The Fall and Rise of the Christian Church E-Book

Rev. Daniel G. Caram

• Herausgeber: Zion Christian Publishers
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2015

Beschreibung

Rev. Caram’s commentary on the history of the Church is designed for ordinary people who desire to learn more about their Christian heritage. The early Church had gradually departed from the pattern taught to them by the apostles and fell away into an era that history has termed the “Dark Ages.” However, Rev. Caram shows what brought the Church into the light of truth and how the world is still looking for those who are valiant for the truth and not afraid to proclaim it.

Leseprobe

The Fall and Rise of the Christian Church

An easy-read commentary on Church History

“The Fall and Rise of the Christian Church”

© 2007 Daniel G. Caram

All Rights Reserved

Printed in the United States of America

No part of this book may be reproduced in any form or by any electronic or mechanical means without written permission from the publisher, except in the case of brief quotations in articles or reviews.

All scripture quotations in this book are taken from the

King James Version Bible unless otherwise stated.

Reprinted February 2014 in the United States of America

Published as an e-book on September 2015

in the United States of America

E-book ISBN 1-59665-190-3

Printed by:

Zion Christian Publishers

P.O. Box 70

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Acknowledgements

We would like to acknowledge the following:

To Mary Humphreys  for her proficiency in the editing of this book.

To Pastor Daniel Kropf  for his valuable input.

To Jeremy Kropf  for his proficiency in the formatting of this book.

To Kimberley Kropf

Preface

Why should we study Church history?

The old adage is that if we do not learn from history, we are destined to repeat it. History has proved itself a predictable cycle; and the reason for this is that human nature has not changed. (See Daniel 12:10.) Unfortunately man never seems to learn the lessons from the past. Solomon made this observation a number of times in the book of Ecclesiastes: “The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun” (Ecc. 1:9).

Psalm 107 gives us a general overview of the history of the ancient people. In this Psalm we see a cycle of revival, rebellion, retribution, repentance, and restoration – repeated many times! That is history; and it is also an admonition to learn from history, thus breaking some of the repetitive (negative) trends. The Scripture itself exhorts us to teach our children to teach their children the ways of God, and to learn from those who did not teach their children to walk in the paths of righteousness. Learning from the past helps us to shape the present.

That the generation to come might know them, even the children which should be born; who should arise and declare them to their children: That they might set their hope in God, and not forget the works of God, but keep his commandments: And might not be as their fathers, a stubborn and rebellious generation; a generation that set not their heart aright, and whose spirit was not stedfast with God.

Psalm 78:6-8

A secular example

General George Patton was a student of history. Of course, his subject was military battles and strategies. He even studied the ancient warriors and their military prowess. During one of his battles with the famed German field commander, Rommel, Patton cried out through the roar of cannon fire: “I’ve read your book Rommel… I’ve read your book!” Rommel had written his battle strategies from the First World War in a book entitled Attacks. General Patton, having read his book knew the mind of his adversary and thereby had the advantage of his enemy. Likewise, this is the foremost reason for studying Church history, so that in learning from it, we in the final chapter might have a victorious end.

Israel’s history a type

Israel’s history was to be a lesson for all time! Paul recounts the past history of Israel and then says: “Now all these things happened unto them for ensamples (types): and they are written for our admonition, upon whom the ends of the world are come” (1 Cor 10:11).

There is much to gain from Church history – even from its failures. Where did they get off track? Why did they get off track? Wisdom is the ability to separate a matter; and it requires a certain exposure to both sides. As the apostle said, “…Those who by reason of use have their senses exercised to discern both good and evil” (Heb. 5:14). We can learn as much from negatives as from positives. This was a lesson that I once learned when the Lord impressed me to attend a church that was full of errors. It was a long ordeal, but there were certain things that I could only learn in that place.

The importance of doctrine

While there are many who will tell us that doctrine is not important, the Church went into captivity for a thousand years because of a departure from sound doctrine. The Word of God is a lamp; and as we shall later see, one little spark (one verse) from that lamp led the Church out of the Dark Ages: “The just shall live by faith” (Rom 1:17).

Where would we stand?

The study of Church history forces the serious student or challenges the serious student to consider where he might have stood on the issues of the day: holy wars, threats by Church and state – which side would we choose? Or would we have remained neutral? What would we have done if we had lived then? In previous generations, the men who stood up against error were heroes. Many of them stood alone. They were not just standing up for a medal or for the applause of men, but they stood up for their convictions; and men’s opinion did not matter.

When Luther stood up at the Diet of Worms to make his final statement, he fully expected to die there. To his amazement, the whole room broke into thunderous applause, not from the Church officials, but from all the spectators who were silently watching. The world is still looking for someone to stand up and unequivocally say, “This is the way…” (Isa. 30:21). May we (by God’s grace) be valiant for the truth and help to bring the Church of our day back on course!

Christ through the generations

Christ’s entry into the world was in a stable. This typifies how He births himself into every generation. He comes unexpectedly, in a way that the people are not looking for, and it is often the exclusive few that recognize Him, but they are the ones who will carry the vision. During the Triumphal Entry into Jerusalem, the King of Kings came riding a lowly donkey. This was not what the populace expected. They were looking for the white horse, accompanied by sounding trumpets.

Generational pattern

Usually, by the third generation (after revival), the Church is in recession, or decline. Typically there is a first generation that has revival. Then, there is the second generation that has seen the outgoings of that revival. However, by the third generation, revival is often just a tale that is told by the elders. Judges 2:7-10: “And the people served the Lord all the days of Joshua, and all the days of the elders that out lived Joshua, who had seen all the great works of the Lord that he did for Israel... Then there arose another generation after them, which knew not the Lord.” By the third generation, the reality is gone – that’s history!

The generations that followed the Acts of the Apostles could parallel (to some degree) the generation that succeeded Joshua in the book of the Judges. Even some of the more famous “saviors” of the later centuries, such as Luther or Calvin, often had mixture in their lives and in their theology. Many of the Christians who were outstanding in their time were flawed, and yet they were the luminaries of their day. During the era of the Judges, some of the saviors did bizarre things, but they were saviors; and many of them are recorded in the faith chapter (Hebrews 11). That is how we must view much of Church history. (In no wise are we excusing sinful acts, but ignorance and human error played a significant role in Church History.)

What made the Dark Ages dark?

If the foundations be destroyed, what can the righteous do?

Psalm 11:3

There is a saying: “As the Church goes, so goes the world.” This is a true saying, because the Church is the light of the world (Mt. 5:14, and Phil. 2:15). What happens when the light goes out in the Church? Not only does the Church lose its way, but the world suffers as well. The warning given to the Church at Ephesus was that they were losing their first-love relationship with the Lord; and He warned them that if they did not take heed, they would have their candlestick removed. It is interesting that out of the seven Churches, Ephesus was the only Church that received such a warning – that the light would go out, or that they would lose the anointing.

The Dark Ages was a reflection of a darkened Church – the ecclesiastical Church. Church historians usually estimate about 1000 years to the Dark Ages. During that time, the Church became the state Church and later gained control of the government. The Roman Church eventually controlled everything, even to the point of hindering progress in the realm of science and discovery. For example, they had Galileo under house arrest as a heretic because of his theory concerning the planets, and yet his assertion that the planets revolved around the sun happened to be true.

It is interesting to note that the greatest percentage of scientists and inventors during the (subsequent) reformation were Protestants. Revelation and science truly flow more freely when one knows the Creator. Isaac Newton attributed all of his scientific knowledge to this conviction. The institutional Church had greatly overstepped their bounds in such matters; but as the saying goes, “Power corrupts, and absolute power corrupts absolutely.”

Things were very dark during the reign of the Roman Church –until Luther. While it is true that there was a rebirth, a Renaissance that preceded Luther in the fifteenth century, the Renaissance was by and large confined to the fields of literature, art, and architecture. The Renaissance only affected the things which are not eternal, whereas the Reformation ignited by Luther had eternal consequences.

A shadow of things to come

The “Seven Churches” of Asia were figures of dispensations within the Church age. For example:

Ephesus – A figure of the first century Church losing their relationship.

Smyrna – A figure of the persecuted Church, which persecution continued to the end of the third century.

Pergamos – Began the merging of Church and state (fourth century), and thus the beginning of the institutional Church, or the Roman Church.

Introduction

An Analytical View of Church history

The Decline and Rise of the Church

By the end of the first century, the Church was beginning a downhill spiral. This downhill spiral continued until the time Martin Luther nailed his 95 Theses to the door of the Wittenberg Church. Historians mark October 31, 1517 (All Hallows Eve) as the turning point, the end of the Dark Ages and the beginning of the Reformation. As previously mentioned, the Dark Ages was an effect (at least in part) of the reign of the ecclesiastical Church. Actually, the beginning of the Reformation of the Church in 1517 was just that; it was a beginning. The reformation goes on, and yet the word reformation is not adequate to describe the finished product. The word “reform” limits the Church to its former glory, which was great – and yet the early Church never attained to its fullest potential. The last day Church must exceed anything that has been – a Church that has come to the full stature of Christ.

Throughout this exposition, we are going to view the last nineteen centuries of Church history from both a negative and positive perspective. Where did the Church get off track? Where did the Church get back on track? We want to view Church history from both a critical and remedial point of view.

God is still redeeming His Church; and though she has had a bad fall, God is lifting her up again. In fact, He will exalt her into a greater place than she had in the beginning! Even the Old Testament prophets prophesied of the glorified Church, a Church that had regained the dominion. When Christ shall come, all things shall be fulfilled concerning her: His bride shall be ready!

Whom the heaven must receiveuntilthe times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.

Acts 3:21

Differing views on the Dark Ages

There are two different schools of thought concerning the Dark Ages. The secular view ascribes about 600 years to the Dark Ages, ending with the birth of university schools in the twelfth century. Church historians, on the other hand, extend the Dark Ages to about 1000 years, ending with Luther’s defiance of the state Church. The secular view attributes the darkness to the lack of secular education. The theological view attributes the darkness to the repression of spiritual light. The state Church kept the world in fear and superstition. That superstition carried over into the secular realm as well (for example, the assertion that the world was flat, or that the earth was the center of the universe).

*  Throughout this exposition, we shall be taking the theological view.

The Restoration Era

In the book of Matthew, Israel’s history is divided into three unique time- periods, each consisting of 14 generations (Mt. 1:17). The last time-period, “From Babylon to Christ,” is called the Restoration Era. That era extended over 500 years. The Church restoration era is now approaching 500 years, and we must still see the mighty latter rain to bring the Church to full maturity (Jas 5:7). (This concept will be considered later in this commentary.)

The original pattern

Although we are not going to study the first-century Church per se, we will at times make some very acute observations about it in order to find our pattern. After all, the early Church was the pattern; and yet, by the end of the first century the Church was forsaking the pattern established by the apostles. Thus began the decline. In other terms, their love was growing cold (Rev. 2:4).

The first turning point in Church history

Mark Noll (professor at Wheaten College), suggests that the first great turning point in Church history was the destruction of Jerusalem (AD 70). 1 Until this time, Jerusalem was the center of Christianity. All of the apostles were attached to Jerusalem because they were all Jewish; and many of the Jewish Christians were still attached to the Judaism in some way. In fact, the author of the book of Hebrews gives us the clear impression that many of the saints were reverting to Old Testament custom and ceremony – even to the temple worship.

Spiritual Israel separates from natural Israel

The destruction of Jerusalem was not only to fulfill prophecy, but it was to separate forever the early Church from the tradition and mentality of the old religion. The Church was now a unique entity, and as such they were forced to adjust and operate as a local Church. After their dissemination throughout the empire they learned to function independently and yet were subject to God-appointed ministry, and to the rules that the early apostles had laid down.

One of the Jewish traditions that changed was Sabbath worship. By the end of the first century, all Christians worshipped on Sunday. Although, this is not hard to prove from the Scriptures, it is also an historical fact. We find accounts written from Pliny to Trajan that mention that Christians worshipped on the first day (Sunday). 2 Sabbatarians reject keeping Sunday as the Lord’s Day.

The Lord’s Day

The keeping of the Sabbath is the only commandment of the original “Ten” that could fall into the category of a type or symbol. The Sabbath was made for man’s benefit – a day to be rejuvenated (naturally and spiritually). However, the spiritual truth that the Sabbath teaches is that there is a “rest” where human exertion and human intellect ceases. It is God who is doing the work and man cannot take the credit. Christ demonstrated such a rest when He healed the paralytic on the Sabbath. “Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise” (John 5:19). Christ was in the rest, He was in total harmony with heaven. The apostle Paul urges the church to seek to enter this rest in Hebrews 4:1-11.

The Lord’s Day replaced the Sabbath Day after the resurrection of Christ. Christ was resurrected on the first day of the week, thus giving credence to Sunday worship. However, the Lord’s Day is still intended to be a day of rest and worship, and meditation. The natural law of resting one day a week cannot be ignored. During the French Revolution, the ten-day work week was enacted – it was called decadi. However, they soon discovered that there was greater production in the six-day work week than in the ten-day “week.”

First century heresies

By the end of the first century the Church was already in decline, and there were major heresies plaguing the Church. Eusebius, (fourth century bishop/historian) records that a heretic by the name of Cerinthus opposed the Apostle John at Ephesus. Cerinthus was an outspoken advocate of “Docetism.” This sect taught that Christ had not really come in the flesh, but only took on the appearance of humanity. Without a doubt, this was a damning heresy, but knowing this helps us to understand some of the emphasis of John’s epistles. John is the only New Testament author who uses the word antichrist. In fact, John uses the word five times in his little epistles, accentuating the conditions of the last days (1 John 2:18).

*  Incidentally, the Church was still debating the God/Man issue (whether Christ had come in the flesh) at the Council of Chalcedon (AD 451).

The Apostle John was also fighting against another heretical sect called the “Gnostics.” The Gnostics taught that moral living and personal righteousness had nothing to do with our salvation, but that one had to possess this certain (mystical) knowledge in order to be saved. In his third epistle, John contends with another evil man by the name of Diotrephes. Diotrephes could exemplify an aspect of another sect called the Nicolaitanes. Amongst the other evils that this sect perpetrated, they were known for their extreme discipleship. In short, the leadership lorded over the Church. (These cults will be reviewed again.)

*  Interestingly, Ephesus was considered to have the richest teaching of the day, and yet Ephesus was known for all of its cults! (See Acts 19:18-20.)

Thus were some of the conditions of the Church as the century turned. Eusebius records that John lived into the Emperor Trajan’s reign, which began circa AD 98. By the end of the second century, Irenaeus (Bishop of Lyons) records that there were 217 heresies plaguing the Church. 3 Realistically, not all heresies are damnable; but one thing is sure: they cripple God’s people and make them less than saints.

The necessity of sound doctrine

Good doctrine keeps people from being infected with error. The apostle Paul uses the expression “sound” doctrine. The word sound from its Greek origin is a medical term – as in “sound health.” One of the disadvantages of the early Church was the unavailability of Scripture. The whole canon of Scripture was not accessible until the fourth century. In fact, this is the reason for many of the early creeds. The common laymen and even many pastors were lacking the Scriptures. Consequently, many creeds were formulated. New converts had to embrace and recite these creeds as they were baptized or received into membership, etc. However, as time went on, the Church was becoming weaker and weaker; they were even losing their grip on the elementary doctrines. The later Church councils were still reasoning about and debating some of the fundamentals of the faith. Paul told the Hebrews (in essence) that if they did not progress into the deeper truths, they would lose their grip on even the elementary truths (Heb. 5:12-13).

Perfect in his generation?

As the Church declined into the Dark Ages, even some of the very best saints were doctrinally flawed. (Doctrine affects every aspect of how we live.) The period of the Dark Ages could parallel the age of the Judges, when every man did that which was right in his own eyes. Many of those who judged Israel (after Joshua’s death, to Samuel – 350 years) were far from perfect, and yet God appraises men according to their generation. The Scripture says of Noah that he was perfect in his generation (Gen 6:9 and 7:1). Perhaps he would not be perfect (comparatively) in another generation!

*  Note: Some of the subject matter in the introduction will be repeated later in this commentary. In fact, repetition is an essential element in teaching. The average student must hear something at least three times before it sticks.

Chapter 1

The End of the First Century – AD 99

By the end of the first century, John was the only remaining apostle of the original twelve. There were also a few elders that had known the apostles. Eusebius Pamphilus, (a later historian) records that John lived into the reign of the emperor Trajan (AD 98-115). Rome was still firmly in control of the known world. John’s epistles and his letters to the seven Churches give us an idea of the times. In addition, a few secular writers and historians give us some insights into the era.

Brief Overview

The infant Church of the first century started out on the right course. They had progressed, and had been strengthened by the apostles and great theologians such as Paul. However, by the end of the century they were veering off course. Many of the heretical groups such as the Docetists and Gnostics had begun to sow their tares. There was also the radical discipleship movement of the Nicolaitanes, leaders who lorded over the laity.

As mentioned in the introduction, the apostle John was contending with all of these factors, not to mention the many other ruptures within the Church. The letters to the Seven Churches in Asia prove the point. John was a mender and a restorer to the Church; but now John’s ministry was coming to an end, and he urges the Church to hold fast and strengthen that which remained. John exhorts them (by the Spirit) to overcome their besetting sins, that they might win the crown. In John’s last epistles, he writes much of the antichrist, and of the spirit of truth and error. It is almost a glimpse into the final days of the Church Age. The unrighteous gravitate toward the lie, while the righteous cleave to the truth.

Docetism (Greek – to appear) was an early heretical wind that corrupted Christian thought. Docetists claimed that Christ was a mere phantasm who only seemed to live and suffer. This sect taught that Christ had not really come in the flesh, but only took on the appearance of humanity. The apostle calls these teachers antichrists.

And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.

1 John 4:3

The Virgin Birth

Every cult will deny the Virgin Birth – the means through which God became man. God had to become a man in order to die (because God cannot die). In order to fulfill heaven’s plan of atonement, the Son of God had to bear upon Himself the sins of the world and then take those sins to the grave (into hell itself). To complete the cure, Christ rose from the dead, thus breaking the power of sin and the grave. Those who believe in Him, also have the hope of defeating sin and the grave! To deny the Virgin Birth is to deny one’s hope of salvation.

Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil.

Hebrews 2:14

Gnosticism was another heresy that plagued the early Church and continued through succeeding generations. Gnosticism comes from the Greek word gnosis, which means “knowledge.” The Gnostics believed they possessed a “secret” knowledge that would enable them to escape their bodies after death. (They, of course, claimed to be the only ones that possessed this mystical knowledge.) Some of them even practiced getting out of their bodies (astral projection).

*  This actually became a cult-trend during the drug-culture of the 1960’s – 1970’s; they called it TM (transcendental meditation).

The Gnostics taught that moral living and personal righteousness had nothing to do with one’s salvation, and that one is not accountable for sins committed in the flesh. They said that your body does not matter, only your spirit. Their teaching caused many to cast off moral restraint and to denigrate the keeping of the commandments. The apostle refutes this heresy all the way through his epistles! Sin is the breaking of the commandments, and those who continue to practice sin are of the devil (1 John 3:4-8). The Scripture teaches in 2 Corinthians 5:10, that we shall give account of things done in the body. Paul also commends being holy in body and spirit (1 Cor. 7:34).

And hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him

1 John 2:3-4

The Nicolaitanes (Rev 2:6, 15) were a sect that had distorted the teachings of Nicholas the deacon (Acts 6:5). They were following a form of Gnosticism, asserting that there were no sins of the flesh. Their spiritual liberty allowed all kinds of immoral practices. They also promoted ultra discipleship – extreme lordship of the shepherd over the laity. Nico means “lording” and Laitane means “laity” – "Lording over the laity." A good example of this is found in Third John 9-11: “I wrote unto the Church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not…neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the Church.” Peter also admonished ministers not to “lord” over the flock: “Neither as being lords over God's heritage, but being ensamples to the flock” (1 Pet 5:3).

*  The Nicolaitane doctrine was quite prevalent in Ephesus and Pergamos.

Christian Science

The modern day Christian Science persuasion is a mixture of both the Docetic and the Gnostic views. They believe that everything is either mind or spirit, and that there is no reality except what is in the mind or spirit. They do not believe that Christ was a physical man. Therefore, He neither died nor was resurrected. The Apostle John calls this the spirit of antichrist.

Jehovah Witness

The Jehovah’s Witnesses would also fall into the “cult” category. John clearly defines cult doctrine as any doctrine that denies that Christ (the Son of God) came in the flesh. The Jehovah Witness cult exalts Christ as the “Arians” – a super being, but not God! They do not recognize the Blood of Christ as being Divine (Acts 20:28). The Witnesses also deny a literal resurrection; they say that Christ arose in the spirit but not physically.

The Downward Spiral

Truly, the Church of the first century was in a recession. They were losing their first love relationship with Christ. Most theologians will agree that the Seven Churches of Revelation depict the various epochs of the Church Age. Ephesus, (the first Church) speaks of the first century Church – a Church that was beginning to grow cold: “Nevertheless I have somewhat against thee, because thou hast left thy first love” (Rev 2:4).

Indifference

Man has an uncanny ability to adapt to conditions: both the good and the ill. During the Second World War, London became so accustomed to being bombed that the clubs remained open. People remained at their tables, or continued dancing while the bombs were falling. Contrariwise, man can become accustomed to being in a revival atmosphere. He can become so accustomed to seeing miracles or supernatural things, that he becomes cold and indifferent. Jesus upbraided His own disciples for their unbelief and hardness of heart. These men were used to seeing miracles and hearing things that had never been heard before! May we take heed from the lesson that history teaches.

Christianity is Relationship

Christianity is not a religion; it was altered into a religion. True Christianity is a relationship with Christ. What is religion? It is man's way to substitute the relationship – no faith required in religion. Religion is often man's way of justifying himself. Religion prescribes the penance, the liturgy, the motions, and all the formulas and rituals. Yet, after having done all, there is still no hope of salvation. Luther labored for years trying to be saved. Sometimes he spent sixteen hours a day at the confessional booth, still feeling no relief. How did the first century Church ever degenerate to such a state?

Elders at the Turn of the Century

There were a few elders living at the time of John, who had known the apostles. Clement of Rome was one of them. Clement lived until the turn of the century or shortly thereafter. History records that he personally knew Peter and Paul; and he is also known for his non-canonical letters to Corinth. In one of his letters, he deals with a heretical movement that was infiltrating the Church. In another writing Clement reminded the Corinthians that "A full outpouring of the Holy Spirit was still upon them.” He also encouraged the development of the fruits of the Spirit. Clement’s writings affirm that Sunday worship was the norm. The Catholic Church puts Clement into the official line of apostolic succession. In other words, he was in the direct line of succeeding popes from Peter. The Catholic Church claims Peter as the first pope of the Church.

Question:

Is there any Scriptural credence for apostolic succession? One may say, “Well, the apostles replaced one of the twelve” (Acts 1:16-26). True, there had to be the twelve apostles in order to symbolize the 12 foundations of the Church government. This is verified in Revelation 21:14: “And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.” However, you will not find any other allusion to apostolic succession in scripture. Any apostolic office is a Divine appointment. In reality, many of the so-called “apostolic succession” were wicked men.

Ignatius Knew John the Divine

Another elder who outlived John was Ignatius of Antioch– (not to be confused with Ignatius Loyola, founder of the Jesuits). Ignatius lived to about the year 110. He was converted under the Apostle John, and later became the bishop of Antioch until the time of his death. Ignatius is especially remembered for refuting the Docetists and the other heretical sects of the time. In a letter that he wrote to the Church at Smyrna, Ignatius encourages the Church to be equipped through the power of the Holy Ghost. He also admonished Polycarp (bishop of Smyrna) to pray that he might abound in all the spiritual gifts! 4 Ignatius himself had a fluent gift of prophecy.

One of Ignatius’ main concerns was the pastoral role. He felt there should only be one pastor over the flock. Democratic rule in the Church is not scriptural. The pastor will give an account for his flock before the Lord. Ignatius encouraged local flocks to adhere to their bishops to safeguard them from heresy. (Some took discipleship to the extreme. We will discuss this at a later interval.) Ignatius had a great desire to associate himself with the death of Christ, which desire was granted. The account of his death reports that those who witnessed it were greatly encouraged!

Eusebius Pamphilus makes reference to a letter written from Ignatius as he is being escorted to his final trial (Ecclesiastical History). The letter is addressed to Onesimus, Bishop of Ephesus. Most early churchmen believe this to be the same Onesimus (the runaway slave) mentioned in Paul’s letter to Philemon. If this be true, Oneismus’ redemption reveals an even greater work of grace—from a slave to the Bishop of one of the most prominent churches in the empire. (Ignatius’ letter was about fifty years after the incident mentioned in Paul’s epistle to Philemon.)

Question:

Is martyrdom a legitimate desire? It can be. St. Paul wanted to know the fellowship of Christ’s suffering and death (Phil. 3:10). Paul also writes in Hebrews 11:35 of those who refused deliverance, that they might obtain a better resurrection. The desire for martyrdom can also be stimulated by wrong motives – for fame and glory of self. Once a man in prison boasted that he wanted to die for Jesus. The chaplain told him that he should start by trying to live for Jesus. We should major on living for Jesus. If we do not please Christ during our lifetime, we certainly will not be capable of pleasing Him in our death!

*  In later centuries, the martyrs were deified, which then inspired worship of the saints and prayer to the saints. Notwithstanding, some are called to be martyrs (Rev. 6:11).

Polycarp (AD 69–155) was another elder who outlived the Apostle John. He was a student of the Apostle John, who later appointed him bishop of Smyrna. Polycarp was burned at the stake during a period of persecution in Smyrna. (We shall consider him again as we look at the second century.)

First Century Events That Affected Christianity

The burning of Rome in AD 64 had a major effect upon Christianity in the empire. Nero blamed this fire and other misfortunes on the Christians. This brought on a tremendous persecution against Christianity. The destruction of Jerusalem (AD 70) by the Roman prince Titus also affected Christianity. This act separated (Jewish) Christianity from the former religion (Judaism) and scattered God’s people into many places. The destruction of Jerusalem also fulfilled the judgement pronounced against them. The Arch of Titus in Rome is still standing. This monument lauds the destruction of Jerusalem. The “Arch” was constructed after Titus’ death, and yet the only person that could go through this arch was the conqueror; all others had to go around it. The Emperor Domitian succeeded Titus. He is remembered for exiling the Apostle John to the Isle of Patmos (AD 81-96). It was on Patmos where John had his famous Revelation.

Secular Writers of the Times

Tacitus (55-120) was a Roman historian, orator, and author. He is celebrated as the greatest Roman historian of his day. Although we are not studying the writings of Tacitus or other such writers in this course, these men are an invaluable source for any extracurricular study of the times. Tacitus refers to Christianity as a “subversive cult.”

Pliny the Younger (62-113) left many invaluable letters that shed light on the era. He mentions Sunday worship in one of his letters to Trajan.

Josephus (? – 100) was a Jewish historian, and a much relied upon writer of the first century – especially concerning the fall of Jerusalem and its subsequent history.

Hegesippus (110-180) was actually a Christian chronicler of the day; however, none of his works are extant (still existent) except where they are quoted by others such as Eusebius.

*  The actual term “Sunday” was not used until the fourth century.

Chapter 2

Heresy Weakens the Church

(2nd Century 100-199)

Overview

The second century begins with Rome still dominating the landscape. Rome was the master of the civilized world. The emperor Trajan, who was anti-Christian, was in the seat of power until about AD 117. It is on record that Trajan received letters from Pliny the Younger (one of the Roman governors), that sited Christianity as a capital offense. However, Trajan’s attitude was, “If they are not openly practicing, don’t meddle with them.” He also commended forgiveness to those who would deny their faith and return to the worship of the Roman gods.

Trajan’s adopted son Hadrian (“Adrian”) occupied the Roman seat of power from AD 117–138. He is remembered for his building projects, and especially the construction of the wall that separated England from Scotland. Hadrian's Wall was 73 miles long, 16 feet high and 10 feet wide; it marked the northern edge of the Roman Empire. The wall was built to keep out the Scots, whom the Romans could not seem to conquer. The Roman influence in the Isles undoubtedly made it possible for the travel of Christian missionaries. The city of Ashcled (modern Dublin) was built about 140 AD. The Gospel was preached in Britain during the second century. Hadrian apparently followed his father’s “don’t ask” policy concerning the Christians.

The Emperor, Marcus Aurelius, (AD 161–180) had a personal dislike of Christianity; and though he continued the practice of not seeking Christians out for punishment, persecutions were very evident during his reign, especially in Lyons (c. AD 177). He is chiefly remembered for putting to death Justin Martyr and some of his disciples.

Aside from all of the persecutions of the day, the Church was also being weakened through many heretical teachings. Irenaeus (bishop of Lyons) records that there were at least 217 prevalent heresies toward the end of the second century. In fact, some of the teachings of those who were refuting these heresies were also questionable. Again, I would suggest that the unavailability of the scriptures contributed to some of the heresy. One of the more notable heresies of the second century was one that was promulgated by a man named Marcion.

Another Gospel – by Marcion

Marcion(AD 85-160) at first appeared to the saints in Rome to be a true believer. He touched the heart of the Church as he spoke of the love of Christ, the love of the brethren, etc. However, after a short time, the saints realized that there were a few essentials missing from his theology. Marcion had compiled ten of the New Testament books, mainly Paul’s writings and Luke; and he had edited out any references that linked Christ to the Old Testament. His assertion was that the God of the Old Testament was a different God – a God of wrath. He also declared that Christ did not come in the flesh. In other words, he denied the incarnation and the resurrection.

The Marcionite movement carried on for centuries. Marcion advocated the ascetic life and urged his followers not to flee persecution. Some of his Christian opponents were Irenaeus of Lyons, Hegesippus (a Christian chronicler of the early Christian Church), and possibly Justin Martyr. In a letter, Polycarp (Bishop of Smyrna) also warned the Philippians concerning the teaching of Marcion. Marcion’s heresies were still being refuted in later centuries.

Tampering with the Scriptures:

The early Church was slowly disintegrating because of a departure from the original pattern found in the Scripture. All Scripture is given by the inspiration of the Holy Spirit and all Scripture agrees (2 Tim. 3:16 and Luke 24:44).

*  What particular warning is given concerning tampering with the scriptures?

For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.

Revelation 22:18-19

The Doctrine of the Incarnation and the Resurrection

The incarnation took place when Christ put on flesh and blood – God became man. God had to become man in order to die, in order to pay man’s penalty for sin. To deny the incarnation is to deny the whole message of our atonement. Only Divine Blood could satisfy heaven – only a sinless sacrifice could be accepted; and that eliminates all of Adam’s race. Not only did the Son of God have to die, but He also had to be resurrected to complete the cure. Had not Christ risen, we would still be in our sins! As the apostle said: “The sting of death is sin.” Thus, had not Christ risen, sin would have won! His resurrection proves there is victory over sin and the grave (1 Cor. 15:54-57).

A Notable Saint

Polycarp was one of the notable saints of the second century. He was a disciple of the apostle John, who also appointed him bishop over the Church of Smyrna (one of the seven Churches mentioned in Revelation). Polycarp was a beloved and faithful pastor. It has been said that because he had such a beautiful spirit and because he was so well respected, that he often put an end to controversies between brethren. His sole surviving work was a non-canonical letter to the Philippians. Polycarp was faithful to warn the saints against heresy, and especially the heretical teachings of Marcion. Legend says that he personally clashed with Marcion in Rome.

Polycarp is Taken to the Stake

The account of Polycarp’s martyrdom can be found in a compilation entitled: The Apostolic Fathers. This is considered the earliest genuine post-biblical account of a Christian martyrdom, and one of the few genuine writings from the actual age of the persecutions. When the dear bishop of Smyrna was finally brought to the arena, the governor gave him another chance to recant his faith. Polycarp’s response was: “Fourscore and six years have I served Christ, and He hath never done me wrong; how then can I now blaspheme my King and Saviour?” Some claimed that they actually heard a voice from heaven strengthening Polycarp just before his death. Bishop Polycarp was brought to the stake, but it is also recorded that the fire did not burn him. He was finally dispatched with a sword. 5 Varying accounts record Polycarp’s death from AD 155 – 166. (May I insert that the account of his martyrdom is well worth reading.)

*  Note: Catholicism tries to link men like Polycarp into the apostolic chain of popery. We must not consider some of these men less than saints, simply because the Catholic Church claims them.

Saint Worship

This is how saint worship began: After Polycarp died, people started to make yearly pilgrimages to his grave. By the end of the third century, many people were making this pilgrimage to the gravesite. As the centuries progressed, the more prevalent “saint worship” became. The farther the Church wanders from Christ, the more peripheral the relationship becomes. Who could ever believe that the Church would be praying to dead people?

Justin the Philosopher

Justin Martyr(100-165) became another familiar name in the second century. Perhaps he was the first one to be labeled as a “Christian apologist.” (His apologies are still extant.) He is also called “Justin the Philosopher.” Born in Samaria of pagan parents, he studied Greek philosophy. After his conversion in Ephesus, at the age of 38, he embarked on a crusade trying to convert men of the educated sector by philosophical argument. Undoubtedly, this was a mentality picked up from the Greek Sophists, a philosophic sect skilled in elaborate and shrewd argumentation. He then opened a school of Christian philosophy at Rome.

Without a doubt, his immersion in Greek philosophy tainted the pure doctrine of Christ. In some of his writings, he goes so far as to say that he believed the Greek philosophers were saved. He also believed in transubstantiation. Here is an example of mixture, or “leaven.” Justin believed in the gifts of the Spirit, yet at the same time, tried to win people through the human intellect.

Justin Martyr once wrote, “For the prophetic gifts remain with us, even to the present time… Now it is possible to see amongst us women and men who possess gifts of the Spirit of God.” Marcus Aurelius put Justin Martyr and some of his disciples to death (circa 165).

Question:

What is wrong with the intellectual Gospel, and what can be wrong with a ministry of apologetics? Firstly, the Gospel is not rational to the intellectual mind; as Paul said, it is foolishness to the Greeks (1 Cor. 1:23). The reason that man cannot see the truth of the Gospel is that there is a spiritual veil over his eyes (2 Cor. 4:3-4). Debating on an intellectual level will not penetrate the veil; we cannot fight spirit with intellect. The apostle Paul spends a few chapters (1 Cor. 1-3) exposing the fallacy of the intellectual Gospel. Creation, the incarnation, the crucifixion, and the resurrection cannot be rational explained. The miracles throughout Scripture cannot be rationally explained, because they are miracles. They are supernatural, and the natural man cannot receive the things of the Spirit because they can only be discerned by spiritual means (1 Cor. 2:14). We need to convey the Gospel as it is written, and God will give faith to those who believe it!

I have heard one of the best known apologists of our day rapping (open forum) with university students, using big words and abstract phrases, debating over what constitutes reality or unreality (and asking existentialist-based questions such as “Are we really here”… “Do we really exist?”) This type of philosophical discourse yields very little fruit. Debate has been labeled as a work of the flesh (Rom. 1:29 and Gal 5:20) and very destructive (especially within Christian circles). Just preach the Word. Testify of your faith. Reason from the scriptures and God will do the rest. Truth begets those who are of the truth.

 And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: That your faith should not stand in the wisdom of men, but in the power of God.

1 Corinthians 2:4-5

*  Exhortation: Do not study a lot of lifeless material. It is a drain. Even some of the sermons of the reformers and revivalists can be a hindrance to what God might be saying today. Remember that God has a “present truth” for every generation. When you read the things they preached and wrote, you are expecting it to lift you up – but often it can have the opposite effect. Today, we have much more light! Other generations were flowing in the light that they had in their time. It is good to have a general knowledge of these men and events, but avoid being trapped into studying a lot of lifeless philosophy. The famed Charles Spurgeon was an avid reader. He said that he would often read an entire book and get nothing from it – or, he might just extract one sentence that was of any value.

*  If we study the doctrines of some of the early Church luminaries, we shall for the most part be disappointed. Their doctrine was tainted by Greek philosophy, and they add nothing of enlightenment to the Scriptures.

Montanist Movement – Claimed to be the Last Prophetic Voice

The Montanist movement began about AD 172. The Montanists were an exclusive group who believed that they were the last prophetic voice on earth. Montanus, the leader of this sect, was converted to Christ in the province of Phrygia. Soon after his conversion, he began to receive “revelations” which, he then began to preach throughout the province of Asia. Several women then joined the team who also claimed like revelation. They were very “Pentecostal,” exercising tongues and prophecy. They preached strict asceticism, forbidding meat, and urging fasting and abstinence from marital relations. They even sought persecution and encouraged martyrdom, which surely came. Actually, this movement continued for centuries. The more renowned Tertullian later joined the movement, and was a great supporter of Montanism, although he later broke off into his own sect.

*  Asterius Urbanus (a writer of the second/third century) indicated that the Christians of his day expected the spiritual gifts to remain permanently in the Church. Writing against the later Montanists, he asked why they no longer had prophets after their prophet Montanus and his co-workers died. Urbanus noted that the true Church would always have the prophetic gifts (prophecy, tongues and interpretation of tongues): “For the apostle [Paul] deems that the gifts of prophecy should abide in all the Church up to the time of the final advent.” 6

The Montanists Give Us a Good Excuse to Reject the Supernatural

Christians frequently try to relate the modern day Pentecostal movement to the Montanist movement. Extremist groups like the Montanists are often used as a reason to disallow the gifts of the Holy Spirit. The Montanists claimed to be led solely by the Holy Spirit. In fact, when they spoke, they might make a statement such as: “I am the Word, and Spirit, and power!” 7

Question:

How can born again, Spirit filled people get so far off track? There are a number of answers that can be given to such a question, but aside from motives and pride, the apostle John give us the key. The Spirit and the Word agree (1 John 5:7). It is very apparent that some of their “spiritual” revelations were contrary to the Word. For example, notice Paul's warning about cults in First Timothy 4:3: “Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth.” Also, in First Corinthians 7:1-5, Paul warns against the dangers of marital abstinence, and even celibacy.

They also held to other dogmas such as teaching that sins that were committed after water baptism were unpardonable. Where did these doctrines derive from? Jesus said: “If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself” (John 7:17). If we really love the truth and are willing to obey it, there should be an inner witness (the Spirit of truth) that says “Amen” to the right doctrine!