Apostolic Fathers

The Apostolic Fathers were early Christian writers who lived in the first and second centuries CE. They were not the direct disciples of the apostles, but their works provide valuable insights into the early Christian Church and its teachings. Some of the most prominent Apostolic Fathers include Ignatius of Antioch, Polycarp of Smyrna, Clement of Rome, and Barnabas. Their writings include letters, epistles, and treatises that cover topics such as Christian doctrine, church organization, and pastoral care. These texts are considered important sources for understanding the development of Christianity during the first centuries after Jesus' death and resurrection.

1. Clement of Rome: 

He was the bishop of Rome and he lived between AD 30-100. He wrote an epistle to the Corinthians forty years later of Pauline letter. Clement was disturbed by the spiritual atmosphere of Corinth church. There were many problems existed in the time of Paul that church suffers from factionalism and bitterness, a disorder in communion services and other problems like sexual immorality. Therefore, Clement exhorted them to have love, patience and humility, and admonishing for the church harmony and unity. He argues that the church elders received their authority from the apostles, and the apostles from Jesus Christ.

Theology of Clement: He emphasizes Christology in his writing: He describes Jesus Christ as the Son of God, superior to Angel (Heb. 1-2). It was prophesied about Him in Old Testament. Christ as the scepter as the majesty of God. The epistle of Clement is rich in Christology material. The following are the Christological titles he used for Christ: Christ and Lord, The Scepter of Majesty of God, Our Lord Jesus Christ, Beloved Servant, and High Priest. He talks about the work of Christ: The Death of Christ. The salvation of Christ. The salvific act of Christ. The following are the term he used as the following references: The blood of Jesus is “poured out”. He was “given for us”. He was “suffering servant”. The redemption has come through His death. He says that Christ resurrection is the proved for the coming resurrection of death in Christ.

2. Ignatius of Antioch: 

Ignatius was the bishop of Antioch in Syria in the first decades of the second century. He believed that he received the gift of prophecy. He was arrested for his faith and deported to Rome to be killed by wild beasts in the Roman Amphitheatre. During his travel from Antioch to Rome for execution, he visited several cities, and from Smyrna on his way to Rome, he wrote letters to Ephesus, Magnesia, Tralles, and Rome. And from Troas, he wrote to the Philadelphians, Smyrna and to Polycarp. That was about A.D 110. His main purpose was to thank them for their hospitality, to request them not to try to prevent him from the privilege of martyrdom, and to warn them against coming heretics. He was the first to clearly differentiate the office of BISHOP from that of ELDER. Ignatius calls for submission to the bishop. He says that the church demanded a greater degree of authority and superintendent over the local church. He stresses the elders and deacons of the churches they submit to the bishop. In His Letters He Emphasize Two Important Things: Unity: he emphasized the essential unity of the Church and exhorted his readers to maintain its unity. Fight against heresy: the coming of the heresies threatens the unity of the church, therefore the faithful should fight against heretical teachings. He alluded to the doctrine of the Gnostics and docetics by his emphasis on the reality of Jesus' incarnation.

Theology of Ignatius: Christology: Ignatius emphasized the Christological affirmation of Christ in his writings: e.g., Preexistence of Christ, virgin birth, redemptive suffering, etc. against the docetic teachings. Ignatius emphasized the humanity of Christ, the reality of Christ birth, suffering and resurrection. 

Incarnation: Christ as God: for him incarnation means that Christ is God (Titus 2:13; John 1:1). He puts it, Christ the One physician is God incarnate. He wrote Christ is God incarnate. The term “Son of God” (Eph 20:2) thus has a strict sense: the son shares the father's being. Christ in the flesh: Incarnation points to Christ's deity, it involves in the real being in the flesh. He affirms the authenticity of Christ's humanity. Christ unity as God and Man: Ignatius realized that Christ, God (divinity) who took human form (humanity) remains one and the same. He united the flesh with the spirit (i.e., the union of divinity and humanity). Ignatius said, after the resurrection also He was still in glorified flesh, so that He ate and drank with the disciples, but in spirit he was united with the God or the Father. For Ignatius, Jesus Christ, while in every sense authentic man, is also the new man. He also uses a Trinitarian formula: in Son, Father, and the Spirit. Unfortunately, he does not develop these statements.

Soteriology: The blood of Christ: Ignatius gives some interesting statement regarding Soteriology. He emphasized the blood of Christ in his teaching of Soteriology. He says by faith in Christ a person is made new creature by the blood of Christ. Fellowship with Christ: in salvation a believer/man is identified with Christ. Romans 1:2 he finds real discipleship in martyrdom. By fellowship, he means sharing God's reward and he also speaks about “Christ passion” one can also share his resurrection. Christ our life: Ignatius calls Christ as our genuine life. He has the power to bring heretics to repentance. He calls Christ our “perpetual life”. He says that the power of Christ indwelling life brings moral renewal: you are not conceited, for you have Jesus Christ within you”. Some Remarkable Feature of Ignatius: His martyrdom for Christ. It was his one of the greatest ambition to become a martyr for Christ. He said, he is in chain for the sake of Christ. He wanted to become imitators of the sufferings of Christ. He developed the Christology of martyrdom.

3. Epistles of Barnabas: 

Eusebius and Jerome say that Barnabas was the companion of the Apostle Paul (70-79 A.D). But some say that it was written between 132 A.D by Alexandrian Jew. Two Purpose of His Writings: The letter insisted/ urge strongly that all the Christians to abstain from all Jewish observances and festivals. To show that God‟s covenant with the Christians. (Barnabas states that the Levitical sacrifices were abolished by God, because it is in order bring the superiority of Christ). He argues convincingly that God‟s covenant was no longer with the Jewish nation, but with the Christians. According to Barnabas, Old Testament sacrifices were a type of that real One (Jesus Christ) or types of Christ sacrifice. He writes that Jesus is the “Lord of the entire world”. 

Christology: In his writings Barnabas gives high Christology: “Christ is the creator and Jesus Christ is the Son of God. “He is eschatological judge”. The Old Testament Prophet's prophecy is coming. His body was needed as a veil, the majesty of Christ. He wrote that the psalmist foretold the cruxification of Christ. Christ is going to be the future judge of all men.

4. The Shepherd of Hermas: 

Hermas were most probably a slave in Rome, who had an inharmonious family life. “The shepherd” was written about A.D 150. He claimed to be a prophet. He was not well educated. The shepherd is the work base of five visions, pattern somewhat after book of revelation. Also, he is drawing the personal experience of himself and his family and a call for repentance of the people and holy living. For Hermas, Christ was an instrumental / agent in creation and he sustains it. He wrote that we can approach God only through his Son. He refers to Christ as superior to angels.

His Writings: “The shepherd” has three parts: the first part is a series of “five vision” in which he is convicted of his sins, repents and is forgiven. The second part consists of twelve commandments given by the shepherd dealing with faith, the fear of God, simplicity in speech, good works and alms-giving, love of truth, purity, long-suffering, temptation, temperance, doubts and double mindedness, sorrows, false prophets and evil desires. The third part is parables. In his book he emphasized strong about the holy living. In his book he does not mention Christ directly, nor quoted the scripture directly and no mention the Eucharist.

Theology: He wrote that sin, particularly apostasy and sensual impurity if committed after one's baptism, can be given only one more chance, and alluded to the doctrine of purgatory. His main theme was the return to judgment.

5. Polycarp of Smyrna: 

Polycarp was the disciple of John the apostle and bishop of Smyrna. He wrote a letter to the Philippi church about A.D 110. He quotes many O.T in his writings. In his letter to the Philippians, he is calling Christians to a holy living. He becomes the martyr at the age of 86 in A.D 155. This was one of the great narratives of the early church. He passionately defended Jesus Christ as his Lord in his martyrdom. One of the procurator asks him to deny his Lord, then escape. But he says “My God is faithful and good to me these 86 years how can I deny my master and my Lord”. (The tradition says that he was put into the fire, but the fire has no power upon him and so he was struck by one of the soldiers. He died as the fiery stake, giving praise to the Lord in the second century under Emperor Antonius pious.)

6. Papias of Hierapolis (Phrygia): 

Papias was probably a disciple of John and a friend of Polycarp. He probably suffered martyrdom during the persecution of Marcus Aurelius. Only a fragment of his book remains in the writings of Irenaeus and Eusebius. It seems to be a commentary on the gospel narratives, with a possible title of “expositions of the oracles of the Lord”, or interpretation of the sayings of the Lord. Papias wrote that Mark was the interpreter of Peter, putting the sermons of Peter into a book form, but not in chronological order. He also wrote that Matthew was written in Hebrew originally. His account of Judas Iscariot‟s death does not agree with that of the New Testament account, so this creates a debate among the modern biblical scholars.

7. The Didache (The Teaching of Apostles): 

It is believed that the Didache is the summary of the apostles' teachings, written between 95-120 A.D. It was one of the most significant of the early writings. It presence a remarkable picture of early church life. It gives the council on how to do baptisms. How to conduct worship services and the Lord‟s Supper. How to exercise church discipline. Didache also furnished valuable advice how to refute false teaching in the church. The final post of the manual/Didache exhorts Christians to holy living in the light of the second coming of Jesus Christ.

Theological: The Didache refers to Christ as “Kurios” Lord and The Holy “vine” of David. It also to be noted the threefold baptismal name given him: of the Son of the Father of the Holy Spirit. Prayer is to be as the Lord commanded in the gospel, with the version of the Lord‟s Prayer of Jesus Christ. Such as in the name of Father, Holy Spirit and Jesus. Regarding the Eucharist, this is the set prayer associated with the bread and wine that are directed to the Father through Jesus Christ who is God's servant through Jesus God is made known to us.

The apostolic fathers provide bridge between New Testament and later Church fathers. They show the continued life and Christological tradition attested earlier in the New Testament. Their writings give evidences of a common and the uniting faith, though we see in them a diversity of few points. Also, we see a theological development on some issues of New Testament writings. So we see a continuation of the apostolic fathers' writings with the New Testament writers. The Apostolic Father does not simply repeat the theology of the N.T or create a new theology but a continuity and development of N.T writings. These writings throws light upon the church to the late 1st century through the middle of 2nd century. From 150 A.D onwards we see a significant change that occurs in the writing of the church leaders that is there appear the apostolic style... as they defended Christian‟s faith against heretical teaching. This shift/change marks the beginning of the second group of church fathers known as the apologist or church fathers.