21 - The Early Church

                              THE EARLY CHURCH BELIEFS

                                                  (INTRODUCTION)

All Christians can look back and see some part of themselves within the “Early church”. However, we cannot go back and become the people of almost 2,000 years ago. We are not those people and Christianity today is not a new religion. What the Bible tells us about the early Church is well known but also there were some early Church writings by some of our early Church fathers (themselves). After studying the Bible and some of the writings of the early Church fathers - I ask myself: “Is the spirit of the early Church alive today?

Conservative Christians know the Bible and they see themselves as the early Church with reasoning similar to some early Church reasoning and also behavior similar to some of their behavior (for example the Appalachian Snake holders are like MK. 16:18 & LK. 10:19). They see a Church that has the following enthusiastic qualities: “Healing the Sick”, “Having a Boldness in Faith”, “A Discernment of Conscience”, “Exorcisms of Evil”, “Speaking Tongues”, “Excitement with Preaching” and “Filled with the Holy Spirit”. Conservative Christians see themselves in the early Church because of behavior (that is based on faith).

Traditional Christians see themselves as a continuation of the early Church. They see reasoning similar to some of their reasoning. They see a people with similar written and oral traditions (2 Tim. 2:2 & 2 Thes. 2:15). They see an unbroken succession of church leadership with similar worship beliefs, organization and doctrine. They believe they are the “Holy Spirit inspired” early Church today. Traditional Christians see themselves in the early Church because of oral & written traditional practices and principles (that are based in faith).

Contemporary Christians see themselves as the early Church. They see a people with reasoning similar to some of the early Church reasoning. They see an adaptable church (changing to the situation in order to spread the word about Christ to the unreachable (like Paul stated in 1 Cor. 9:22, “I am all things to all people - so I might save some of them by whatever means possible”. The early Church adapted to their times as the contemporary do today. Contemporary Christians see themselves in the early Church because of adaptability (that is based in faith).

Which type (or category) of Christianity is the real Church today coming from the early Church? NONE OF US AND ALL OF US! None of us because all of us have just a part of the early Church within us (and not all of it). All of us because all of us can be like the early Church if we keep our individuality but function as one. The early Church leaders said it (over and over again): “You must be one” (MT. 12:25). Jesus said it too. We need one another to fully experience the early Church experience and we should learn from one another (JN. 14:2). To really be that early Church again. All the types of Christianity is needed to be whole. We need to stop building our own particular denomination up at the expense of putting another down. We need to stop looking at other denominations with assumptions and misunderstandings and then say, “We are true Christians and they are not”. We need to stop seeing other Christians through human reasoning or thinking and then we can begin to see our Christian siblings through the faith and love that is from God.

                                       (EARLY CHURCH BACKGROUND)

                        - Ref. Eusebius and other Church Fathers, also the Book of Acts

The first century Church began (naturally) with Jesus. He appointed twelve of his disciples to be Apostles (to go into the world and establish new churches). Each Apostle would enter a non-Christian city and live with the Jewish Community. They would preach and talk about Jesus until converts were made. Then one church member would be appointed as Overseer (Bishop). Once a community was established the Apostle went on to another city. Sometimes (like John) they had a home base city (Ephesus for John) where they lived between travels and could be close to the new churches.

The very first church community was in Jerusalem. John and Peter and possibly other Apostles remained in that city to establish a Christian sect of the Jewish faith. The Jerusalem church was a situation where all believers shared their poverty and goods. There was no New Testament, so they used the Old Testament (interpreting through the eyes of the unwritten New Testament) as scripture and oral tradition was the teaching guide for the new Christian ways. They practiced all the Jewish customs on Saturday but on Sunday they gathered together for a common “Pot-luck” meal. This meal was like the Passover Meal because (before the meal) there was a Eucharist. Then they supported one another with love and fellowship.

Eventually a Christian sect of the Jewish faith was in several cities. Then Non-Jewish converts came into the faith. The Jewish faith rejected these new Christians for their gentile practices and the Roman world (of that time) also rejected these Christians for not honoring Caesar as a god. Persecution caused and inspired great leaps of faith in the faithful and they grew larger in number. Peter moved to Antioch with the increase of Gentile Christians and he became their first (Overseer) Bishop. Later, Peter appointed Ignatius of Antioch to replace him as Bishop. Ignatius was a follower of John the Apostle.

Christianity was adapting to Roman organization in order to spread. Peter moved to Rome and became its first Bishop. Because of the structure of the empire it was necessary to have a strong and unifying church in Rome. Paul also came to Rome where they both suffered death for Christ in the eternal city. The early Church Fathers called the Roman Church “The Church of Peter and Paul”, it was used in the first four centuries (several times) to unify churches throughout the world with a central purpose and vision of basic (orthodox) Christianity. Jerusalem, Antioch, Alexandria and Rome (later also Constantinople) became large pockets of Christianity. The Bishops of these cities became influential in their particular areas and they were called “Patriarchs” because large branches of Christianity grew out from these cities. The different Patriarchs throughout the world started different but unique worship customs that gave Christianity a diversity to reach people. We still see that today with the different Western Christian denominations, Eastern Catholic Rites and the Eastern Orthodox Churches.

The best historical book of the time was “The History of the Church” written by Eusebius. He lived from 260- 339 AD and he became Bishop of Caesarea in Palestine. He quotes early Christian works that are lost to us today (however some lost works have been re-discovered in the last few hundred years). He writes about lost orthodox Gospels like “The Gospel of the Hebrews” and he also tells us about false teachings and false Gospels (like the Gnostic Gospels). Some biblical writings were questionable in his day like the “Book of Revelations” by John.

In 140 AD the false teachings of Macion was causing serious problems. He stated that the Apostles were wrong about Jesus’ teachings. So his followers used only the Gospel of Luke and ten of Paul’s epistles. To each book he added his own prologue. The early church (western & eastern orthodox) fathers created a universal cannon of New Testament books (about twenty two of our twenty seven books today). In 382 AD all twenty seven books were recommended as official and canonized (then in 419 AD it was confirmed by all the Church)

The writings of the early Church fathers indicate more influence by John the Apostle than we see in the Book of Acts (written by a follower of Paul). John had Polycarp as a follower and Polycarp had Irenaeus as his follower. Their writings help to show John’s influence on Christianity but they also help to interpret some of the controversial areas of scripture.

The following are examples of the subjects in the writings of the early Church fathers:

                                        (CHRISTIAN LOVE & UNITY)

Note: the following is a part of a letter written by Clement (Bishop of Rome) in about 80 AD to correct the Corinthians for disunity and hotheadedness. Paul’s letters to the Corinthians also reflect that there was a lot of division in that church - like Christianity today.

“We must fall on our knees before the Master and implore Him with fears graciously to pardon us, and bring us back again into the honorable and virtuous way of brothers who love one another.”

“By all means let a man be a true believer - but the higher his reputation stands, so much the more humble-minded he ought to be (see MT. 23:12); and furthermore, his eyes should be fixed on the good of the WHOLE community rather than on his own personal advantages. If there is true Christian love in a man, let him carry out the percepts of Christ. - No tongue can tell the height to which love can up lift us (see Apocrypha: Wis. 12:10). Love binds us fast to God (see 1 Cor. 15:20). Love cast a veil over sins innumerable (1 Pet. 4:8). There are no limits to love’s endurance, no end to its patience. Love is without servility, as it is without arrogance (see 1 Cor. 13:4-7). Love knows of no division, promotes no discord; all the works of love are done in perfect fellowship (see Eph. 4:2-3). It was in love that all God’s chosen people were made perfect; for without love nothing is pleasing to Him. It was in love that the Lord drew us to Himself (JN. 10:28-29); because of the love He bore us, our Lord Jesus Christ, at the will of God, gave His blood for us - His flesh for our flesh, His life for our lives. See then, dear friends, what we may be purged of all earthly preferences for this man or that, and be found faultless in love.”

“Have we all the same God and the same Christ? Is not the same Spirit of grace shed upon us all? Have we not the same calling in Christ (see Eph. 4:4-6)? Then why are we rending and fearing asunder the limbs of Christ, and fomenting discord against our own body? Why are we so lost to all sense and reason that we have forgotten our membership to one another (in Christ)?” (Ref. Early Writings by M. Staniforth, 1987, Penguin Books, p. 43 & p. 42)

                                            (CHRISTIAN WORSHIP CUSTOMS)

                                      -  First Apology by Justin the Martyr in 155 AD

“On the day which is dedicated to the sun (Sunday), all those who live in the cities or dwell in the countryside gather in a common meeting, and for as long as there is time the Memoirs of the Apostles (the Gospels) or the writings of the prophets (Old Testament Books) are read. Then, when the reader has finished, the president (the presiding Pastor or Priest or Bishop) verbally gives a waning and appeal (a sermon or homily) for the imitation of these good examples. Then we are to rise together and offer prayers, and, as we said before, when our prayer is ended, bread is brought forward along with wine and water, and the president likewise gives thanks to the best of his ability and the people say - Amen. Then there is the distribution - of the Eucharistic elements, which also are sent with the deacons to those who are absent. Those who are wealthy and who wish to do so, contribute whatever they themselves care to give; and the collection is placed with the president, who aids the orphans and the widows, and those who through sickness or any other cause are in need, and those who are imprisoned, and the strangers who are traveling with us - and in short, he takes care of all who are in need.” (Ref. “Faith of the Early Fathers) Vol. 1, Wm. A. Jurgens, The Liturgical Press, 1970, p.49-50)

NOTE: This apology (explanation of faith) was sent to the Emperor in Rome to demonstrate that Christians were peaceful and caring people (Christians mean no harm and should not be feared). He explained the worship format: Prayer, New & Old Testament readings, a sermon (or homily) and the Eucharist (or communion). Many of the mainline and Traditional Christian denominations still have this same structure that is about 2,000 years old.   

   

                                                            (THE TRINITY)

NOTE: The trinity teaches that man cannot be God; however, God can become man (see Gen: 32:24-30). Anything is possible for God.          

“- Let us note that the very tradition, teaching, and faith of the Church from the beginning, which the Lord gave, was preached by the Apostles, and was preserved by the Chinch fathers. On this the Church founded - there is a trinity, holy and perfect, acknowledged as God, in Father, Son and Holy Spirit, having nothing foreign or external mixed with it. - It is consistent in itself, indivisible in nature, and its activity is one. The Father does all things through the Word (Jesus, JN. 1:14) in the Holy Spirit; thus the unity of the Holy Trinity is preserved; and thus there is preached in the Church one God, who is over all, and through all, and is in all (Eph. 4:6). He is one: all as Father; and through all, through the word (Jesus), and in all through the Holy Spirit. - And because this is the faith of the Church, let them understand that the Lord sent the Apostles and commanded them to make this the foundation of the Church, when He said: ‘Go out and instruct every people, baptize them in the name of the Father, and of the Son and of the Holy Spirit (MT. 28:19).” (Ref. ‘Four Letters to Serapion of Thmus’  by St. Athanasius, 360 AD, reported in “The Faith of the Early Fathers” Vol. 1, p. 336, Wm A. Jurgens, Liturgical Press, 1970)

                                   

                                                    (FAITH & WORKS)

With Christianity: “Faith is the beginning and love (charity) is the end (the result); and the union of the two together is God (within our lives). All that makes for a soul’s perfection follows in the train, for nobody who professes faith will commit sin, and nobody who possesses love can fell hatred. As the tree is known by its fruits (MT. 12:33), so they who claim to belong to Christ are known by their actions; for this work of ours does not consist in (only) just making professions, but in a faith that is both practical and lasting.” (Ref. a letter to the Ephesians from Ignatius of Antioch, 110 AD, within “Early Christian Writings” by M. Staniforth, 1987, Penguin Books, p. 65)

“Should we relax our efforts at well-doing, and cease to exercise Christian Love? Let us earnestly, even passionately, eager to set about any kind of activity that is good (Til 3:1). …  A good workman can accept the reward of his labor with assurance, but one who is idle and shiftless cannot look his employer in the face. That is why we must devote ourselves heart and soul to the task of well-doing (good works), for everything comes from the hand of God and He has already warned us, see, the Lord is approaching with his reward before him, to pay every man his work deserves. “(Ref. A letter to the Corinthians from Clement - Bishop of Rome, 80 AD, within “Early Christian Writings” by M. Staniforth, Penguin Books, 1987, p. 36)

                                                         (BAPTISM)

“In regard to baptism - baptism thus: After the foregoing instructions, baptize in the name of the Father, and of the Son and of the Holy spirit, in living water. If you have no living water, then baptize in other water; and if you are not able in cold water, then warm. If you have neither, pour water three times on the head, in the name of the father, in the name of the Son and of the Holy Spirit. Before the baptism, let the one baptizing and the one to be baptized fast beforehand for one or two days.” (Ref. Didache’or The Teachings of the Apostles, written about 140 AD within “the Faith of the Early Fathers” vol. 1, by Wm. A. Jurgens, 1970, the Liturgical Press, p. 2)

“- A prayer shall be offered over the water. Where there is no scarcity of water the stream shall flow through the baptismal font or pour it from above; if water is scarce, whether as a constant condition or on occasion, then use whatever water is available.

Let them remove (all) clothing. Baptize first the children; and if they speak for themselves, let them do so, otherwise, let their parents or other relatives speak for them. Next, baptize the men, and last of all the women. The latter must let down their hair and put aside any gold or silver ornaments they may be wearing. Let no one take any foreign object into the water with them (Ref. The Apostolic Tradition written by Hippolylus of Rome in 215 AD within “The Faith of the Early Fathers” Vol. 1 by Wm. A. Jurgens, 1970, The Liturgical Press, p. 169)

NOTE: He goes on talking about the oils that are used and what those being baptized need to say. They renounce Satin (evil) and profess a creed of beliefs as acceptance into Christianity. I guess the nakedness was symbolic of rebirth but this custom only remains with infant baptisms within some churches today.

                       

                                               (THE EUCHARIST)

NOTE: J.N. D. Kelly (a renowned Protestant Early Church Historian) writes: “It should be understood at the outset the Eucharistic teaching was in general unquestioningly realist - taken to be and were treated and designed as the Savior’s body and blood.” (Ref. Early Christian Doctrine” p. 440)

“I have no taste for corruptible food nor for the pleasures of this life. I desire the Bread of God (JN. 6:33), which is the flesh of Jesus Christ, who was the seed of David (JN. 7:42) and the drink I desire His blood, which is love incorruptible. (Ref. Letter to the Romans, 110 AD, by Ignatius of Antioch reported in “The Faith of the Early Fathers” vol. 1 p. 24, Wm. A. Jurgens, 1970, Liturgical Press)

“We call this food, Eucharist; and no one is permitted to partake of it, except one who believes our teachings to be true. For not as common bread nor common drink do receive these; but since Jesus Christ our Savior was made incarnated by the word of God and had both been flesh and blood for our salvation, so too, as we have been taught, the food which has been made into the Eucharist by the Eucharistic prayer set down by Him, and by the change of which our blood and flesh is nourished, is both the flesh and the blood of that incarnated Jesus.” (Ref. First Apology to Emperor Hadrian from Justin the Martyr, 155 AD within “The Faith of the Early Fathers” vol. 1, by Wm. A. Jurgens, 1970, the Liturgical Press, p. 55)

I personally know that Christians can argue over the terminology of the Eucharist until we turn blue in the face. Fancy words do not change what most Christians feel about this moment. We can also disagree about open and close communion too. However, let us all recognize the fact that this is special and is a very sacred moment. It is much more that a symbolic representation of a distant event. We know it is not a wet noodle that deserves no reverence. We all can agree on that. I personally experience three functional parts to communion: 1 - the blessing (or consecration) as we believers fully give ourselves to Jesus, then 2 - Christ fully gives himself to us, and finally 3 - our transformation upon consumption. The first functional part is; “A Christian community asking God to feed them”. We are giving ourselves to Jesus (giving our lives to Him fully and completely). The second functional part is like “Receiving Jesus into your heart”. Instead, you are receiving Jesus into every cell of your body (your whole being and existence is being renewed and revived by being feed by Christ). You want life through Christ and He gives it. You have given yourself up to become something greater than a lowly forgiven sinner, you become someone filled with Christ. The third functional part is your transformation. You become (along with your fellow believers) the physical actions of Christ on earth, today.The first two functional parts have little meaning to the mission of Christ if we do not accept the transformation. We must go out into the world as Christ to serve God and others through God’s love, Jesus’ compassionate words & thoughts and our sacrificial actions (yes, we are to be Christ to others).

This is our early church heritage to us (in order for our communion transformation to be real and not symbolic) our giving of ourselves must be real and our receiving of Jesus must be real. We lose some of our sincerity if it is spiritual symbolism because we become a symbolic spiritual Jesus in the world today. There should be no difference between Christianity today and Jesus of 2,000 years ago. This is our challenge as modern Christians - to be Jesus today.

                                                                                  D. Crone