 themselves, and listened to each other. On account 
 of this, they join exactly into the building of the 
 tower." " But who are the stones that were dragged 
 from the depths, and which were laid into the build- 
 ing and fitted in with the rest of the stones previ- 
 ously laid ? " " They are those who suffered for 
 the Lord's sake." " But I wish to know, O Lady, 
 who are the other stones who were carried from the 
 
ioS THE APOSTOLIC FATHERS. 
 
 land." "Those," she said, "which go into the 
 building without being polished are those whom 
 God has approved of, for they walked in the straight 
 ways of the Lord, and practiced his commandments. " 
 " But who are those who are in the act of being 
 brought and placed in the building? " " They are 
 those who are young in faith and are faithful. But 
 they are admonished by the angels to do good, for 
 no iniquity has been found in them." " Who, then, 
 are those whom they rejected and cast away ? " 
 " These are they who have sinned and wish to re- 
 pent. On this account they have not been thrown 
 far from the tower, because they will yet be useful 
 in the building if they repent. Those then who are 
 to repent, if they do repent, will be strong in faith 
 if they now repent while the tower is building. But 
 if the building be finished, there will no longer 
 be room, but they will be rejected. This [privi- 
 lege] will only be theirs because they lie near the 
 tower. 
 
 6. " As to those who were cut down and thrown 
 far away from the tower, do you wish to know who 
 they are ? They are the sons of wickedness, and 
 they believed in hypocrisy, and all iniquity did not 
 depart from them. For this reason they are not 
 saved, since they can not be used in the building 
 on account of their iniquities. Wherefore they 
 have been cut off and cast far away on account of 
 the anger of the Lord, for they have roused him to 
 anger. But as to the other stones which you saw 
 lying in great numbers, and not going into the 
 building, those which are rough are those who have 
 known the truth and not remained in it, and have 
 not been joined to the saints; on this account are 
 they unfit for use." "Who are those that have 
 rents ? " " These are they who are at discord in 
 their hearts one with another, and are not at peace 
 among themselves ; who indeed keep peace before 
 
HERMAS. 109 
 
 each other, but when they separate one from the 
 other, their wicked thoughts remain in their hearts. 
 These, then, are the rents which are in the stones. 
 But those which are shortened are those who have 
 indeed believed, and have the larger share of right- 
 eousness ; yet they have also a considerable share 
 of iniquity, and therefore they are shortened and 
 not whole." " But who are these, Lady, that are 
 white and round, and yet do not fit into the build- 
 ing of the tower ? " She answered and said, " How 
 long will you be foolish and stupid, and continue 
 to put every kind of question and understand no- 
 thing ? These are those who have faith indeed, 
 but they have also the riches of this world. When, 
 therefore, tribulation comes, on account of their 
 riches and business they deny the Lord." I an- 
 swered and said to her, " When, then, will they be 
 useful for the building, Lady ? " " When the riches 
 that now seduce them have been circumscribed, 
 then will they be of use to God. For as a round 
 stone can not become square unless portions be 
 cut off and cast away, so also those who are rich in 
 this world can not be useful to the Lord unless 
 their riches be cut down. Learn this first from 
 your own case. When you were rich you were 
 useless ; but now you are useful and fit for life. Be 
 ye useful to God, for you also will be used as one 
 of these stones. 
 
 7. " Now, as to the other stones which you saw 
 cast far away from the tower, and falling upon the 
 public road and rolling from it into pathless places : 
 they are those who have indeed believed, but 
 through doubt have abandoned the true road. 
 Thinking, then, that they could find a better, they 
 wander and become wretched, and enter upon 
 pathless places. But those which fell into the fire 
 and were burned are those who have departed for 
 ever from the living God ; nor does the thought of 
 10 
 
no THE APOSTOLIC FATHERS. 
 
 repentance ever come into their hearts, on account 
 of their devotion to their lusts and to the crimes 
 which they committed. Do you wish to know who 
 are the others which fell near the waters, but could 
 not be rolled into them ? These are they who have 
 heard the word, and wish to be baptized in the 
 name of the Lord ; but when the chastity demanded 
 by the truth comes into their recollection, they 
 draw back, and again walk after their own wicked 
 desires." She finished her exposition of the tower. 
 But I, shameless as I yet was, asked her, " Is re- 
 pentance possible for all those stones which have 
 been cast away and did not fit into the building of 
 the tower, and will they yet have a place in the 
 tower? " "Repentance," said she, "is yet possible, 
 but in this tower they can not find a suitable place. 
 But in another and much inferior place they will 
 be laid, and that, too, only when they have been 
 tortured and completed the days of their sins. And 
 on this account will they be transferred, because 
 they have partaken of the righteous Word. And 
 then only will they be removed from their punish- 
 ments when the thought of repenting of the evil 
 deeds which they have done has come into their 
 hearts. But if it does not come into their hearts, 
 they will not be saved, on account of the hardness 
 of their hearts." 
 
 8. When, then, I ceased asking in regard to all 
 these matters, she said to me, " Do you wish to see 
 anything else " ? And as I was extremely eager to 
 see something more, my countenance beamed with 
 joy. She looked toward me with a smile and said, 
 " Do you see seven women around the tower ? " " I 
 do, Lady," said I. "This tower," said she, "is 
 supported by them according to the precept of the 
 Lord. Listen now to their functions. • The first 
 of them, who is clasping her hands, is called Faith. 
 Through her the elect of God are saved. Another, 
 
HERMAS. in 
 
 who has her garment tucked up and acts with vigor, 
 is called Self-restraint. She is the daughter of 
 Faith. Whoever then follows her will become hap- 
 py in his life, because he will restrain himself from 
 all evil works, believing that, if he restrain himself 
 from all evil desire, he will inherit eternal life." 
 " But the others," said I, " O Lady, who are they ? " 
 And she said to me, " They are daughters of each 
 other. One of them is called Simplicity, another 
 Guilelessness, another Chastity, another Intelligence, 
 another Love. When, then, you do all the works 
 of their mother, you will be able to live." " I should 
 like to know," said I, " O Lady, what power each 
 of them possesses." "Hear," she said, "what 
 power they have. Their powers are regulated by 
 each other, and follow each other in the order of 
 their birth. For from Faith arises Self-restraint ; 
 from Self-restraint, Simplicity ; from Simplicity, 
 Guilelessness; from Guilelessness, Chastity; from 
 Chastity, Intelligence ; and from Intelligence, Love. 
 The deeds, then, of these are pure, and chaste, and 
 divine. Whoever devotes himself to these, and is 
 able to hold fast by their works, shall have his 
 dwelling in the tower with the saints of God." 
 Then I asked her in regard to the ages, if now 
 there is the conclusion. She cried out with a loud 
 voice, " Foolish man ! do you not see the tower yet 
 building? When the tower is finished and built, 
 then comes the end; but it will be finished quick- 
 ly. Ask me no more questions. Let this be a 
 sufficient reminder and renewal of your spirits to 
 you and to all the saints. But not for your own 
 sake alone have these revelations been made to 
 you, but that you may show them to all. For after 
 three days — this you will take care to remember — 
 I expressly command you, Hermas, to speak all the 
 words which I am to say to you into the ears of the 
 saints, that, hearing them and doing them, they 
 
H2 THE APOSTOLIC FATHERS. 
 
 may be cleansed from their iniquities, and you 
 along with them. 
 
 9. " Give ear unto me, O Sons : I have brought 
 you up in much simplicity, and guilelessness, and 
 chastity, on account of the mercy of the Lord, who 
 has dropped his righteousness down upon you, that 
 ye may be made righteous and holy from all your 
 iniquity and depravity ; but you do not wish to 
 rest from your iniquity. Now, therefore, listen to 
 me and be at peace one with another, and visit 
 each other, and bear each other's burdens ; and do 
 not partake abundantly of God's creatures alone, 
 but give also of them to the needy. For some 
 through the abundance of their food produce weak- 
 ness in their flesh, and thus corrupt their flesh ; 
 while the flesh of others who have no food is cor- 
 rupted, because they have not sufficient nourish- 
 ment, and their bodies waste away. This intem- 
 perance in eating is thus injurious to you who have 
 abundance, and do not distribute among those who 
 are needy. Give heed to the judgment that is to 
 come. Ye, therefore, who are high in position, 
 seek out the hungry so long as the tower is not fin- 
 ished ; for after the tower is finished you will wish 
 to do good, but will find no opportunity. Give 
 heed, therefore, ye who glory in your wealth, lest 
 those who are needy should groan, and their groans 
 should ascend to the Lord, and ye be shut out with 
 all your goods beyond the gate of the tower. Where- 
 fore I now say to you who preside over the church 
 and love the first seats, Be not like to drug-mixers ; 
 for the drug-mixers carry their drugs in boxes, but 
 ye carry your drug and poison in your heart. Ye 
 are hardened, and do not wish to cleanse your 
 hearts, and to mingle a purpose to do this with 
 purity of heart, that you may have mercy from the 
 great King. Take heed, therefore, children, that 
 these dissensions of yours do not deprive you of 
 
HERMAS. 113 
 
 your life. How will you instruct the elect of the 
 Lord if you yourselves have not instruction ? In- 
 struct each other, therefore, and be at peace among 
 yourselves, that I also, standing joyful before your 
 Father, may give an account of you all to your 
 Lord." 
 
 10. On her ceasing to speak to me, those six 
 young men who were engaged in building came 
 and conveyed her to the tower, and other four lifted 
 up the seat and carried it also to the tower. The 
 faces of these last I did not see, for they were 
 turned away from me. And as she was going, I 
 asked her to reveal to me the meaning of the three 
 forms in which she appeared to me. In reply she 
 said to me : " With regard to them, you must ask 
 another to reveal their meaning to you." For she 
 had appeared to me, brethren, in the first vision 
 the previous year under the form of an exceedingly 
 old woman, sitting in a chair. In the second vision 
 her face was youthful, but her skin and hair beto- 
 kened age, and she stood while she spoke to me. 
 She was also more joyful than on the first occasion. 
 But in the third vision she was entirely youthful 
 and exquisitely beautiful, except only that she had 
 the hair of an old woman ; but her face beamed 
 with joy, and she sat on a seat. Now I was ex- 
 ceeding sad in regard to these appearances, desir- 
 ing to know what the visions meant. Then I see 
 the old woman in a vision of the night, saying : 
 u Every prayer should be accompanied with humil- 
 ity; fast, therefore, and you will obtain from the 
 Lord what you beg. ,, 
 
 I fasted therefore for one day. That very night 
 there appeared to me a young man, who said : 
 "Why do you ask in prayer that revelations be 
 granted you ? Take heed lest by asking many 
 things you injure your flesh. Be content with these 
 revelations. Will you be able to see greater revela- 
 
114 THE APOSTOLIC FATHERS. 
 
 tions than those which you have seen ? " I an- 
 swered and said to him : " Sir, one thing only I 
 ask, that in regard to these three forms the revela- 
 tion may be rendered complete." He answered 
 me : " How long are ye sensitive ? But your doubts 
 make you sensitive, because you have not your 
 heart turned toward the Lord." But I answered 
 and said to him : " From you, sir, we shall learn 
 these things more accurately." 
 
 n. "Hear, then," said he, "with regard to the 
 three forms, concerning which you are inquiring. 
 Why in the first vision did she appear as an old 
 woman seated on a chair ? Because your spirit is 
 now old and withered up, and has lost its power in 
 consequence of your infirmities and doubts. For, 
 like elderly men who have no hope of renewing 
 their strength and expect nothing but their last 
 sleep, so you, weakened by worldly occupations, 
 have given yourselves up to sloth, and have not 
 cast your cares upon the Lord. Your spirit there- 
 fore is broken, and you have grown old in your 
 sorrows." " I should like then to know, sir, why 
 she sat on a chair." He answered : " Because 
 every weak person sits on a chair on account of 
 his weakness, that the weakness of his body may 
 be sustained. Lo ! you have the form of the first 
 vision. 
 
 12. "Now in the second vision you saw her 
 standing with a youthful countenance, and more 
 joyful than before; still she had the skin and hair 
 of an aged woman. Hear," said he, "this parable 
 also. When one becomes somewhat old, he de- 
 spairs of himself on account of his weakness and 
 poverty, and looks forward to nothing but the last 
 day of his life. Then suddenly an inheritance is 
 left him ; and hearing of this, he rises up, and be- 
 coming exceeding joyful, he puts on strength, and 
 now no longer reclines, but stands up ; and his 
 
HERMAS. 115 
 
 spirit, already destroyed by his previous actions, is 
 renewed, and he no longer sits, but acts with vigor. 
 So happened it with you on hearing the revelation 
 which the Lord revealed to you. For He had com- 
 passion on you, and renewed your spirit, and ye 
 laid aside your infirmities, and vigor arose within 
 you, and ye grew strong in faith ; and the Lord, 
 seeing your strength, rejoiced. On this account he 
 showed you the building of the tower ; and he will 
 show you other things if you continue at peace 
 with each other with all your heart. 
 
 13. " Now, in the third vision, you saw her still 
 younger, and she was noble and joyful, and her 
 shape was beautiful. For just as when some good 
 news comes suddenly to one who is sad, immedi- 
 ately he forgets his former sorrows, and looks for 
 nothing else than the good news which he has 
 heard, and for the future is made strong for good, 
 and his spirit is renewed on account of the joy 
 which he has received ; so ye also have received 
 the renewal of your spirits by seeing these good 
 things. As to your seeing her sitting on a seat, 
 that means that her position is one of strength, for 
 a seat has four feet and stands firmly. For the 
 world also is kept together by means of four ele- 
 ments. Those therefore who repent completely 
 and with the whole heart will become young and 
 firmly established. You now have the relation 
 completely given you. Make no further demands 
 for revelations. If anything ought to be revealed, 
 it will be revealed to you." 
 
 [Two visions more close the book. Vision 
 Fourth. — In this is seen a great beast, indicating 
 the tribulations that are to come upon men. Vision 
 Fifth. — To Hermas, lying upon his couch, appears 
 one dressed like a shepherd, and announces him- 
 self as sent to be his guardian. He also directs 
 Hermas to write down the commandments and 
 
n6 THE APOSTOLIC FATHERS. 
 
 similitudes which he makes known, and which are 
 comprised in Books Two and Three. 
 
 [Book Two. — The twelve commandments are : 
 i. On faith in the One God; 2. On avoiding evil, 
 and on giving alms in simplicity; 3. On avoiding 
 falsehood, and on Hermas's repentance for his dis- 
 simulation ; 4. On putting away one's wife for adul- 
 tery; 5. Concerning anger and patience; 6. How 
 to recognize the two spirits attendant on each man ; 
 7. On fearing God and not the devil; 8. On shun- 
 ning the evil and doing the good ; 9. On praying 
 with confidence; 10. Of grief as crushing out the 
 Holy Spirit; n. On trying the spirits by their 
 works ; 12. Of banishing every evil desire and put- 
 ting on the good and holy desire.] 
 
 [Book Three is commonly divided into ten Simil- 
 itudes, though several of the divisions contain no 
 similes. Sim. 0?ie, which Bunsen would make part 
 of the closing address of the previous book, enjoins 
 upon Hermas, as upon one living in a foreign city, 
 not to spend his wealth for earthly houses and 
 lands, but to " buy afflicted souls," and minister to 
 widows and orphans, and thus purchase houses and 
 lands in his own city, against the day when he shall 
 be called to reside in it. Sim. Two likens the elm 
 and the vine, in their mutual dependence, to the 
 rich man and the poor man ; the rich supports the 
 poor by his benefactions ; the poor blesses the rich 
 by his prayers. Sim. Three likens trees in the 
 winter, when the green can not be distinguished 
 from the withered, to men in this world, where the 
 just can not be distinguished from the unjust. Sim. 
 Four likens the summer of the year, when some 
 trees are budding and fruiting and others appear 
 withered, to the world to come, the "summer of 
 the righteous," when the just will show fruit, but 
 the heathen and sinners, those who have been 
 occupied with overmuch business here, will appear 
 
HERMAS. 117 
 
 withered and unfruitful. Sim. Five, under the fig- 
 ure of a slave, laboring faithfully in his master's 
 vineyard, and receiving reward therefor by being 
 associated as co-heir with the master's son, presents 
 the Son of God. He, the Flesh in which dwelt the 
 Holy Spirit, served faithfully here on earth, and is 
 now received by God as co-heir and partner with 
 the (unincarnate) Holy Spirit (the master's son). 
 By this is taught the dignity of the body, which, as 
 enshrining the Spirit, is to be* kept pure. Doing 
 this will be a true fasting unto God. Sim. Six, 
 under the figure of two shepherds, one gayly-clad 
 and merry, dancing among his sheep, one clothed 
 in goat-skin and austere, and treating his sheep 
 harshly, represents the angel of luxury and deceit 
 and the angel of punishment and penitence. The 
 latter takes such as have given themselves up to 
 luxury, but have not blasphemed the name of the 
 Lord, and punishes them in this world, until they 
 become true servants of the Lord. Those who 
 have blasphemed the name of the Lord are left to 
 death, there being for them no repentance. Sim. 
 Seven contains no simile. They who repent must 
 bring forth worthy fruits. Sim. Eight pictures a 
 great willow-tree overshadowing plains and moun- 
 tains, under which congregate all who have called 
 on the name of the Lord, and receive from a majes- 
 tic angel branches from the tree. These branches 
 they afterward return, some wholly and some par- 
 tially withered, some wholly green, some budding 
 and fruiting. The angel crowns those with the 
 fruitful branches, and sends them into the Tower. 
 Those whose branches are variously withered are 
 given over to the angel of penitence, who takes 
 their branches and plants and waters them, so that 
 some of them become green and even fruitful, after 
 which they are again presented to the angel who 
 had distributed them. This willow is God's law. 
 
n8 THE APOSTOLIC FATHERS. 
 
 The branches are the law as received into the 
 hearts of believers. Accordingly as these do or do 
 not bring forth fruit, they are rewarded or are re- 
 manded to a course of discipline under God's care, 
 until at last they receive of his grace and live. Only 
 those who have blasphemed the Lord utterly perish. 
 Sim. Nine is the most elaborate and beautiful of 
 all. From a hill in Arcadia an angel shows to 
 Hernias a vast plain with twelve mountains around, 
 the first black as soot, the second without grass, 
 the third full of thorns, the others becoming fruit- 
 ful more and more to the twelfth, which is white 
 and very beautiful. In the midst of the plain is a 
 great white rock, higher than the mountains, capa- 
 ble of holding the whole world. The rock is old, 
 but has a splendid gate appearing new. Around 
 the gate are twelve virgins. Six distinguished- 
 looking men summon a multitude and command 
 that a tower be built above the rock, which is done, 
 the virgins carrying the stones through the gate. 
 Some of the stones are brought from the moun- 
 tains, some are taken from the earth near by, and 
 all alike, when placed in the tower, become beauti- 
 fully white. The building finished, the Lord of 
 the tower, in stature overtopping the tower, comes 
 to inspect it. The imperfect stones are removed, 
 and those suitable are redressed for other places. 
 The rest are borne back to the mountains by twelve 
 women, very beautiful in form, clothed in black, 
 and with disheveled hair. The tower, completed, 
 appears as one smooth stone. That night Hennas 
 remains alone with the virgins by the tower, rejoic- 
 ing and praying with them. The next day all is 
 explained. The rock and the gate are the Son of 
 God. The tower is the Church. The twelve vir- 
 gins are Faith, Continence, Power, Patience, etc. 
 The women in black are Unbelief, Incontinence, 
 Disobedience, Deceit, etc. The mountains are the 
 
PAP I AS. 119 
 
 twelve nations inhabiting the world, who, however 
 various, become one when joined together in the 
 Church of God. Sim. Ten presents Hermas receiv- 
 ing commands concerning a ministry of repentance 
 and almsgiving, which he is to perform with the 
 help of twelve virgins (Christian virtues) who will 
 abide with him.] 
 
 PAPIAS. 
 
 " Treasure held in earthen vessels " is the 
 suggestion of a leading Christian scholar, in refer- 
 ring to the gospel in the hands of Papias. But, 
 however earth-born his own conceptions of gospel 
 truth, he undoubtedly testifies as to the existence 
 and the origin of two of our gospels. He was 
 bishop of Hieropolis, a friend of Polycarp, and a 
 hearer of many intimate acquaintances of the apos- 
 tles, notably of Aristion and the presbyter John. 
 His work suggests for him a Judaic origin, though 
 he may have been a Phrygian. The approximate 
 period of his life was a. d. 75-150. He wrote (dr. 
 130-140) a work in five books, " Expositions of 
 Oracles of the Lord," of which only a few frag- 
 ments are left. This is thought to have been a 
 commentary on the gospels, though it is claimed 
 by some to have treated only of our Lord's words, 
 as handed down by tradition. Whatever it was, 
 the illustrative matter was drawn from testimonies 
 by the " living voice " of those who had talked with 
 apostles. Among other informants, Papias men- 
 tions the daughters of Philip the Evangelist, who 
 
120 THE APOSTOLIC FATHERS. 
 
 related that a dead man had been raised to life 
 in his (probably Philip's) day, and that Justus Bar- 
 sabas had drunk poison without harm. The most 
 noticeable features of the work are its strong chili- 
 asm and its gross literalism. There was to be " a 
 certain millennium after the resurrection, " and " a 
 corporeal reign of Christ on this very earth." The 
 work, says Eusebius, who had it entire, "used proofs 
 from the First Epistle of John, and likewise from 
 that of Peter/' It is said by Andreas Csesariensis 
 to have testified to the inspiration of the Revela- 
 tion. The estimates put upon Papias vary. Euse- 
 bius says he was learned in the Scriptures, but 
 " very limited in his comprehension." Irenaeus rates 
 him much higher. Although more nearly contem- 
 porary with Justin, he is commonly associated with 
 the Apostolic Fathers, as here. Hope is enter- 
 tained that we may some time have more than these 
 fragments, as a manuscript of Papias " On the 
 Words of the Lord " was in existence as late as 
 a. d. 1218. 
 
 FRAGMENTS FROM THE EXPOSITION OF ORACLES 
 OF THE LORD. 
 
 From the Preface, as found in Eusebius, quoting Irenceus. 
 
 And I shall not be backward in subjoining 
 to my interpretations whatsoever I at any time 
 learned with accuracy from the elders, and remem- 
 bered faithfully, affirming it to be true ; for I have 
 not, as do the many, found pleasure in those who 
 say many things, but in those speaking the truth ; 
 nor in those treasuring up strange commands, but 
 
PAP I AS. 121 
 
 in those [mindful of] what was given from. the 
 Lord to the faith, and who proceed from the truth 
 itself. But if indeed, anywhere, one who had fol- 
 lowed the elders came, I inquired searchingly about 
 the words of the elders — what Andrew or what 
 Peter said, or what Philip, or what Thomas or 
 James, or what John or Matthew ; or which other 
 of the Lord's disciples [had spoken] that which 
 also Aristion and the presbyter John, disciples of 
 the Lord, spoke. For that which I obtained from 
 books seemed not so valuable to me as what [I de- 
 rived] from the living and abiding voice. 
 
 [Eusebius also speaks of " a tradition which he 
 (Papias) sets forth concerning Mark, who wrote 
 the Gospel, in the following words : "] 
 
 And the presbyter said this : Mark, being the 
 interpreter of Peter, wrote accurately whatever he 
 remembered, though indeed not [setting down] in 
 order what was said or done by Christ ; for he did 
 not hear the Lord, nor did he follow him : but 
 afterward, as I said, [he followed] Peter, who adapt- 
 ed his discourses to the necessities of the occasion, 
 but not so as to furnish a systematic account of the 
 oracles of the Lord; so that Mark committed no 
 fault when he wrote some things as he recollected 
 them. For of one thing he took care — to pass by 
 nothing which he heard and not to falsify in any- 
 thing. 
 
 [" Of Matthew,'* Eusebius continues, " he has 
 stated as follows : "] 
 
 Matthew wrote the oracles in the Hebrew tongue ; 
 and every one interpreted them as he was able. 
 
 ii 
 
THE APOLOGISTS 
 
 OF THE 
 
 SECOND CENTURY. 
 
 The Age of the Apologists was the time when the 
 rising faith first began to make formal expositions 
 and defenses of itself before the learned world. Not 
 all the works of the age were of this apologetic 
 character ; on the contrary, the range of Christian 
 literature was now wide, in comparison with that 
 of the earlier part of the period. Besides letters, 
 such as those of Dionysius of Corinth, there were 
 chronicles, like that of Hegesippus ; books of tra- 
 dition, like those of Papias ; visions, such as the 
 " Shepherd of Hermas " ; tales, like the Clementine ; 
 treatises on particular doctrines, like that of Athe- 
 nagoras on the resurrection ; and other forms of 
 composition. 
 
 Characteristic Writings. — Still the works which 
 characterized the age were apologies, or treatises in 
 defense either of Christians or of Christian truth. 
 These were of two kinds : first, those addressed to 
 political rulers, and designed to secure to Christians 
 their political rights ; secondly, those intended to 
 
THE APOLOGISTS. 123 
 
 influence individual opinions. The latter class may 
 again be grouped as : 1, those directed to Gentile 
 minds ; 2, those setting forth the claims of Chris- 
 tianity as against Judaism ; 3, those defending the 
 faith against heretics. The remains of these writings 
 are small, but sufficient to show us what they were. 
 
 Two of the earliest apologetic writers were the 
 Athenians Quadratus and Aristides. Both their 
 apologies were of the first class, having been ad- 
 dressed to the Emperor Hadrian during one of his 
 visits to Athens. The appeal of Quadratus is said 
 to have procured the rescript to Minucius in favor of 
 the Christians. (See p. 180.) The single passage of 
 this apology which we have is the following : " The 
 works of our Saviour were always present ; for they 
 were real : even those healed and those raised from 
 the dead : who were seen not only when they were 
 healed and raised up, but also [were seen] continu- 
 ally, being present ; and that not only while the 
 Saviour remained, but also after his departure for a 
 considerable time, so that some of them survived 
 even to our time." 
 
 An apology of the second class, which, if not 
 actually written at Athens, yet, judging from its 
 tone, might have been, is the valuable " Epistle 
 to Diognetus." It belongs to the group directed 
 to gentile and philosophic thinkers. The second 
 group of this class was represented by such works 
 as the " Dialogue between Jason and Papists," 
 which has been attributed to Aristo of Pella. This 
 work, which was praised by Origen for its dramatic 
 skill, represented a Hebrew Christian as convincing 
 an Alexandrian Jew that the prophecies of the Mes- 
 
124 THE APOSTOLIC FATHERS. 
 
 siah were applicable to Jesus. The third group 
 contained works like that of Agrippa Castor. He 
 wrote in refutation of Basilides, and, by certain 
 strictures which he made upon the latter's use of 
 imaginary prophets, proved to us that the second 
 century was not wholly devoid of historical criti- 
 cism. 
 
 Other apologies of the first class were those of 
 Claudius Apollinaris, Miltiades, Melito, Justin, and 
 Athenagoras. All of these writers addressed apolo- 
 gies to the Emperor Marcus Aurelius. The first, who 
 was bishop of Hierapolis, wrote various treatises, 
 of which we have left only two short fragments in 
 regard to the observance of Easter. Of the works 
 of Miltiades, who was a converted rhetorician, we 
 have nothing. Of the other three, sketches are given 
 before their several writings. Suffice it here to say 
 that the central Christian figure and the represen- 
 tative apologist of his age was Justin. Two names 
 only remain to be mentioned, of the apologists who 
 adhered to the Catholic Church. Theophilus was 
 made bishop of Antioch during the reign of Marcus 
 Aurelius. Besides other works, he wrote (in the reign 
 of Commodus) three books to Autolycus, which 
 have come down to us. These books were designed 
 to convince a learned heathen of the truth of Chris- 
 tianity, and are chiefly prized to-day on account of 
 their many references to books of the New Testa- 
 ment. Hermias, of whom we know nothing save 
 that he was called the philosopher, and lived toward 
 the close of the period, wrote a brief work entitled 
 " A Deriding of Gentile Philosophers." 
 
 An exceptional writer of his age was Hegesippus. 
 
THE APOLOGISTS. 125 
 
 He was a Hebrew, who, desirous of learning the 
 doctrines and practices of the whole Church, made 
 a journey from Jerusalem to Rome, visiting many- 
 bishops on the way, and finding among all the same 
 doctrine. The results of his inquiries he recorded 
 in five " Memorials of Ecclesiastical Transactions." 
 The books are now lost, but they were in the hands 
 of Eusebius, who classes Hegesippus with other 
 " champions of the truth " whose writings proved 
 their orthodoxy and soundness in the faith. Some 
 interest centers in this writer on account of the 
 claim made by certain critics that he was an Ebion- 
 ite, and that, since he says that all the churches of 
 his day were agreed, the whole Church was strongly 
 Judaistic down to a late day, when, by the influence 
 of the forged Gospel of John, it was carried over to 
 the Catholic doctrines. The simple reply made to 
 this conjecture has been that Eusebius explicitly 
 testified to Hegesippus's orthodoxy. 
 
 Dionysius of Corinth and Pinytus were men- 
 tioned in our introduction, as also a letter from the 
 churches of Vienne and Lyons. This letter, pre- 
 served in large part by Eusebius, was written to the 
 brethren in Asia and Phrygia, and gave a detailed 
 account of the fearful torture and the triumphant 
 faith of the Christians who had lately been per- 
 secuted. These Western churches also subjoined 
 their opinions as to the Montanists, who were then 
 first appearing in the East, which opinions, says 
 Eusebius, were " at once pious and most orthodox/' 
 
 Heretics, — An estimate of the Christian life of 
 this age can not be rightly formed without consid- 
 ering certain writers outside the Church. From the 
 
126 THE APOSTOLIC FATHERS. 
 
 days of the apostles there had been teachers of false 
 doctrines, more or less closely associated with the 
 great body afterward known as Catholic Christians. 
 There were existing in the age under discussion 
 two opposite types of error : Ebionism, or a hereti- 
 cal exaggeration of the Jewish-Christian idea of 
 ritual observances; and a speculative Gnosticism, 
 which dealt with Christianity as a philosophy rather 
 than as a power to regenerate mankind. It was an 
 age of intellectual activity, and, as we have seen, 
 Christianity was beginning to displace the old phi- 
 losophies. But with Christian truth there was min- 
 gled by the Gnostics every variety of Oriental theo- 
 logical and Greek philosophical speculation. Such 
 views came to prevail very widely, side by side 
 with Christian teachings, and thus controversies 
 between Christians and Gnostics formed a feature 
 of the religious life of the day. 
 
 Among Gnostic writers should be noticed Bas- 
 ilides, who lived early in the century. He claimed 
 to have certain esoteric knowledge, given him by 
 Matthias, who had heard it from the Lord when 
 teaching privately. Origen says that he wrote a 
 " gospel," which is now conjectured to have been a 
 work on the philosophy of Christianity, or possibly 
 commentaries on the Gospel. Later lived Valen- 
 tinus, who gave his name to a Gnostic sect. He 
 professed to follow the teachings of one Theodas, a 
 follower of Paul. He wrote the " Gospel of Truth," 
 a work thought to have been speculative and mys- 
 tical, rather than historical like the canonical Gos- 
 pels. Two other " gospels " of a similar character 
 circulated among the Gnostics : the u Gospel of 
 
THE APOLOGISTS. 127 
 
 Eve " and the " Gospel of Perfection." Heracleon 
 and Ptolemaeus were both Valentinians. The for- 
 mer wrote commentaries on the Gospels ; the latter 
 systematized the teachings of Valentinus. Of the 
 works of these four writers only fragments are left ; 
 but these are regarded with interest, from their tes- 
 timony to the early recognition of the New Testa- 
 ment books as Scripture. 
 
 We notice now two important heretical writers 
 who were at one time connected with the Catholic 
 Church. Tatian was a disciple of Justin, and car- 
 ried on the latter's work at Rome for a little time 
 after his death. Subsequently, removing to the 
 East, he became leader of the Gnostic sect known 
 as the Encratites. Tatian wrote many works, of 
 which we have only one, an " Address to Greeks," 
 written probably before he left the Church. He 
 wrote also an important work known as the " Dia- 
 tessaron," which Eusebius says was " a combination 
 and collection, of the Gospels," and which began 
 with the opening statement of the Gospel of John. 
 
 Marcion, also contemporary with Justin, was a 
 man of great personal power. He left the church 
 after having, as it is said, aspired to the first place 
 in the church at Rome, and gained in time a great 
 following. Polycarp is said to have denounced him 
 as the "first-born of Satan." His doctrine was 
 of an extreme anti-Judaistic type, Pauline writings 
 alone being received by him as Scripture. He 
 formed the first canon of the New Testament, which 
 consisted of " The Gospel," a recension of Luke, 
 and " The Apostolicon," or ten epistles of Paul. 
 Among other works written by Catholics against 
 
128 THE APOSTOLIC FATHERS. 
 
 Marcion were those of Philippus and Modestus, 
 that of the latter being extant in the time of Jerome. 
 
 AUTHOR OF EPISTLE TO DIOGNETUS. 
 
 " Indisputably, after Scripture, the finest monu- 
 ment we know of sound Christian feeling, noble 
 courage, and manly eloquence. ,, Such is the esti- 
 mate of this work by Bunsen, and yet of its author 
 we know literally nothing. Long assigned without 
 reason to Justin, the epistle has since been vari- 
 ously conjectured to be the work of Apollos, Quad- 
 ratus, Aristides, and Marcion. Others, influenced 
 by the absence of all allusions to the epistle in an- 
 cient writers, have called it a modern forgery. The 
 author of " Supernatural Religion " thinks it a late 
 work, " written expressly in imitation of early Chris- 
 tian feeling." Commonly, however, it is allowed 
 to be an early work, the assigned dates ranging 
 somewhere from a. d. 125 to 175. The epistle is 
 in two parts — caps. i.-x. and xi.-xii. — of which the 
 second is by a later (though not much later) author 
 than the first. Part first has a distinctively Gre- 
 cian cast, exalting faith j part second an Alexan- 
 drian tone, extolling knowledge. The whole work is 
 claimed by apologists to bear strong testimony to 
 the writings of John and Paul. The single original 
 manuscript, from which the text here used was de- 
 rived, was destroyed in 1870. 
 
THE APOLOGISTS. 129 
 
 EPISTLE TO DIOGNETUS. 
 
 . i. Since I see thee, most excellent Diognetus, 
 very eager to learn the habits of worship of the 
 Christians, and inquiring very wisely and carefully 
 concerning them — by the worship of what God, and 
 how adoring him, they all despise the world and 
 make light of death, and neither receive the gods 
 worshiped by the Greeks nor cherish the supersti- 
 tion of the Jews; also what sort of love they cher- 
 ish for one another ; and why then this new sort of 
 fashion has come into the world now, and not long 
 ago — I heartily approve this thy desire, and seek 
 from God, who gives us to speak and to hear, both 
 to grant me so to speak that above all thou, hear- 
 ing, mayest be bettered, and to grant thee so to 
 hear that I, speaking, shall not regret. 
 
 2. Come, then, having divested thyself of all 
 the considerations preoccupying thy mind, and 
 laying aside the habits which beguile thee, and be- 
 coming, as from the beginning, a new man, and as 
 about to be a learner of a new doctrine, even as 
 thou hast confessed, behold, not only with the eyes 
 but also with the mind, of what nature or what 
 form they happen to be whom ye think of and wor- 
 ship as gods. Is not one a stone, like that trodden 
 upon ; and another brass, not better than skewers 
 wrought for our use ; and another wood, even now 
 rotten ; and another silver, needing a man to guard 
 it, that it may not be stolen ; and another iron, weak- 
 ened by rust; and another clay, no more sightly 
 than that devoted to unhonored usage ? Are not all 
 these of perishable materials ? Are they not forged 
 by iron and fire ? Did not the stone-cutter fashion 
 one of them, and the brazier another, and the sil- 
 versmith another, and the potter another ? Before 
 
130 THE APOSTOLIC FATHERS, 
 
 they were wrought by the arts of these into these 
 forms, had not each of them in its own way been 
 transformed, as still happens ? Would not what 
 are now skewers, made of this material, should they 
 chance upon the same artificers, become like to 
 these? Are not these again which are now wor- 
 shiped by you able ' to become skewers like the 
 others by the power of man? Are they not deaf? 
 Are they not blind ? Are they not lifeless ? Are 
 they not without feeling ? Are they not all liable 
 to rot ? Are they not all corruptible ? Ye call 
 these gods ; ye serve them, ye worship them ; and 
 ye become absolutely like them. On account of 
 this ye hate the Christians, because they do not 
 deem these to be gods. [Why this ?] For do not 
 ye who now recognize and serve them much more 
 cast contempt on them ? Do ye not much rather 
 mock and despise them, worshiping those of stone 
 and clay without affording them keepers, and those 
 of silver and gold, shutting up by night and placing 
 under keepers by day, that they be not stolen ? 
 By that which ye intend to present to them as an 
 honor, if they are sensible, ye rather punish them ; 
 but if they are senseless, ye convict them thereof 
 when ye worship them with blood and the steam 
 of sacrifices. Let one of you suffer these things. 
 Let one of you endure that these things happen to 
 himself. But no human being will willingly permit 
 one of these affronts, for he has sensation and rea- 
 son : the stone, however, permits it, for it is with- 
 out sensation. Therefore do ye prove their want 
 of sensation. Concerning the Christians not wor- 
 shiping such gods, then, I am able to say many . 
 and different things; but if these should not seem 
 sufficient to any one, I deem it superfluous to say 
 more. 
 
 3. Next I deem thee most desirous of knowing 
 about this, that they [Christians] do not worship 
 
THE APOLOGISTS. 131 
 
 according to the same usages with the Jews. The 
 Jews, then, if they avoid this servitude before men- 
 tioned, and if they deem it right to worship one 
 God as Lord of all, think wisely ; but if they offer 
 this worship to him in a like manner with those be- 
 fore mentioned, they are foolish. For they, think- 
 ing to offer to God, as if he needed anything, those 
 things, by the offering of which to the senseless and 
 dumb the Greeks prove their folly, rightly declare 
 it to be foolishness, not worship. For he, having 
 made heaven and earth and all things in them, and 
 providing for us all that which we need, himself 
 has need of no one of those things which he sup- 
 plies to those thinking to give. And those think- 
 ing to offer sacrifice to him with blood and smoke 
 and burnt offering, and to honor him with these 
 tokens, seem to me to differ in no way from those 
 paying the same tribute to things that are dumb, 
 that are not able to receive honor, in that they 
 think to give something to one who has need of 
 nothing. 
 
 4. But, in truth, as to their scrupulousness about 
 meat, and the superstition about the sabbath, and 
 the vain boasting of circumcision, and the hypocrisy 
 about fasting and the new moon, ridiculous and 
 not worthy of speech, I do not suppose you care to 
 learn from me. For the receiving of some of the 
 things created by God for the use of man as created 
 well, and the rejection of some as useless and bad, 
 how is it not godless ? And the false representa- 
 tion of God as forbidding to do any good on. the 
 sabbath day, how is it not impious ? And the pre- 
 tending that the diminution of the flesh is a witness 
 of election, as if on account of this they were espe- 
 cially beloved of God, how is it not worthy of ridi- 
 cule ? And their observance of months and days, 
 being always with the stars and the moon, and 
 their assigning of the appointments of God and the 
 
132 THE APOSTOLIC FATHERS. 
 
 changes of the seasons according to their own im- 
 pulses, some for feasting and some for mourning, 
 who thinks to be a proof of reverence to God and 
 not much more of foolishness ? I think thee, then, 
 sufficiently persuaded that Christians rightfully ab- 
 stain from the common vanity and error, and from 
 the meddlesomeness and vain boasting of the Jews; 
 but thou must not expect to be able to learn the 
 mystery of their peculiar way of worshiping God 
 from a man. 
 
 5. For Christians are different neither in coun- 
 try, nor speech, nor race, from the rest of men. 
 For they do not anywhere inhabit a city of their 
 own, nor do they use any strange dialect, nor do 
 they follow any marked kind of life. This wisdom 
 of theirs is not found out for them by any reflec- 
 tion or deep thought of inquisitive men, nor do 
 they, like some men, set forth human doctrine. In- 
 habiting both Grecian and barbarian cities, as each 
 has received by lot, and following the nations 
 among whom they dwell in dress and food and the 
 other affairs of life, they exhibit the wonderful and 
 confessedly paradoxical character of their polity. 
 They inhabit their native country, but only as so- 
 journers ; they share all things as citizens, and en- 
 dure all things as foreigners ; every foreign land is 
 as their native country, and every land of their 
 birth as a foreign land. They marry as do all, and 
 beget children, but they do not expose their off- 
 spring; they have a common table, but not a com- 
 mon bed. They chance to be in the flesh, but 
 they do not live according to the flesh ; they reside 
 upon earth, but their dwelling place is in heaven; 
 they obey the established laws, and in their own 
 lives they rise above the laws. They love all, and 
 by all they are pursued. They are unknown,' and 
 are condemned ; they are put to death, and are 
 made alive again. They are poor, and they make 
 
THE APOLOGISTS. 133 
 
 many rich ; they are destitute of all things, and in 
 all they abound. They are without honor, and in 
 this want of honor they glory ; they are evil spoken 
 of, and they are justified. They are reviled, and 
 they bless ; they are insulted, and they pay honor. 
 Doing good, they are punished as evil doers ; being 
 punished, they rejoice as being made alive. They 
 are assailed by Jews as strangers, and by Greeks 
 they are persecuted ; and cause for the opposition 
 those who hate them have none to assign. 
 
 6. But to put it plainly : As the soul is in the 
 body, so are Christians in the world. The soul 
 permeates all the members of the body, and Chris- 
 tians are throughout the cities of the world. The 
 soul dwells in the body and is not of the body ; 
 Christians too dwell in the world and are not of 
 the world. The soul, invisible, keeps guard in the 
 visible body; and Christians are known as being 
 in the world, but their way of worshiping God re- 
 mains unseen. The flesh hates the spirit and 
 makes war upon it, though suffering nothing, be- 
 cause it is prevented from enjoying pleasures ; and 
 the world hates Christians, being in no way injured, 
 because they forswear pleasures. The soul loves 
 the flesh which hates it, and the members ; and 
 Christians love those who hate them. The soul is 
 shut up in the body, and itself preserves the body ; 
 Christians also dwell in the world as in a prison, 
 and themselves preserve the world. The immortal 
 soul abides in a mortal tabernacle ; and Christians 
 dwell in perishable [habitations], expecting incor- 
 ruption in heaven. Deprived of food and drink, 
 the soul becomes better ; Christians again, punished 
 every day, rather increase in numbers. To such a 
 station God assigns them, which it were not lawful 
 for them to forsake. 
 
 7. For this is not, as I say, an earthly invention 
 which is committed to them, nor do they think it 
 
 12 
 
134 THE APOSTOLIC FA THERS. 
 
 worth their while to guard so carefully a mortal dis- 
 covery, nor are they intrusted with the administra- 
 tion of human mysteries. But truly of his own 
 accord the omnipotent and all-creating and unseen 
 God himself fixed in men and established in their 
 hearts the truth from heaven and the holy and in- 
 comprehensible Word ; not, as some man might 
 suppose [he would], having sent some servant, either 
 messenger or governor, either one of those who di- 
 rect earthly affairs, or one of those intrusted with 
 governments in the heavens ; but the very Creator 
 and Fashioner of all things, by whom he confined 
 the sea within its own bounds, whose mysterious 
 laws all the starry signs faithfully observe, from 
 whom the sun receives for observance the bounds 
 of his daily course, whom the moon obeys as he com- 
 mands to shine by night, whom the stars obey fol- 
 lowing in the course of the moon, by whom all 
 things are marked out and defined and put in sub- 
 jection, the heavens and things in the heavens, the 
 earth and things in the earth, the sea and things in 
 the sea, fire, air, the abyss, things in the heights 
 and things in the depths, and those in middle space. 
 This one he sent to them. Was it* then, as one 
 might suppose, for tyranny and [to cause] fear and 
 consternation ? Not at all ; but in ' sweet reason- 
 ableness * and mildness. As a King sending his 
 son, a King, he sent him ; as God he sent him ; as 
 to men he sent him ; as saving he sent him ; as 
 persuading, not as compelling : for compulsion does 
 not characterize God. He sent him as calling, not 
 as pursuing us ; he sent him as loving, not judging. 
 For he will send him as judge ; and who shall stand 
 before his coming? .... [Dost thou not see them] 
 thrown to the wild beasts in order that they may 
 deny the Lord, and not overcome ? Dost thou not 
 see that as more of them are punished, so the rest 
 increase the more ? These things seem not to be 
 
THE APOLOGISTS. 135 
 
 the work of man ; these are the power of God ; 
 these are the evidences of his manifestation. 
 
 8. For who among men at all understood what 
 God is, until he came ? Can it be that thou dost 
 receive the senseless and frivolous words of those 
 [deemed] trustworthy philosophers ? of whom some 
 said that God was fire (they call that God to which 
 they are about to come), and some water, and 
 some some other one of the elements created by 
 God. And, indeed, if any one of these opinions 
 is received, it would be possible also for each one 
 of the other things created to be represented as 
 God. But these things are the humbug and error 
 of sorcerers. And no one of men has seen him or 
 made him known ; but he has revealed himself. 
 And he has revealed himself through faith, by which 
 alone it is permitted to see God. For God the 
 Lord and Fashioner of all, having made all things, 
 and having assigned them to their position, not 
 only proved to be a lover of men, but also long- 
 suffering. But he was always of such nature, and 
 is and shall be, kind and good and without wrath 
 and true, and he is alone good ; and having con- 
 sidered the great and unspeakable plan, he com- 
 municated it to his Son alone. So long, therefore, 
 as he kept in mystery and guarded his own wise 
 counsel, he seemed to be unmindful and careless of 
 us ; but when he made a revelation through his be- 
 loved Son, and disclosed the things prepared from 
 the beginning, all things came to us at once, both 
 to share in his good deeds and to see and notice 
 things which who of us would even have expected ? 
 
 9. Having already therefore administered all 
 things by himself with his Son, during [all] the 
 time past, he suffered us as we would to be carried 
 away with lawless impulses, being overcome of 
 pleasures and lusts, not at all delighting in our sins ; 
 but suffering [them], neither approving of the then 
 
136 THE APOSTOLIC FATHL 
 
 time of unrigh: ss, but working out the pres- 
 
 ent [time] of righteousness ; that being convinced in 
 that time of our unworthiness of life through our 
 own works, we might now become worthy through 
 the good:: -od; and having made ma: 
 
 the impossibility of coming through our own s 
 
 :he kingdom of God, we should become able 
 
 through the power of God. And when our sin was 
 
 filled up, and it was made fully manifest that the 
 
 reward of the same, punishment and death, was 
 
 2nd the time came which God had al- 
 
 appointed to make manifest his goodnes- 
 
 :— O the surpassing benevolence and lc 
 God ! — he did not hate us, nor thrust us away, nor 
 
 us malice ; but he was long-suffering and for- 
 bearing. He himself took on him our sins, him- 
 self g: :wn Son a ransom for us, the holy 
 
 One for the lawless, the blameless One for the 
 
 d, the righteous One for the unrighteou 
 spotless One for the defiled, the immortal One for 
 mortals. For what else but his righteous 
 able to cover our sins ? By whom could we, law- 
 
 md disobedient, be made righteous but by the 
 Son of God alone ret exchange! O un- 
 
 traceable working ! O unexpected kindnesses ! that 
 the lawlessness of many should be hid in One who 
 is righteous, and the righteousness of One should 
 make righteous many who were lawless. Having 
 
 proved in the time past the powerlc 
 our nature to attain to life, and having now made 
 manifest a Saviour, able things [which 
 
 as once] impossible t by both these 
 
 things he sought that we should believe in his good- 
 ness ; that we should esteem him our Xourisher, 
 Father, Teacher, Counsellor, Healer. Wisdom, 
 
 \ Honor, Glory. P: that we should 
 
 not be anxious about dress and food. 
 
 10. .If thou also dost desire this faith, thou must 
 
THE APOLOGISTS. 137 
 
 first gain a knowledge of the Father. For God 
 loves men, on whose account he made the world, to 
 whom he subjected all things in [the earth], to 
 whom he gave reason, to whom understanding, to 
 whom alone he gave to look upward to himself, 
 whom he formed after his own image, to whom he 
 sent his only begotten Son, to whom he gave prom- 
 ise of the kingdom in heaven, and he will give it to 
 those who love him. And knowing [the Father], 
 with what joy dost thou think to be filled? Or 
 how wilt thou love him who has so loved thee be- 
 fore ? And having loved, thou mayest be an imi- 
 tator of his goodness. And do not wonder if it is 
 possible for a man to be an imitator of God. If 
 he desire it, it is possible. For it is not happiness, 
 either to oppress one's neighbors, or to wish to have 
 preeminence over those who are weaker, or to be 
 wealthy and use violence toward inferiors ; nor is 
 any one able by these things to be an imitator of 
 God, but these things are foreign to his majesty. 
 But whoever takes upon himself the burdens of his 
 neighbor, who, in whatsoever he is superior, wishes 
 to benefit him who is lacking, who, whatever he has 
 received from God, by ministering to those who 
 lack becomes a God to them receiving, this one is 
 an imitator of God. Then thou shalt see, being 
 upon earth, that God rules in heaven ; then shalt 
 thou begin to speak the mysteries of God ; then 
 thou shalt both love and admire those who are pun- 
 ished on account of their unwillingness to deny 
 God ; then thou shalt condemn the deceit of the 
 world and the error, when thou knowest what it is 
 truly to live in heaven, when thou despisest what 
 is here called death, when thou fearest what is truly 
 death, which is reserved for those condemned to 
 fire eternal which punishes those given over to it 
 unto the end. Then those suffering for righteous- 
 ness' sake the fire of the present thou shalt admire, 
 
138 THE APOSTOLIC FATHERS, 
 
 and thou shalt deem them blessed when thou shalt 
 know that fire .... 
 
 ii. [I do not speak of strange things, nor do I 
 seek things unlooked for; but, being a disciple of 
 the apostles, I become a teacher of the Gentiles, 
 ministering worthily of the things given me to those 
 who are disciples of the truth. For who, having been 
 rightly instructed, and having become a friend to the 
 Word, does not seek to learn wisely the things made 
 clearly manifest through the Word to the disciples, to 
 whom the Word appearing has revealed them, speak- 
 ing frankly, not understood by unbelievers, but 
 speaking in detail to disciples, who being accounted 
 faithful by Him know the mysteries of the Father. 
 On account of which he sent the Word that he 
 might be manifest to the world, who having been 
 despised by the people [the Jews], and being 
 preached by the apostles, is believed on by the 
 Gentiles. This is he who was from the beginning, 
 appearing now and being found old, and being 
 everywhere born in the hearts of the saints. This 
 is the everlasting One, who is to-day accounted the 
 Son, through whom the Church is enriched, and 
 grace spread abroad is increased in the saints, sup- 
 plying understanding, revealing mysteries, announc- 
 ing seasons, rejoicing over the faithful, being given 
 to those who seek, by whom the vows of the faith 
 are not broken, and the landmarks of the fathers are 
 not removed. Then the fear of the law is chanted, 
 and the grace of the prophets is known, and the 
 faith of the gospel is established, and the tradi- 
 tion of the apostles is guarded, and the grace of 
 the Church is exultant. Grieving not which grace, 
 thou shalt know what things the Word discourses, 
 through whom he will, when he pleases. For what- 
 soever things we are moved to declare with pains by 
 
THE APOLOGISTS. 139 
 
 the will of the commanding Word, from love of the 
 things disclosed to us, we become sharers with 
 you. 
 
 12. Reading and listening to which things with 
 attention, ye shall know what things God has pre- 
 pared for those who rightly love [him], being made 
 a paradise of delight bearing in themselves a fruit- 
 ful, flourishing tree, and being adorned with all 
 manner of fruits. For in this place is planted the 
 tree of knowledge and the tree of life ; but the 
 [tree] of knowledge does not kill, though disobe- 
 dience destroys. For not without significance are 
 the writings that God from the beginning planted 
 in the midst of paradise the tree of knowledge and 
 the tree of life, through knowledge revealing life ; 
 which not using properly, they who were from the 
 beginning were stripped naked through the deceit 
 of the serpent For there is no life without knowl- 
 edge, nor is knowledge secure without true life. 
 Wherefore each was planted a neighbor to the other. 
 Perceiving the force of which, the apostle, blaming 
 that knowledge which, without the commanding 
 force of truth, influences life, says, " Knowledge 
 puffeth up, but love edifieth." For thinking to 
 know anything without knowledge which is true 
 and is testified to by the life, one knows nothing ; 
 he is deceived by the serpent, not having loved 
 life : but knowing with fear, and seeking life, one 
 plants with hope, expecting fruit. Let your heart 
 be knowledge and your life true wisdom, contained 
 within. Bearing which tree and seizing its fruit, 
 you will be gathering always that which is desired 
 by God, which the serpent does not touch ; neither 
 is Eve [then] approached by deceit, nor corrupted, 
 but, a virgin, is trusted ; and salvation is set forth, 
 and apostles are filled with understanding, and the 
 passover of the Lord advances, and the tapers are 
 gathered and placed in order, and the Word, teach- 
 
140 THE APOSTOLIC FATHERS. 
 
 ing the saints, rejoices, by whom the Father is glo- 
 rified : to whom be glory for ever. Amen.] 
 
 JUSTIN. 
 
 Philosopher and Martyr are the distinguishing 
 titles of this chief of the early apologists. He was 
 born in Samaria, of Greek parents, somewhere about 
 a. d. ioo. Becoming an earnest seeker after God, 
 as he tells us in his " Dialogue with Trypho," he 
 studied with the various philosophical sects, hearing 
 the most to commend among the Platonists. At 
 last, finding the object of his search revealed in 
 the prophetic writings, which pointed to God the 
 Father of all and to Christ as the Son of God (see 
 " Dialogue"), he became a Christian. His conver- 
 sion, like that of Paul, was a call to proclaim to the 
 world the knowledge of Christ ; not like the apos- 
 tle, by founding Churches, but by retaining his phi- 
 losophers dress and habits, and quietly teaching 
 this new and divine philosophy to all seekers after 
 truth. Like Paul, he felt himself a debtor to all 
 men, of every race and rank in life, to teach them, 
 as much as in him lay, of his new Master and of the 
 way of salvation. We see him at Ephesus using 
 all his knowledge of Scripture to persuade a little 
 group of Jews to receive Jesus as the promised 
 Christ. We hear him in his apologies to the Em- 
 perors not merely arguing as a philosopher for the 
 toleration of Christians, but appealing personally to 
 the sovereigns of the world to accept this faith in a 
 
JUSTIN. 141 
 
 crucified Lord. Again we see him in his work at 
 Rome, commending the truth to all who congre- 
 gated there from every nation, and denouncing the 
 falsehoods of heretics like Marcion and Crescens. 
 In such labors he passed his life, his reward being 
 — again like Paul — a martyr's death at Rome, a. d. 
 163. An ancient " Martyrium " says that, in com- 
 pany with other confessors, he was beheaded. 
 
 Justin's praises are sounded by the whole early 
 Church. Writers like Irenaeus and Tertullian bor- 
 rowed very largely from his works ; later fathers 
 appeal to him as to one speaking with authority ; 
 no other name so great as his intervenes between 
 John and Origen. It is, however, the man more than 
 his writings that we admire ; and in the writings it 
 is the truth which he utters, rather than the form in 
 which he puts it, that attracts us. He appears in 
 the midst of that cultured and curious, but hollow 
 and heartless second century, like an old Hebrew 
 prophet waking after a sleep of centuries, and as- 
 suming the philosopher's cloak as the nearest ap- 
 proach to his old sheepskin mantle. He denounces 
 woes upon the Csesar if he does not repent, as 
 boldly as Elijah rebuked the sins of Ahab. He 
 feels through every fiber of his being that he is 
 called to utter the truth of God, and so speaking 
 he knows no fear. And yet, with all his prophetic 
 boldness, Justin was a philosopher, and, in spite of 
 of occasional narrow reasonings, he was a broad 
 thinker. He could discern good beyond the circle 
 of nominal believers in Christ. For his doctrine 
 of the Logos, by-which Christianity appeared to him 
 as the full and perfect manifestation in humanity 
 
142 THE APOSTOLIC FA THERS. 
 
 of that Divine Word or Reason of which philosophy 
 and prophecy had already given feeble suggestions, 
 led him to commend everything that was true in 
 philosophy, as well as in prophecy, as of God. 
 They who had uttered such truth were Christians. 
 Socrates was a Christian ; Elijah was a Christian. 
 They were not, however, Christ. Some seeds of 
 the /loyoc o-epuartKog had germinated within them. 
 They were not themselves the Word that was God. 
 Still, for what they were, Justin revered them. God 
 had spoken through them. Suffering for the truth, 
 they had been martyrs of the Word, as truly as any 
 who were then witnessing with their lives. Thus 
 the history of the world had been one continuous 
 progress of the Divine Word, making himself felt 
 somewhat among the Greeks, revealing himself 
 more fully among the Hebrews, but at last standing 
 forth in entirety in the Saviour of the world. 
 
 Justin's works, of the genuineness of which there 
 is no reasonable doubt, are two "Apologies," ad- 
 dressed to the emperors, and the u Dialogue with 
 Trypho." There are attributed to Justin, but on 
 doubtful evidence, the following works : " An Ad- 
 dress to the Greeks," "A Hortatory Address to the 
 Greeks," fragments of a work on " The Resurrection 
 of the Dead," and a work on the " Sole Government 
 of God." Other works have been assigned to him 
 which have no shadow of claim to his authorship. 
 
 A large part of the " First Apology " is here 
 given. Of the " Dialogue," which, in full text, is 
 of about the size of this volume, only a summary 
 could be given — full enough, however, to indicate 
 the scope and order of the argument. 
 
JUSTIN, 143 
 
 THE FIRST APOLOGY OF JUSTIN. 
 
 i. To the Emperor Titus ^Elius Adrianus An- 
 toninus Pius Augustus Caesar, to his son Verissimus 
 the philosopher, and Lucius the philosopher, the 
 natural son of Caesar, but the adopted son of Pius, 
 and the lover of learning, and to the sacred Senate, 
 and to the whole people of Rome, in favor of those 
 men of all -nations who are unjustly hated and op- 
 pressed, I, Justin, the son of Priscus, and grandson 
 of Bacchius, native of Flavia Neapolis, a city of 
 Palestine, being one of them, have composed this 
 address and petition. 
 
 2, Reason directs that all who are really pious 
 and philosophical should honor and love that alone 
 which is true, and refuse to follow the opinion of 
 the ancients, should they prove to be worthless; 
 for sound reason requires that we should not only 
 reject those who do or teach anything wrong, but 
 that by every means, and before his own life, the 
 lover of truth ought, even if threatened with death, 
 to choose to speak and to do what is right. 
 
 You everywhere, then, hear yourselves termed 
 pious, and philosophers, and guardians of justice, 
 and lovers of learning ; it shall [now] be seen 
 whether you are indeed such. For we have not 
 come to flatter you by these writings of ours, nor to 
 bespeak favor ; but to make our claim to be judged 
 after a strict and searching inquiry ; so that neither 
 by prejudice, nor desire of popularity from the su- 
 perstitious, nor by any unthinking impulse of zeal, 
 nor by that evil report which has so long kept pos- 
 session of your minds, you may be urged to give a 
 decision against yourselves. For it is our maxim 
 that we can suffer harm from none, unless we be 
 convicted as doers of evil, or proved to be wicked : 
 you may indeed slay us, but hurt us you can not. 
 
144 THE APOSTOLIC FA THERS. 
 
 3. But lest any should think that this is a sense- 
 less and rash assertion, I entreat that the charges 
 against us maybe examined; and if they be sub- 
 stantiated, let us be punished as it is right to punish 
 any other ; but if no man has anything of which to 
 accuse us, true reason does not allow you through a 
 wicked report to wrong the innocent, or rather your- 
 selves, who (so doing) are disposed to conduct this 
 suit not by judgment but by passion. And every 
 sober-minded person will think this to be the only 
 good and right proceeding, namely, t,hat the subjects 
 should give a blameless account of their life and 
 doctrine ; and that their rulers should, on the other 
 hand, equally give sentence, not under the guidance 
 of violence and tyranny, but of piety and wisdom. 
 Thus will both prince and people be blessed. For 
 one of the ancients has somewhere said, " Unless 
 the princes and people become philosophers, it is 
 impossible for cities to become happy." It is my 
 undertaking, then, to give all men an account both 
 of our life and doctrines ; lest, instead of those who 
 see fit to be ignorant of our customs, we should pay 
 the penalty of those offenses which they blindly 
 commit; but it is your duty, as reason requires, 
 when you hear us, to approve yourselves good 
 judges. For if, for the rest, you, having understood, 
 do not what is just, it is [an offense] without excuse 
 against God. 
 
 4. The naming of a name, then, implies neither 
 good nor evil, apart from the actions which are 
 connected with that name ; and we, as far as the 
 name that is laid to our charge goes, must be con- 
 sidered as very good men. [Referring to the simi- 
 larity of xpiorog, Christ, and X? 7 ] OT ^^ excellent.] 
 But as we should not think it right, if convicted of 
 any crime, to ask to be acquitted for the sake of the 
 name, so on the other hand, if we be found guilty 
 of no wrong, either through our adoption of a name 
 
JUSTIN. 145 
 
 or through our mode of life, it is your duty to take 
 anxious care that you do not, by unjustly punish- 
 ing the innocent, justly bring punishment on your- 
 selves. From a name, then, neither praise nor pun- 
 ishment can rightly spring, unless something be 
 produced good or bad in practice. [The test must 
 reach the lives of the individuals who bear the 
 name.] 
 
 5. [The charge of atheism comes from demons 
 who likewise accused Socrates.] 
 
 6. Hence it is that we are even termed atheists. 
 And we confess ourselves atheists as regards such 
 beings if they be esteemed as gods, but not with 
 respect to the most true God and Father of righ- 
 teousness and sobriety, and all other virtues, and 
 who partakes not of evil ; but both him and his son, 
 who came from him, and taught us these truths, 
 and the host of the other good angels who follow 
 and imitate him, and the Spirit of prophecy, we 
 reverence and worship, honoring him in reason and 
 truth, and fully instructing every one who wishes to 
 learn as we are taught ourselves. 
 
 7. [Each Christian must be tried by his own 
 life.] 
 
 8. [Christians confess their faith in God, who, 
 by Christ, will punish the wicked everlastingly.] 
 
 9. [Folly of idol worship.] 
 
 10. And we have learned that God has no 
 need of material offerings from man, seeing that he 
 gives us all things, and we have been taught, and 
 are convinced and believe, that he only receives 
 those who imitate the virtues which appertain to 
 him, namely, temperance, and justice, humanity, and 
 all that is worthy of a God who is called by no 
 proper name. And we are also taught that he in 
 his goodness created all things in the beginning 
 from shapeless matter, for the sake of men, who, if 
 by their works they approve themselves worthy to 
 
 *3 
 
146 THE APOSTOLIC FATHERS, 
 
 his counsel, shall, we believe, be thought worthy of 
 a dwelling with him, there to reign with him, free 
 henceforth from corruption and suffering. For as 
 he created us at first when we were not, so also we 
 believe that he will hold those who choose what is 
 pleasing to him worthy, because of their choice, 
 of immortality and of dwelling with himself; for 
 though our birth was not originally our own doing, 
 yet in order that we may choose to follow what is 
 pleasing to him, he, by the reasonable faculties which 
 he has bestowed on us, both persuades us, and leads 
 us to faith. And we think that it is to the benefit 
 of all men that they are not prohibited from the 
 knowledge of these things, but are even urged to 
 turn their attention to them. For what human laws 
 were incapable of doing, that the Word, which is 
 divine, would effect, were it not that the evil de- 
 mons, aided by the wicked and varied inclination 
 to evil, which is in the nature of every man, have 
 scattered about so many false and godless accusa- 
 tions, of which none apply to us. 
 
 n. And, when you hear that we look for a 
 kingdom, you rashly conclude that we mean a hu- 
 man one, although we declare that it is to be that 
 which is with God, as is proved by the fact that, when 
 examined by you, we own ourselves to be Chris- 
 tians, though we know that for every one who con- 
 fesses this the punishment is death. For, if we ex- 
 pected a human kingdom, we should deny our name 
 that we might escape destruction, and should en- 
 deavor to elude you, that we might obtain our ex- 
 pectations ; but since we fix not our hopes on the 
 present, we take no thought when men murder us, 
 death at any rate being owed by all. 
 
 12. [Christians live as under God's eye, and so 
 should not be feared by good princes.] 
 
 13. That we are not atheists, therefore, what 
 moderate person will not confess, from our worship 
 
JUSTIN. 147 
 
 of the Creator of this universe, whom we assert, as 
 we have been taught, to have no need of sacrifices 
 of blood, and libations, and incense, but whom we 
 praise to the best of our power with the reasonable 
 service of prayer and thanksgiving, in all our obla- 
 tions, having been instructed that the only service 
 that is worthy of him is, not to consume by fire what 
 he has given us for our sustenance, but to apply it 
 to our own benefit, and to that of those who are in 
 need, and, showing ourselves grateful to him, in 
 speech to offer him solemn acts of worship and 
 hymns for our creation, for all our means of health, 
 for the qualities of things, and for the changes of 
 seasons, and putting up prayers that we may have 
 a resurrection to incorruptibility through our faith 
 in him. Our Teacher of these things is Jesus Christ, 
 who was even born for that purpose, and was cruci- 
 fied under Pontius Pilate, procurator of Judea in 
 the reign of Tiberius Caesar; whom, having learned 
 him to be the Son of the very God, and holding 
 him to be in the second place, and the Spirit of 
 prophecy in the third, I will prove that we worship 
 with reason. From this, however, people assure us 
 of madness, affirming that we assign the second 
 place, after the immutable and eternal God and 
 Father of all things, to a crucified man ; not know- 
 ing the mystery that is herein ; to which I entreat 
 you to give heed, as I proceed to explain it. 
 
 14. [The demons misrepresent Christian doc- 
 trine.] 
 
 15. On chastity then he [Christ] spoke thus: 
 "Whosoever looketh upon a woman to lust after 
 her, hath committed adultery with her already in 
 his heart before God." And, " If thy right eye of- 
 fend thee, pluck it out ; it is better for thee to 
 enter into the kingdom of heaven with one eye. 
 rather than having two eyes to be cast into everlast- 
 ing fire." And, "Whosoever shall marry her that 
 
143 THE APOSTOLIC FATHERS. 
 
 is divorced from another husband, committeth adul- 
 tery." And, " There are some who are made 
 eunuchs of men, and some who are born eunuchs, 
 and some who have made themselves eunuchs for 
 the kingdom of heaven's sake ; but all can not re- 
 ceive this saying." So that all who, by human law, 
 contract second marriages, are sinners in the eyes 
 of our Master, and they who look upon a woman 
 to lust after her ; for not only is the man who com- 
 mits adultery in fact rejected by him, but even he 
 who does so in will, since not only are our works 
 manifest to God, but even our very wishes. And 
 there are many men and women, of sixty and seventy 
 years of age, who were disciplined to Christ from 
 their youth, and now remain spotless ; and it is my 
 pride to be able to produce such from every nation. 
 What shall I say, too, of that countless multitude * 
 who have laid aside their former licentiousness, and 
 learned these things? For Christ called not the 
 righteous and the temperate to repentance, but the 
 wicked and the intemperate, and the unjust. And 
 he spoke as follows ; " I came not to call the righ- 
 teous, but sinners, to repentance." For our heaven- 
 ly Father would rather the repentance of a sinner 
 than his punishment. 
 
 And, on the love that we should bear to all men, 
 he taught thus : u If ye love them which love you, 
 what new thing do ye ? For even fornicators do 
 the same. But I say unto you, Pray for your ene- 
 mies, love those that hate you, bless them which 
 curse you, and pray for them which despitefully use 
 you." And to incite us to communicate to those 
 who have need, and to do nothing for praise, he 
 said : " Give to every one that asketh, and from 
 him that would borrow turn not away ; for if ye 
 lend to them of whom ye hope to receive again, 
 what new thing do ye ? This even the publicans do. 
 Lay not up for yourselves treasures upon earth 
 
JUSTIN. 149 
 
 where moth and rust doth corrupt, and where thieves 
 break through ; but lay up for yourselves treasures 
 in heaven, where moth and rust doth not cor- 
 rupt. For what is a man profited, if he shall 
 gain the whole world and lose his own soul ; or, 
 what shall a man give in exchange for it ? Lay up 
 for yourselves therefore treasures in heaven, where 
 neither moth nor rust doth corrupt." And, "Be 
 you kind and merciful, as your Father is kind and 
 merciful, who maketh his sun to rise upon sinners, 
 on the just and on the evil. Take no thought what 
 ye shall eat, or what ye shall put on. Are ye not 
 much better than birds and beasts ? And yet God 
 feedeth them. Be not therefore solicitous what ye 
 shall eat, or wherewithal ye shall be clothed ; for 
 your Father which is in heaven knoweth that ye 
 have need of these things. But seek ye first the 
 kingdom of heaven, and all these things shall be 
 added unto you. For where the treasure is, there 
 also is the mind of man." And, "Do not these 
 things to be seen of men, otherwise ye have no re- 
 ward of your Father which is in heaven." 
 
 16. And what he said about being patient and 
 ready to assist all men, and free from anger, is as 
 follows : " Whosoever shall smite thee on thy cheek, 
 turn to him the other also; and him that would 
 take away thy cloak or thy coat, forbid not. Who- 
 soever is angry is in danger of the fire. Whosoever 
 shall compel thee to go a mile, go with him twain. 
 Let your good works so shine before men, that they 
 may see them, and glorify your father which is in 
 heaven." For we ought not to rise up in strife, nor 
 would he have us imitators of the wicked, but he 
 has urged us, by patience and meekness, to convert 
 all from shame and the lust of evil. And this 
 [work] I have to show in the case of many that 
 were numbered with you, who changed from violent 
 and tyrannical characters, being overcome either 
 
150 THE APOSTOLIC FATHERS, 
 
 from having watched the constancy of their neigh- 
 bors' lives, or from having observed the wonderful 
 patience of fellow travelers under unjust exactions, 
 or from the trial they made of those with whom they 
 1 were concerned in business. 
 
 And with regard to not swearing at all, and al- 
 ways speaking the truth, he has commanded as fol- 
 lows : " Swear not at all ; But let your yea be yea, 
 and your nay, nay; for whatsoever is more than 
 these is of evil." And he thus persuaded us that 
 it is right to worship God alone. "This is the 
 greatest commandment, Thou shalt worship the 
 Lord thy God, and him only shalt thou serve, with 
 all thy heart, and with all thy strength, the Lord 
 thy God which made thee." And when one came 
 to him and said, " Good Master," he answered say- 
 ing, " There is none good but God only, who made 
 all things." But let those who are not found to be 
 living as he commanded be assured, that they are 
 not Christians at all ; even though with the tongue 
 they confess the doctrine of Christ ; for he has de- 
 clared that not the sayers only, but those who are 
 also doers, shall be saved. His words are as fol- 
 lows : " Not every one that saith unto me, Lord, 
 Lord, shall enter into the kingdom of heaven, but 
 he that doeth the will of my father which is in 
 heaven : for whosoever heareth me, and doeth what 
 I say, heareth him that sent me. For many will 
 say unto me, Lord, Lord, have we not eaten and 
 drunk in thy name, and done wonders ? And then 
 will I say unto them, Depart from me, ye that work 
 iniquity. Then shall there be wailing and gnash- 
 ing of teeth, when the righteous shall shine forth as 
 the sun, but the wicked are sent into everlasting 
 fire. For many shall come in my name, clothed 
 outwardly in sheep's clothing, but inwardly they 
 are ravening wolves ; ye shall know them by their 
 works. But every tree that bringeth not forth good 
 
JUSTIN. 151 
 
 fruit is hewn down, and cast into the fire." And 
 we entreat that they who are not living according 
 to his commandments, but who are only called 
 Christians, may be punished also by you. 
 
 17. We everywhere, before all things, endeavor 
 to pay tribute and taxes to those whom you ap- 
 point, as we were taught by him. For persons at 
 that time came to him and asked him if it were law- 
 ful to pay tribute to Caesar ; and he answered : 
 " Tell me whose image this coin bears ? and they 
 said, Caesar's. And he answered them again, Ren- 
 der therefore unto Caesar the things which are 
 Caesar's, and unto God the things that are God's." 
 Hence we render worship to God alone, but we 
 serve you gladly' in other things, acknowledging 
 you to be kings and rulers of men, and praying 
 that you may be found to unite to your imperial 
 power, sound wisdom also. But if you disregard 
 our prayers and public professions, we shall suffer 
 no loss, since we believe — I should rather say, we 
 are fully convinced — that each will suffer punish- 
 ment by eternal fire, according to the merit of his 
 actions ; and that an account will be required of 
 every one in proportion to the powers which he re- 
 ceived from God, as Christ has declared in these 
 words : " For unto whomsoever God hath given 
 much, of him shall the more be required." 
 
 18. For look back to the end of each of the 
 Emperors, how they died the death which is com- 
 mon to all, which, if it terminated in insensibility, 
 would be a godsend to all the wicked. But since 
 sensation remains in all men who have been in ex- 
 istence, and everlasting punishment is in store, do 
 not hesitate to be convinced and believe that these 
 things are true. And, indeed, let even necromancy, 
 and the divinations by uncontaminated children, 
 and the invocation of human souls, and those who 
 are termed by the magicians senders of dreams and 
 
152 THE APOSTOLIC FATHERS. 
 
 familiars, together with the actions of those who are 
 acquainted with these things, persuade you that 
 souls are in a state of sensation even after death ; 
 and those who are seized and dashed down by the 
 souls of the dead, whom all term demoniacs, and 
 insane, and your oracles as you term them, of Am- 
 philochus, Dodona, Pytho, and others of the same 
 kind, with the doctrine of your writers Empedocles 
 and Pythagoras, Plato and Socrates, and the ditch 
 of Homer, and the descent of Ulysses to see these 
 [souls], and the testimony of these who have taught 
 the same as these : in a like manner with [your re- 
 ception of] whom, do you also receive us ; for we 
 believe in God no less than they, but more, for we 
 expect to receive our bodies again, even after they 
 are dead and cast into the earth, affirming that with 
 God nothing is impossible. 
 
 19. [Possibility of the resurrection argued from 
 the formation of the body from the human soul ; 
 containing also the following :] For we know that 
 our Master Jesus Christ has said, " What is im- 
 possible with men is possible with God"; And 
 " Fear not them that kill you, and after that have 
 no power to do anything, ,, he said, " but fear him 
 who after he hath killed is able to cast both soul 
 and body into Gehenna. ,, This Gehenna is a place 
 where all will be punished who live unrighteously, 
 and who believe not that what God has taught 
 through Christ will come to pass. 
 
 20. And the Sibyl, and Hystaspes, have said 
 that there should be a dissolution of things cor- 
 ruptible by fire. And those philosophers who are 
 termed Stoics teach that God himself shall be re- 
 solved into fire, and say that again, after this 
 change, the world shall be formed anew ; but we 
 know that God, the Creator of all things, is superior 
 to the things that are to be changed. If therefore 
 we assert on certain points things like those poets 
 
JUSTIN. 153 
 
 and philosophers whom you honor, but speak on 
 others more convincingly and divinely than they, 
 and if we only have proof, why are we thus unjustly 
 hated beyond all? For in our assertion that all 
 things were ordered and created by God, we are 
 found to speak the language of Plato, and in our 
 opinion that there will be a conflagration, we use 
 that of the Stoics ; but in our doctrine that the souls 
 of the wicked will be punished, and are in a state 
 of sensation after death, while those of the righteous 
 are freed from torment and remain in bliss, we 
 teach like the poets and philosophers. In denying 
 that we ought to worship the work of men's hands, 
 we agree with Menander the comedian, and others 
 of his opinion ; for they have said that the work- 
 man is greater than his work. 
 
 21. [Analogies to the history of Christ in what 
 is believed of certain of the gods.] 
 
 22. But the Son of God, who is called Jesus, 
 even if only a man in common with others, is wor- 
 thy for his wisdom of being called the Son of God : 
 for all your writers term God the Father both of 
 men and of gods. And if we affirm that the Word 
 of God was begotten of God even in a peculiar 
 manner, and beyond the ordinary generation, as I 
 have already said, let this be common to you who 
 affirm Hermes to be the messenger-word from God. 
 And should any object that he [Christ] was crucified, 
 the fact is that this was also common to the fore- 
 mentioned sons of Jupiter of yours, who underwent 
 suffering. For in their case the sufferings of death 
 are not recorded to have been similar, but different ; 
 so that he appears not to be behind them even in 
 his peculiar manner of suffering ; nay, I will prove 
 him superior, as I have undertaken to do in the 
 previous part of my defense ; or rather it is already 
 proved ; for he who is the superior shows it by his 
 actions. But if we affirm that he was born of a 
 
154 THE APOSTOLIC FATHERS. 
 
 virgin, you also may take this as held in common 
 of Perseus. And when we declare that he made 
 the lame, paralytic, and blind from their birth whole, 
 and that he raised the dead to life, even the like 
 actions to those which are said to have been done 
 by ^Esculapius may we be thought to assert of him. 
 
 23. And that this also may be made plain to 
 you (1), that whatever things we assert, having 
 learnt them from Christ and the prophets who pre- 
 ceded him, are alone true, and more ancient than 
 all writers ; and that not because we say the same 
 as they, we claim to be believed, but because we 
 state the truth ; and (2), [that] Jesus Christ alone 
 is properly the Son of God, as being his Word and 
 First-begotten, and Power, and that being made 
 man by his will, he taught us these doctrines for 
 the renewal and restoration of mankind ; and (3), 
 [that] before he was born as a man among men, 
 certain men, at the instigation of the before-men- 
 tioned demons, by the instrumentality of the poets, 
 recounted as facts w T hat they [really] spoke as myth- 
 makers, in the same way as they have fabricated 
 the charges of impious and abominable deeds that 
 are brought against us, and of which they have 
 neither witness nor proof — I shall produce the fol- 
 lowing arguments. 
 
 24. [First, Christians alone are persecuted for 
 the name of Christ, while others may worship every 
 variety of gods.] 
 
 25. [Secondly, Christians have abandoned these 
 false gods.] 
 
 26. Thirdly, after the ascension of Christ into 
 heaven, the devils put forward certain men who 
 styled themselves gods, who not only were not per- 
 secuted by you, but were even deemed worthy of 
 honors. There was Simon of Samaria, a native of 
 a village called Gitto, who in the time of Claudius 
 Caesar, through the craft of the devils working by 
 
JUSTIN, 155 
 
 his means, performed acts of magic, and was held 
 in your royal city of Rome to be a god, and was 
 honored by you with a statue like a god, which 
 statue was raised on the river Tiber, between the 
 two bridges, bearing this inscription in the Roman 
 language, " To Simon the holy god." And almost 
 all the natives of Samaria, with a few of other na- 
 tions, confessing him to be the first god, worship 
 him ; and a certain Helena, who traveled about 
 with him at that time, and had formerly exposed 
 herself in the stews, they term the first idea gene- 
 rated from him. I know, too, that one Menander, 
 another Samaritan of the village of Capparatea, and 
 a disciple of Simon, was also influenced by devils, 
 and when in Antioch he deceived many by means 
 of his magic ; and he even persuaded his followers 
 that they should never die, which some of his dis- 
 ciples still believe. And there is a Marcion of 
 Pontus, who is even now teaching his disciples to 
 believe in another and greater god than the Crea- 
 tor; who, by the assistance of devils, has made 
 many of every nation utter blasphemies, denying 
 the Creator of this universe to be God, and causing 
 them to confess another, who as being a greater 
 god has done greater things than he. All w T ho 
 come of these are, as I have said, called Christians ; 
 just as those who do not agree with the philoso- 
 phers in their doctrines, yet bear the common 
 title which is derived from philosophy. Whether 
 or not these people commit those shameful and 
 fabulous actions — the putting out the lights, in- 
 dulging in promiscuous intercourse, and eating 
 human flesh I know not; but that they are not 
 persecuted and put to death by you, at least for 
 their opinions, I do know. I have by me, however, 
 a treatise composed against all the heresies that have 
 existed, which, if you \vish to peruse it, I will pre- 
 sent to you. 
 
156 THE APOSTOLIC FATHERS, 
 
 27. [Wickedness and sad results of exposing 
 children.] 
 
 28. For with us the prince of the evil spirits is 
 called a serpent, and Satan, and the devil, as you 
 may learn even from an examination of our writings ; 
 who, Christ has foretold, will be sent into fire with 
 his host, and the men who are his followers, there 
 to be tormented to an endless eternity. For the de- 
 lay of God in not yet having brought this to pass is 
 for the sake of the human race ; for he foreknows 
 that some will be saved by repentance, some even 
 that are not yet perhaps born. In the beginning 
 indeed he made man with understanding, and with 
 the power of choosing the truth, and of acting up- 
 rightly, in order that all men might be without ex- 
 cuse before him, for they were created with reason 
 and contemplation. If, therefore, any one shall not 
 believe that God regards these things, or conclude 
 indirectly that he has no existence, or affirm that 
 he is, but takes pleasure in evil, or that he resem- 
 bles a stone, and that neither virtue nor vice is any- 
 thing, but men consider them to be good or bad in 
 opinion only, this is the greatest impiety and in- 
 justice. 
 
 29. And again [we are taught not to expose 
 children] lest any one of them may not be found, 
 but may perish, and we be homicides. But we 
 either do not marry at first, unless to bring up chil- 
 dren ; or, declining it, we live in continence. And 
 to prove to you that promiscuous connection is not 
 a mystery of ours, one of our number presented 
 a petition to Felix, the Prefect of Alexandria, to 
 entreat permission to be made an eunuch by a sur- 
 geon ; for, without the sanction of that officer, the 
 surgeons of the place said that they were prohibited 
 from performing the operation. And when Felix 
 would by no means consent*to sign, his petition, the 
 young man remained single, and was satisfied with 
 
JUSTIN. 157 
 
 his own conscience, and the conscience of those who 
 were of the same mind with himself. And I do not 
 think it irrelevant to allude in this place even to 
 Antinoiis, who is lately dead, whom all were eager 
 with fear to worship as a god, although they knew 
 both who he was and what was his origin. 
 
 30. But lest any should ask us, in objection, 
 what prevents him whom we call Christ from being 
 a man, of men, who performed what we term mira- 
 cles by magic craft, and therefore appeared to be 
 the Son of God, I will now offer my proof, not trust- 
 ing to the words of those who affirm these things, 
 but necessarily believing those who foretold what 
 should happen before it came to pass ; for we see 
 with our very eyes that events have happened, and 
 are happening, as was foretold; and this will, I 
 think, appear even to you the greatest and truest 
 proof. 
 
 31. There were then certain persons among the 
 Jews, who were prophets of God, by whom the 
 Spirit of prophecy foretold events that were about 
 to happen, before they came to pass ; and the pro- 
 phecies of these persons the King of Judah for the 
 time being acquired and took care of, as they were 
 spoken, when uttered prophetically in their own 
 Hebrew language, and arranged in books by the 
 prophets themselves. ' But when Ptolemy, King of 
 Egypt, was forming his library, and endeavoring to 
 collect the works of every author, he heard also 
 about these prophetic writings, and sent to Herod, 
 who was then King of the Jews, entreating that the 
 books of the prophecies might be transmitted to 
 him. And Herod the king sent them written in their 
 Hebrew language mentioned before. But when 
 their contents were not understood by the Egyp- 
 tians, he sent a second time to request the presence 
 of persons to translate them into Greek. When 
 this was done, the books remained in the possession 
 
 14' 
 
158 THE APOSTOLIC FA THERS. 
 
 of the Egyptians even to the present time, and they 
 are in the hands of all the Jews throughout the 
 world ; who, although reading them, do not under- 
 stand what is said in them, but consider us as their 
 enemies and opponents, killing and ill-treating us, 
 as you do, whenever they have the power, as you 
 may well believe : for even in the late Jewish war, 
 Barcochebas, the ringleader of the Jewish revolt, 
 commanded that Christians alone should be dragged 
 to cruel torture, unless they would deny Jesus to 
 be Christ and blaspheme him. And we find it fore- 
 told in the books of the prophets that Jesus our 
 Christ should come, born of a virgin, and grow to 
 manhood, and heal every disease and every malady, 
 and raise the dead, and be envied and unrecognized 
 and crucified, and should die, and rise again and 
 go up to heaven, and should both be, and be called, 
 the Son of God ; and that certain persons should 
 be sent by him into every nation of men to pro- 
 claim these facts, and that rather the men of Gen- 
 tile race should believe in him. And this was fore- 
 told belore his coming ; at first, five thousand years ; 
 then, three thousand ; then, two thousand ; then, 
 one thousand ; and, lastly, eight hundred ; for, ac- 
 cording to the succession of generations, other and 
 yet other prophets arose. 
 
 32. Moses then, in truth, who was the first of 
 the prophets, spoke iri these very words : " The 
 scepter shall not depart from Judah nor a lawgiver 
 from between his feet, until he come for whom it is 
 in store ; and he shall be the desire of the nations, 
 binding his foal to the vine, and washing his robe 
 in the blood of the grape." It is your duty to in- 
 quire with accuracy and learn until whose time 
 there was a ruler and king among the Jews peculiar 
 to themselves. [This was] until the appearance of 
 Jesus Christ our Teacher, and the Expounder of 
 those prophecies which were unknown, as was fore- 
 
JUSTIN. 159 
 
 told by the divine and holy spirit of prophecy 
 through Moses : " The scepter shall not depart from 
 Judah, until he come for whom the kingdom is in 
 store." For Judah was the forefather of the Jews, 
 and it is from him that they derive the title of 
 Jews ; and you, since his (Christ's) appearance, 
 have ruled also over the Jews, and held possession 
 of their whole country. But the words, " He shall 
 be the expectation of the Gentiles," signify that 
 men from all nations should look for his coming 
 again, as you yourselves may see and be convinced 
 by the facts': for from all nations men look for him 
 who was crucified in Judea, after whom the land 
 of the Jews was at once delivered into your hands 
 as a spoil of war. And the expression, " Binding 
 his foal to the vine, and washing his robe in the 
 blood of the grape," was a symbol significative of 
 the events that were to happen to Christ, and of 
 the works that should be performed by him. For 
 the foal of an ass stood at the entrance of a village 
 bound to a vine, and he commanded his disciples 
 to bring it to him ; and when it was brought, he 
 mounted and sat upon it, and entered into Jerusa- 
 lem, where was the chief temple of the Jews, which 
 was subsequently destroyed by you ; and after this 
 he was crucified, that the rest of the prophecy 
 might be fulfilled. For the words " Washing his 
 robe in the blood of the grape " were prophetical 
 of the passion which he was to undergo, cleansing 
 by his blood those who believed on him. For that 
 which the Divine Spirit terms by the prophet his 
 robe are those who believe in him, in whom dwells 
 that seed which is from God, namely, the Word. 
 And what is called the blood of the grape, signifies 
 that he who should appear would have blood, but 
 not of human seed, but of Divine power. For the 
 first Power after God the Father and Lord of all 
 things, even his Son, is the Word, who took flesh 
 
160 THE APOSTOLIC FA THERS. 
 
 and was made man, in the manner which shall be 
 described hereafter. For as man made not the 
 blood of the grape, but God, so also this blood is 
 declared to have been not of human seed, but of 
 the power of God, as aforesaid. And Isaiah, also 
 another prophet, declaring the same things in other 
 words, speaks thus : " A star shall rise out of Jacob, 
 and a flower shall grow out of the root of Jesse ; 
 and in his arm shall the nations trust." A star of 
 light has arisen, and a flower has sprung up from 
 the root of Jesse, this the Christ. For of a virgin 
 who was of the seed of Jacob the father of Judah, 
 whom we have shown to be the father of the Jews, 
 through the power of God was he born, and Jesse 
 was his forefather according to this prophecy, and 
 he was the son of Jacob and Judah, according to 
 the succession of generation. 
 
 33. And again, hear how he was foretold in ex- 
 press terms by Isaiah, as about to be born of a 
 virgin. It is spoken thus : " Behold, a virgin shall 
 conceive, and bear a son, and they shall say of his 
 name, God with us." For the things that are con- 
 sidered to be incredible and impossible with men, 
 the same has God declared beforehand by the Spirit 
 of prophecy to be about to come to pass ; that when 
 they have come to pass, they should not be disbe- 
 lieved, but from having been foretold should be 
 believed. But lest any, not understanding the 
 prophecy which I have cited, should accuse us of 
 saying the same things as we have laid to the 
 charge of the poets, who say that for the sake of 
 sensual gratifications Jupiter formed a union with 
 women, I will endeavor to explain its expressions. 
 The words then, " Behold, a virgin shall conceive," 
 signify that the virgin shall conceive without inter- 
 course. For, if she had intercourse with any one 
 whomsoever, she was no longer a virgin ; but the 
 power of God coming upon the virgin overshad- 
 
JUSTIN. 161 
 
 owed her, and caused her, being a virgin, to con- 
 ceive, And the angel of God, who was sent to this 
 same virgin at that time, brought her good tidings, 
 saying, " Behold, thou shalt conceive in thy womb 
 of the Holy Ghost, and shalt bring forth a Son, and 
 he shall be called the Son of the Most High ; and 
 thou shalt call his name Jesus, for he shall save his 
 people from their sins," as they who have related 
 all the things about our Saviour Jesus Christ taught ; 
 whom we believe, for by the forementioned Isaiah 
 also the Spirit of prophecy declared that he should 
 be born as I have previously stated. It is right 
 then to conceive the Spirit, and the power which is 
 from God, to be nothing other than the Word, who 
 is also the first-born of God, as Moses the foremen- 
 tioned prophet has declared. And this, when it 
 came upon the virgin and overshadowed her, not 
 by intercourse, but by power, made her pregnant. 
 But the name Jesus in the Hebrew language means 
 2wT7/p (Saviour) in the Greek. Hence also the 
 angel said to the virgin, " And thou shalt call his 
 name Jesus, for he shall save his people from their 
 sins." But that the prophets are inspired by no 
 other than the Divine Word even you, as I think, 
 will admit. 
 
 34. And hear in what part of the world he was 
 to be born, as another prophet, Micah, declared. 
 And thus he spoke : " And thou, Bethlehem, in the 
 land of Judah, art not the least among the princes 
 of Judah, for out of thee shall come forth a Gover- 
 nor, who shall feed my people." Now 'this is a 
 certain village in the country of the Jews, thirty- 
 five stadia distant from Jerusalem, in which Jesus 
 Christ was born ; as you may also learn from the 
 lists of the taxing, which was made in the time of 
 Cyrenius, the first governor of yours in Judea. 
 
 35. And that Christ, after his birth, should be 
 unknown to other men until he was grown to man's 
 
162 THE APOSTOLIC FA THERS. 
 
 estate, which also came to pass, hear what was fore- 
 told of this. The words are as follows : "'A child 
 is born to us, and a young man is given to us, 
 whose government is upon his shoulders," which is 
 significant of the power of the cross ; to which, 
 when crucified, he applied his shoulders, as shall 
 be shown more clearly in the course of my explana- 
 tion. And again the same prophet Isaiah, who was 
 inspired by the prophetical Spirit, says : " I have 
 stretched out my hands to a disobedient and gain- 
 saying people, to those who walk in a way that is 
 not good. They ask me now for judgment, and 
 presume to draw nigh to God." And again in 
 other words, by another prophet, he says : " They 
 pierced my hands and my feet, and cast lots upon 
 my garments." Yet David, the king and prophet, 
 who uttered these words, underwent none of these 
 things ; but Jesus Christ stretched out his hands, 
 and was crucified by the Jews, who contradicted 
 him and denied him to be the Christ. For, indeed, 
 as the prophet said, they mocked him, and set him 
 on the judgment-seat, and said, Judge us. But the 
 words, " They pierced my hands and my feet," are 
 a description of the nails that were fixed in his 
 hands and his feet on the cross. And after he was 
 crucified, those who crucified him cast lots for his 
 garments and divided them among themselves. 
 And that these things were so, you may learn from 
 the Acts which were recorded under Pontius Pilate. 
 And that he was expressly foretold as about to 
 enter into Jerusalem, sitting on the foal of an ass, 
 I will prove by the words of the prophecy of an- 
 other prophet, Zephaniah. They are these : " Re- 
 joice greatly, O daughter of Zion ; proclaim it, O 
 daughter of Jerusalem ; behold thy King cometh to 
 thee lowly, and riding upon an ass, and upon a colt 
 the foal of an ass." 
 
 $6. But when you hear the words of the proph- 
 
JUSTIN. 163 
 
 ets spoken as by some person, you should not sup- 
 pose them to be spoken by those who are inspired, 
 but by that Divine Word who moves them. For 
 at one time he declares as it were prophetically 
 what is to come to pass ; at another, he speaks as 
 from the person of God, the Lord and Father of all 
 things ; at another, as from the person of Christ ; 
 at another, as from the person of the people an- 
 swering the Lord or his Father ; such as you may 
 see even in your own writers, some one person be- 
 ing the writer of the whole, but introducing the 
 persons who speak. This the Jews, who have the 
 writings of the prophets, not understanding, ac- 
 knowledged not Christ even when he came ; but 
 even hate us who affirm that he has come, and who 
 prove that as was foretold he was crucified by 
 them. 
 
 37. [Utterances of the Father. Citations from 
 Isa. i. 3, 4 ; lxvi. 1 ; i. n-15 ; lviii. 6.] 
 
 38. [Utterances of the Son. Citations from Isa. 
 lxv. 2 ; 1. 6 ; Ps. xxii. 16, 18 ; iii. 5 ; xxii. 7.] 
 
 39. But when, as prophesying what is about to 
 come to pass, the Holy Ghost speaks, his words are 
 as follows : " For out of Zion shall go forth the law, 
 and the word of the Lord from Jerusalem. And 
 he shall judge among the nations, and shall rebuke 
 many people ; and they shall beat their swords into 
 plowshares, and their spears into pruning-hooks ; 
 and nation shall not lift up sword against nation, 
 neither shall they learn war any more." And that 
 it so came to pass you may believe. For from Je- 
 rusalem there went out into the world twelve men 
 in number, and they obscure persons, and unskilled 
 in speaking ; but through the power of God they 
 declared to every race of men that they were sent 
 by Christ to teach all men the word of God ; and 
 we, who were formerly murderers of each other, not 
 only make no war on our enemies, but, to avoid 
 
164 THE APOSTOLIC FA THERS. 
 
 even lying or deceiving those who examine us, we 
 willingly confess Christ and die. For it were pos- 
 sible that what is said, 
 
 " My tongue has sworn it, but my mind's unsworn," 
 
 We should do in this case. For it would be ridicu- 
 lous that the soldiers who are mustered and enrolled 
 by you should prefer even to their own life, their 
 parents, their country, and all their kindred, their 
 allegiance to you, although you are unable to give 
 them any incorruptible reward ; but that we, en- 
 amored of incorruptibility, should not endure all 
 things, in order to receive the rewards we long for, 
 from him who is able to give them. 
 
 40. Hear also how it was foretold of those who 
 preached his doctrine and proclaimed his appear- 
 ance, the beforementioned prophet and king speak- 
 ing thus by the Spirit of prophecy : " Day unto 
 day uttereth speech, and night unto night showeth 
 knowledge. There is no speech nor language 
 where their voices are not heard. Their voice has 
 gone out through all the earth, their words to the 
 end of the world. In the sun hath he placed his 
 tabernacle, and he as a bridegroom that goeth out 
 of his chamber shall rejoice as a giant to run his 
 way." Besides these, I think it right and applica- 
 ble to mention some other prophecies which were 
 uttered by the same David, from which you may 
 learn how the Spirit of prophecy urges men to live, 
 and how he spake of that conspiracy of Herod the 
 King of the Jews, and of the Jews themselves, and 
 of Pilate your procurator in their country, with his 
 soldiers, against Christ, and that men from every 
 nation should believe in him, and that God calls 
 him his Son, and has declared that he will put all 
 enemies under him ; and how the devils, as far as 
 they can, endeavor to escape the power of God the 
 Father and Lord of all, and that of Christ himself; 
 
JUSTIN. 165 
 
 and how God calls all men to repentance before 
 the day of judgment comes. He speaks thus : [quo- 
 tation of the first and second psalms]. 
 
 41. And again, in another prophecy, the same 
 Spirit of prophecy, declaring through the same Da- 
 vid that after his crucifixion Christ should reign, 
 spoke as follows : [citation of Ps. xcvi., closing with 
 the words, " The Lord hath reigned from the tree," 
 the last three of which Justin ("Dial. Tryph.") ac- 
 cuses the Jews of having erased from the text]. 
 
 42. But when the Spirit of prophecy speaks of 
 what is about to happen as having already come to 
 pass, as may be seen even from the passages pre- 
 viously cited by me, in order that this may not 
 afford any excuse to my readers, I will explain this 
 also. The things that are assuredly known by him 
 as about to take place, he foretells as having already 
 been fulfilled. And that we ought thus to receive 
 it, consider with earnest application of mind what 
 is uttered. David spoke the before-mentioned pas- 
 sages about fifteen hundred years before Christ was 
 incarnate and crucified ; and no one of those who 
 were before his time, by being crucified, brought 
 joy to the Gentiles ; nor did any of those who were 
 after him. But our Jesus Christ, being crucified 
 and dying, rose again, and reigned, ascending into 
 heaven ; and, from the tidings which were pro- 
 claimed by him through the apostles in all nations, 
 is the joy of those who look for the incorruptibility 
 which is promised by him. 
 
 43. [Men, unlike irrational creatures, are free 
 and responsible.] 
 
 44. [Having cited Deut. xxx. 15, 19, and Isa. i. 
 16-20, to prove that the prophets recognized men's 
 responsibility, he says :] So also Plato, in his words, 
 " The blame is his who chooses, but God is without 
 blame," took his saying from Moses the prophet. 
 For Moses was before all the writers of Greece. 
 
i66 THE APOSTOLIC FATHERS. 
 
 And in all that both philosophers and poets have 
 said about the immortality of the soul, or the pun- 
 ishments after death, or the contemplation of celes- 
 tial subjects, and the like doctrines, they have taken 
 their suggestions from the prophets, so as to be 
 able to understand and explain those matters. 
 Hence with all there appear to be seeds of truth, 
 but they are proved to have understood them inac- 
 curately, when they speak in contradiction of them- 
 selves. So that when we say that future events 
 have been foretold, we do not assert that they came 
 to pass by any compulsion of destiny, but that God, 
 foreknowing what all men would do, and determin- 
 ing with himself that every man should be rewarded 
 according to the worth of his actions, foretells by 
 the Spirit of prophecy that men should receive even 
 from him recompense in proportion to the worth of 
 their works ; always urging the human race to re- 
 newed exertion and recollection, and showing that 
 he has a care of it, and takes thought for it. But 
 through the agency of evil demons death was pro- 
 claimed against those who read the books of Hys- 
 taspes, or the Sibyl, or the prophets, that they might 
 through fear turn their readers from receiving the 
 knowledge of good, and keep them slaves to them- 
 selves ; which in the end they were not able to ac- 
 complish. For we not only read them without fear, 
 but also, as you see, offer them to you for inspec- 
 tion; knowing that they will appear well-pleasing 
 to all. And if we convince even a few, we shall 
 gain the greatest rewards, for, like good husband- 
 men, we shall receive the recompense from the Lord. 
 45. That God the Father of all things would 
 bring Christ to heaven, after he rose from the dead, 
 and keep him there until he smote the demons his 
 enemies, and the number of those who are fore- 
 known by him as being good and full of virtue 
 should be accomplished, for whom he delays the 
 
JUSTIN. 167 
 
 consummation, hear the words of the prophet Da- 
 vid. They are as follows: [citation of Ps. ex. 1-3]. 
 The words then, " He will send to thee the rod of 
 power out of Jerusalem," are presignificant of that 
 powerful doctrine which his apostles went out from 
 Jerusalem and preached everywhere ; and, although 
 death is decreed against those who teach, or in 
 any way confess, the name of Christ, we everywhere 
 both embrace and teach it. And if you also should 
 read these words as enemies, you can do no more, 
 as I have already said, than put us to death, which 
 to us indeed involves no loss, but to you, and to 
 all who persecute us unjustly, and do not repent, 
 brings eternal punishment by fire. 
 
 46. But lest any should unreasonably urge, to 
 turn men away from our doctrines, that we assert 
 Christ to have been born one hundred and fifty 
 years ago, under Cyrenius, and to have taught un- 
 der Pontius Pilate what we long afterward affirm 
 that he did teach ; and should urge it against us as 
 if all men who were born before him were irrespon- 
 sible, I will, by anticipation, answer this difficulty. 
 We are taught that Christ is the first-born of God, 
 and we have shown above that he is the Word, of 
 whom the whole human race are partakers. And 
 those who lived according to reason are Christians, 
 even though accounted atheists, such as, among the 
 Greeks, Socrates and Heraclitus and those who re- 
 sembled them, and of the barbarians Abraham, and 
 Ananias, and Azarias, and Misael, and Elias, and 
 many others, from going through the list of whose 
 actions or names, knowing that it would be tedious, 
 I now beg to be excused. So also they who have 
 been before him and lived without reason were 
 worthless, and enemies to Christ, and murderers of 
 those who governed their lives by reason ; but they 
 who lived and now live in accordance with it are 
 Christians, and are fearless and tranquil. But for 
 
168 THE APOSTOLIC FA THERS. 
 
 what reason, through the power of the Word, ac- 
 cording to the will of God, the Father and Lord of 
 all things, he was born as man of a virgin, and was 
 called Jesus, and was crucified, and died, and rose 
 again, and went up into heaven, from all that I 
 have said already at such length, a man of under- 
 standing will be able to comprehend. But as the 
 discussion of the proof is not necessary now, I will 
 pass on, for the present, to those proofs which are 
 pressing. 
 
 47. That the land of the Jews, then, was to be laid 
 waste, hear what was said by the Spirit of prophecy. 
 His words were uttered as in the person of the peo- 
 ple wondering at what had been done. They are 
 as follows : [citation of Is. lxiv. 10-12]. And that 
 Jerusalem w r as laid waste, as it was foretold should 
 come to pass, you know. Of this desolation, and 
 of none of its people being permitted to inhabit it, 
 the prophet Isaiah spoke thus : " Their country is 
 desolate, their enemies devour it in their presence, 
 and there shall not be one of them to dwell in it " ; 
 and that it is guarded by you to prevent any 
 one from dwelling in it, and that death is decreed 
 against a Jew who is detected in entering it, you 
 know well. 
 
 48. And that it was foretold that our Christ 
 should heal all diseases, and raise the dead, hear 
 what was said. It is as follows : [citation of Isa. 
 xxxv. 5, 6.]. That he performed these things you 
 may easily be satisfied, from the Acts of Pontius 
 Pilate. And how it was foretold by the Spirit of 
 prophecy that both he and those who trusted in 
 him should lose their lives, hear what was said by 
 Isaiah. It is this : [Isa. lvii. 1, 2]. 
 
 49. And again, [hear] how it was said by the same 
 Isaiah that the people of the Gentiles who did not 
 look for him should worship him, but that the Jews 
 who were always looking for him should not ac- 
 
JUSTIN. 169 
 
 knowledge him when he came. His words were 
 spoken as in the person of Christ himself. They 
 are these : [quotation of Isa. lxv. 1-3]. For the 
 Jews who had the prophecies, and always looked 
 for Christ to come, knew him not ; and not only so, 
 but even ill-treated him ; while the Gentiles, who 
 never heard any thing about Christ until the apos- 
 tles went out from Jerusalem, and preached the 
 things concerning him, and gave them the prophe- 
 cies, were filled with joy and faith, and put away 
 their idols, and dedicated themselves to the unbe- 
 gotten God, through Christ. But that these infa- 
 mous things which were to be spoken against those 
 who confess Christ were foreknown, and that they 
 who slandered him, and who said that it was well to 
 keep the ancient customs, were to be miserable, hear 
 what is briefly said by Isaiah. It is this : " Woe 
 unto those who call sweet bitter and bitter sweet." 
 
 50. But that when he had become man for our 
 sakes, he endured to suffer and be dishonored, and 
 that he shall come again with glory, hear the pro- 
 phecies which were uttered on this subject. They 
 are as follows : [quotation of Isa. liii. 12 ; Hi. 13-15 ; 
 liii. 1-8]. After his crucifixion, then, even they 
 that were acquainted with him all denied and for- 
 sook him ; but afterward, when he rose from the 
 dead, and was seen by them, and taught them to 
 read the prophecies in which all these things were 
 foretold as about to happen, and when they had 
 seen him go up into heaven, and had believed, and 
 received power from thence, which was sent them 
 from him, they went forth to the whole race of men, 
 and taught these things, and received the name of 
 apostles. 
 
 51. And further, to bear witness to us that he 
 who suffered those things had a generation that 
 could not be declared, and is King over his enemies, 
 the Spirit of prophecy spoke thus : [quotation of 
 
 15 
 
170 THE APOSTOLIC FATHERS. 
 
 Isa. liii. 8 to end]. And hear how he was to go up 
 into heaven as was prophesied. It was spoken 
 thus : [citation of Ps. xxiv. 7, 8]. And how he was 
 to come again from heaven in glory, hear what was 
 said to this purport by the prophet Jeremiah. His 
 words are as follows : "' Behold, one like the Son of 
 man cometh upon the clouds of heaven, and his 
 angels with him." 
 
 52. [Certain fulfillment of the prophecy of a sec- 
 ond advent of Christ. Citations from Ezek. xxxvii. 
 7; Isa. xlv. 23; lxvi. 24; Zech. ii. 6; xii. n; Joel 
 ii. 13; Isa. lxiii. 17; lxiv. 11.] 
 
 53. [Summary of the prophecies: Judea to be 
 desolated ; Gentiles to be converted, more in num- 
 bers than the Jews. Quotations of Isa. liv. 1 ; i. 9 ; 
 Jer. ix. 26.] 
 
 54. [Heathen mythology arose from an imper- 
 fect imitation by demons of the truths of prophecy, 
 they thinking thereby to prejudice men against the 
 story of Christ. Citations of Gen. xlix. 10, n ; Ps. 
 xix. 5.] 
 
 55. But in no case, and upon none of those who 
 are called the sons of Jupiter, did they imitate the 
 being crucified ; for it did not occur to them, every- 
 thing which was spoken in relation to this having 
 been uttered symbolically, as I have already said. 
 This, as the prophet foretold, is the greatest mark 
 of his strength and power, as is also shown by the 
 things which fall under our observation ; for con- 
 sider all the things in the world, whether without 
 this form there is any administration, or any com- 
 munity possible to be maintained. The sea can 
 not be plowed except that trophy which is called a 
 sail abide safe in the ship ; the earth is not tilled 
 without it; diggers, handicraftsmen also, do not 
 perform their task unless by tools bearing this 
 shape. And the figure of man differs from that of 
 the unreasoning brutes only in this, that he is up- 
 
JUSTIN. 171 
 
 right, and has power to stretch out his hands ; and 
 has in his face extended from his forehead what is 
 called his nose, through which the animal draws 
 his breath, and which displays nothing else than 
 the figure of the cross. And it is thus spoken by 
 the prophet : " The breath before our face is Christ 
 the Lord." And your symbols, those upon the 
 banners and trophies with which your processions 
 are universally made, display the power of this 
 form ; and by these you show the signs of your 
 rule and authority, even if you do so without know- 
 ing what you do. And you consecrate the images 
 of your emperors, on their demise, by this form ; 
 and by inscription you term them gods. And since 
 we have urged you as far as our power admits, by 
 reason, and this conspicuous figure, we know that 
 henceforth we are blameless, even if you believe 
 not ; for our part is now done and perfected. 
 
 56. [Demons still mislead men through pretend- 
 ers like Simon.] 
 
 57. [They cause us to be persecuted.] 
 
 58. [They also raise up heretics like Marcion.] 
 
 59. And that you may learn that Plato borrowed 
 from our teachers (I mean the account which is 
 given by the prophets) when he said that God altered 
 shapeless matter, and created the world, hear how 
 the same things are expressly taught by Moses, who 
 has been mentioned before as the first Prophet, and 
 older than the Greek writers, by whom the Spirit 
 of prophecy, declaring how, and from what, God in 
 the beginning created the world, spoke thus : " In 
 the beginning God created the heavens and the 
 earth. And the earth was invisible and unfurnished, 
 and darkness was upon the face of the deep ; and the 
 spirit of God moved over the waters. And God said : 
 Let there be light; and it was so." So that both 
 Plato, and those who agree with him, and we our- 
 selves, have learned, and you may be persuaded, that 
 
172 THE APOSTOLIC FATHERS. 
 
 by the Word of God the whole world was created 
 out of substance which was described before by 
 Moses. That too which the poets call Erebus, we 
 know to have been previously mentioned by Moses. 
 
 60. So that which is spoken physiologically by 
 Plato in his Timaeus about the son of God, when he 
 says " He placed him in the universe after the man- 
 ner of the letter^," he likewise borrowed from Moses. 
 For it is related in the Mosaic writings that at the 
 same time when the Israelites went out of Egypt, 
 and were in the desert, venomous beasts, vipers, 
 and asps, and every kind of serpents, assailed them, 
 and destroyed the people ; on which Moses, from 
 the inspiration and direction communicated from 
 God, took brass, and formed it into the shape of 
 a cross, and placed it on the holy tabernacle, and 
 said to the people, " If you look upon that figure 
 and believe, you shall be saved." And when this 
 was done, he related that the serpents died, and 
 recorded that by this means the people escaped 
 death. 
 
 Plato, then, read this ; and not accurately know- 
 ing or perceiving that it was a figure of the cross, 
 but seeing only the form of the letter %, he said 
 that the power next to the first God was in the uni- 
 verse in the shape of an %. And his mention of a 
 third is derived, as I have already said, from his 
 reading the words of Moses, " The Spirit of God 
 moved above the waters." For he gives the second 
 place to the Word of God, who, he says, is placed 
 after the manner of an % m the universe, and the 
 third to the Spirit who is said to move above the 
 water, saying, "The third about the third." And 
 hear how the prophetic Spirit declared by Moses 
 that there should be a conflagration. He spoke as 
 follows : a An everlasting fire shall descend, and 
 burn to the pit below." It is not then that we hold 
 the same opinion as others, but that all men imitate 
 
JUSTIN, 173 
 
 and repeat ours. For you may hear and learn these 
 things among us, from those who do not even know 
 the shape of their letters, but who are ignorant and 
 rude in speech, though wise and faithful in mind, 
 some too being blind or deprived of their eyes : 
 thus you may perceive that these things have not 
 been by human wisdom, but are uttered by the 
 power of God. 
 
 61. How we dedicated ourselves to God, being 
 new made through Christ, I will explain, lest, if I 
 omit this, I appear to be cheating in my expla- 
 nation. All, then, who are persuaded and believe 
 that the things who are taught and affirmed by us 
 are true ; and who promise to be able to live ac- 
 cordingly, are taught to pray, and beg God with 
 fasting to grant them forgiveness of their former 
 sins; and we pray and fast with them. Then we 
 bring them where there is water, and after the same 
 manner of regeneration in which we also were re- 
 generated ourselves, they are regenerated : for, in 
 the name of God, the Father and Lord of all things, 
 and of our Saviour Jesus Christ, and of the Holy 
 Ghost, they then receive the washing of water. For 
 Christ indeed said : " Except ye born again, ye shall 
 not enter into the kingdom of heaven." And that 
 it is impossible for those who are once born to enter 
 into their mother's wombs, is plain to all. And it 
 is declared by the prophet Isaiah, as I have already 
 written, in what way those who have sinned, and 
 who repent, shall escape their sins. It is said as 
 follows : [quotation of Isa. i. 16-20]. And we have 
 received the following reason from the apostles 
 for so doing. Since we were ignorant of our first 
 birth, and were born by necessity of the moist seed 
 through the mutual union of our parents, and were 
 brought up in evil customs and wicked training ; in 
 order that we might not remain the children of ne- 
 cessity and ignorance, but of choice and of knowl- 
 
174 THE APOSTOLIC FATHERS. 
 
 edge, and that we might obtain remission of the 
 sins we had formerly committed : in the water there 
 is called over him who chooses the new birth and 
 repents of his sins, the name of God the Father 
 and Lord of all things, and calling him by this name 
 alone, we bring the person to be washed to the 
 laver. For no one can declare the name of the 
 ineffable God, but if any one presume to say that 
 he has any, he commits an act of incurable mad- 
 ness. Now this washing is called illumination, be- 
 cause they who learn the meaning of these things 
 are enlightened in their mind. And in the name 
 of Jesus Christ, who was crucified under Pontius 
 Pilate, and in the name of the Holy Ghost, who 
 foretold by the prophets all these things about Je- 
 sus, does he who is enlightened receive his wash- 
 ing. 
 
 62. And the devils, hearing of this baptism which 
 was taught by the prophet, instigate those who 
 enter into their temples, and who are about to come 
 before them, paying drink offerings and burnt offer- 
 ings, also to sprinkle themselves ; and they cause 
 men to go and wash their whole persons before 
 they come to the temples where they are enshrined. 
 Moreover, the command given by the priests to 
 those who enter the temples and worship in them to 
 put off their shoes the devils have learned and imi- 
 tated from what happened to Moses, the prophet 
 whom I have mentioned. For at the time when 
 Moses was commanded to go down into Egypt, and 
 bring out the people of Israel who were there, as he 
 was feeding the sheep of his uncle on the mother's 
 side in the land of Arabia, our Christ held converse 
 with him in the shape of fire from a bush, and said, 
 " Put off thy shoes and draw near and hear. ,, And 
 when he put off his shoes and drew near, he heard 
 that he was to go down into Egypt, and bring out 
 the people of Israel who were there. And he re- 
 
JUSTIN. 175 
 
 ceived a mighty power from Christ, who spoke to 
 him in the shape of fire, and he went down and led 
 out the people, having wrought great and wonder- 
 ful things ; which if you wish, you may learn them 
 accurately from his writings. 
 
 63. But all the Jews teach even now that the 
 unnamed God spoke with Moses ; whence the Spirit 
 of prophecy, when blaming them by Isaiah, the be- 
 fore-mentioned prophet, spoke as I have already 
 related : " The ox knoweth his owner, and the ass 
 his master's crib, but Israel doth not know me, my 
 people hath not understood me." And Jesus the 
 Christ, because the Jews knew not what the Father 
 was and what the Son, upbraids them in like man- 
 ner, and says : " No man knoweth the Father but 
 the Son, nor the Son but the Father, and those to 
 whom the Son will reveal him." But the Word of 
 God is his Son, as I have already said. And he is 
 called Angel and Apostle, for he declares all that 
 ought to be known, and is sent to proclaim what is 
 told, as indeed our Lord himself said : " He that 
 heareth me heareth him that sent me." And this 
 will be clear from the writings of Moses, in which 
 it is said as follows : " And the Angel of God spake 
 unto Moses in a flame of fire out of the midst of a 
 bush, and said, I AM THAT I AM, the God of 
 Abraham, the God of Isaac, and the God of Jacob, 
 the God of .thy fathers. Go down into Egypt, and 
 bring up my people." And what followed you who 
 wish may learn from them, for it is not possible to 
 write all the events in this book. But thus much 
 has been said to prove that Jesus, the Christ, is the 
 Son and Apostle of God, being formerly the Word ; 
 and appearing at one time in the form of fire and 
 at another in the image of incorporeal beings ; but 
 now, by the will of God, being made man for the 
 human race. He endured also to suffer all that the 
 devils caused to be inflicted on him by the senseless 
 
176 THE APOSTOLIC FATHERS. 
 
 Jews. Who, having it expressly said in the Mosaic 
 writings, " And the Angel of God spake with Moses 
 in a flame of fire in the bush, and said, I AM 
 THAT I AM, the God of Abraham, the God of 
 Isaac, and the God of Jacob, " affirms that it was 
 the Father and Maker of all things who spoke thus. 
 Hence also the Spirit of prophecy upbraids them as 
 follows : " Israel hath not known me, my people hath 
 not understood me." And again, Jesus, as we have 
 shown, when with them, said, " No one knoweth 
 the Father but the Son, nor the Son but the Father, 
 and those to whom the Son will reveal him." The 
 Jews then, always thinking that the Father of all 
 things spoke to Moses, he who spoke to him being 
 the Son of God, who is called both Angel and 
 Apostle, are rightly upbraided both by the Spirit 
 of prophecy and by Christ himself, as knowing 
 neither the Father nor the Son. For they who say 
 that the Son is the Father are proved neither to 
 know the Father, nor that the Father of all things 
 has a Son, who, being moreover the first-born Word 
 of God, is also God. And formerly, through the 
 shape of fire, and through an incorporeal image, he 
 appeared to Moses and the other prophets; but 
 now, in the time of your government, as I said be- 
 fore, he was made man of a virgin, according to the 
 counsel of the Father, for the salvation of those who 
 believed on him, and endured to be set at nought 
 and to suffer, that by dying and rising again he 
 might overcome death. But that which was spoken 
 from the bush to Moses, " I AM THAT I AM, the 
 God of Abraham, the God of Isaac, the God of Ja- 
 cob, and the God of thy fathers," is significant that 
 they though dead remain in existence, and are the 
 men of this very Christ ; for these are the first of all 
 men who were employed in the search after God, 
 Abraham the father of Isaac, and Isaac the father 
 of Jacob, as Moses also wrote. 
 
JUSTIN. 177 
 
 64. And that the devils incited them to place 
 the image of her who is called Proserpine at the 
 fountains of waters, in imitation of what was spoken 
 by Moses, you may perceive from what has been 
 already said. For Moses declared, as I have pre- 
 viously written, " In the beginning God created the 
 heavens and the earth ; and the earth was invisible 
 and unformed, and the Spirit of God moved upon 
 the waters." In imitation then of the Spirit of God, 
 which was said to be borne upon the water, they 
 declared that Proserpine was the daughter of Ju- 
 piter. Minerva, too, in like manner, they craftily 
 affirmed to be the daughter of Jupiter, not from 
 sexual union ; but when they knew that God, by 
 his Word, conceived and made the world, they de- 
 scribed Minerva as the first conception : which we 
 consider to be most ridiculous, to adduce the female 
 form as the image of the conception. And in like 
 manner their actions convict the others who are 
 called sons of Jupiter. 
 
 65. But after thus washing him who has pro- 
 fessed, and given his assent, we bring him to those 
 who are called brethren, where they are assembled 
 together to offer prayers in common both for our- 
 selves and for the person who has received illumi- 
 nation, and all others everywhere, with all our 
 hearts, that we might be vouchsafed, now we have 
 learnt the truth, by our works also to be found good 
 citizens and keepers of the commandments, that we 
 may obtain everlasting salvation. We salute one 
 another with a kiss when we have concluded the 
 prayers. Then is brought to the president of the 
 brethren bread and a cup of water and wine, which 
 he receives, and offers up praise and glory to the 
 Father of all things, through the name of his Son 
 and of the Holy Ghost, and he returns thanks 
 at length for our being vouchsafed these things 
 by him ; when he has concluded the prayers and 
 
178 THE APOSTOLIC FATHERS. 
 
 thanksgivings, all the people who are present ex- 
 press their assent by saying Amen. This word, 
 Amen, means in the Hebrew language, so let it be. 
 And when the president has celebrated the eucha- 
 rist, and all the people have assented, they whom we 
 call deacons give to each of those who are present 
 a portion of the eucharistic bread, and wine and 
 water, and carry them to those who are absent. 
 
 66. And the food is called by us eucharist, of 
 which no one is allowed to partake but he who be- 
 lieves the truth of our doctrines, and who has been 
 washed with the washing that is for the forgiveness 
 of sins and to regeneration, and who so lives as 
 Christ has directed. For we do not receive them 
 as ordinary food or ordinary drink ; but as by the 
 word of God Jesus Christ our Saviour was made 
 flesh, and took upon him both flesh and blood for 
 our salvation, so also the food which was blessed 
 by the prayer of the word which proceeded from 
 him, and from which our flesh and blood, by trans- 
 mutation, receive nourishment, is, we are taught, 
 both the flesh and blood of that Jesus who was 
 made flesh. For the apostles, in the records which 
 they made, and which are called gospels, have thus 
 delivered to us what was commanded them ; that 
 Jesus took bread, and gave thanks, and said, " This 
 do in remembrance of me : this is my body ; and in 
 like manner he took the cup, and blessed it, and 
 said, This is my blood " ; and he gave it to them 
 alone. The same thing in the mysteries of Mithra, 
 also, the evil demons imitated, and commanded to 
 be done ; for bread and a cup of water are placed 
 in the mystic rites for one who is to be initiated, 
 with the addition of certain words, as you know or 
 may learn. 
 
 67. But we, after these things, henceforward al- 
 ways remind one another of them ; and those of us 
 who have the means assist all who are in want ; 
 
JUSTIN*. 179 
 
 and we are always together. And in all our obla- 
 tions we bless the Maker of all things, through his 
 Son Jesus Christ, and through the Holy Ghost. 
 And on the day which is called Sunday there is an 
 assembly in the same place of all who live in cities 
 or in country districts ; and the records of the apos- 
 tles, or the writings of the prophets, are read as 
 long as we have time. Then the reader concludes, 
 and the president verbally instructs and exhorts us 
 to the imitation of these excellent things. Then we 
 all rise together and offer up our prayers. And, as 
 I said before, when we have concluded our prayer, 
 bread is brought, and wine and water, and the pres- 
 ident in like manner offers up prayers and thanks- 
 givings with all his strength, and the people give 
 their assent by saying Amen ; and there is a distri- 
 bution and a partaking by every one of the eucha- 
 ristic elements, and to those who are not present they 
 are sent by the hands of the deacons. And such 
 as are in prosperous circumstances, and wish to do 
 so, give what they will, each according to his choice ; 
 and what is collected is placed in the hands of the 
 president, who assists the orphans, and widows, and 
 such as through sickness or any other cause are in 
 want ; and to those who are in bonds, and to stran- 
 gers from afar, and, in a word, to all who are in 
 need, he is a protector. But Sunday is the day on 
 which we all hold our common assembly, because 
 it is the first day on which God, when he changed 
 the darkness and matter, made the world ; and 
 Jesus Christ our Saviour on the same day rose from 
 the dead : for the day before that of Saturn he was 
 crucified, and on the day after it, which is Sunday, 
 he appeared to his apostles and disciples, and taught 
 them these things which we have given to you also 
 for your consideration. 
 
 68. If, then, these things appear to you to have 
 reason and truth, respect them ; but if they seem 
 
180 THE APOSTOLIC FATHERS. 
 
 to be frivolous, hold them in contempt as frivoli- 
 ties ; and do not decree death against those who 
 have done no wrong, as if they were enemies. For 
 we forewarn you that you shall not escape the fu- 
 ture judgment of God, if you continue in your in- 
 justice ; and we will exclaim, Let what is pleasing 
 to God be done. And although, from the letter of 
 the greatest and most illustrious Emperor Adrian 
 your father, we might entreat you to command that 
 judgment should be done according to our petition, 
 yet it is not on the ground of Adrian's decision 
 that we the rather urged this ; but we have made 
 our appeal and exposition, because we know that 
 we ask what is just. I have, however, subjoined a 
 copy of Adrian's letter that you may know that we 
 speak truth in this also. The copy is as follows : 
 
 Epistle of Adrian in behalf of the Christians. 
 
 I have received the letter addressed to me by your 
 predecessor Serenius Granianus, a most illustrious man ; 
 and this communication I am unwilling to pass over in 
 silence, lest innocent persons be disturbed, and occasion 
 be given to the informers for practicing villainy. Accord- 
 ingly, if the inhabitants of your province will so far sustain 
 this petition of theirs as to accuse the Christians in some 
 court of law, I do not prohibit them from doing so ; but I 
 will not suffer them to make use of mere entreaties and 
 outcries. For it is far more just, if any one desires to 
 make an accusation, that you give judgment upon it. If, 
 therefore, any one makes the accusation, and furnishes 
 proof that the said men do anything contrary to the laws, 
 you shall adjudge punishments in proportion to the of- 
 fenses. And this, by Hercules, you shall give special heed 
 to, that if any man shall, through mere calumny, bring an 
 accusation against any of these persons, you shall award 
 to him more severe punishments in proportion to his 
 wickedness. 
 
JUSTIN. 181 
 
 SYNOPSIS OF DIALOGUE WITH TRYPHO. 
 
 Walking in the Xystus (at Ephesus), Justin is 
 addressed by Trypho, a Jew, who, emboldened by 
 Justin's dress, asks for instruction for himself and 
 friends. J. — " And in what would you be profited 
 by philosophy so much as by your own lawgiver 
 and the prophets ? " T. — " Do not the philosophers 
 turn every discourse on God ? " Justin replies 
 that, while granting to God a general care of the 
 universe, most philosophers deny his attention to 
 individuals, and so take license for their conduct. 
 Others, claiming that the soul is both immortal and 
 insensible to suffering, teach that it needs nothing 
 from God. Asked for his own opinion, he says 
 that he has studied with the Stoics, the Peripatetics, 
 and the Platonists ; that Platonism had seemed 
 most satisfactory to him ; but that once, while 
 meditating near the seashore, a venerable man had 
 appeared and, in a learned conversation, shown 
 him the insufficiency of his philosophy, and had 
 then told him* of the prophets, who, being filled 
 with the Holy Ghost, had revealed divine truth 
 authoritatively, glorifying the God and Father of 
 all things, and proclaiming his Son, the Christ. 
 The old man had disappeared, a but straightway," 
 says Justin, " a flame was kindled in my soul ; and 
 a love of the prophets, and of those men who are 
 friends of Christ, possessed me ; and while revolv- 
 ing his words in my mind, I found this philosophy 
 alone to be safe and profitable. " Assuring Trypho 
 that he too may find happiness in Christ, the Jew 
 replies that it is better to be circumcised and ob- 
 serve the law. Justin in reply proposes to prove 
 that Christians have not believed empty fables, 
 " but words filled with the Spirit of God and big 
 16 
 
182 THE APOSTOLIC FATHERS. 
 
 with power." Some of his companions jeer, but 
 Trypho seats himself respectfully to hear the argu- 
 ment. His opposition to Christians, he says, is 
 simply that they do not observe the law ; he does 
 not share the vulgar belief in their immorality. 
 
 Justin accordingly begins by declaring that the 
 law is abrogated by the new covenant made in 
 Christ, adducing Scripture to prove that such a 
 new and universal law should succeed. This law 
 the Jews despise, but Isaiah teaches that sin is to 
 be cleansed, not by the blood of sacrifices, but by 
 the blood of Christ (Isa. liii.). Baptism in Christ 
 alone purifies, as says Isaiah, who also describes 
 the true fasting. Circumcision was given to the 
 Jews to designate them for persecution for their 
 treatment of Christ. The Jews, spreading calum- 
 nies everywhere against Christians, are responsible 
 both for their own and for others' sins. Christians 
 would observe the law if they did not know why it 
 was given. The patriarchs were acceptable to God 
 without circumcision ; thus God, in enjoining sacri- 
 fices, and the observance of sabbaths, and the 
 choice of meats, had accommodated himself to an 
 unrighteous nation, but had not made such observ- 
 ances works of righteousness. If there was no 
 need of circumcision before Abraham, or of the 
 keeping of sabbaths, etc., before Moses, there is no 
 need now. But while the old circumcision is obso- 
 lete, Christ circumcises all who will. 
 
 Those who now say they are sons of Abraham, 
 continues Justin, are represented by Isaiah as cry- 
 ing out to God for an inheritance. To this remark 
 Trypho rejoins, "What is this you say? that none 
 of us shall inherit anything in the holy mountain 
 of God ? " J. — " I do not say so, but those who 
 persecute Christ, if they do not repent, shall not 
 inherit." Gentiles who believe shall inherit along 
 with patriarchs and prophets and the just descend- 
 
JUSTIN. 183 
 
 ants of Jacob (Isa. lxii. and lxiii.) . T. — " Why do you 
 quote whatever you wish from the prophetic writ- 
 ings, but do not refer to those which command the 
 observance of sabbaths ? For Isaiah thus speaks : 
 (Isa. lxviii. 13, 14). J. — The prophets did command 
 like things with Moses, but only from the hardness 
 of the peoples' hearts. Circumcision of the flesh 
 avails nothing to Egyptians ; but even Scythians 
 having knowledge of Christ have a circumcision 
 that avails. Those baptized of the Holy Ghost 
 need no other rite. 
 
 Christians, says Justin, call upon God through 
 Christ, at whose name demons are now overcome, 
 and whose power at his advent in glory shall be in- 
 comparable (Dan. vii. 7-28). Trypho objects that 
 Daniel describes Christ as glorious. Justin distin- 
 guishes two advents, one humble, one glorious, 
 quoting Ps. ex. and lxxii., which, he argues, do not 
 refer to Hezekiah and Solomon. 
 
 Trypho says that some who confess Jesus eat 
 meat offered to idols. Justin replies that the exist- 
 ence of heretics confirms the prophecy of Christ 
 concerning false apostles coining in his name. He 
 also proves that Christ is called Lord of hosts and 
 should be worshiped. The Jews hate Christians, 
 because these truths convict them of hardness of 
 heart. 
 
 Trypho, allowing that Christ must suffer, calls 
 for proof of his identity with Jesus. Justin first 
 alludes to certain figures, and then instances Jesus's 
 birth from a virgin. 
 
 To questions Justin replies that those who kept 
 the law before Christ were saved thereby ; but not 
 so those who now keep the law. Still, in his opin- 
 ion, men are at liberty, if they so desire, to keep 
 the law, though some say otherwise. 
 
 Resuming the argument, Justin says that Jesus 
 may be proved the Christ without proving that he 
 
184 THE APOSTOLIC FATHERS. 
 
 preexisted as God, as indeed some (the Ebionites) 
 hold. To the suggestion that Elijah must precede 
 the Christ, Justin says he will in person precede 
 the second coming ; but that his spirit, in the per- 
 son of John, had heralded the first coming. That 
 John was Christ's precursor is shown from Isaiah. 
 Jacob and Zechariah predicted that Christ should 
 ride upon an ass. The "blood of the grape," 
 meaning the blood of Christ, proves that he was 
 not begotten of man, since the blood of the vine is 
 from God. 
 
 Trypho asks that any God but God the Father 
 may, without metaphor, be shown him from Scrip- 
 ture. Justin proves that God who appeared to 
 Abraham is distinguished from God the Father; 
 also God who appeared to Jacob and to Moses. 
 He then adduces the " Wisdom " begotten of the 
 Father, and the words, " Let us make man." Try- 
 pho admits the proof, but says he does not need 
 Christ. Justin, adducing further proof, explains 
 the passage, "my glory will I not give to another." 
 He proves that Christ was born of a virgin, where- 
 upon Trypho compares him with Perseus. Justin 
 convicts him of bad faith, and shows how the devil 
 had invented fables about Bacchus, Hercules, and 
 ^Esculapius ; also that the mysteries of Mithras are 
 distorted from prophecies. The Jews have cut out 
 and misinterpreted passages of the version of the 
 Septuagint. The name of God is shown from Ex- 
 odus to be Jesus (Joshua), and the prophecy of 
 Isaiah is shown to accord with Christ alone. Jus- 
 tin asserts, against Trypho, that the wicked angels 
 revolted against God; and also maintains (saying, 
 however, that some Christians do not) that Je- 
 rusalem will* be rebuilt, and the saints shall reign 
 there a thousand years, arguing this from Isaiah and 
 the Apocalypse. The prophetical gifts of the 
 Jews were transferred to Christians. After proving 
 
yusrnv. 185 
 
 further that Jesus is Christ the Lord, and enumer- 
 ating various Old Testament figures of the wood 
 of the cross, Justin explains the words " The Spirit 
 of God shall rest on him," showing that Christ did 
 not receive the Spirit on account of poverty. He 
 notices the prefigurement of the cross of Christ in 
 Scripture, and holds that the same kind of right- 
 eousness has always been taught, and is summed 
 up in two precepts of Christ. Christ upon the 
 cross took upon himself the curse due to us. He 
 then examines Ps. xxii. at length, showing its refer- 
 ence to Christ. The resurrection of Christ also is 
 typified in the history of Jonah. Micah's predic- 
 tion of the conversion of the Gentiles is already in 
 part fulfilled, and will be entirely fulfilled at the 
 second advent. These two advents were symbol- 
 ized by the two goats. Continuing, Justin adduces 
 various symbols of the blood of Christ. Joshua, he 
 says, is a figure of Christ. He claims that Zecha- 
 riah's prediction suits Christians, and speaks of 
 Malachi's prophecy concerning sacrifices. Chris- 
 tians are the holy people promised to Abraham, 
 Isaac, Jacob, and Judah. The belief of the Gen- 
 tiles in Jesus proves him the Christ. Christians 
 are the true Israel, the sons of God. He further 
 explains the word Israel, and shows the various Old 
 Testament names of Christ, who appeared as a 
 person. Returning to the conversion of the Gen- 
 tiles, he shows them to be more faithful than the 
 Jews. He notices the power of Jesus's name in 
 the Old Testament. The Jews are hard-hearted ; 
 nevertheless Christians pray for them. Leah was 
 a type of the Jewish people, Rachel of the Chris- 
 tian church ; Christ serves for both. The Jews, 
 rejecting Christ, had rejected God. Justin exhorts 
 his hearers to be converted. He shows Noah to 
 have been a figure of Christ. In Christ all are 
 free ; but the Jews hope in vain for salvation. The 
 
186 THE APOSTOLIC FATHERS. 
 
 Jews are not excusable for crucifying Christ, as all 
 men are free agents. 
 
 The conference thus ending, the Jews thank 
 Justin and depart. 
 
 NOTICE OF THE MURATORIAN FRAG- 
 MENT. 
 
 The earliest approach to a Scripture canon or 
 list of the books of Scripture now extant is found 
 in a celebrated Latin manuscript, discovered in the 
 last century by Muratori, at the Ambrosian Library 
 in Milan. This manuscript originally belonged to 
 Columban's monastery at Bobbio, and dates from 
 the seventh or the eighth century. The work is 
 but a fragment, which begins in the midst of a sen- 
 tence — the sentence following referring to Luke's 
 Gospel — and ends abruptly. There is strong inter- 
 nal evidence that it was translated from the Greek, 
 though some dissent from this view. Its author- 
 ship is unknown ; but Muratori conjectured that it 
 was by Caius of Rome, and Bunsen has confidently 
 ascribed it to Hegesippus. Most scholars agree 
 that it belongs to the second century, probably not 
 later than a. d. 170, as is apparent from its refer- 
 ence to Pius of Rome as to a contemporary. A 
 later date has been assigned by some, among them 
 Donaldson, but their reasons are not conclusive. 
 
 Westcott judges the work to have been apolo- 
 getical rather than historical, as it omits to refer to 
 books which were certainly received at Rome in 
 
THE MURATORIAN FRAGMENT. 187 
 
 the last quarter of the century ; or that possibly it 
 is a -compilation of passages from a larger work. 
 
 The text is very imperfect, the reading in some 
 passages being only conjectural. The translation 
 here given has been amended by the text given 
 in Westcott "On the Canon." 
 
 THE MURATORIAN FRAGMENT. 
 
 .... at which he was present, and so he placed 
 it. The third book of the Gospel according to 
 Luke. Luke, that physician, after the ascension 
 of Christ, when Paul had taken him along with him 
 as a companion of his travels [or, " when Paul had 
 taken him as assistant, since he was desirous of 
 righteousness "], wrote it in his own name, as 
 seemed good to him — notwithstanding he had not 
 himself seen the Lord in the flesh — and according 
 as he was able to understand the same : so he began 
 to speak from the nativity of John. The fourth 
 Gospel is that of John, one of the disciples. When 
 his fellow disciples and overseers urged hira, he 
 said, " Fast ye together for me to-day for three 
 days, and let us relate to each other the revelation 
 which we receive." The same night it was revealed 
 to Andrew, one of the apostles, that, while all looked 
 over, John should write out all things in his own 
 name. . . . And therefore, although various be- 
 ginnings are presented by each book of the gospels, 
 this makes no difference as respects the faith of be- 
 lievers, since all things in all are declared by the 
 one guiding Spirit concerning the nativity, concern- 
 ing the passion, concerning the resurrection, con- 
 cerning his intercourse with his disciples, and con- 
 cerning his two advents — the first, which has been 
 despised in its humility; the second, which is to 
 
i88 THE APOSTOLIC FA THERS. 
 
 be distinguished by regal power. . . . What won- 
 der is it, then, that John should address each thing 
 so uniformly in his epistles, saying, in regard to 
 himself, " The things which we have seen with our 
 eyes, and heard with our ears, and our hands have 
 handled, these are the things which we have writ- 
 ten"? For he professes himself not only a seer, 
 but also a hearer and also a writer of all the won- 
 derful works of the Lord in order. Now the Acts 
 of all the Apostles were written in one book. Luke 
 embraced in his work to the most excellent The- 
 ophilus only the things which were done in his 
 presence ; and this is plainly proved by his omis- 
 sion of all mention of the death of Peter and of the 
 setting out of Paul from the city to Spain. . . . 
 Then come the letters of Paul. The letters them- 
 selves declare to those who wish to know from 
 what place or from what cause they were sent. 
 First of all there was the letter to the Corinthians 
 forbidding the schism of heresy ; then that to the 
 Galatians forbidding circumcision ; and then he 
 wrote more largely to the Romans, penetrating into 
 the order of the Scriptures, and showing that Christ 
 is the foundation of them, concerning each of which 
 things we need to speak particularly; since the 
 blessed apostle Paul himself, following the order of 
 his predecessor John, writes only to seven churches 
 by name in the following order: first to the Co- 
 rinthians, second to the Ephesians, third to the 
 Philippians, fourth to the Colossians, fifth to the 
 Galatians, sixth to the Thessalonians, seventh to 
 the Romans. But to the Corinthians and Thessa- 
 lonians, though for rebuke he wrote twice, notwith- 
 standing it is known that there is only one Church 
 scattered over the whole earth ; and John also, 
 although in the Apocalypse he writes to seven 
 churches, yet speaks to all. Moreover, one was 
 dedicated to Philemon, and one to Titus, and two 
 
MELITO. 189 
 
 to Timothy, in consideration of his love and affec- 
 tion for them, yet also in honor of the catholic 
 church and the order of the Church discipline. 
 There is one also in circulation addressed to the 
 Laodiceans, and one to the Alexandrians forged in 
 the name of Paul, bearing upon the heresy of Mar- 
 cion, and many others which can not be received 
 by the catholic church ; for it does not suit to mix 
 vinegar with honey. The letter of Judas also and 
 the two letters of John above-mentioned are reck- 
 oned genuine in the catholic church. Also the 
 Wisdom written by the friends of Solomon in his 
 honor. We receive only the revelations of John 
 and Peter, the latter of which some of our people 
 do not wish to be read in the Church. Moreover, 
 Hermas very lately in our times wrote the Pastor 
 in the city of Rome, while his brother Pius sat as 
 overseer in the chair of the church of the city of 
 Rome ; and it ought therefore indeed to be read, 
 but it can never be publicly used in the Church, 
 either among the prophets (the number being com- 
 plete ?) or among the apostles. Nor do we receive 
 anything at all of Arsinous, or Valentinus, or Mil- 
 tiades, who also wrote a new book of psalms for 
 Marcion, along with Basilides, the Asiatic founder 
 of the Cataphrygians. 
 
 MELITO. 
 
 Melito, bishop of Sardis, was born early in the 
 century, and lived until after a. d. 169. He claims 
 our attention on account of his voluminous writings, 
 the titles of which indicate to us the subjects en- 
 gaging the thought of the Christians of his day. 
 
190 THE APOSTOLIC FATHERS, 
 
 His apology, already noticed, has been preserved 
 to us in a Syriac translation. He also, as a Syriac 
 translation of a list of his works tells us, wrote the 
 following treatises : " On Easter two, and On Polity 
 and On the Prophets ; and another On the Church 
 and another On the First Day of the Week ; and 
 again another On the Faith of Man ; and another 
 On his Formation ; and again another On the 
 Hearing of the Ear of Faith; and besides these, 
 On the Soul and Body ; and again On Baptism, 
 and On the Truth, and On the Faith ; and On the 
 Birth of Christ, and On the Word of his Prophecy ; 
 and again On the Soul and on the Body ; and an- 
 other On the Love of Strangers, and On Satan, and 
 On the Revelation of John ; and again another On 
 God who put on the Body. ,, To this list Eusebius 
 adds " The Key," of which it is claimed that we 
 have a version in Latin. Excepting this work and 
 the apology, we have only fragments of Melito's 
 writings. One of these fragments, however, thought 
 to belong to the work On Faith, is of great interest 
 as furnishing an approach to a confession of faith 
 of the church of that day. 
 
 EXTRACT FROM MELITO S WORK ON FAITH. 
 
 We have made collections from the law and 
 the prophets relating to those things which are de- 
 clared concerning our Lord Jesus Christ, that we 
 might prove to your love that he is the perfect 
 Reason, the Word of God ; who was begotten be- 
 fore the light ; who was Creator together with the 
 Father; who was the Fashioner of man; who was 
 
MELITO. 191 
 
 all things in all ; who among the patriarchs was 
 Patriarch ; who in the law was Law ; among the 
 priests, Chief Priest ; among kings, Governor ; 
 among the prophets, Prophet ; among the angels, 
 Archangel ; among voices, the Word ; among spir- 
 its, Spirit ; in the Father, the Son ; in God, God, 
 the King for ever and ever. For this is he who 
 was Pilot to Noah ; who conducted Abraham ; who 
 was bound with Isaac ; who was in exile with Ja- 
 cob ; who was sold with Joseph ; who was Captain 
 with Moses; who was the Divider of the inheri- 
 tance with Jesus the son of Nun; who in David 
 and the prophets foretold his own sufferings ; who 
 was incarnate in the Virgin ; who was born at 
 Bethlehem ; who was wrapped in swaddling-clothes 
 in the manger; who was seen of the shepherds; 
 who was glorified of the angels ; who was wor- 
 shiped by the Magi ; who was pointed out by John ; 
 who assembled the apostles ; who preached the 
 kingdom ; who healed the maimed ; who gave light 
 to the blind ; who raised the dead ; who appeared 
 in the temple ; who was not believed on by the 
 people ; who was betrayed by Judas ; who was laid 
 hold on by the priests ; who was condemned by 
 Pilate ; who was pierced in the flesh ; who was 
 hanged upon the tree ; who was buried in the earth ; 
 who rose from the dead ; who appeared to the 
 apostles ; who ascended into heaven ; who sitteth 
 on the right hand of the Father; who is the Rest 
 of those who are departed, the Recoverer of those 
 who are lost, the Light of those who are in dark- 
 ness, the Deliverer of those who are captives, the 
 Guide of those who have gone astray, the Refuge 
 of the afflicted, the Bridegroom of the Church, the 
 Charioteer of the cherubim, the Captain of the 
 angels, God who is of God, the Son who is of the 
 Father, Jesus Christ, the King for ever and ever. 
 Amen. 
 
IQ2 THE APOSTOLIC FATHERS. 
 
 ATHENAGORAS. 
 
 Although Athenagoras was the superior of all 
 in his own age, in literary merit and in broad philo- 
 sophic culture, we yet know but little of his life. 
 One of our sources of information — the writings of 
 Philip of Sida, who tells us that Athenagoras was the 
 leader of the school at Alexandria in the reign of 
 Hadrian and Antoninus — is not trustworthy. The 
 only other source is the following inscription on 
 the manuscripts of Athenagoras's " Apology " : " The 
 Embassy of Athenagoras the Athenian, a philoso- 
 pher and a Christian, to the Emperors Marcus 
 Aurelius Antoninus and Lucius Aurelius Commo- 
 dus, Armeniaci, Sarmatici, and, what is greatest, 
 philosophers. ,, From this inscription, and from 
 certain internal evidences, this " Embassy " is as- 
 signed to the close of a. d. 176 or the beginning of 
 177. Some think the work to have differed from 
 the ordinary apology of that age in that, in the in- 
 terval of peace in 177, Athenagoras actually went 
 to Rome as a representative of the Christians, and 
 in person presented his arguments before the em- 
 peror. The studied compliments of the address 
 favor this supposition, and, as the only event in 
 Athenagoras's life which can be traced even with 
 probability, his admirers naturally fix upon it. 
 Apart from this conjecture we only know that our 
 author was an Athenian and a philosopher, and 
 
A THEN A GORA S. 193 
 
 that he flourished in the reign of Marcus Aure- 
 lius. 
 
 Besides his scholarly apology — the best defense 
 of the Christians in that age — we have a treatise by 
 him " On the Resurrection of the Dead." The 
 thought of this work shows careful reflection, and 
 is stated with philosophical precision. Scarcely a 
 superfluous word is used, says Donaldson, while 
 the language is beautiful and at times forcible. 
 The treatise is thought to have been delivered be- 
 fore a company of philosophic friends. The argu- 
 ments adduced are not from Scripture, but such as 
 would emanate from a Christian philosopher. A 
 noticeable feature of both treatises is their free 
 reference to and use of the poets and philosophers. 
 The latter are asserted to have mostly believed in 
 the unity of God. 
 
 There are numerous manuscripts, of which the 
 three most ancient and most valuable, dating from 
 the tenth and thirteenth centuries, contain both the 
 treatises. 
 
 The chapters here given have been corrected 
 according to Professor Gildersleeve's text. 
 
 CHAPTERS FROM THE EMBASSY ABOUT CHRISTIANS, 
 BY ATHENAGORAS THE ATHENIAN : PHILOSO- 
 PHER AND CHRISTIAN. 
 
 To the Emperors Marcus Aurelius Antoninus 
 and Lucius Aurelius Commodus, conquerors of 
 Armenia and Sarmatia, and more than all philoso- 
 phers. 
 
 Chapter 5.' — Poets and philosophers have not 
 
 17 
 
194 THE APOSTOLIC FATHERS. 
 
 been voted atheists for inquiring concerning God. 
 Euripides, speaking of those who, according to 
 popular preconception, are ignorantly called gods, 
 says doubtingly : 
 
 " If Zeus indeed does reign in heaven above, 
 Not ever on one man should ills be sent." 
 
 But speaking of him who is apprehended by the 
 understanding according to knowledge, as mind 
 has it, he gives his opinion decidedly, thus : 
 
 " Seest thou on high him who, with humid arms, 
 Clasps both the boundless ether and the earth ? 
 Him reckon Zeus, and him regard as God." 
 
 For as to these (so-called gods) he neither saw any 
 real existence, to which a name is usually assigned, 
 underlying them (" Zeus," for instance : " who Zeus 
 is I know not, but by report "), nor that any names 
 were given to realities which actually do exist (for 
 of what use are names to those who have no real 
 existences underlying them?) But him [he did 
 see] by means of his works, considering with an 
 eye to things unseen the things which are manifest 
 in air, in ether, on earth. Him, therefore, from 
 whom proceed all created things, and by whose 
 Spirit they are governed, he concluded to be God ; 
 and Sophocles agrees with him when he says : 
 
 " There is one God, in truth there is but one, 
 Who made the heavens, and the broad earth beneath." 
 
 [Euripides is speaking] of the nature of God, which 
 fills his works with beauty, and teaching both where 
 God must be, and that he must be One. 
 
 Chapter 6. — Philolaus, too, when he says that 
 all things are included in God as in a strong- 
 hold, teaches that he is one, and that he is 
 superior to matter. Lysis and Opsimus — -the one 
 defines God as an ineffable number, the other as 
 the excess of the greatest number beyond that 
 
A THEN A GORA S 195 
 
 which comes nearest to it. So then, since ten is 
 the greatest number according to the Pythagoreans, 
 being the Tetractys, and containing all the arith- 
 metical and harmonic principles, and the nine 
 stands next to it, God is a unit — that is, one. For 
 the greatest number exceeds the next least by one. 
 Then there are Plato and Aristotle- — not that I am 
 about to go through all that the philosophers have 
 said about God, as if I wished to exhibit a complete 
 summary of their opinions ; for I know that, as you 
 excel all men in intelligence and in the power of 
 your rule, in the same proportion do you surpass 
 them all in an accurate acquaintance with all learn- 
 ing, cultivating as you do each several branch with 
 more success than even those who have devoted 
 themselves exclusively to any one. But, inasmuch 
 as it is impossible to demonstrate without the cita- 
 tions of names that we are not alone in confining 
 the notion of God to unity, I have directed my at- 
 tention to dogmas. Plato, then, says : " To find 
 out the Maker and Father of this universe is diffi- 
 cult; and when found it is impossible to declare 
 him to all," conceiving of one uncreated and eter- 
 nal God. And if he recognizes others as well, such 
 as the sun, moon, and stars, yet he recognizes them 
 as created : " gods, offspring of gods, of whom I am 
 the Maker, and the Father of works which are in- 
 dissoluble apart from my will ; but whatever is 
 compounded can be dissolved." If, therefore, Plato 
 is not an atheist for conceiving of an uncreated 
 God, the Framer of the universe, neither are we 
 atheists who acknowledge and firmly hold that he 
 is God who has framed all things by the Logos, 
 and holds them in being by his Spirit. Aristotle, 
 again, and his followers, recognizing the existence 
 of one whom they regard as a sort of compound 
 living being, speak of God as consisting of soul 
 and body, thinking his body to be the ethereal 
 
196 THE APOSTOLIC FATHERS. 
 
 space and the planetary stars and the sphere of the 
 fixed stars, moving in circles ; but his soul, the 
 reason which presides over the motions of the body, 
 itself not subject to motion, but becoming the cause 
 of motion to the other. The Stoics also, although 
 by the appellations they employ to suit the changes 
 of matter, which they say is permeated by the Spirit 
 of God, they multiply the Deity in name, yet in 
 reality they consider God to be one. For, if God 
 is an artistic fire advancing methodically to the 
 production of [the several things in] the world, 
 embracing in himself all the seminal principles by 
 which each thing is produced in accordance with 
 fate, and if his Spirit pervades the whole world, 
 then God is one according to them, being named 
 Zeus in respect of the fervid part of matter, and 
 Hera in respect of the air, and called by other 
 names in respect of that particular part of matter 
 which he pervades. 
 
 Chapter 10. — That we are not atheists, therefore, 
 seeing that we acknowledge one God, uncreated, 
 eternal, invisible, impassible, incomprehensible, il- 
 limitable, who is apprehended by the understand- 
 ing only and the reason, who is encompassed by 
 light, and beauty, and spirit, and power ineffable, 
 by whom the universe has been created through 
 his Logos, and set in order, and is kept in being — 
 I have sufficiently demonstrated. [I say " his 
 Logos"], for we acknowledge also a Son of God. 
 Nor let any one think it ridiculous that God should 
 have a Son. For we do not think concerning God 
 the Father or concerning the Son, with the poets 
 who fictitiously represent the gods as no better 
 than men. But the Son of God is the Logos of 
 the Father, in idea and in energy ; for after the 
 pattern of him and by him were all things made, 
 the Father and the Son being one. And, the Son 
 being in the Father and the Father in the Son, in 
 
A THEN A GORA S. 197 
 
 oneness and power of spirit, the understanding and 
 reason of the Father is the Son of God. But if, in 
 your surpassing intelligence, it occurs to you to in- 
 quire what is meant by the Son, I will state briefly 
 that he is the first product of the Father, not as 
 having been brought into existence (for from the 
 beginning God, who is the eternal mind, had the 
 Logos in himself, being from eternity instinct with 
 Logos) ; but in that he came forth to be the idea 
 and energizing power of all material things, which 
 lay like a nature without attributes, and an inactive 
 earth, the grosser particles being mixed up with 
 the lighter. The prophetic Spirit also agrees with 
 our statements. "The Lord," it says, "made me 
 the beginning of his ways to his works." The 
 Holy Spirit himself also, which operates in the 
 prophets, we assert to be an effluence of God, flow- 
 ing from him, and returning back again like a beam 
 of the sun. Who, then, would not be astonished to 
 hear men who speak of God the Father, and of 
 God the Son, and of the Holy Spirit, and who de- 
 clare both their power in union and their distinc- 
 tion in order, called atheists ? Nor is our teaching 
 in what relates to the divine nature confined to 
 these points ; but we recognize also a multitude of 
 angels and ministers, whom God the Maker and 
 Framer of the world distributed and appointed to 
 their several posts by his Logos, to occupy them- 
 selves about the elements, and the heavens, and 
 the world and the things in it, and the goodly or- 
 dering of them all. 
 
 Chapter 13. — But, as most of those who charge 
 us with atheism, and that because they have not 
 even the dreamiest conception of what God is, and 
 are doltish and utterly unacquainted with natural 
 and divine things, and such as measure piety by 
 the rule of sacrifices, charge us with not acknowl- 
 edging the same gods as the cities, be pleased to 
 
198 THE APOSTOLIC FATHERS. 
 
 attend to the following considerations, O Empe- 
 rors, on both points. And first, as to our not sacri- 
 ficing : The Framer and Father of this universe 
 does not need blood, nor the odor of burnt-offer- 
 ings, nor the fragrance of flowers and incense, for- 
 asmuch as he is himself perfect fragrance, needing 
 nothing either within or without ; but the noblest 
 sacrifice to him is for us to know who stretched 
 out and vaulted the heavens, and fixed the earth in 
 its place like a center ; who gathered the water 
 into seas, and divided the light from the darkness ; 
 who adorned the sky with stars, and made the 
 earth to bring forth seed of every kind ; who made 
 animals and fashioned man. When, holding God 
 to be this Framer of all things, who preserves them 
 in being and superintends them all by knowledge 
 and administrative skill, we "lift up holy hands" 
 to him, what need has he further of a hecatomb ? 
 
 " For they, when mortals have transgressed or failed 
 To do aright, by sacrifice and prayer, 
 Libations and burnt offerings, may be soothed/' 
 
 And what have I to do with hecatombs, which God 
 does not stand in need of? — though indeed it does 
 behoove us to offer a bloodless sacrifice and " the 
 service of our reason." 
 
 Chapter 16. — Beautiful without doubt is the 
 world, excelling as well in its magnitude as in the 
 arrangement of its parts, both those in the oblique 
 circle and those about the north, and also in its 
 spherical form. Yet it is not this, but its Artificer, 
 that we must worship. For when any of your sub- 
 jects come to you, they do not neglect to pay their 
 homage to you, their rulers and lords, from whom 
 they will obtain whatever they need, and address 
 themselves to the magnificence of your palace ; 
 but if they chance to come upon the royal residence, 
 they bestow a passing glance of admiration on its 
 
A THEN A GORA S. 199 
 
 beautiful structure : but it is to you yourselves that 
 they show honor, as being "all in all." You sov- 
 ereigns, indeed, adorn your palaces for yourselves ; 
 but the world was not created because God needed 
 it ; for God is himself everything to himself — light 
 unapproachable, a perfect world, spirit, power, rea- 
 son. If, therefore, the world is an instrument in 
 tune, and moving in well-measured time, I adore 
 the Being who gave its harmony, and strikes its 
 notes, and sings the accordant strain, and not the 
 instrument; for at the musical contests the adjudi- 
 cators do not pass by the lute-players and crown 
 the lutes. Whether then, as Plato says, the world 
 be a product of divine art, I admire its beauty and 
 adore the Artificer; or whether it be his essence 
 and body, as the Peripatetics affirm, we do not 
 neglect to adore God, who is the cause of the mo- 
 tion of the body, and descend " to the beggarly and 
 weak elements," adoring in the impassible air (as 
 they term it) passible matter ; or, if any one appre- 
 hends the several parts of the world to be powers 
 of God, we do not approach and do homage to the 
 powers, but their Maker and Lord. I do not ask 
 of matter what it has not to give, nor, passing God 
 by, do I pay homage to the elements which can do 
 nothing more than what they were bidden ; for, al- 
 though they are beautiful to look upon, by reason 
 of the art of their Framer, yet they still have the 
 nature of matter. And to this view Plato also 
 bears testimony ; " for," says he, " that which is 
 called heaven and earth has received many bless- 
 ings from the Father, but yet partakes of body ; 
 hence it can not possibly be free from change." 
 If, therefore, while I admire the heavens and the 
 elements in respect of their art, I do not worship 
 them as gods, knowing that the law of dissolution 
 is upon them, how can I call those objects gods of 
 whom I know the makers to be men ? 
 
200 THE APOSTOLIC FATHERS. 
 
 Chapter 25. — These angels, then, who have fallen 
 from heaven, and haunt the air and the earth, and 
 are no longer able to rise to heavenly things, and 
 the souls of the giants, which are the demons who 
 wander about the world, perform actions, the de- 
 mons such as resemble the natures they have re- 
 ceived, the angels such as accord with the appetites 
 they have indulged. But the prince of matter, as 
 may be seen merely from what transpires, exercises 
 a control and management contrary to the good 
 that is in God : 
 
 " Ofttimes this anxious thought has crossed my mind, 
 Whether 'tis chance or deity that rules 
 The small affairs of men, and, spite of hope 
 As well as justice, drives to exile some 
 Stripped of all means of life, while others still 
 Continue to enjoy prosperity." 
 
 Prosperity and adversity, contrary to hope and 
 justice, made it impossible for Euripides to say to 
 whom belongs the administration of earthly affairs, 
 which is of such a kind that one might say of it : 
 
 " How then, while seeing these things, can we say 
 There is a race of gods, or yield to laws ? " 
 
 The same thing led Aristotle to say that the things 
 below the heavens are not under the care of Provi- 
 dence, although the eternal providence of God con- 
 cerns itself equally with us below — 
 
 " The earth, let willingness move her or not, 
 Must herbs produce, and thus sustain my flocks " — 
 
 and addresses itself to the deserving individually, 
 according to truth and not according to opinion ; 
 and all other things, according to the general con- 
 stitution of nature, are provided for by the law of 
 reason. But because the demoniac movements 
 and operations proceeding from the adverse spirit 
 produce these disorderly sallies, and moreover 
 
A THEN A GORA 5. 201 
 
 move men, some in one way and some in another, 
 as individuals and as nations, separately and in 
 common, in accordance with the tendency of mat- 
 ter on the one hand, and of the affinity for divine 
 things on the other, from within and from without, 
 some who are of no mean reputation have therefore 
 thought that this universe is constituted without 
 any definite order, and is driven hither and thither 
 by an irrational chance ; not understanding that 
 of those things which belong to the constitution of 
 the whole world, there is nothing out of order or 
 neglected, but that each one of them has been pro- 
 duced by reason, and that therefore they do not 
 transgress the order prescribed to them ; and that 
 man himself, too, so far as he that made him is 
 concerned, is well ordered, both by his original na- 
 ture, which has one common character for all, and 
 by the constitution of his body, which does not 
 transgress the law imposed upon it, and by the 
 termination of his life, which remains equal and 
 common to all alike ; but that, according to the 
 character peculiar to himself and the operation of 
 the ruling prince and of the demons his followers, 
 he is impelled and moved in this direction or in 
 that, notwithstanding that all possess in common 
 the same original constitution of mind. 
 
 THE TREATISE OF ATHENAGORAS ON THE RESUR- 
 RECTION OF THE DEAD. 
 
 Closing Argument. 
 
 Each of those things which are constituted by 
 nature, and of those which are made by art, must 
 have an end peculiar to itself, as indeed is taught 
 us by the common sense of all men, and testified 
 by the things that pass before our eyes. For do 
 
202 THE APOSTOLIC FATHERS. 
 
 we not see that husbandmen have one end, and 
 physicians another, and again the things which 
 spring out of the earth another, and the animals 
 nourished upon it, and produced according to a 
 certain natural series, another ? If this is evident, 
 and natural and artificial powers, and the actions 
 arising from these, must by all means be accompa- 
 nied by an end in accordance with nature, it is ab- 
 solutely necessary that the end of men, since it is 
 that of a peculiar nature, should be separated from 
 community with the rest ; for it is not lawful to 
 suppose the same end for beings destitute of ra- 
 tional judgment, and of those whose actions are 
 regulated by the innate law and reason, and who 
 live an intelligent life and observe justice. Free- 
 dom from pain, therefore, can not be the proper 
 end for the latter, for this they would have in com- 
 mon with beings utterly devoid of sensibility : nor 
 can it consist in the enjoyment of things which 
 nourish or delight the body, or in an abundance 
 of pleasures ; else a life like that of the brutes must 
 hold the first place, while that regulated by virtue 
 is without a final cause. For such an end as this, 
 I suppose, belongs to beasts and cattle, not to men 
 possessed of an immortal soul and rational judg- 
 ment. 
 
 Nor again is it the happiness of soul separated 
 from body : for we are not inquiring about the life 
 or final cause of either of the parts of which man 
 consists, but of the being who is composed of both ; 
 for such is every man who has a share in this pres- 
 ent existence, and there must be some appropriate 
 end proposed for this life. But if it is the end of 
 both parts together, and this can be discovered 
 neither while they are living in the present state of 
 existence through the numerous causes already 
 mentioned, nor yet when the soul is in a state of 
 separation, because the man can not be said to 
 
A THEN A GORA S. 203 
 
 exist when the body is dissolved, and indeed en- 
 tirely scattered abroad, even though the soul con- 
 tinue by itself, it is absolutely necessary that the 
 ejid of man's being should appear in some recon- 
 stitution of the two together, and of the same living 
 being. And as this follows of necessity, there 
 must by all means be a resurrection of the bodies 
 which are dead, or even entirely dissolved, and the 
 same men must be formed anew ; since the law of 
 nature ordains the end not absolutely, nor as the 
 end of any men whatsoever, but of the same men 
 who passed through the previous life ; but it is im- 
 possible for the same men to be reconstituted un- 
 less the same bodies are restored to the same souls. 
 But that the same soul should obtain the same 
 body is impossible in any other way, and possible 
 only by the resurrection ; for if this takes place, an 
 end befitting the nature of men follows also. And 
 we shall make no mistake in saying, that the final 
 cause of an intelligent life and rational judgment 
 is, to be occupied uninterruptedly with those ob- 
 jects to which the natural • reason is chiefly and 
 primarily adapted, and to delight unceasingly in 
 the contemplation of Him who is, and of his de- 
 crees ; notwithstanding that the majority of men, 
 because they are affected too passionately and too 
 violently by things below, pass through life without 
 attaining this object. For the large number of 
 those who fail of the end that belongs to them does 
 not make void the common lot, since the examina- 
 tion relates to individuals, and the reward or pun- 
 ishment of lives ill or well spent is proportioned 
 to the merit of each. 
 
 THE END. 
 
EARLY CHRISTIAN 
 
 LITERATURE PRIMERS. 
 
 EDITED BY 
 
 Professor GEORGE PARK FISHER, D. D. 
 
 The "Early Christian Literature Primers " will embody, in a few 
 small and inexpensive volumes, the substance of the characteristic 
 works of the great Fathers of the Church. The plan recognizes four 
 groups of works : 
 
 1. The Apostolic Fathers, and the Apologists, a. d. 95-180. 
 
 2. The Fathers of the Third Century, a. d. 180-325. 
 
 3. The Post-Nicene Greek Fathers, a. d. 325-750. 
 
 4. T7ie Post-Nicene Latin Fathers, a. d. 325-590. 
 
 These groups are to be embraced in four books. In the first book 
 are given exact translations of the principal works of the Apostolic 
 Fathers and the Apologists, preceded by introductions upon the writ- 
 ings of the period, and by sketches of the several authors. Nearly every 
 known author of the period is mentioned, and his place pointed out. 
 Only genuine works, as translated from the latest critical texts, have 
 been admitted, and of these a very large part have been brought in. 
 
 By Rev. GEORGE A. JACKSON. 
 
 THE APOSTOLIC FATHERS, and the APOLOGISTS. 
 
 A. D. 95-180. 
 
 Contents: Introduction — The Earlier Patristic Writings — The 
 Apostolic Fathers— Clement of Rome — Sketch, Epistle to Corinthians, 
 and Clementine Literature ; Ignatius— Sketch, and Epistle to Romans, 
 Ephesians, and Polycarp ; Polycarp— Sketch, and Epistle to Philip- 
 pians ; Barnabas— Sketch, and Epistle. Associated Authors. Hermas 
 —Sketch, and the Shepherd ; Papias— Sketch, and Fragments. 
 
 The Apologists.— Introductory Sketch— Notice, and Epistle to 
 Diognetus ; Justin— Sketch, First Apology, and Synopsis of Dialogue 
 with Trypho ; Author of Muratorian Fragment, and the Fragment ; 
 Melito— Sketch, and Fragment; Athenagoras— Sketch, Chapters from 
 Mission about Christians, and Final Argument on the Resurrection. 
 
 [Now Ready.] 
 
 D. APPLETON & CO., Publishers, New York. 
 
EARLY CHRISTIAN 
 
 LITERATURE PRIMERS. 
 
 EDITED BY 
 
 Professor GEORGE PARK FISHER, D.D. 
 
 W PREPARATION". 
 
 THE FATHERS OF THE THIRD CENTURY. 
 
 Contents : Introduction (a. d. 180-325), on the Influence of Origen 
 in the East and of Cyprian in the West— Irenseus— Hippolytus— Clement 
 of Alexandria— Origen— Methodius— Tertullian— Cyprian. 
 
 THE POST-NICENE GREEK FATHERS. 
 
 Contents : Introduction (a. d. 325-750), on the Schools of Alexan- 
 dria and Antioch— Eusebius of Caesarea— Athanasius— Basil— Gregory 
 of Nyssa— Gregory Nazianzen— Epiphanius— John Chrysostom— Theo- 
 dore of Mopsuestia— Theodoret— Cyril of Alexandria— The Historians 
 of the Fifth and Sixth Centuries. 
 
 THE POST-NICENE LATIN FATHERS. 
 
 Contents: Introduction (a. d. 325-590), on the Influence of the 
 Roman Jurisprudence upon the Latin Church Writers— Lactantius ; 
 Hilary; Ambrose ; Jerome; Augustine; John Cassian; Leo the Great; 
 Gregory the Great; the Historians Ruflnus, Sulpicius Severus, and 
 Cassiodorus. 
 
 D. APPLETON & CO., Publishers, New York. 
 
AET PUBLICATIONS. 
 
 American Painters: 
 
 Eighty-three Engravings from Pictures by Native Artists. 4to t 
 Cloth, $7.00 ; morocco, $13.00. 
 
 The Turner Gallery. 
 
 A Series of One Hundred and Twenty Engravings on Steel, from 
 the Works of J. M. W. Tuknee, E. A. In two folio volumes. Pub- 
 lished by subscription. Half morocco, $32.00; full morocco, $36.00. 
 
 The Poet and Painter ; 
 
 Ok, Gems of Art and Song. Containing Selections from the Eng- 
 lish Poets. Illustrated with 99 Steel Engravings printed on the 
 page with the text. New edition. Imperial 8vo. Cloth, extra, 
 $12.00; morocco, $20.00. 
 
 Studio, Field, and Gallery. 
 
 A Manual of Painting for the Student and Amateur, with Informa- 
 tion for the General Keader. By Hoeace J. Eollln. 12mo. Cloth, 
 $1.50. 
 
 Pottery and Porcelain, 
 
 From Early Times down to the Philadelphia Exhibition of 1876. By 
 Charles Wyllys Elliott. With 165 Illustrations, and the more 
 Important Marks and Monograms. 1 vol., small 4to. Cloth, gilt, 
 $5.00; morocco, $10.00. 
 
 Bibelots and Curios. 
 
 A Manual for Collectors. With a Glossary of Technical Terms. By 
 Fkedeeic Yoes. 16mo, cloth. Price, 75 cents. 
 
 Schools and Masters of Painting, 
 
 With an Appendix on the Principal Galleries of Europe. By A. G. 
 Eadcllffe. Illustrated. Cloth, $3.00; half morocco, $5.00. 
 
 The Art Journal: 
 
 An International Gallery of Engravings by Distinguished Artists 
 of Europe and America, with Illustrated Papers in the Various 
 Branches of Art. Price, 75 cents per Number: $9.00 per Annum. 
 
 D. APPLETON & CO., Publishers, 549 & 551 Beoadway, N. Y. 
 
CLASSICAL WRITERS. 
 
 Edited by JOHN RICHARD GREEN. 
 
 l&rno. Flexible cloth. . , Price, 50 cents. 
 
 Under the above title, Messrs. D. Appleton & Co. 
 are issuing a series of small volumes upon some of the 
 principal Classical and English writers, whose, works 
 form subjects of study in our colleges, or which are read 
 by the general public concerned in Classical and English 
 literature for its own sake. As the object of the series 
 is educational, care is taken to impart information in a 
 systematic and thorough way, while an intelligent in- 
 terest in the writers and their works is sought to be 
 aroused by a clear and attractive style of treatment. 
 Classical authors especially have too long been regarded 
 as mere instruments for teaching pupils the principles 
 of grammar and language, while the personality of the 
 men themselves, and the circumstances under which 
 they wrote, have been kept in the background. Against 
 such an irrational and one-sided method of education 
 the present series is a protest. 
 
 It is a principle of the series that, by careful selec- 
 tion of authors, the best scholars in each department 
 shall have the opportunity of speaking directly to stu- 
 dents and readers, each on the subject which he has 
 made his own. 
 
The following volumes are in preparation: 
 
 GREEK. 
 
 HERODOTUS Professor Bbyce. 
 
 SOPHOCLES Professor Lewis Campbell. 
 
 DEMOSTHENES S. H. Butchee, M. A. 
 
 EURIPIDES Professor Mahaffy. [Beady. 
 
 L AT I N. 
 
 VIRGIL ...'.- .Professor Nettleship. 
 
 HORACE T. H. Waed, M. A. 
 
 CICERO Professor A. S. Wilkins. 
 
 LIVY W. W. Capes, M. A. 
 
 ENGLISH. 
 
 MILTON Rev. Stopfoed Beooke. 
 
 [Beady. 
 BACON. Rev. Dr. Abbott. 
 
 SPENSER Professor J. W. Hales. 
 
 CHAUCER , F. J. Fuenivall. 
 
 Other volumes to follow. 
 
 D. APPLETON & CO., New York. 
 
RECENT 
 
 EDUCATIONAL WORKS. 
 
 Words, 
 
 And how to put them together. By Harlan H. Ballard, Prin- 
 cipal of Lenox High-School, Lenox, Mass. 18mo. Cloth, 40 cents. 
 
 General History, 
 
 From b. c. 800 to a. d. 18T6. Outlined in Diagrams and Tables; 
 with Index and Genealogies. For General Reference, and for Schools 
 and Colleges. By Samuel Willard, A.M., M.D., Professor of 
 History in Chicago High-School. 8vo. Cloth, $2.00. 
 
 Principles and Practice of Teaching. 
 
 By James Johonnot. 12mo. Cloth, $1.50. 
 
 Harkness's Preparatory Course in Latin Prose 
 Authors. 
 
 Comprising four books of Caesar's Gallic War, Sallust's Catiline, and 
 eight Orations of Cicero. "With Notes, Illustrations, a Map of Gaul, 
 and a Special Dictionary. 12mo. Cloth, $1.75. 
 
 Harkness's Sallust's Catiline. 
 
 With Notes and a Special Vocabulary. 12mo Cloth, $1.15. 
 
 The Latin Speaker. 
 
 Easy Dialogues, and other Selections for Memorizing and Declaiming 
 in the Latin Language. By Frank Sewall, A.M. 12mo. Cloth, 
 
 $1.00. 
 
 Appletons' School Readers. 
 
 By William T. Harris, A. M., LL. D., Superintendent of Schools, 
 St. Louis, Mo.; Andrew J. Eickoff, A.M., Superintendent of In- 
 struction, Cleveland, Ohio ; and Mark Bailey, Instructor in Elo- 
 cution, Yale College. 
 
 Appletons' First Reader Price, 25 cents. 
 
 Appletons' Second. Reader " 40 " 
 
 Appletons' Third Reader " 92 " 
 
 Appletons' Fourth Reader " 70 " 
 
 Appletons' Fifth Reader $1.25 " 
 
 D. APPLETON & CO., Publishers, 549 & 551 Broadway, New York 
 
RECENT EDUCATIONAL WORKS.- {Continued.) 
 
 Education as a Science. 
 
 By Alexander Bain, LL. D., Professor of Logic in the University 
 of Aberdeen. (Forming Yol. XXV. of " The International Scientific 
 Series. 11 ) 12mo. Cloth, $1.75. 
 
 A Hand-book of Requirements for Admission to the 
 Colleges of the United States, 
 
 With Miscellaneous Addenda, for the Use of High-Schools, Acade- 
 mies, and other College Preparatory Institutions. Compiled and 
 arranged by A. F. Nightingale, A. M. Large 8vo. Cloth. Price, 
 $1.00. 
 
 Elementary Lessons in Historical English Grammar, 
 
 Containing Accidence and Word Formation. By the Eev. Eichard 
 Morris, LL. D., President of the Philological Society, London. 
 18mo. Cloth, 254 pages. Price, $1.00. 
 
 Primer of the Natural Resources of the United 
 States. 
 
 By J. Harris Patton, author of the " Concise History of the United 
 States." 16mo. Cloth. Uniform with " Science Primers." Price, 
 45 cents. 
 
 The Fairy-Land of Science. 
 
 By Arabella B. Buckley, author of " A Short History of Natural 
 Science," etc. With numerous Illustrations. 1 vol., 12mo, 244 
 pages. Cloth, price, $1.50. 
 
 The Study of Rocks. 
 
 An Elementary Text-Book in Petrology. With Illustrations. By 
 Frank Eutly, of the English Geological Survey. Forming a new 
 volume in h Text-Books of Science Series." 16mo. Cloth. 319 
 pages. Price, $1.75. 
 
 For sale by all booksellers. Any volume mailed, post-paid, to any ad- 
 dress in the United States, on receipt of price. 
 
 D. APPLETON & CO., Publishers, 549 & 551 Broadway, New York. 
 
APPLETONS' SCHOOL READERS, 
 
 CONSISTING OF FIVE BOOKS. 
 
 WM.T. HARRIS, U.D., A. J. RICEOFF, A. I., BARK RAILEY, A. M., 
 
 Superintendent of Schools, Superintendent of Instruction, Instructor in Elocution. 
 St. Louis, Mo. Cleveland, O. Yale College. 
 
 RETAIL PRICES. 
 
 APPLETONS' FIRST READER $0 25 
 
 APPLETONS' SECOND READER 40 
 
 APPLETONS' THIRD READER 52 
 
 APPLETONS' FOURTH READER 10 
 
 APPLETONS' FIFTH READER 1 25 
 
 CHIEF MERITS. 
 
 These Readers, while avoiding extremes and one-sided tendencies, 
 combine into one harmonious whole the several results desirable to 
 be attained in a series of school reading-books. These include good 
 pictorial illustrations, a combination of the word and phonic methods, 
 careful grading, drill on the peculiar combinations of letters that rep- 
 resent vowel-sounds, correct spelling, exercises well arranged for the 
 pupil's preparation by himself (so that he shall learn the great lessons 
 of self-help, self-dependence, the habit of application), exercises that 
 develop a practical command of correct forms of expression, good 
 literary taste, close critical power of thought, and ability to interpret 
 the entire meaning of the language of others. 
 
 THE AUTHORS. 
 
 The high rank which the authors have attained in the educational 
 field and their long and successful experience in practical school-work 
 especially fit them for the preparation of text-books that will embody 
 all the best elements of modern educative ideas. In the schools of St. 
 Louis and Cleveland, over which two of them have long presided, the 
 subject of reading has received more than usual attention, and with 
 results that have established for them a wide reputation for superior 
 elocutionary discipline and accomplishments. Feeling the need of a 
 series of reading-books harmonizing in all respects with the modes 
 of instruction growing out of their long tentative work, they have 
 carefnlly prepared these volumes in the belief that the special features 
 enumerated will commend them to practical teachers everywhere. 
 
 Of Professor Bailey, Instructor of Elocution in Yale College, it is 
 needless to speak, for he is known throughout the Union as being 
 without a peer in his profession. Bis methods make natural, not me- 
 chanical readers. 
 
 D. A PPL ETON & CO., 549 & 551 Broadway, New York. 
 
PRIMERS 
 
 IN SCIENCE, HISTORY, and LITERATURE, 
 18mo Flexible cloth, 45 cents each. 
 
 L— Edited by Professors HUXLEY, ROSCOE, and BALFOUR 
 
 STEWART. 
 
 SCIENCE PRIMERS. 
 
 Chemistry H. E. Roscoe. 
 
 Physics . . . Balfour Stewart. 
 
 Physical Geography A. 
 
 Geikie. 
 
 Geology A. Geikie. 
 
 Physiology M. Foster. 
 
 Astronomy... J. N. Lockyer. 
 
 Botany J. D.Hooker, 
 
 Logic W. S. Jevons. 
 
 Inventional Geometry, W. 
 
 G. Spencer. 
 Pianoforte Franklin 
 
 Taylor. 
 Political Economy. . . . W. S. 
 
 Jevons. 
 
 II.— Edited by J. R. GREEN, M. A., Examiner in the School 
 
 of Modern History at Oxford. 
 
 HISTORY PRIMERS. 
 
 .J. P. 
 
 Greece C. A. Fyffe. 
 
 Rome. .*. M. Creighton. 
 
 Europe E. A. Freeman. 
 
 Old Greek Life... 
 
 Mahaffy. 
 Roman Antiquities.. .A. S. 
 
 Wilkins. 
 Geography... George Grove. 
 
 III.— Edited by J. R. GREEN, M. A. 
 LITERATURE PRIMERS. 
 
 English Grammar R. 
 
 Morris. 
 
 English Literature Stop- 
 ford Brooke. 
 
 Philology J. Peile. 
 
 Classical Geography....M. 
 F. Tozer. 
 
 Shakespeare E. Dowden. 
 
 Studies in Bryant, J. Alden. 
 Greek Literature, R. C. Jebb. 
 English Grammar Exer- 
 cises, R. Morris. 
 Homer W. E. Gladstone. 
 
 (Others in preparation.) 
 The object of these primers is to convey information in such a 
 manner as to make it both intelligible and interesting to very young 
 pupils, and so to discipline their minds as to incline them to more 
 systematic after-studies. They are not only an aid to the pupil, but 
 to the teacher, lightening the task of each by an agreeable, easy, and 
 natural method of instruction. In the Science Series some simple 
 experiments have been devised, leading up to the chief truths of each 
 science. By this means the pupil's interest is excited, and the memory 
 is impressed so as to retain without difficulty the facts brought under 
 observation. The woodcuts which illustrate these primers serve the 
 ■ame purpose, embellishing and explaining the text at the same time. 
 
 D. APPLETON & CO., 549 & 551 Broadway, New York. 
 
HISTORY OF OPINIONS 
 
 ON THE 
 
 SCRIPTURAL DOCTRINE OF RETRIBUTION. 
 
 By EDWARD BEECHER, D. D. s 
 
 Author of •" The Conflict of Ages." 
 1 vol., 12mo. Cloth, $1.25. 
 
 The momentous question of future retribution is here historically 
 discussed with an earnestness and deliberation due to its transcen- 
 dent importance. The main interest of the inquiry naturally centers 
 in the doom of the wicked. Will it be annihilation ? ultimate resto- 
 ration to holiness and happiness ? endless punishment ? or is it out 
 of our power to decide which of these views is the truth? The dis- 
 cussion is intensified by being narrowed to the meaning of a single 
 word, aionios. The opinions of those to whom Christ spoke, and 
 how they understood him, are vital questions in the argument; and, 
 to solve them, the opinions and modes of speech of preceding ages 
 must be attentively weighed, for each age is known to have molded 
 the opinions and use of words of its successor. Hence, Dr. Beech er 
 has lound himself compelled to "trace the development of thought 
 and language from the outset to the days of Christ, then to inquire 
 into the import of his words, in the light of all preceding ages : and. 
 lastly, to trace the development of opinion downward through the 
 Christian ages." 
 
 STUDIES IN THE CREATIVE WEEK. 
 
 By Rev. GEORGE D. BOAKDMAN, D. D. 
 
 1 vol., 12mo. Cloth, $1.25. 
 
 The Lectures, fourteen in number, embrace the following topics : 1. In- 
 troduction ; 2. Genesis of the Universe ; 3. Of Order ; 4. Of Light ; 
 5. Of the Sky ; 6. Of the Lands ; 7. Of Plants ; 8. Of the Lumi- 
 naries; 9. Of Animals; 10. Of Man; 11. Of Eden; 12. Of Women; 
 13. Of the Sabbath; 14. Palingenesis. 
 
 " We see in the Lectures more than the sensation of the hcur. 
 They will have a maiked effect in defining the position of the believer 
 of to-day, in certifying both to disciple and to skeptic just what is to 
 be held against all" attack; and the statement of the case will be in 
 many cases the strongest argument. They will tend to broaden the 
 minds of believers, and to lift them above the letter to the plane of 
 the spirit. They will show that truth and religion are capable of be- 
 ing defended without violence, without denunciation, without mis- 
 representation, without the impugning of motives."— National Baptist. 
 
 " Revelation and Science can not really conflict, because truth can 
 not be contrary to truth ; ' but so persistent have been the attacks of 
 scientists on time-honored orthodoxy, that the believer in Revelation 
 has long demanded an exhaustive work on the first chapter of Gene- 
 sis. In response to this widespread feeling, the Rev. George Dana 
 Boardman, D. D., the learned pastor of the First Baptist Church, 
 Philadelphia, was requested to deliver a course of lectures covering 
 this debatable ground." 
 
 D. APPLETON & CO., Publishers, 549 & 551 Broadway, N. Y. 
 
THE LIFE AND WORDS OF CHRIST. 
 
 By CUNNINGHAM GEIKIE, D. D. 
 
 With Twelve Engravings on Steel. In Two Volumes, 8vo. Price. $8.00. 
 
 " A work of the highest rank, breathing the spirit of true faith in 
 Christ.' 1 — Dr. Delitzsch, the Commentator. 
 
 " A most valuable addition to sacred literature." — A. N. Littlejohn, 
 D. D., Bishop of Long Island. 
 
 u I have never seen any life of our Lord which approached so near 
 my ideal of such a work."— Austin Phelps, D. D., author of " The Still 
 Hour,'" etc. 
 
 " A great and noble work, rich in information, eloquent and schol- 
 arly in style, earnestly devout in feeling."— London Literary World. 
 
 11 Without disparaging in any sense the noble labors of his prede- 
 cessors, we think Dr. Geikie has caught a new ray from the 'Mountain 
 of Light,' and has added a new page to our Christology which many 
 will delight to read. These volumes are full of exquisite word-paint- 
 ing, from which an artist might reproduce innumerable life-like pic- 
 tures. "—Evangelist. 
 
 TENT-WORK IN PALESTINE. 
 
 A RECORD OF DISCOVERY AND ADVENTURE. 
 
 By CLAUDE REIGNIER CONDER, R. E., 
 
 Officer in Command of the Survey Expedition. Published for the 
 Committee of the Palestine Exploration Fund. 
 
 With Thirty-three Illustrations by J. W. Whymper. 
 
 Two vols., 8vo. Cloth, $6.00. 
 
 " The account of Lieutenant Conder's labors is not merely the in- 
 teresting record of a great work, it has the additional charm of being 
 exceedingly well written ; and it will always remain one of the most 
 valuable contributions to the literature on Palestine."— Pall Mall 
 Gazette. 
 
 THE EPISTLE TO THE HEBREWS; 
 
 With Notes, Critical, Explanatory, and Practical. 
 
 By the Rev. HENRY COWLES, D. D , 
 
 Author of " The Minor Prophets." "Ezekiel and Daniel," " The 
 Revelation of John," " Hebrew History," etc. 
 
 1 vol., 12mo. Cloth. Price, $1.50. 
 
 D. APPLETON & CO., Publishers, 549 & 551 Broadway, N. Y. 
 
THE BOOK OF JOB: 
 
 ESSAYS, AND A METRICAL PARAPHRASE. 
 
 By EOSSITEE W. RAYMOND, Ph. D. 
 
 With an Introductory Note by the Rev. T. J. Conant, D. D. 
 12mo. - - - Cloth, $1.25. 
 
 " The book is in iambic tetrameter rhyming verse, with three-lined 
 stanzas. Of course it does not follow the original word for word, 
 though it keeps remarkably close to the literal translation ; and where 
 it departs from the literal it often brings out the meaning of the origi- 
 nal more clearly than a word-for-word rendering can do. But as a re- 
 production of the spirit and tone of the original, as a translation — 
 a carrying over— into English, not of its words and phrases, but of the 
 poem as a whole, the writer has done with his paraphrase what it 
 would be perhaps impossible to do in a literal translation. Regarded 
 merely as an attempt to create on the mind of the English reader some- 
 thing of the impression which the Hebrew poem made on the minds 
 of those to whom it was first rehearsed, Mr. Raymond's paraphrase is 
 perhaps the best English translation of Job that has yet been made. 
 The rendering is printed in parallel columns with Conant's trans- 
 lation, and is accompanied with copious introduction and not 3."— 
 N. Y. Independent. 
 
 THE COMPREHENSIVE CHURCH; 
 
 OR, 
 
 Christian Unity and Ecclesiastical Union in 
 the Protestant Episcopal Church. 
 
 By the Right Rev. THOMAS H. VAIL, D. D„ LL D., Bishop of Kansas. 
 12mo. - - - Cloth, $1.25. 
 
 "As far as it goes it is the best book of the kind we have ever seen, 
 and it goes far enough, considering the object which the author had in 
 view. It is just the thing to put into the hands of those who are igno- 
 rant concerning the principles and custom s of the Church. A general 
 and hearty welcome, we are sure, awaits it."— N. Y. Churchman. 
 
 "An able and excellent teacher of the true position of the Church. 1 ' 
 — N. Y. Episcopal Begister. 
 
 "Bishop Vail presents his views with an impressive sincerity, 
 which will not only commend the volume to those who share his be- 
 lief, but also to all thoughtful readers.' 1 — Providence Journal. 
 
 ^PV. 
 
 D. APPLETON & CO., Publishers, 549 & 551 Broadway, N. Y. 
 
: ^^ %^ v 
 
 
 
 
 
 
 
 N> ^ -/% 
 
 
 
 
 C^C^ 
 
 %<* 
 
 
 
 <>, 
 
 & ^% 
 
 
 
 # 
 
 • %<* 
 
 
 „v~ l 
 
 -f* ^v 
 
 V> ,. " * o f ^ <■ 
 
 X <$ % 
 
 
 Deacidified using the Bookkeeper process. ' ; 
 *P/^ q^ Neutralizing agent: Magnesium Oxide 
 Treatment Date: May 2005 
 
 < PreservationTechnologies < 
 
 A WORLD LEADER IN PAPER PRESERVATION 
 
 1 1 1 Thomson Park Dnve 
 Cranberry Township, PA 16066 
 (724)779-2m 
 
-4 n 
 
 rf 1 
 
 
 
 
 
 ^ 
 
 
 
 
 
 
 '^\v 
 
 
 
 "^0* 
 
 «* 
 
 
 # 9* 
 
 
 ^