A Setting of Silver: Recent Episodes
Bill Konyk
A Setting of Silver is a podcast dedicated to providing 21st century listeners with access to the writings of early Christians. These historic works provide insight into how some of the earliest followers of Christ encouraged one another, interpreted the Bible, lived in community, and faced adversity. By hearing their words, carried through the centuries, we can be encouraged in our own walk with God. While these works are of less value and less complete than Scripture, they still provide a setting of silver for understanding the teachings of Christ and His apostles.
Welcome to A Setting of Silver. This podcast exists to make historic Christian writings accessible to twenty-first century listeners. If this is your first time listening, welcome! If you have the time, you’ll find great wisdom and encouragement in your faith as you walk alongside followers of Jesus in the Early Church. In the words of Arthur Cleveland Coxe, the editor of the collection of Early Church writings used in this podcast,
“If you are familiar with Scripture, you owe it largely to these primitive witnesses to its Canon and its spirit. By their testimony we detect what is spurious, and we identify what is real. Is it nothing to find that your Bible is their Bible, your faith their faith, your Savior their Savior, your God their God?”
For those who have been following this podcast for some time, thank you. I’ve appreciated encouraging comments on YouTube, questions and discussion through direct communication, and through podcast statistics knowing that there are other people in the world who have taken the time to listen to these ancient Christians.
However, as Solomon teaches, there is a time for everything - and today it is time to put this project on pause. This project began as an idea in October 2021, and over the next several years I’ve sprinted through the Early Church period from the Age of the Apostles through the Edict of Milan. Now, I want to take time to sit with their writings. God willing, over the next couple of years I will be able to write and reflect on the wisdom and work of God as revealed in the Early Church. After that, I pray that I will be able to continue this project into the next Age of the Church, running from the legalization of Christianity through the fall of Rome.
In all this work, I’m indebted to people like Eusebius, Jerome, Arthur Cleveland Coxe, and the organizers of CCEL.org. Without the faithful work of Christian scholars none of us would know the stories, the struggles, or the Savior of the Early Church. While my own contribution is minor, I’m grateful to have been able to participate in some small way in making the words of so many faithful Christians accessible today. God worked in their lives and, while not as valuable as the Bible, we learn much from the faith and practice of the many Godly men and women presented in the episodes of this podcast.
Finally, the words you will find here are wonderful, but the Bible itself is an Apple of Gold to which all of this is merely a Setting of Silver. If you are not a follower of Christ, if you are not living consistent with the historic Christian faith, if you are not a committed member of a local Church, or if you are not familiar with your entire Bible I encourage you to begin praying to God, reading the Bible, and finding a solid Church to join. If you need help finding one, the Nine Marks and Acts 29 websites are both great places to start.
This episode contains book ten of Eusebius’ “Church History.” Eusebius was born around AD 260, likely in Caesarea in Palestine. While little is known about his personal life, the lack of a conversion story suggests that he was born into a Christian family. During his youth he worked under the Bishop of Caesarea, Pamphilus, who had studied in Alexandria and stewarded Origen’s expansive library. Pamphilus was arrested in 307 during Diocletian’s persecution and Eusebius had the opportunity to visit his mentor in jail where they wrote the “Apology of Origen.”
While Pamphilus was martyred in 309, Eusebius escaped persecution and carried on the work of collecting and archiving various writings and documents from the Early Church. This culminated in Eusebius’ “Church History,” a collection of books written to document the history of the Church. Because of his personal experience with persecution and the wealth of writings left by Origen and Pamphilus, Eusebius was uniquely positioned to explain the significance of Constantne’s legalization of Christianity in 313 at the Edict of Milan.
The impact of Eusebius’ work is substantial. It is largely thanks to his quotations that scholars have been able to positively identify many of the writings presented in previous episodes. He directly contributed to our confidence in the Canon of Scripture, as it is largely because of his witness that we know which letters and books were included in the Early Church’s Bible. There is little else to be added to this important work, other than to highlight the following from Eusebius’ own introduction.
“But at the outset I must crave for my work the indulgence of the wise, for I confess that it is beyond my power to produce a perfect and complete history, and since I am the first to enter upon the subject, I am attempting to traverse as it were a lonely and untrodden path. I pray that I may have God as my guide and the power of the Lord as my aid, since I am unable to find even the bare footsteps of those who have traveled the way before me, except in brief fragments, in which some in one way, others in another, have transmitted to us particular accounts of the times in which they lived. From afar they raise their voices like torches, and they cry out, as from some lofty and conspicuous watch-tower, admonishing us where to walk and how to direct the course of our work steadily and safely.”
Because of Eusebius, Jerome, and thousands of other scribes and scholars, the trail of Church history is no longer lonely. While seldom trodden in its entirety, for those who follow the path guideposts like this clearly mark the way.
This episode contains book nine of Eusebius’ “Church History.” Eusebius was born around AD 260, likely in Caesarea in Palestine. While little is known about his personal life, the lack of a conversion story suggests that he was born into a Christian family. During his youth he worked under the Bishop of Caesarea, Pamphilus, who had studied in Alexandria and stewarded Origen’s expansive library. Pamphilus was arrested in 307 during Diocletian’s persecution and Eusebius had the opportunity to visit his mentor in jail where they wrote the “Apology of Origen.”
While Pamphilus was martyred in 309, Eusebius escaped persecution and carried on the work of collecting and archiving various writings and documents from the Early Church. This culminated in Eusebius’ “Church History,” a collection of books written to document the history of the Church. Because of his personal experience with persecution and the wealth of writings left by Origen and Pamphilus, Eusebius was uniquely positioned to explain the significance of Constantne’s legalization of Christianity in 313 at the Edict of Milan.
The impact of Eusebius’ work is substantial. It is largely thanks to his quotations that scholars have been able to positively identify many of the writings presented in previous episodes. He directly contributed to our confidence in the Canon of Scripture, as it is largely because of his witness that we know which letters and books were included in the Early Church’s Bible. There is little else to be added to this important work, other than to highlight the following from Eusebius’ own introduction.
“But at the outset I must crave for my work the indulgence of the wise, for I confess that it is beyond my power to produce a perfect and complete history, and since I am the first to enter upon the subject, I am attempting to traverse as it were a lonely and untrodden path. I pray that I may have God as my guide and the power of the Lord as my aid, since I am unable to find even the bare footsteps of those who have traveled the way before me, except in brief fragments, in which some in one way, others in another, have transmitted to us particular accounts of the times in which they lived. From afar they raise their voices like torches, and they cry out, as from some lofty and conspicuous watch-tower, admonishing us where to walk and how to direct the course of our work steadily and safely.”
Because of Eusebius, Jerome, and thousands of other scribes and scholars, the trail of Church history is no longer lonely. While seldom trodden in its entirety, for those who follow the path guideposts like this clearly mark the way.
This episode contains the Martyrs of Palestine from Eusebius’ “Church History.” Eusebius was born around AD 260, likely in Caesarea in Palestine. While little is known about his personal life, the lack of a conversion story suggests that he was born into a Christian family. During his youth he worked under the Bishop of Caesarea, Pamphilus, who had studied in Alexandria and stewarded Origen’s expansive library. Pamphilus was arrested in 307 during Diocletian’s persecution and Eusebius had the opportunity to visit his mentor in jail where they wrote the “Apology of Origen.”
While Pamphilus was martyred in 309, Eusebius escaped persecution and carried on the work of collecting and archiving various writings and documents from the Early Church. This culminated in Eusebius’ “Church History,” a collection of books written to document the history of the Church. Because of his personal experience with persecution and the wealth of writings left by Origen and Pamphilus, Eusebius was uniquely positioned to explain the significance of Constantne’s legalization of Christianity in 313 at the Edict of Milan.
The impact of Eusebius’ work is substantial. It is largely thanks to his quotations that scholars have been able to positively identify many of the writings presented in previous episodes. He directly contributed to our confidence in the Canon of Scripture, as it is largely because of his witness that we know which letters and books were included in the Early Church’s Bible. There is little else to be added to this important work, other than to highlight the following from Eusebius’ own introduction.
“But at the outset I must crave for my work the indulgence of the wise, for I confess that it is beyond my power to produce a perfect and complete history, and since I am the first to enter upon the subject, I am attempting to traverse as it were a lonely and untrodden path. I pray that I may have God as my guide and the power of the Lord as my aid, since I am unable to find even the bare footsteps of those who have traveled the way before me, except in brief fragments, in which some in one way, others in another, have transmitted to us particular accounts of the times in which they lived. From afar they raise their voices like torches, and they cry out, as from some lofty and conspicuous watch-tower, admonishing us where to walk and how to direct the course of our work steadily and safely.”
Because of Eusebius, Jerome, and thousands of other scribes and scholars, the trail of Church history is no longer lonely. While seldom trodden in its entirety, for those who follow the path guideposts like this clearly mark the way.
This episode contains book eight of Eusebius’ “Church History.” Eusebius was born around AD 260, likely in Caesarea in Palestine. While little is known about his personal life, the lack of a conversion story suggests that he was born into a Christian family. During his youth he worked under the Bishop of Caesarea, Pamphilus, who had studied in Alexandria and stewarded Origen’s expansive library. Pamphilus was arrested in 307 during Diocletian’s persecution and Eusebius had the opportunity to visit his mentor in jail where they wrote the “Apology of Origen.”
While Pamphilus was martyred in 309, Eusebius escaped persecution and carried on the work of collecting and archiving various writings and documents from the Early Church. This culminated in Eusebius’ “Church History,” a collection of books written to document the history of the Church. Because of his personal experience with persecution and the wealth of writings left by Origen and Pamphilus, Eusebius was uniquely positioned to explain the significance of Constantne’s legalization of Christianity in 313 at the Edict of Milan.
The impact of Eusebius’ work is substantial. It is largely thanks to his quotations that scholars have been able to positively identify many of the writings presented in previous episodes. He directly contributed to our confidence in the Canon of Scripture, as it is largely because of his witness that we know which letters and books were included in the Early Church’s Bible. There is little else to be added to this important work, other than to highlight the following from Eusebius’ own introduction.
“But at the outset I must crave for my work the indulgence of the wise, for I confess that it is beyond my power to produce a perfect and complete history, and since I am the first to enter upon the subject, I am attempting to traverse as it were a lonely and untrodden path. I pray that I may have God as my guide and the power of the Lord as my aid, since I am unable to find even the bare footsteps of those who have traveled the way before me, except in brief fragments, in which some in one way, others in another, have transmitted to us particular accounts of the times in which they lived. From afar they raise their voices like torches, and they cry out, as from some lofty and conspicuous watch-tower, admonishing us where to walk and how to direct the course of our work steadily and safely.”
Because of Eusebius, Jerome, and thousands of other scribes and scholars, the trail of Church history is no longer lonely. While seldom trodden in its entirety, for those who follow the path guideposts like this clearly mark the way.
This episode contains book seven of Eusebius’ “Church History.” Eusebius was born around AD 260, likely in Caesarea in Palestine. While little is known about his personal life, the lack of a conversion story suggests that he was born into a Christian family. During his youth he worked under the Bishop of Caesarea, Pamphilus, who had studied in Alexandria and stewarded Origen’s expansive library. Pamphilus was arrested in 307 during Diocletian’s persecution and Eusebius had the opportunity to visit his mentor in jail where they wrote the “Apology of Origen.”
While Pamphilus was martyred in 309, Eusebius escaped persecution and carried on the work of collecting and archiving various writings and documents from the Early Church. This culminated in Eusebius’ “Church History,” a collection of books written to document the history of the Church. Because of his personal experience with persecution and the wealth of writings left by Origen and Pamphilus, Eusebius was uniquely positioned to explain the significance of Constantne’s legalization of Christianity in 313 at the Edict of Milan.
The impact of Eusebius’ work is substantial. It is largely thanks to his quotations that scholars have been able to positively identify many of the writings presented in previous episodes. He directly contributed to our confidence in the Canon of Scripture, as it is largely because of his witness that we know which letters and books were included in the Early Church’s Bible. There is little else to be added to this important work, other than to highlight the following from Eusebius’ own introduction.
“But at the outset I must crave for my work the indulgence of the wise, for I confess that it is beyond my power to produce a perfect and complete history, and since I am the first to enter upon the subject, I am attempting to traverse as it were a lonely and untrodden path. I pray that I may have God as my guide and the power of the Lord as my aid, since I am unable to find even the bare footsteps of those who have traveled the way before me, except in brief fragments, in which some in one way, others in another, have transmitted to us particular accounts of the times in which they lived. From afar they raise their voices like torches, and they cry out, as from some lofty and conspicuous watch-tower, admonishing us where to walk and how to direct the course of our work steadily and safely.”
Because of Eusebius, Jerome, and thousands of other scribes and scholars, the trail of Church history is no longer lonely. While seldom trodden in its entirety, for those who follow the path guideposts like this clearly mark the way.
This episode contains book six of Eusebius’ “Church History.” Eusebius was born around AD 260, likely in Caesarea in Palestine. While little is known about his personal life, the lack of a conversion story suggests that he was born into a Christian family. During his youth he worked under the Bishop of Caesarea, Pamphilus, who had studied in Alexandria and stewarded Origen’s expansive library. Pamphilus was arrested in 307 during Diocletian’s persecution and Eusebius had the opportunity to visit his mentor in jail where they wrote the “Apology of Origen.”
While Pamphilus was martyred in 309, Eusebius escaped persecution and carried on the work of collecting and archiving various writings and documents from the Early Church. This culminated in Eusebius’ “Church History,” a collection of books written to document the history of the Church. Because of his personal experience with persecution and the wealth of writings left by Origen and Pamphilus, Eusebius was uniquely positioned to explain the significance of Constantne’s legalization of Christianity in 313 at the Edict of Milan.
The impact of Eusebius’ work is substantial. It is largely thanks to his quotations that scholars have been able to positively identify many of the writings presented in previous episodes. He directly contributed to our confidence in the Canon of Scripture, as it is largely because of his witness that we know which letters and books were included in the Early Church’s Bible. There is little else to be added to this important work, other than to highlight the following from Eusebius’ own introduction.
“But at the outset I must crave for my work the indulgence of the wise, for I confess that it is beyond my power to produce a perfect and complete history, and since I am the first to enter upon the subject, I am attempting to traverse as it were a lonely and untrodden path. I pray that I may have God as my guide and the power of the Lord as my aid, since I am unable to find even the bare footsteps of those who have traveled the way before me, except in brief fragments, in which some in one way, others in another, have transmitted to us particular accounts of the times in which they lived. From afar they raise their voices like torches, and they cry out, as from some lofty and conspicuous watch-tower, admonishing us where to walk and how to direct the course of our work steadily and safely.”
Because of Eusebius, Jerome, and thousands of other scribes and scholars, the trail of Church history is no longer lonely. While seldom trodden in its entirety, for those who follow the path guideposts like this clearly mark the way.
This episode contains book five of Eusebius’ “Church History.” Eusebius was born around AD 260, likely in Caesarea in Palestine. While little is known about his personal life, the lack of a conversion story suggests that he was born into a Christian family. During his youth he worked under the Bishop of Caesarea, Pamphilus, who had studied in Alexandria and stewarded Origen’s expansive library. Pamphilus was arrested in 307 during Diocletian’s persecution and Eusebius had the opportunity to visit his mentor in jail where they wrote the “Apology of Origen.”
While Pamphilus was martyred in 309, Eusebius escaped persecution and carried on the work of collecting and archiving various writings and documents from the Early Church. This culminated in Eusebius’ “Church History,” a collection of books written to document the history of the Church. Because of his personal experience with persecution and the wealth of writings left by Origen and Pamphilus, Eusebius was uniquely positioned to explain the significance of Constantne’s legalization of Christianity in 313 at the Edict of Milan.
The impact of Eusebius’ work is substantial. It is largely thanks to his quotations that scholars have been able to positively identify many of the writings presented in previous episodes. He directly contributed to our confidence in the Canon of Scripture, as it is largely because of his witness that we know which letters and books were included in the Early Church’s Bible. There is little else to be added to this important work, other than to highlight the following from Eusebius’ own introduction.
“But at the outset I must crave for my work the indulgence of the wise, for I confess that it is beyond my power to produce a perfect and complete history, and since I am the first to enter upon the subject, I am attempting to traverse as it were a lonely and untrodden path. I pray that I may have God as my guide and the power of the Lord as my aid, since I am unable to find even the bare footsteps of those who have traveled the way before me, except in brief fragments, in which some in one way, others in another, have transmitted to us particular accounts of the times in which they lived. From afar they raise their voices like torches, and they cry out, as from some lofty and conspicuous watch-tower, admonishing us where to walk and how to direct the course of our work steadily and safely.”
Because of Eusebius, Jerome, and thousands of other scribes and scholars, the trail of Church history is no longer lonely. While seldom trodden in its entirety, for those who follow the path guideposts like this clearly mark the way.
This episode contains book four of Eusebius’ “Church History.” Eusebius was born around AD 260, likely in Caesarea in Palestine. While little is known about his personal life, the lack of a conversion story suggests that he was born into a Christian family. During his youth he worked under the Bishop of Caesarea, Pamphilus, who had studied in Alexandria and stewarded Origen’s expansive library. Pamphilus was arrested in 307 during Diocletian’s persecution and Eusebius had the opportunity to visit his mentor in jail where they wrote the “Apology of Origen.”
While Pamphilus was martyred in 309, Eusebius escaped persecution and carried on the work of collecting and archiving various writings and documents from the Early Church. This culminated in Eusebius’ “Church History,” a collection of books written to document the history of the Church. Because of his personal experience with persecution and the wealth of writings left by Origen and Pamphilus, Eusebius was uniquely positioned to explain the significance of Constantne’s legalization of Christianity in 313 at the Edict of Milan.
The impact of Eusebius’ work is substantial. It is largely thanks to his quotations that scholars have been able to positively identify many of the writings presented in previous episodes. He directly contributed to our confidence in the Canon of Scripture, as it is largely because of his witness that we know which letters and books were included in the Early Church’s Bible. There is little else to be added to this important work, other than to highlight the following from Eusebius’ own introduction.
“But at the outset I must crave for my work the indulgence of the wise, for I confess that it is beyond my power to produce a perfect and complete history, and since I am the first to enter upon the subject, I am attempting to traverse as it were a lonely and untrodden path. I pray that I may have God as my guide and the power of the Lord as my aid, since I am unable to find even the bare footsteps of those who have traveled the way before me, except in brief fragments, in which some in one way, others in another, have transmitted to us particular accounts of the times in which they lived. From afar they raise their voices like torches, and they cry out, as from some lofty and conspicuous watch-tower, admonishing us where to walk and how to direct the course of our work steadily and safely.”
Because of Eusebius, Jerome, and thousands of other scribes and scholars, the trail of Church history is no longer lonely. While seldom trodden in its entirety, for those who follow the path guideposts like this clearly mark the way.
This episode contains book three of Eusebius’ “Church History.” Eusebius was born around AD 260, likely in Caesarea in Palestine. While little is known about his personal life, the lack of a conversion story suggests that he was born into a Christian family. During his youth he worked under the Bishop of Caesarea, Pamphilus, who had studied in Alexandria and stewarded Origen’s expansive library. Pamphilus was arrested in 307 during Diocletian’s persecution and Eusebius had the opportunity to visit his mentor in jail where they wrote the “Apology of Origen.”
While Pamphilus was martyred in 309, Eusebius escaped persecution and carried on the work of collecting and archiving various writings and documents from the Early Church. This culminated in Eusebius’ “Church History,” a collection of books written to document the history of the Church. Because of his personal experience with persecution and the wealth of writings left by Origen and Pamphilus, Eusebius was uniquely positioned to explain the significance of Constantne’s legalization of Christianity in 313 at the Edict of Milan.
The impact of Eusebius’ work is substantial. It is largely thanks to his quotations that scholars have been able to positively identify many of the writings presented in previous episodes. He directly contributed to our confidence in the Canon of Scripture, as it is largely because of his witness that we know which letters and books were included in the Early Church’s Bible. There is little else to be added to this important work, other than to highlight the following from Eusebius’ own introduction.
“But at the outset I must crave for my work the indulgence of the wise, for I confess that it is beyond my power to produce a perfect and complete history, and since I am the first to enter upon the subject, I am attempting to traverse as it were a lonely and untrodden path. I pray that I may have God as my guide and the power of the Lord as my aid, since I am unable to find even the bare footsteps of those who have traveled the way before me, except in brief fragments, in which some in one way, others in another, have transmitted to us particular accounts of the times in which they lived. From afar they raise their voices like torches, and they cry out, as from some lofty and conspicuous watch-tower, admonishing us where to walk and how to direct the course of our work steadily and safely.”
Because of Eusebius, Jerome, and thousands of other scribes and scholars, the trail of Church history is no longer lonely. While seldom trodden in its entirety, for those who follow the path guideposts like this clearly mark the way.
This episode contains book two of Eusebius’ “Church History.” Eusebius was born around AD 260, likely in Caesarea in Palestine. While little is known about his personal life, the lack of a conversion story suggests that he was born into a Christian family. During his youth he worked under the Bishop of Caesarea, Pamphilus, who had studied in Alexandria and stewarded Origen’s expansive library. Pamphilus was arrested in 307 during Diocletian’s persecution and Eusebius had the opportunity to visit his mentor in jail where they wrote the “Apology of Origen.”
While Pamphilus was martyred in 309, Eusebius escaped persecution and carried on the work of collecting and archiving various writings and documents from the Early Church. This culminated in Eusebius’ “Church History,” a collection of books written to document the history of the Church. Because of his personal experience with persecution and the wealth of writings left by Origen and Pamphilus, Eusebius was uniquely positioned to explain the significance of Constantne’s legalization of Christianity in 313 at the Edict of Milan.
The impact of Eusebius’ work is substantial. It is largely thanks to his quotations that scholars have been able to positively identify many of the writings presented in previous episodes. He directly contributed to our confidence in the Canon of Scripture, as it is largely because of his witness that we know which letters and books were included in the Early Church’s Bible. There is little else to be added to this important work, other than to highlight the following from Eusebius’ own introduction.
“But at the outset I must crave for my work the indulgence of the wise, for I confess that it is beyond my power to produce a perfect and complete history, and since I am the first to enter upon the subject, I am attempting to traverse as it were a lonely and untrodden path. I pray that I may have God as my guide and the power of the Lord as my aid, since I am unable to find even the bare footsteps of those who have traveled the way before me, except in brief fragments, in which some in one way, others in another, have transmitted to us particular accounts of the times in which they lived. From afar they raise their voices like torches, and they cry out, as from some lofty and conspicuous watch-tower, admonishing us where to walk and how to direct the course of our work steadily and safely.”
Because of Eusebius, Jerome, and thousands of other scribes and scholars, the trail of Church history is no longer lonely. While seldom trodden in its entirety, for those who follow the path guideposts like this clearly mark the way.
This episode contains book one of Eusebius’ “Church History.” Eusebius was born around AD 260, likely in Caesarea in Palestine. While little is known about his personal life, the lack of a conversion story suggests that he was born into a Christian family. During his youth he worked under the Bishop of Caesarea, Pamphilus, who had studied in Alexandria and stewarded Origen’s expansive library. Pamphilus was arrested in 307 during Diocletian’s persecution and Eusebius had the opportunity to visit his mentor in jail where they wrote the “Apology of Origen.”
While Pamphilus was martyred in 309, Eusebius escaped persecution and carried on the work of collecting and archiving various writings and documents from the Early Church. This culminated in Eusebius’ “Church History,” a collection of books written to document the history of the Church. Because of his personal experience with persecution and the wealth of writings left by Origen and Pamphilus, Eusebius was uniquely positioned to explain the significance of Constantne’s legalization of Christianity in 313 at the Edict of Milan.
The impact of Eusebius’ work is substantial. It is largely thanks to his quotations that scholars have been able to positively identify many of the writings presented in previous episodes. He directly contributed to our confidence in the Canon of Scripture, as it is largely because of his witness that we know which letters and books were included in the Early Church’s Bible. There is little else to be added to this important work, other than to highlight the following from Eusebius’ own introduction.
“But at the outset I must crave for my work the indulgence of the wise, for I confess that it is beyond my power to produce a perfect and complete history, and since I am the first to enter upon the subject, I am attempting to traverse as it were a lonely and untrodden path. I pray that I may have God as my guide and the power of the Lord as my aid, since I am unable to find even the bare footsteps of those who have traveled the way before me, except in brief fragments, in which some in one way, others in another, have transmitted to us particular accounts of the times in which they lived. From afar they raise their voices like torches, and they cry out, as from some lofty and conspicuous watch-tower, admonishing us where to walk and how to direct the course of our work steadily and safely.”
Because of Eusebius, Jerome, and thousands of other scribes and scholars, the trail of Church history is no longer lonely. While seldom trodden in its entirety, for those who follow the path guideposts like this clearly mark the way.
This episode contains “The Apocalypse of Peter,” the last in a series of imaginative and creative works presented here. It is impossible to identify the author or date of this writing with any certainty, but it represents something that may have been in the popular imagination of Christians in the Early Church period. This genre is similar to the modern-day video series “The Chosen,” as they both represent imaginative retellings of real stories with the theological worldview of the author underpinning the narrative.
The Apocalypse of Peter is framed as a vision shown to Peter while Jesus was still on the Earth. The copy presented here is, unfortunately, fragmentary. While more complete copies have been found in various libraries and languages across the world, I have chosen to present what was available in the Ante-Nicene Fathers collection on CCEL.org. This copy was discovered in Upper Egypt and published in 1886. This document was known in the Early Church period, as attested by Eusebius, who did not classify it as scripture.
Despite being incomplete, it represents something unique to this period, as it is one of the first works to imagine, in graphic detail, what Heaven and Hell might look like. In calling out specific sins such as abortion and homosexuality it also provides a window into the ethical worldview of the Early Church. Because of this, it connects, in some small way, with other apocalyptic and spiritual works such as Dante’s Inferno, Pilgrim's Progress, or the more modern Left Behind series.
This episode contains two stories recounting Paul's activities, given as examples of a genre of stories providing tales of the Apostles. It is impossible to identify the author or date of writing of these creative works, but they represent stories that may have been in the popular imagination of Christians in the Early Church period. This genre is similar to the modern-day video series The Chosen, as they both represent imaginative retellings of real stories with the theological worldview of the author underpinning the narrative.
The first tale is called ‘The Acts of Paul and Thecla’ and follows one of Paul’s disciples in her walk with Christ. Thecla was born in Iconium and, like the modern movies ‘Spider-Man: Homecoming’ or ‘The Flash,’ her journey takes place during Paul’s missionary activity with the hero, Paul, showing up at critical moments to drive the plot forward.
Upon meeting Paul, Thecla becomes entranced with his teaching. Unfortunately, her decision to pursue Paul’s instruction to remain a virgin began a series of persecutions which she miraculously survived. Through all her trials, she remained faithful to God, and chaste, ultimately living out much of her life as an ascetic in a cave. In order to avoid being raped, she was blessed with one final miracle that allowed her to escape to Rome, where she lived for a time before being buried in the same city as her master Paul.
While the work includes details about Paul, including a description of his physical appearance, the focus is clearly on Thecla. She is a paragon of virtue and exemplar of the Christian faith, particularly because of her choice to remain a virgin, and she ends up becoming a teacher in her later years.
The second story included here is called “The Acts of Xanthippe and Polyxena,” and follows two Spanish women who are called to believe in Christ because of the work of Paul and a number of other Apostles. In order to be baptized and hear Paul, Xanthippe must overcome her husband’s stubborn will while maintaining a chaste and austere life. Her sister, Polyxena, ends up on an adventure with all the great hallmarks of a true epic - cameos by Apostles, kidnapping, a daring escape, and a dramatic and miraculous deliverance from death by wild beasts. In the end, both are baptized and remain free to follow their faith, with many being converted in the process as they observe the work of God in the lives of these two women.
Throughout the story there are a number of supernatural events, including the appearance of demons, dreams and visions, and a talking lion. The work also claims to have been written by Onesimus who, like Luke in Acts, inserts his name towards the end of the story. The work is undoubtedly fictional, and could very well be the source of the tradition that Paul was able to successfully make a missionary journey to Spain.
Both stories, along with Justin Martyr’s Second Apology and the martyrdom of Perpetua, highlight how well-to-do women were able to glorify God in their positions. By following the teaching of the Church and rejecting the ways of the world, they demonstrated the Gospel to their families in a tangible, and unambiguous, manner. While some believed outright and others sought to persecute them, by being joined to Christ these women demonstrated that they were more than objects of sexual desire to be bought and sold to the highest dowry. Rather, they were free to serve God and honor him in their lives and conduct, being given an inheritance and name greater than any that could be offered in the Roman Empire to any man.
This episode contains the Acts of Peter and Paul, the next in a series of imaginative and creative works. It is impossible to identify the author or date of this writing with any certainty, but it represents something that may have been in the popular imagination of Christians in the Early Church period. This genre is similar to the modern-day video series 'The Chosen', as they both represent imaginative retelling of real stories with the theological worldview of the authors that underpins the narrative.
The Acts of Peter and Paul provide an account of the martyrdom of the two most prominent Apostles. Based on manuscript evidence, it appears that the story of Peter’s martyrdom was written some time in the Early Church period, with Paul’s presence added later. As presented here, it begins with Paul’s approach to Rome being opposed by the Roman Jewish leaders. Following a difficult and tv-worthy journey to Rome, he finally meets Peter.
Next, the tale recounts Peter’s fight with Simon Magus, the same villain we meet in Acts who now claims to be Christ. Peter opposes him and is ultimately brought before the Emperor Nero where he proclaims the gospel and miraculously defeats Simon. The story culminates in Paul praying for Simon’s death during one of his magic tricks and a furious Nero martyring both Apostles. It is worth noting that Paul's death, beheading, is consistent with his status as a citizen, whereas Peter's death, upside down on the cross, is appropriate for his backwater origins.
The story is almost certainly historical fiction, but it probably contains elements of truth. It is entirely probable that Peter was martyred in Rome by Nero. We find a reference to Paul’s baldness used as a plot point. And as an imaginative and creative work it remains a powerful reminder of the value the Early Church held on martyrdom and the powerful testimony of the apostles.
This episode contains two Infancy Gospels, which are apocryphal stories surrounding Jesus’ birth and childhood. It is impossible to identify the author or date of writing of these creative works, but they represent stories that may have been in the popular imagination of Christians in the Early Church period. This genre is similar to the modern-day video series “The Chosen,” as they both represent imaginative retellings of real stories with the theological worldview of the author underpinning the narrative.
The first Infancy Gospel presented here is the Protoevangelium of James. This story begins before Jesus’ birth and seems to have been written in order to explain some of the apparent inconsistencies in the Bible. For example, the story casts Joseph as an older man who already has sons. This explains how Mary could remain a sinless and pure virgin while Jesus could still be Joseph’s son. It also helps provide a reason that Mary, and by extension Jesus, was not immediately ostracized for having a child out of wedlock.
Like any good work of historical fiction, the Protoevangelium of James weaves in and out of the fixed points of the Nativity story in the Bible. Readers will encounter the Magi and Herod’s killing of children alongside proof of Mary’s virginity and an assertion that the Zachariah killed at the altar in Hebrews was the father of John the Baptist.
The second story presented in this episode is the Infancy Gospel of Thomas. This picks up after James’ work, focusing rather on the early life of Christ. It attempts to fill in details of Christ as a child, though the Jesus we encounter is very different from the one in the Bible. He curses his neighbors, berates his teacher, and kills and blinds people. It is likely that this story was written or strongly influenced by Gnostic, as Jesus assigns power to the letters of the Greek alphabet, perhaps explaining why Eusebius categorizes this as untrustworthy.
Regardless of their authenticity, both Infancy Gospels represent a window into the popular narratives surrounding Jesus from the Early Church period. Without blogs, streaming video, or the printing press there are precious few documents that have survived from this period to provide a sense of what popular Christianity may have looked like.
This episode contains The Testaments of the Twelve Patriarchs, the first in a series of imaginative and creative works. It is impossible to identify the author or date of this writing with any certainty, but it represents something that may have been in the popular imagination of Christians in the Early Church period. This genre is similar to the modern-day video series “The Chosen,” as they both represent imaginative retellings of real stories with the theological worldview of the author underpinning the narrative.
The Testaments of the Twelve Patriarchs is a creative retelling of the dying words of each of the sons of Israel. Historians are unclear as to when this was written, but it appears to have reached a final form some time during the Early Church period. The work uses the characters of the 12 sons of Jacob as a means to teach virtue and foretell the coming Christ. Both of these aims are consistent with many of the other writings produced by Christians in this period, which seek to demonstrate how Christ was predicted by the Hebrew scriptures and call believers to an upright, pure, and virtuous life as a response to faith in Christ.
This episode contains two of the earliest Christian apologies from Aristides and Melito.
The Apology of Aristides may be the oldest surviving defense of Christianity recorded outside the Bible. For a long time, one of the only known references to this work was a quote from Eusebius in the fourth century, where he described Aristides as follows:
“Aristides also, a man faithfully devoted to the religion we profess, like Quadratus, has left to posterity a defense of the faith, addressed to Hadrian. This work is also preserved by a great number, even to the present day.”
Eusebius further recounts that this apology was presented to Emperor Hadrian in Athens around AD 125, that Aristides was a philosopher, and that because of his defense, along with that of Quadratus, which has been lost, the Emperor forbade the government to punish Christians without investigation and trial.
The text itself has a rather interesting history. It was known to Eusebius and Jerome, but became lost to most of the Church until 1878, when an Armenian Monk at the Mechitarite convent of Saint Lazarus at Venice published a copy that had been translated into Armenian centuries before. In 1889, a Syriac translation was found in the Convent of St. Catharine on Mount Sinai, confirming the previous publication. As a result of the dedicated work of Christian scholars maintaining and preserving these critical writings we can still be encouraged by the faith of Aristides well over a thousand years after his death.
In his apology, Aristides classifies different religions and explains how the Chaldeans, Egyptians, Greeks, and Jews are all misguided. He ends with a declaration of the Christian faith which focuses on Christ’s saving work and the virtuous deeds that Christians ought to perform in response. When read in the context of other apologies in this collection, the Apology of Aristides is nothing unique. However, by virtue of this being one of the first Apologies, and, according to Jerome the template used by Justin Martyr, there is a good chance that is because Aristides’ work helped to define the genre.
The second apology presented here is from Melito, who wrote around AD 170. He was Bishop of the Church in Sardis and likely knew Polycarp and Irenaeus. While few of his writings remain, he was profoundly influential on the likes of Tertullian and later Jerome for his work in defining the Old Testament Canon of Scripture. He was ultimately martyred, likely by the Emperor Marcus Aurelius, around 177.
The Apology itself is a discourse that he gave in front of Antoninus Caesar and represents an example of how the Early Church called nonbelievers to faith. It follows a familiar pattern, beginning with a rejection of the religious and moral norms of the day. Melito then introduces Christ as the supreme being who is greater than all gods and philosophies. Finally, he ends with an individual call to live a moral and upright life as we wait in faith to inherit the eternal salvation offered in Christ. While later texts, like Lactantius’ Divine Institutes, are more thorough, Melito’s Apology remains a simple and honest call to faith directed to one of the most powerful men in the world.
If you would like to read more of the writings of the Early Christian Fathers, please visit ccel.org to view the full collection.
Irenaeus was a disciple of Polycarp, placing him two generations from the apostles. He lived between AD 120 and 202. Irenaeus wrote as a bishop in Lyons, France, and found himself part of a global church embroiled in heresy and schism. Because of this he devoted much of his life to understanding and refuting the heretics of his day. This has been preserved in a five volume series, titled “Against Heresies.”
This episode contains a work by Irenaeus, the “Demonstration of the Apostolic Preaching,” which may be the best, concise summary of the Christian faith from the Early Church period covered so far in this podcast. The work is a letter to one “beloved Marcianus,” to whom Irenaeus provides a manual of essentials of the Christian faith. He echoes the Didache’s characterization of the two ways of life but spends much of the letter tracing out the grand narrative of redemption through the Scriptures, following the now-familiar pattern of creation, fall, preparation, redemption, and restoration that characterizes modern Gospel presentations. Moreover, he characterizes Christianity, and all of creation, as driven and underlaid by the persons and nature of the Trinity.
Part of Irenaeus’ intent is to demonstrate that the actions of Christ and the preaching of the Apostles are indeed consistent with the prophecies and promises of the Old Testament. In making his case, Irenaeus draws upon a substantial amount of scripture and leans heavily on passages quoted by Paul and included in Hebrews alongside many that I’ve encountered in the work by modern-day commentators and preachers.
Most significantly, perhaps, is the fact that Irenaeus frames Christ’s appearance as a continuation of the Old Testament promises. His characterization of God’s interactions with humanity is broadly in line with the idea of Covenant Theology. Irenaeus’ survey of scripture highlights the significance of the covenants that God makes with Noah, Abraham, Moses, and David. He demonstrates how these promises are alive and active, ultimately fulfilled in the coming of Christ. As a result, I find Irenaeus' work encouraging as it shows how many Churches today follow in this same tradition, faithfully teaching what the Apostles communicated to the Churches.
The Didache, also known as the “Teaching of the Twelve Apostles,” represents one of the oldest Christian documents outside of the Bible, having likely been written some time in the first century, possibly as early as 50 AD. While short, this work is structured in three sections; a description of how Christians ought to act, regulations on Baptism and Communion, and general principles for Church organization. It is a beautiful text that provides insight into how the Early Church functioned and the traditions handed down by the Apostles that did not get codified in Scripture.
Additionally, the characterization of the Christian walk as choosing to follow the “way of life” over the “way of death” is an image that finds deep roots in the symbolism of the Bible, from the two trees in the Garden of Eden, the ways of Wisdom and Folly in Proverbs, and the fight between the spirit and the flesh that dominates Paul’s writings. While the description of what Christians ought to do in the Didache is fairly brief, it is a beautiful summary of one of the main themes of Scripture.
Lucius Caelius Firmianus Lactantius, better known just as Lactantius, was likely born sometime around AD 260 in North Africa. He was skilled in rhetoric and became a student of Arnobius, who himself taught in Sicca Veneria. Lactantius became so well known for his oratory skill that the Emperor Diocletian offered him a position in Nicomedia. Lactantius embraced Christianity and chose to resign his position before Diocletian’s persecution. He lived in poverty until Constantine appointed Lactantius as tutor of his son around 315, and he died about ten years later.
This episode contains the last two works by this author presented here. In the first, a letter addressed to Donatus, Lactantius refutes the idea that God is an impassible, immutable being incapable of emotion or expressing anger or emotions, a concept which is rooted in philosophy rather than scripture. His argument largely mirrors those presented in the Divine Institutes, finding that man is evil and must follow the true religion, as revealed by Jesus, to be saved from punishment of one’s sins. He again highlights the need for humans to live a pure life in order to escape the wrath of a holy and blameless God.
As with the Divine Institutes, Lactantius’ characterization of salvation appears to suggest that the degree to which we follow this “true religion” determines our eternal destiny. While this oversimplification is not consistent with the Gospel, it is worth remembering that Lactantius primarily wrote to an audience versed in Greek and Roman literature. Just as Clement of Alexandria argued that Christianity was true philosophy, in one sense Lactantius is translating the Christian message into the language of the day by casting Christians as the true worshipers of a supreme deity.
The second episode is entitled “On the workmanship of God,” addressed to Demetrianus. This collects some of Lactantius' thoughts on the nature of creation, how the human body is constructed, and how he finds the philosopher’s lacking with their understanding of humans. While some of the specifics that Lactantius focuses on could be charitably described as creative, his broader point is well worth remembering; that God has constructed every minute detail of our bodies in a way that brings Him glory and is part of His greater design.
Because of Lactantius’ desire to evaluate the philosophers, and his extensive learning, this work also serves as a brief survey of medical knowledge at the time. As a result, it is impressive to see how much, and often how little, was known at the time. Additionally, some 1700 years later the interaction between the soul, mind, and body still remains quite a mystery. As a final note, there is a substantial portion of this work which is in Latin as it outlines Lactantius’ understanding of sex and the English editors apparently did not want to translate these sections.
Lucius Caelius Firmianus Lactantius, better known just as Lactantius, was likely born sometime around AD 260 in North Africa. He was skilled in rhetoric and became a student of Arnobius, who himself taught in Sicca Veneria. Lactantius became so well known for his oratory skill that the Emperor Diocletian offered him a position in Nicomedia. Lactantius embraced Christianity and chose to resign his position before Diocletian’s persecution. He lived in poverty until Constantine appointed Lactantius as tutor of his son around 315, and he died about ten years later.
This episode contains Lactantius’ work entitled “On the Manner in Which the Persecutors Died.” As can be seen from the text, this was written following the legalization of Christianity by Constantine via the Edict of Milan in AD 313. While the focus of this podcast has largely been on works created prior to this significant event, in this work Lactantius provides an invaluable summary of the experiences of Christians under Roman rule. This is by no means an unbiased history text, however, as one of Lactantius’ stated goals was to highlight how God’s justice played out against the rulers of the oppressive and evil Roman regime. In doing so, he reminds us that the eyes of God are on all rulers. Those who persecute, oppress, and even kill their own citizens or the inhabitants of territories they occupy will by no means escape the justice and judgment of God.
Lucius Caelius Firmianus Lactantius, better known just as Lactantius, was likely born sometime around AD 260 in North Africa. He was skilled in rhetoric and became a student of Arnobius, who himself taught in Sicca Veneria. Lactantius became so well known for his oratory skill that the Emperor Diocletian offered him a position in Nicomedia. Lactantius embraced Christianity and chose to resign his position before Diocletian’s persecution. He lived in poverty until Constantine appointed Lactantius as tutor of his son around 315, and he died about ten years later.
Lactantius’ greatest work is the Divine Institutes, which was likely composed sometime between 303 and 311. It consists of seven books and a summary addressed to Pentadius. Through this work, Lactantius presents Christianity to a cultured, Latin-speaking audience in a polished, coherent, and well-written form. He begins the journey by refuting the philosophical and religious systems of the world, paving the way for discussions of true religion, wisdom, justice and worship, ending with a description of the best way to live life.
Throughout the work, Lactantius draws upon his oratory experience and demonstrates a deep familiarity with Latin writings and pagan myths. In light of this, and in keeping with some authors of this early period, he frames Christianity in terms of the Greco-Roman conception of virtue. Lactantius, like Clement of Alexandria before him, identifies Christianity as true philosophy and the fulfillment of everything philosophers sought through human means.
In casting Christianity in this light, however, Lactantius appears to suggest that we are saved through following Christ’s commands and being sanctified by participating in the life of the Church, ultimately becoming perfect through obedience. This characterization is somewhat at odds with the fact that we are justified only by the blood of Christ. While our response to this salvation is obedience and a life of virtue, these actions do not, in themselves, allow us to enter the presence of God. As a result, I choose to read Lactantius the same way I read C.S. Lewis - not as a theologian but as an excellent communicator who faithfully sought to articulate his beliefs to the world.
Lucius Caelius Firmianus Lactantius, better known just as Lactantius, was likely born sometime around AD 260 in North Africa. He was skilled in rhetoric and became a student of Arnobius, who himself taught in Sicca Veneria. Lactantius became so well known for his oratory skill that the Emperor Diocletian offered him a position in Nicomedia. Lactantius embraced Christianity and chose to resign his position before Diocletian’s persecution. He lived in poverty until Constantine appointed Lactantius as tutor of his son around 315, and he died about ten years later.
Lactantius’ greatest work is the Divine Institutes, which was likely composed sometime between 303 and 311. It consists of seven books and a summary addressed to Pentadius. Through this work, Lactantius presents Christianity to a cultured, Latin-speaking audience in a polished, coherent, and well-written form. He begins the journey by refuting the philosophical and religious systems of the world, paving the way for discussions of true religion, wisdom, justice and worship, ending with a description of the best way to live life.
Throughout the work, Lactantius draws upon his oratory experience and demonstrates a deep familiarity with Latin writings and pagan myths. In light of this, and in keeping with some authors of this early period, he frames Christianity in terms of the Greco-Roman conception of virtue. Lactantius, like Clement of Alexandria before him, identifies Christianity as true philosophy and the fulfillment of everything philosophers sought through human means.
In casting Christianity in this light, however, Lactantius appears to suggest that we are saved through following Christ’s commands and being sanctified by participating in the life of the Church, ultimately becoming perfect through obedience. This characterization is somewhat at odds with the fact that we are justified only by the blood of Christ. While our response to this salvation is obedience and a life of virtue, these actions do not, in themselves, allow us to enter the presence of God. As a result, I choose to read Lactantius the same way I read C.S. Lewis - not as a theologian but as an excellent communicator who faithfully sought to articulate his beliefs to the world.
Lucius Caelius Firmianus Lactantius, better known just as Lactantius, was likely born sometime around AD 260 in North Africa. He was skilled in rhetoric and became a student of Arnobius, who himself taught in Sicca Veneria. Lactantius became so well known for his oratory skill that the Emperor Diocletian offered him a position in Nicomedia. Lactantius embraced Christianity and chose to resign his position before Diocletian’s persecution. He lived in poverty until Constantine appointed Lactantius as tutor of his son around 315, and he died about ten years later.
Lactantius’ greatest work is the Divine Institutes, which was likely composed sometime between 303 and 311. It consists of seven books and a summary addressed to Pentadius. Through this work, Lactantius presents Christianity to a cultured, Latin-speaking audience in a polished, coherent, and well-written form. He begins the journey by refuting the philosophical and religious systems of the world, paving the way for discussions of true religion, wisdom, justice and worship, ending with a description of the best way to live life.
Throughout the work, Lactantius draws upon his oratory experience and demonstrates a deep familiarity with Latin writings and pagan myths. In light of this, and in keeping with some authors of this early period, he frames Christianity in terms of the Greco-Roman conception of virtue. Lactantius, like Clement of Alexandria before him, identifies Christianity as true philosophy and the fulfillment of everything philosophers sought through human means.
In casting Christianity in this light, however, Lactantius appears to suggest that we are saved through following Christ’s commands and being sanctified by participating in the life of the Church, ultimately becoming perfect through obedience. This characterization is somewhat at odds with the fact that we are justified only by the blood of Christ. While our response to this salvation is obedience and a life of virtue, these actions do not, in themselves, allow us to enter the presence of God. As a result, I choose to read Lactantius the same way I read C.S. Lewis - not as a theologian but as an excellent communicator who faithfully sought to articulate his beliefs to the world.
Lucius Caelius Firmianus Lactantius, better known just as Lactantius, was likely born sometime around AD 260 in North Africa. He was skilled in rhetoric and became a student of Arnobius, who himself taught in Sicca Veneria. Lactantius became so well known for his oratory skill that the Emperor Diocletian offered him a position in Nicomedia. Lactantius embraced Christianity and chose to resign his position before Diocletian’s persecution. He lived in poverty until Constantine appointed Lactantius as tutor of his son around 315, and he died about ten years later.
Lactantius’ greatest work is the Divine Institutes, which was likely composed sometime between 303 and 311. It consists of seven books and a summary addressed to Pentadius. Through this work, Lactantius presents Christianity to a cultured, Latin-speaking audience in a polished, coherent, and well-written form. He begins the journey by refuting the philosophical and religious systems of the world, paving the way for discussions of true religion, wisdom, justice and worship, ending with a description of the best way to live life.
Throughout the work, Lactantius draws upon his oratory experience and demonstrates a deep familiarity with Latin writings and pagan myths. In light of this, and in keeping with some authors of this early period, he frames Christianity in terms of the Greco-Roman conception of virtue. Lactantius, like Clement of Alexandria before him, identifies Christianity as true philosophy and the fulfillment of everything philosophers sought through human means.
In casting Christianity in this light, however, Lactantius appears to suggest that we are saved through following Christ’s commands and being sanctified by participating in the life of the Church, ultimately becoming perfect through obedience. This characterization is somewhat at odds with the fact that we are justified only by the blood of Christ. While our response to this salvation is obedience and a life of virtue, these actions do not, in themselves, allow us to enter the presence of God. As a result, I choose to read Lactantius the same way I read C.S. Lewis - not as a theologian but as an excellent communicator who faithfully sought to articulate his beliefs to the world.
Lucius Caelius Firmianus Lactantius, better known just as Lactantius, was likely born sometime around AD 260 in North Africa. He was skilled in rhetoric and became a student of Arnobius, who himself taught in Sicca Veneria. Lactantius became so well known for his oratory skill that the Emperor Diocletian offered him a position in Nicomedia. Lactantius embraced Christianity and chose to resign his position before Diocletian’s persecution. He lived in poverty until Constantine appointed Lactantius as tutor of his son around 315, and he died about ten years later.
Lactantius’ greatest work is the Divine Institutes, which was likely composed sometime between 303 and 311. It consists of seven books and a summary addressed to Pentadius. Through this work, Lactantius presents Christianity to a cultured, Latin-speaking audience in a polished, coherent, and well-written form. He begins the journey by refuting the philosophical and religious systems of the world, paving the way for discussions of true religion, wisdom, justice and worship, ending with a description of the best way to live life.
Throughout the work, Lactantius draws upon his oratory experience and demonstrates a deep familiarity with Latin writings and pagan myths. In light of this, and in keeping with some authors of this early period, he frames Christianity in terms of the Greco-Roman conception of virtue. Lactantius, like Clement of Alexandria before him, identifies Christianity as true philosophy and the fulfillment of everything philosophers sought through human means.
In casting Christianity in this light, however, Lactantius appears to suggest that we are saved through following Christ’s commands and being sanctified by participating in the life of the Church, ultimately becoming perfect through obedience. This characterization is somewhat at odds with the fact that we are justified only by the blood of Christ. While our response to this salvation is obedience and a life of virtue, these actions do not, in themselves, allow us to enter the presence of God. As a result, I choose to read Lactantius the same way I read C.S. Lewis - not as a theologian but as an excellent communicator who faithfully sought to articulate his beliefs to the world.
Lucius Caelius Firmianus Lactantius, better known just as Lactantius, was likely born sometime around AD 260 in North Africa. He was skilled in rhetoric and became a student of Arnobius, who himself taught in Sicca Veneria. Lactantius became so well known for his oratory skill that the Emperor Diocletian offered him a position in Nicomedia. Lactantius embraced Christianity and chose to resign his position before Diocletian’s persecution. He lived in poverty until Constantine appointed Lactantius as tutor of his son around 315, and he died about ten years later.
Lactantius’ greatest work is the Divine Institutes, which was likely composed sometime between 303 and 311. It consists of seven books and a summary addressed to Pentadius. Through this work, Lactantius presents Christianity to a cultured, Latin-speaking audience in a polished, coherent, and well-written form. He begins the journey by refuting the philosophical and religious systems of the world, paving the way for discussions of true religion, wisdom, justice and worship, ending with a description of the best way to live life.
Throughout the work, Lactantius draws upon his oratory experience and demonstrates a deep familiarity with Latin writings and pagan myths. In light of this, and in keeping with some authors of this early period, he frames Christianity in terms of the Greco-Roman conception of virtue. Lactantius, like Clement of Alexandria before him, identifies Christianity as true philosophy and the fulfillment of everything philosophers sought through human means.
In casting Christianity in this light, however, Lactantius appears to suggest that we are saved through following Christ’s commands and being sanctified by participating in the life of the Church, ultimately becoming perfect through obedience. This characterization is somewhat at odds with the fact that we are justified only by the blood of Christ. While our response to this salvation is obedience and a life of virtue, these actions do not, in themselves, allow us to enter the presence of God. As a result, I choose to read Lactantius the same way I read C.S. Lewis - not as a theologian but as an excellent communicator who faithfully sought to articulate his beliefs to the world.
Lucius Caelius Firmianus Lactantius, better known just as Lactantius, was likely born sometime around AD 260 in North Africa. He was skilled in rhetoric and became a student of Arnobius, who himself taught in Sicca Veneria. Lactantius became so well known for his oratory skill that the Emperor Diocletian offered him a position in Nicomedia. Lactantius embraced Christianity and chose to resign his position before Diocletian’s persecution. He lived in poverty until Constantine appointed Lactantius as tutor of his son around 315, and he died about ten years later.
Lactantius’ greatest work is the Divine Institutes, which was likely composed sometime between 303 and 311. It consists of seven books and a summary addressed to Pentadius. Through this work, Lactantius presents Christianity to a cultured, Latin-speaking audience in a polished, coherent, and well-written form. He begins the journey by refuting the philosophical and religious systems of the world, paving the way for discussions of true religion, wisdom, justice and worship, ending with a description of the best way to live life.
Throughout the work, Lactantius draws upon his oratory experience and demonstrates a deep familiarity with Latin writings and pagan myths. In light of this, and in keeping with some authors of this early period, he frames Christianity in terms of the Greco-Roman conception of virtue. Lactantius, like Clement of Alexandria before him, identifies Christianity as true philosophy and the fulfillment of everything philosophers sought through human means.
In casting Christianity in this light, however, Lactantius appears to suggest that we are saved through following Christ’s commands and being sanctified by participating in the life of the Church, ultimately becoming perfect through obedience. This characterization is somewhat at odds with the fact that we are justified only by the blood of Christ. While our response to this salvation is obedience and a life of virtue, these actions do not, in themselves, allow us to enter the presence of God. As a result, I choose to read Lactantius the same way I read C.S. Lewis - not as a theologian but as an excellent communicator who faithfully sought to articulate his beliefs to the world.
Lucius Caelius Firmianus Lactantius, better known just as Lactantius, was likely born sometime around AD 260 in North Africa. He was skilled in rhetoric and became a student of Arnobius, who himself taught in Sicca Veneria. Lactantius became so well known for his oratory skill that the Emperor Diocletian offered him a position in Nicomedia. Lactantius embraced Christianity and chose to resign his position before Diocletian’s persecution. He lived in poverty until Constantine appointed Lactantius as tutor of his son around 315, and he died about ten years later.
Lactantius’ greatest work is the Divine Institutes, which was likely composed sometime between 303 and 311. It consists of seven books and a summary addressed to Pentadius. Through this work, Lactantius presents Christianity to a cultured, Latin-speaking audience in a polished, coherent, and well-written form. He begins the journey by refuting the philosophical and religious systems of the world, paving the way for discussions of true religion, wisdom, justice and worship, ending with a description of the best way to live life.
Throughout the work, Lactantius draws upon his oratory experience and demonstrates a deep familiarity with Latin writings and pagan myths. In light of this, and in keeping with some authors of this early period, he frames Christianity in terms of the Greco-Roman conception of virtue. Lactantius, like Clement of Alexandria before him, identifies Christianity as true philosophy and the fulfillment of everything philosophers sought through human means.
In casting Christianity in this light, however, Lactantius appears to suggest that we are saved through following Christ’s commands and being sanctified by participating in the life of the Church, ultimately becoming perfect through obedience. This characterization is somewhat at odds with the fact that we are justified only by the blood of Christ. While our response to this salvation is obedience and a life of virtue, these actions do not, in themselves, allow us to enter the presence of God. As a result, I choose to read Lactantius the same way I read C.S. Lewis - not as a theologian but as an excellent communicator who faithfully sought to articulate his beliefs to the world.
Little is known with great specificity about Arnobius’ life. Jerome relates that he taught rhetoric at Sicca, in Africa and, following revelation by vision, converted to Christianity. Because of his former attacks on the faith the Bishop in his area was unwilling to let Arnobius join the Church. According to Jerome, Arnobius composed books against his former pagan beliefs to prove the truth of his conversion. Arnobius follows in the North African tradition of Tertullian and Cyprian and, through his disciple Lactantius, likely influenced Augustine as well. Given his rhetorical skill and arguments against Paganism it is entirely possible he was martyred in one of the last waves of persecution before the Edict of Milan. Together, this all suggests he wrote some time between AD 297 and 303.
This episode contains book seven of Arnobius’ great surviving work, Adversus Gentes, a series of seven books which together comprise one extended argument against the Roman, pagan cult.
Throughout the work Arnobius displays his skill as a rhetorician and his broad learning, referencing a great number of secular writings, religious practices, and fables. Indeed, Arnobius likely had first-hand exposure to many of the practices he describes as Sicca Veneria, which was south-west of Carthage on the border of Numidia, was steeped in the worship of the goddess of lust.
The general thrust of Arnobius’ argument has been traced out before in Justin Martyr and Clement of Alexandria, but Arnobius is much more comprehensive in his treatment and critique of pagan literature. Not content to simply demonstrate the supremacy of Christianity over the pantheon of false, Roman gods, Arnobius attacks pagan worship with vigor, drawing upon inconsistencies, fallacies, and moral failings of the supposed deities to demonstrate the incoherence and immorality of this popular, state-mandated, religion.
Little is known with great specificity about Arnobius’ life. Jerome relates that he taught rhetoric at Sicca, in Africa and, following revelation by vision, converted to Christianity. Because of his former attacks on the faith the Bishop in his area was unwilling to let Arnobius join the Church. According to Jerome, Arnobius composed books against his former pagan beliefs to prove the truth of his conversion. Arnobius follows in the North African tradition of Tertullian and Cyprian and, through his disciple Lactantius, likely influenced Augustine as well. Given his rhetorical skill and arguments against Paganism it is entirely possible he was martyred in one of the last waves of persecution before the Edict of Milan. Together, this all suggests he wrote some time between AD 297 and 303.
This episode contains book six of Arnobius’ great surviving work, Adversus Gentes, a series of seven books which together comprise one extended argument against the Roman, pagan cult.
Throughout the work Arnobius displays his skill as a rhetorician and his broad learning, referencing a great number of secular writings, religious practices, and fables. Indeed, Arnobius likely had first-hand exposure to many of the practices he describes as Sicca Veneria, which was south-west of Carthage on the border of Numidia, was steeped in the worship of the goddess of lust.
The general thrust of Arnobius’ argument has been traced out before in Justin Martyr and Clement of Alexandria, but Arnobius is much more comprehensive in his treatment and critique of pagan literature. Not content to simply demonstrate the supremacy of Christianity over the pantheon of false, Roman gods, Arnobius attacks pagan worship with vigor, drawing upon inconsistencies, fallacies, and moral failings of the supposed deities to demonstrate the incoherence and immorality of this popular, state-mandated, religion.
Little is known with great specificity about Arnobius’ life. Jerome relates that he taught rhetoric at Sicca, in Africa and, following revelation by vision, converted to Christianity. Because of his former attacks on the faith the Bishop in his area was unwilling to let Arnobius join the Church. According to Jerome, Arnobius composed books against his former pagan beliefs to prove the truth of his conversion. Arnobius follows in the North African tradition of Tertullian and Cyprian and, through his disciple Lactantius, likely influenced Augustine as well. Given his rhetorical skill and arguments against Paganism it is entirely possible he was martyred in one of the last waves of persecution before the Edict of Milan. Together, this all suggests he wrote some time between AD 297 and 303.
This episode contains book five of Arnobius’ great surviving work, Adversus Gentes, a series of seven books which together comprise one extended argument against the Roman, pagan cult.
Throughout the work Arnobius displays his skill as a rhetorician and his broad learning, referencing a great number of secular writings, religious practices, and fables. Indeed, Arnobius likely had first-hand exposure to many of the practices he describes as Sicca Veneria, which was south-west of Carthage on the border of Numidia, was steeped in the worship of the goddess of lust.
The general thrust of Arnobius’ argument has been traced out before in Justin Martyr and Clement of Alexandria, but Arnobius is much more comprehensive in his treatment and critique of pagan literature. Not content to simply demonstrate the supremacy of Christianity over the pantheon of false, Roman gods, Arnobius attacks pagan worship with vigor, drawing upon inconsistencies, fallacies, and moral failings of the supposed deities to demonstrate the incoherence and immorality of this popular, state-mandated, religion.
Little is known with great specificity about Arnobius’ life. Jerome relates that he taught rhetoric at Sicca, in Africa and, following revelation by vision, converted to Christianity. Because of his former attacks on the faith the Bishop in his area was unwilling to let Arnobius join the Church. According to Jerome, Arnobius composed books against his former pagan beliefs to prove the truth of his conversion. Arnobius follows in the North African tradition of Tertullian and Cyprian and, through his disciple Lactantius, likely influenced Augustine as well. Given his rhetorical skill and arguments against Paganism it is entirely possible he was martyred in one of the last waves of persecution before the Edict of Milan. Together, this all suggests he wrote some time between AD 297 and 303.
This episode contains book four of Arnobius’ great surviving work, Adversus Gentes, a series of seven books which together comprise one extended argument against the Roman, pagan cult.
Throughout the work Arnobius displays his skill as a rhetorician and his broad learning, referencing a great number of secular writings, religious practices, and fables. Indeed, Arnobius likely had first-hand exposure to many of the practices he describes as Sicca Veneria, which was south-west of Carthage on the border of Numidia, was steeped in the worship of the goddess of lust.
The general thrust of Arnobius’ argument has been traced out before in Justin Martyr and Clement of Alexandria, but Arnobius is much more comprehensive in his treatment and critique of pagan literature. Not content to simply demonstrate the supremacy of Christianity over the pantheon of false, Roman gods, Arnobius attacks pagan worship with vigor, drawing upon inconsistencies, fallacies, and moral failings of the supposed deities to demonstrate the incoherence and immorality of this popular, state-mandated, religion.
Little is known with great specificity about Arnobius’ life. Jerome relates that he taught rhetoric at Sicca, in Africa and, following revelation by vision, converted to Christianity. Because of his former attacks on the faith the Bishop in his area was unwilling to let Arnobius join the Church. According to Jerome, Arnobius composed books against his former pagan beliefs to prove the truth of his conversion. Arnobius follows in the North African tradition of Tertullian and Cyprian and, through his disciple Lactantius, likely influenced Augustine as well. Given his rhetorical skill and arguments against Paganism it is entirely possible he was martyred in one of the last waves of persecution before the Edict of Milan. Together, this all suggests he wrote some time between AD 297 and 303.
This episode contains book three of Arnobius’ great surviving work, Adversus Gentes, a series of seven books which together comprise one extended argument against the Roman, pagan cult.
Throughout the work Arnobius displays his skill as a rhetorician and his broad learning, referencing a great number of secular writings, religious practices, and fables. Indeed, Arnobius likely had first-hand exposure to many of the practices he describes as Sicca Veneria, which was south-west of Carthage on the border of Numidia, was steeped in the worship of the goddess of lust.
The general thrust of Arnobius’ argument has been traced out before in Justin Martyr and Clement of Alexandria, but Arnobius is much more comprehensive in his treatment and critique of pagan literature. Not content to simply demonstrate the supremacy of Christianity over the pantheon of false, Roman gods, Arnobius attacks pagan worship with vigor, drawing upon inconsistencies, fallacies, and moral failings of the supposed deities to demonstrate the incoherence and immorality of this popular, state-mandated, religion.
Little is known with great specificity about Arnobius’ life. Jerome relates that he taught rhetoric at Sicca, in Africa and, following revelation by vision, converted to Christianity. Because of his former attacks on the faith the Bishop in his area was unwilling to let Arnobius join the Church. According to Jerome, Arnobius composed books against his former pagan beliefs to prove the truth of his conversion. Arnobius follows in the North African tradition of Tertullian and Cyprian and, through his disciple Lactantius, likely influenced Augustine as well. Given his rhetorical skill and arguments against Paganism it is entirely possible he was martyred in one of the last waves of persecution before the Edict of Milan. Together, this all suggests he wrote some time between AD 297 and 303.
This episode contains book two of Arnobius’ great surviving work, Adversus Gentes, a series of seven books which together comprise one extended argument against the Roman, pagan cult.
Throughout the work Arnobius displays his skill as a rhetorician and his broad learning, referencing a great number of secular writings, religious practices, and fables. Indeed, Arnobius likely had first-hand exposure to many of the practices he describes as Sicca Veneria, which was south-west of Carthage on the border of Numidia, was steeped in the worship of the goddess of lust.
The general thrust of Arnobius’ argument has been traced out before in Justin Martyr and Clement of Alexandria, but Arnobius is much more comprehensive in his treatment and critique of pagan literature. Not content to simply demonstrate the supremacy of Christianity over the pantheon of false, Roman gods, Arnobius attacks pagan worship with vigor, drawing upon inconsistencies, fallacies, and moral failings of the supposed deities to demonstrate the incoherence and immorality of this popular, state-mandated, religion.
Little is known with great specificity about Arnobius’ life. Jerome relates that he taught rhetoric at Sicca, in Africa and, following revelation by vision, converted to Christianity. Because of his former attacks on the faith the Bishop in his area was unwilling to let Arnobius join the Church. According to Jerome, Arnobius composed books against his former pagan beliefs to prove the truth of his conversion. Arnobius follows in the North African tradition of Tertullian and Cyprian and, through his disciple Lactantius, likely influenced Augustine as well. Given his rhetorical skill and arguments against Paganism it is entirely possible he was martyred in one of the last waves of persecution before the Edict of Milan. Together, this all suggests he wrote some time between AD 297 and 303.
This episode contains book one of Arnobius’ great surviving work, Adversus Gentes, a series of seven books which together comprise one extended argument against the Roman, pagan cult.
Throughout the work Arnobius displays his skill as a rhetorician and his broad learning, referencing a great number of secular writings, religious practices, and fables. Indeed, Arnobius likely had first-hand exposure to many of the practices he describes as Sicca Veneria, which was south-west of Carthage on the border of Numidia, was steeped in the worship of the goddess of lust.
The general thrust of Arnobius’ argument has been traced out before in Justin Martyr and Clement of Alexandria, but Arnobius is much more comprehensive in his treatment and critique of pagan literature. Not content to simply demonstrate the supremacy of Christianity over the pantheon of false, Roman gods, Arnobius attacks pagan worship with vigor, drawing upon inconsistencies, fallacies, and moral failings of the supposed deities to demonstrate the incoherence and immorality of this popular, state-mandated, religion.
This episode presents two works by Victorinus, Bishop of Petau, in modern-day Ptuj in Slovenia. While we do not know when he was born or when he wrote, he died a martyr during Diocletian’s persecution in A.D. 304. These two surviving works are interesting because they highlight how the Early Church viewed both the beginning of the world recounted in Genesis and the end of the world detailed in Revelation.
Little is known about Methodius, born around A.D. 260, aside from the fact that he was bishop of both Olympus and Patara in the region of Lycia. He may have later become bishop of Tyre and, in 312, was caught up in the great persecutions and was martyred.
This episode contains four other works by Methodius. The first is a short argument for the nature of free will, written in the style of a discourse. Using a series of logical and natural arguments, Methodius refutes the idea the evil is a property of matter or that God could be the author of evil. He rather asserts that humans have free will and thus are the ones responsible for all the troubles in the world.
The second is a discourse on the resurrection which specifically defends the doctrine that we will be raised with a body of flesh and blood. Of particular note is the fact that Methodius, who is perfectly willing to use allegorical interpretation at times, critiques Origen in the course of his arguments.
The third and fourth works represent two orations from Methodius, one on Simeon and Anna from Jesus’ presentation at the Temple and the other on the Psalms, exhorting his congregation to worship God.
Little is known about Methodius, born around A.D. 260, aside from the fact that he was bishop of both Olympus and Patara in the region of Lycia. He may have later become bishop of Tyre and, in 312, was caught up in the great persecutions and was martyred.
The text presented here is Methodius’ only complete, surviving work: the Banquet of the Ten Virgins, also known as the Symposium on Chastity. The work purports to record a series of discourses given by ten virgins invited to a banquet. As far as content is concerned, it does not necessarily cover new ground: Clement of Alexandria, Tertullian, and Cyprian also praised chastity and virginity. Rather, this document confirms and affirms the extent to which the Early Church praised this particular expression of faith. In the highly sexualized Greco-Roman culture, where men were virtually free to do what they wanted, it is worth remembering that chastity was an important point of counter-cultural distinctiveness for the Christian Church.
This episode introduces yet another heretic, the Heresiarch Maines, herald of the Manichaean heresy. Maines’ doctrine bears similarity to Marcion and the Gnostics, as he asserts that there are two eternally existing beings, one good and the other evil. Furthermore, he argues that the physical world was created by the evil deity while the spiritual was made by the good. Thus the old testament description of God references this evil, corporeal deity while Jesus reveals the spiritual, good being. This heresy is perhaps best known for having misled Augustine before he found Christ.
Presented here are two works that refute this heresy. The first, written around A.D. 277, records a series of debates between Maines and the Bishop Archelaus. While it is not clear which city he was the bishop of, beyond the fact that it was somewhere in Mesopotamia, the narrative describes two separate debates in which Maines is thoroughly trounced. Archelaus demonstrates both the incoherent nature of the Manichean doctrine and how it twists the Scriptures.
This episode also contains a work by Alexander, Bishop of Lycopolis, against the Manichaeans. Little is known about Alexander beyond his name, and this work was likely written sometime around A.D. 301. He was born a pagan and joined the Manichaeans, learning their teachings from those who knew Maines himself. After coming to Christianity, he wrote this document to expose the dangers of the heresy with which he had been deceived.
Much like Clement of Alexandria, Alexander employs scientific arguments, historical facts, and discussions about nature to refute the Manichaeans. This serves as a reminder of the impact that Grecian thought and philosophy has had on Christianity. Western Christianity today still values such tools and, living in an age with plenty of conspiracy theories, bogus wellness scams, and heretical spiritualists, it is worth remembering that the Church has always had to fight for truth amidst outlandish claims purported by leaders employing empty philosophy and deceit.
This episode contains two epistles, each dealing with heretics and written by Christians outside of Alexandria. The first, was composed around A.D 269 by Malchion, a man well-versed in secular education and a presbyter of the Church in Antioch. The epistle summarizes a decision made by a synod convened in Antioch to evaluate Paul of Samosata. While the original text has been lost, much of the work has been preserved in Eusebius’ Church History, where it is related that Malchion was the only one able to identify Paul’s heresy despite his craft and subterfuge.
The details of this disputation have been lost, but the letter of condemnation has survived and is presented here. It is worth noting that the concerns mentioned in the epistle are not theologically focused but rather relate to practical and process issues. Paul was, by this account at least, an arrogant man unbecoming of a Bishop.
The second text presented here is a refutation of Sabellius, who argued that there was no distinction between the Father and the Son. It comes to us through Athanasius, who apparently found it helpful in discussing the nature of the Trinity. The refutation was written by Dionysius, the Bishop of Rome referenced in Malchion’s epistle, sometime between A.D. 259 and 269. This refutation serves to demonstrate the orthodoxy of a Church which up to this point in the series has remained largely in the background.
This episode contains three works related to Peter, Bishop of Alexandria. Following Theonas, Peter held his episcopate for twelve years until, in A.D 311, the ninth year of persecution under Maximin, he was beheaded. Lauded by Eusebius as an “excellent doctor of the Christian religion,” an account of his character and martyrdom comprise the first work presented in here. It should be noted that this account references “the Ever Virgin-Mary” and the heretic Arius, suggesting a much later date for its composition than Peter’s death.
The second document, a Canonical epistle likely written around A.D. 306, addresses the question of the lapsed, or those who fell away during persecution and wished to return to the Church. The decisions laid out in the canons largely mirror those made by Cyprian, showing agreement between Alexander and Carthage on this matter.
The final work in this episode discusses the date of Passover. Given Anatolius’ work previously presented it is perhaps unsurprising to find the Bishop of Alexandria speaking authoritatively on the matter. It does, however, provide more insight into how the Early Church handled worship and ends with a rather surprising claim, that in the city of Ephesus there existed an original copy of John’s Gospel. Sadly, such physical signs of the Apostolic age are no longer extant, but the witness of the Church remains a testament to God’s power and grace. Even without such items the message of the Gospel has continued to spread throughout the world through the faithful witness of believers like Peter.
This episode contains selections from two other Christians influenced by the Alexandrian Church, Anatolius and Theonas. While not particularly verbose writers, their surviving words speak to the substantial influence of the Church in this city.
Anatolius was born in Alexandria around A.D. 230 and was lauded by Eusebius as an eminent man of learning and science. His fellow Alexandrians requested he open a school to teach Aristotelian philosophy, and his wisdom saved many citizens during the Roman siege of his city in 262. After this, he traveled to Syria where he was ordained in Caesarea, attended the synod against Paul of Samosata in Antioch, and finally, and quite unexpectedly, was appointed bishop of Laodicea as he was passing through the town.
While he wrote few books, and few of those survived, what is presented here is his Paschal Canon. This document demonstrates how physics, orbital mechanics, and scripture can inform worship, as Anatolius draws upon his great knowledge to help the Church celebrate the Passover at the appropriate time of the year.
Very little is known about Theonas of Alexandria, other than that he succeeded Maximus as Bishop at Alexandria and held office there for nineteen years, placing him in the city between A.D. 282 and 300. Unfortunately, the only writing we have of his is a letter to Lucianus, the chief chamberlain for the Emperor. The point of the letter is fairly straightforward, as Theonas exhorts Lucianus to exercise his duties in accordance with his faith. It serves as a reminder to all Christians today who hold public office, many in regimes hostile to Christianity, that by managing the public trust with skill, virtue, and diligence we can bring glory to God and demonstrate in some small way the Lordship of Christ.
This episode contains two works by Sextus Julius Africanus. Born sometime around A.D. 200 to a pagan family, he was a soldier in the Roman army and at some point converted to Christianity. Seeking wisdom, he was drawn by the fame of Heraclas to Alexandria, placing him in that city no earlier than A.D. 232. He was an erudite scholar, and an example of his textual criticism has already been presented in this series through a correspondence with Origen. Beyond his works, little more is known other than he appears to have become the Bishop of Emmaus at some point before his death.
Both works presented here represent meaningful, scholarly contributions to Christian literature. The first, a letter to Aristides, represents Africanus’ attempt to reconcile the different genealogies of Jesus presented in Matthew and Luke. He proposes a plausible scheme that, if Eusebius is to be believed, satisfied many in the Early Church period. Perhaps more important than the way that the two accounts are harmonized is the fact that the question was being asked at all, and Africanus’ response serves to remind us of the intellectual impact of the Alexandrian school on the Early Church.
The second work is a fragment of Africanus’ Chronography. While Theophilus holds the record for the first Christian chronology of history, Africanus’ work was more extensively quoted by Eusebius in cataloging the history of the Church - indeed it is only because of these quotations that we have a record of the Chronology. The focus of both works are similar, however, to show the superiority of the narrative in the Hebrew Scriptures, the consistency of secular and sacred histories, and to provide more details on events important to the Christian faith.
Dionysius was born in Alexandria around A.D. 230 to heathen parents of substantial means and honorable rank. He was converted following a vision exhorting him to “prove all things, and hold fast that which is good.” Staying in Alexandria, he first became a disciple of Origen, then was ordained as a presbyter, and in 232 took over his teacher’s Catechetical School. In 246 he succeeded Heraclas as bishop of Alexandria, where for a while the Church enjoyed relative peace.
Unfortunately, the Decian persecution did not spare Alexandria and Dionysius was arrested. A localized uprising saved him from any significant consequences at this point, but in 257 when persecution again broke out under Valerian he was banished until Gallienus allowed Christians to return from exile. As though this wasn't enough, much like Cyprian Dionysius had to contend with the Novatian controversy, questions regarding the lapsed, plague, heresy, and other pastoral matters.
Dionysius is quoted by many later Church writers, such as Eusebius and Athanasius, and was distinguished for his faithfulness, patience, and intelligence. An avid learner, he did not shy away from heresy and pagan literature but rather read with the goal of refuting error and bringing many to the Church. Sadly, quotes are all that remain of his work, as nothing has survived in its entirety to today. As such, this episode contains many of the various fragments of his writings that we only have because this bishop of Alexandria had such a profound influence on future generations of the Church.
Dionysius was born in Alexandria around A.D. 230 to heathen parents of substantial means and honorable rank. He was converted following a vision exhorting him to “prove all things, and hold fast that which is good.” Staying in Alexandria, he first became a disciple of Origen, then was ordained as a presbyter, and in 232 took over his teacher’s Catechetical School. In 246 he succeeded Heraclas as bishop of Alexandria, where for a while the Church enjoyed relative peace.
Unfortunately, the Decian persecution did not spare Alexandria and Dionysius was arrested. A localized uprising saved him from any significant consequences at this point, but in 257 when persecution again broke out under Valerian he was banished until Gallienus allowed Christians to return from exile. As though this wasn't enough, much like Cyprian Dionysius had to contend with the Novatian controversy, questions regarding the lapsed, plague, heresy, and other pastoral matters.
Dionysius is quoted by many later Church writers, such as Eusebius and Athanasius, and was distinguished for his faithfulness, patience, and intelligence. An avid learner, he did not shy away from heresy and pagan literature but rather read with the goal of refuting error and bringing many to the Church. Sadly, quotes are all that remain of his work, as nothing has survived in its entirety to today. As such, this episode contains many of the various fragments of his epistles that we only have because this bishop of Alexandria had such a profound influence on future generations of the Church.
Known as Theodore before his baptism, Gregory was likely born in Neocaesarea, in modern-day Turkey, around A.D. 205. He came from a pagan family of modest means and, in the process of studying law, ended up in Caesarea where he met Origen. He was immediately drawn to this enigmatic, brilliant Christian scholar and became his student until 238. Gregory then returned to Neocaesarea, was ordained as Bishop, and by all accounts was successful at converting many from his native town to Christianity. He earned the surname Thaumaturgus, meaning wonder worker, because many miracles occurred while he led the Church. Unfortunately, his flock experienced significant trouble between the Decian persecution of 250 and being further ravaged by barbarian invasions in 260. Gregory participated in a council of bishops condemning Paul of Samosata and died soon after around 270.
This episode contains three works by Gregory Thaumaturgus. The first is a short declaration of Trinitarian Faith, preserved by Gregory of Nyssa in his “Life of Gregory” which itself recounts many of the older Gregory’s miracles. While only a few sentences, it clearly follows the Nicene format that would be formalized many decades later. The second is an exposition of the book of Ecclesiastes, where Gregory weaves interpretation and exposition alongside the text itself. The final is a short epistle, called Canonical because it is included in the church law of the Eastern Church, in which Gregory provides counsel to another bishop on ethical matters related to the attacking barbarians. He addresses wartime issues such as rape, pillaging, and benefitting from the destruction of one’s neighbor.
Known as Theodore before his baptism, Gregory was likely born in Neocaesarea, in modern-day Turkey, around A.D. 205. He came from a pagan family of modest means and, in the process of studying law, ended up in Caesarea where he met Origen. He was immediately drawn to this enigmatic, brilliant Christian scholar and became his student until 238. Gregory then returned to Neocaesarea, was ordained as Bishop, and by all accounts was successful at converting many from his native town to Christianity. He earned the surname Thaumaturgus, meaning wonder worker, because many miracles occurred while he led the Church. Unfortunately, his flock experienced significant trouble between the Decian persecution of 250 and being further ravaged by barbarian invasions in 260. Gregory participated in a council of bishops condemning Paul of Samosata and died soon after around 270.
This episode contains Gregory’s “Oration and Panegyric Addressed to Origen.” It was likely written at the time he departed Origen’s catechetical school in Caesarea. The work highly praises Origen, the man who presumably brought Gregory to faith, expressing gratitude for the opportunity to have explored different philosophical ideas, be taught the holy scriptures, and learn divine virtue. Through this window into Gregory’s life we can see the impact Origen had not just on the theological direction of the Early Church but on the hearts and souls of many of its leaders.
Before his conversion Thascius Caecilianus Cyprianus, better known as Cyprian, was a wealthy, unmarried, aristocrat and rhetorician born sometime around A.D. 200. As a result of knowing a Carthaginian pastor, Caecilius, he became a Christian in 246. Two years later he was elected bishop of the church in Carthage and remained in his post until his martyrdom in 258.
While Cyprian inherited much of the theological and moral outlook of Tertullian, his spirit is perhaps closer to that of Ignatius. His was a wartime bishopric, for in A.D. 250, the Decian persecution began and the government attempted to force Christians to sacrifice or be severely punished. As though that wasn’t enough, a plague broke out in Carthage and there was schism in the Church of Rome. Through these trials, Cyprian remained committed to defending the faith and purity of the Church, holding steady in his conviction and steering the faithful through difficult moral and theological issues.
In this episode, you will find a collection of Scripture references from Cyprian. This was written to Quirinus, abridged from a larger work, and intended to provide a volume to support many of the theological and practical teachings of the Church. The text itself consists of a series of statements followed by Scripture references which support each claim. It is a fitting work to end this journey with Cyprian who, throughout his tenure as Bishop in Carthage, leaned heavily on the Word of God to shepherd his flock through persecution, plague, and partisanship.
These references are broken up into three separate books. The first demonstrates that the Israelites rejected God and that the favor of God now rests with the Church. The second book describes the coming of Christ and how he was foretold in the Old Testament. The third book shows from Scripture how Christians ought to act in this life.
Finally, it is important to note that many of the Deuterocanonical books appear in Cyprian’s list of Scripture. Writing this side of the Reformation, it is easy to see how accepting works like Judith and Tobit as authoritative would lead to Cyprian’s understanding of Baptism and the need to continually cleanse oneself by good works. This also speaks to the fact that, as will be described in more detail by Eusebius of Caesarea, there was no agreed-upon canon of Scripture for the Early Church.
Before his conversion Thascius Caecilianus Cyprianus, better known as Cyprian, was a wealthy, unmarried, aristocrat and rhetorician born sometime around A.D. 200. As a result of knowing a Carthaginian pastor, Caecilius, he became a Christian in 246. Two years later he was elected bishop of the church in Carthage and remained in his post until his martyrdom in 258.
While Cyprian inherited much of the theological and moral outlook of Tertullian, his spirit is perhaps closer to that of Ignatius. His was a wartime bishopric, for in A.D. 250, the Decian persecution began and the government attempted to force Christians to sacrifice or be severely punished. As though that wasn’t enough, a plague broke out in Carthage and there was schism in the Church of Rome. Through these trials, Cyprian remained committed to defending the faith and purity of the Church, holding steady in his conviction and steering the faithful through difficult moral and theological issues.
In this episode, you will find a collection of Scripture references from Cyprian. This was written to Quirinus, abridged from a larger work, and intended to provide a volume to support many of the theological and practical teachings of the Church. The text itself consists of a series of statements followed by Scripture references which support each claim. It is a fitting work to end this journey with Cyprian who, throughout his tenure as Bishop in Carthage, leaned heavily on the Word of God to shepherd his flock through persecution, plague, and partisanship.
These references are broken up into three separate books. The first demonstrates that the Israelites rejected God and that the favor of God now rests with the Church. The second book describes the coming of Christ and how he was foretold in the Old Testament. The third book shows from Scripture how Christians ought to act in this life.
Finally, it is important to note that many of the Deuterocanonical books appear in Cyprian’s list of Scripture. Writing this side of the Reformation, it is easy to see how accepting works like Judith and Tobit as authoritative would lead to Cyprian’s understanding of Baptism and the need to continually cleanse oneself by good works. This also speaks to the fact that, as will be described in more detail by Eusebius of Caesarea, there was no agreed-upon canon of Scripture for the Early Church.
Before his conversion Thascius Caecilianus Cyprianus, better known as Cyprian, was a wealthy, unmarried, aristocrat and rhetorician born sometime around A.D. 200. As a result of knowing a Carthaginian pastor, Caecilius, he became a Christian in 246. Two years later he was elected bishop of the church in Carthage and remained in his post until his martyrdom in 258.
While Cyprian inherited much of the theological and moral outlook of Tertullian, his spirit is perhaps closer to that of Ignatius. His was a wartime bishopric, for in A.D. 250, the Decian persecution began and the government attempted to force Christians to sacrifice or be severely punished. As though that wasn’t enough, a plague broke out in Carthage and there was schism in the Church of Rome. Through these trials, Cyprian remained committed to defending the faith and purity of the Church, holding steady in his conviction and steering the faithful through difficult moral and theological issues.
Presented here are three more of Cyprian’s works, connected by the theme of evil. The first is an apologetic work addressed to Dimetrianus. Apparently this man had been arguing that the troubles befalling the Roman Empire were due to Christians abandoning the old religion. In refuting this, Cyprian addresses the general problem of evil and explores why it is that Christians still suffer like all other people.
The second highlights the Vanity of Idols. Treading a path worn by many other writers, Cyprian argues that the Greek and Roman gods are merely memories of kings and historic figures. It is only because of time and tradition that they have the guise of deity.
In the final work, we find Cyprian exhorting his congregation to faith in the midst of plague. With an outbreak of deadly disease ravaging the city, many in the Church appear to have been struggling spiritually. Why were Christians and non-Christians both dying? Is there dishonor in dying by plague rather than persecution?
Cyprian uses this evil occasion as an opportunity to remind his fellow believers that death is not the end. Rather, it is the beginning of eternal life with Christ and our spiritual forefathers. He understands mortality as a consequence of living in a sinful, corrupt body. Drawing upon the Scriptures, he uses the example of Job to demonstrate how suffering should drive us closer to God and display our faith as we eagerly await the end to our sojourning and the eternal life to come.
Before his conversion Thascius Caecilianus Cyprianus, better known as Cyprian, was a wealthy, unmarried, aristocrat and rhetorician born sometime around A.D. 200. As a result of knowing a Carthaginian pastor, Caecilius, he became a Christian in 246. Two years later he was elected bishop of the church in Carthage and remained in his post until his martyrdom in 258.
While Cyprian inherited much of the theological and moral outlook of Tertullian, his spirit is perhaps closer to that of Ignatius. His was a wartime bishopric, for in A.D. 250, the Decian persecution began and the government attempted to force Christians to sacrifice or be severely punished. As though that wasn’t enough, a plague broke out in Carthage and there was schism in the Church of Rome. Through these trials, Cyprian remained committed to defending the faith and purity of the Church, holding steady in his conviction and steering the faithful through difficult moral and theological issues.
This episode contains three works by Cyprian, each of them exhorting his readers to faithfully follow Christ, highlighting the connection between faithful service to God, mortifying sin, and pursuing virtue.
The first highlights the importance of Patience, drawing heavily on examples from the Old and New Testaments to demonstrate that faithful followers of God have always been patient in the face of adversity, longsuffering in mercy, and willing to wait for God.
The second contains a warning on the dangers of Jealousy and Envy. Here, Cyprian again leans on Scripture to show how this vice, which is easy to write off as intangible or secondary, has proven a snare to many including Satan, Cain, and Saul. He calls his congregants to holiness and to root out all sin in their lives, turning from the old self to Christ.
The final work presented here is an exhortation to Martyrdom. Written to Fortunatus, Cyprian provides a collection of Scriptures that demonstrate how the theme of martyrdom has been present since Cain killed Abel. This also serves as an excellent example of Cyprian’s reliance on the Scriptures as he led his flock to faithfully follow God.
Before his conversion Thascius Caecilianus Cyprianus, better known as Cyprian, was a wealthy, unmarried, aristocrat and rhetorician born sometime around A.D. 200. As a result of knowing a Carthaginian pastor, Caecilius, he became a Christian in 246. Two years later he was elected bishop of the church in Carthage and remained in his post until his martyrdom in 258.
While Cyprian inherited much of the theological and moral outlook of Tertullian, his spirit is perhaps closer to that of Ignatius. His was a wartime bishopric, for in A.D. 250, the Decian persecution began and the government attempted to force Christians to sacrifice or be severely punished. As though that wasn’t enough, a plague broke out in Carthage and there was schism in the Church of Rome. Through these trials, Cyprian remained committed to defending the faith and purity of the Church, holding steady in his conviction and steering the faithful through difficult moral and theological issues.
This episode contains two works by Cyprian, both of which contain practical applications for Christian living. The first, on the dress of virgins, is an exhortation for the virgins of the Church to remain chaste and holy. More broadly, Cyprian also explores the ways in which an individual’s actions can tempt others along with reminding his readers that wealth and decadence often serve to distract one from Christ. In general, the arguments and prescriptions put forward by Cyprian are similar to those of Clement of Alexandria and Tertullian, serving as a reminder that many of the traditions and ecclesiastical norms, including how the Early Church recognized the distinctiveness of men and women, remain largely consistent through this period.
The second text is a short exhortation from Cyprian for the rich to give generously to the poor. He recalls the faith of the earliest believers and laments how far the Church of his day had fallen. Drawing upon holy writings and scripture, Cyprian argues that giving to the needy is one of the greatest acts of sacrifice and righteousness that pleases God. In making this claim, however, Cyprian appears to rely on a problematic soteriology. He articulates the idea that humans must propitiate God for their sins after Baptism. While this idea is present in other works, this example is particularly clear as Cyprian appears to teach that almsgiving is one of the best ways to accomplish such payment.
While I certainly agree that generous giving is a righteous act that Christians ought to perform, writing after the Reformation it is clear that such works cannot cleanse the believer. Our actions cannot propitiate God in any real sense, as Christ on the cross atoned for our sins once for all. Rather, they stem from rejoicing in the great salvation given to us by God through Christ. This highlights how the Church Fathers, who boldly and faithfully proclaimed Christ and shepherded the Church through trials and tribulations, did not have centuries of reflection and thought that Christians today have to guide their understanding of the doctrines of God.
Before his conversion Thascius Caecilianus Cyprianus, better known as Cyprian, was a wealthy, unmarried, aristocrat and rhetorician born sometime around A.D. 200. As a result of knowing a Carthaginian pastor, Caecilius, he became a Christian in 246. Two years later he was elected bishop of the church in Carthage and remained in his post until his martyrdom in 258.
While Cyprian inherited much of the theological and moral outlook of Tertullian, his spirit is perhaps closer to that of Ignatius. His was a wartime bishopric, for in A.D. 250, the Decian persecution began and the government attempted to force Christians to sacrifice or be severely punished. As though that wasn’t enough, a plague broke out in Carthage and there was schism in the Church of Rome. Through these trials, Cyprian remained committed to defending the faith and purity of the Church, holding steady in his conviction and steering the faithful through difficult moral and theological issues.
This episode contains two works by Cyprian which, taken together, address theological and practical questions relating to the Church. The first, Cyprian’s On the Unity of the Church, was written in response to the Novatian heresy, itself a schism between competing bishops. In this work Cyprian explores the function of the Church as it relates to salvation both at the individual and historical level. Here, he takes a hard stance, labeling separation from the Church as a cardinal sin and claiming that the unity of the Church is a necessary prerequisite for salvation.
As a minor aside, the text ends with Cyprian lamenting the state of the Church in his time, claiming that faith in his day was nowhere near that of the apostles. There is a bit of comfort knowing that even so close to the time of Christ the Church found it difficult to remain faithful in a decadent and worldly society.
The second work, Cyprian’s On The Lapsed, celebrates the ending of the persecution which was the subject of so many of his epistles. He rejoices in the ability to once again gather together and celebrates the perseverance of the saints. The focus of the work, however, is to encourage those who lapsed in their confession during the trial to repent and rejoin the Church. Against this backdrop, Cyprian continues to explore the idea that the Church is the primary means by which God’s grace is distributed to the saints. He exhorts those who have denied Christ to confess their sins to God with weeping and repentance, completing penance to be absolved.
To Protestant ears Cyprian’s characterization of penance as a means of appeasing God profoundly misses the mark, as it implies that a person is capable of working to maintain their salvation. Theological ramifications aside, Cyprian’s words remind us that grace is not cheap and that while Christ’s sacrificial work on the cross is the only sufficient payment for our sins, we are also called to confess our sins to God and one another. This ought not be taken lightly or made easy, but as Cyprian advocates should be accompanied by heartfelt groans and tears.
Before his conversion Thascius Caecilianus Cyprianus, better known as Cyprian, was a wealthy, unmarried, aristocrat and rhetorician born sometime around A.D. 200. As a result of knowing a Carthaginian pastor, Caecilius, he became a Christian in 246. Two years later he was elected bishop of the church in Carthage and remained in his post until his martyrdom in 258.
While Cyprian inherited much of the theological and moral outlook of Tertullian, his spirit is perhaps closer to that of Ignatius. His was a wartime bishopric, for in A.D. 250, the Decian persecution began and the government attempted to force Christians to sacrifice or be severely punished. As though that wasn’t enough, a plague broke out in Carthage and there was schism in the Church of Rome. Through these trials, Cyprian remained committed to defending the faith and purity of the Church, holding steady in his conviction and steering the faithful through difficult moral and theological issues.
This episode contains a comparatively short work by Cyprian in which he expounds the Lord’s Prayer petition by petition. In doing so, he follows the pattern laid out by Tertullian and Origen, providing a general framework to understand prayer along with detailing a few practical notes on how he thinks it best for believers to pray. This is a delightful work which provides insight into the devotional life of one of the most influential bishops of this time.
This episode contains an anonymous treatise on the subject of rebaptism. While the author is not known, nor is the person to whom he is writing, it certainly fits within the context of Cyprian’s epistles and the Seventh Council of Carthage. What makes this work remarkable is that it provides a minority opinion, as its author argues against the rebaptism of heretics using arguments that many modern-day protestants may find amenable.
Much like Cyprian, this author relies heavily on scripture to demonstrate that the physical rite of baptism is substantially less important than its spiritual component. He walks through the Gospels, the Acts of the Apostles, and the Prophets to show that the essential element of the ritual is the Spirit of God. As for heretics, the author argues that baptism is not dependent on the character or belief of the person performing the act. Rather, it is the name of Christ confirmed by the faith of the penitent and the presence of the Holy Spirit which makes this act significant in the life of a Christian. This line of reasoning stands in contrast to the way Cyprian appears to characterize baptism, that in order to be saved one must join the one, true, holy Bride of Christ, and that baptism is the means by which this joining is effected.
Overall this text serves to remind us today that God works in many ways to bring people to himself. It is not our work in the Church or adherence to a particular set of rituals that has the power to save us from our sins, but rather faith in Christ working by the power of the Holy Spirit.
Here we find a rather interesting historical work - the record of the Seventh Council of Carthage. Convening in September 258, some eighty-five bishops from Africa, Numidia, and Mauritania assembled to declare their position on the rebaptism of heretics. This subject appeared in many of the epistles from the previous episode and, indeed, it was some of these which led to the council’s formation. The proceedings are fairly self-descriptive and, while most of the assembled bishops favored rebaptism of those who had previously joined heretical sects, it is noteworthy that several expressed the opposite opinion.
Before his conversion Thascius Caecilianus Cyprianus, better known as Cyprian, was a wealthy, unmarried, aristocrat and rhetorician born sometime around A.D. 200. As a result of knowing a Carthaginian pastor, Caecilius, he became a Christian in 246. Two years later he was elected bishop of the church in Carthage and remained in his post until his martyrdom in 258.
While Cyprian inherited much of the theological and moral outlook of Tertullian, his spirit is perhaps closer to that of Ignatius. His was a wartime bishopric, for in A.D. 250, the Decian persecution began and the government attempted to force Christians to sacrifice or be severely punished. As though that wasn’t enough, a plague broke out in Carthage and there was schism in the Church of Rome. Through these trials, Cyprian remained committed to defending the faith and purity of the Church, holding steady in his conviction and steering the faithful through difficult moral and theological issues.
This episode contains the fourth volume of a series of epistles written by, written to, or including Cyprian. This invaluable collection of 81 documents provides insight into the practical workings and controversies of the Early Church. Here, we find church leaders struggling with how to handle the Lapsed, or those who sacrificed to the Roman gods at the behest of the government, schism within the leaders of the Church, and general issues of life and polity.
This volume introduces the final question that Cyprian was forced to address: how should the Church handle baptism performed by heretics? The situation many pastors found themselves in was that someone had been baptized outside the Church by a heretic, but with the correct words and form of the sacrament, and sought to join their flock. This thorny issue raises questions about the authority and necessity of Baptism in the life of the believer and to what extent, if any, a spiritual act done by God is influenced by the humans performing the rite.
The discussion surrounding this question, in which Cyprian argues that the repentant must be baptized again, reveals much about the general understanding of baptism. Cyprian, and apparently many whom he wrote to, viewed baptism as the point in which believers were forgiven of their sins. The washing is characterized as spiritual birth, and Peter’s description of the rite as one that ‘now saves you’ is taken in a straightforward and literal sense. Furthermore, Cyprian appears to view the grace of God as being given only to those who have faith in God and join the one, true Church.
Finally, we also find in this collection a number of epistles written concerning martyrdom. His tone and spirit are reminiscent of Ignatius’ while on the way to Rome: Cyprian, like so many in this period of Church history, held a high view of martyrdom and encouraged the faithful to remain rooted in Christ, always looking for the crown of glory that awaits them. His letters close with his own expectation to finish the race in Carthage, with this ultimately being fulfilled in A.D. 258.
And now, please enjoy the final installment of the Epistles of Cyprian. Please note that before each epistle there is a summary from the original editors of the collection, which will begin with the word “argument.”
Before his conversion Thascius Caecilianus Cyprianus, better known as Cyprian, was a wealthy, unmarried, aristocrat and rhetorician born sometime around A.D. 200. As a result of knowing a Carthaginian pastor, Caecilius, he became a Christian in 246. Two years later he was elected bishop of the church in Carthage and remained in his post until his martyrdom in 258.
While Cyprian inherited much of the theological and moral outlook of Tertullian, his spirit is perhaps closer to that of Ignatius. His was a wartime bishopric, for in A.D. 250, the Decian persecution began and the government attempted to force Christians to sacrifice or be severely punished. As though that wasn’t enough, a plague broke out in Carthage and there was schism in the Church of Rome. Through these trials, Cyprian remained committed to defending the faith and purity of the Church, holding steady in his conviction and steering the faithful through difficult moral and theological issues.
This episode contains the third volume of a series of epistles written by, written to, or including Cyprian. This invaluable collection of 81 documents provides insight into the practical workings and controversies of the Early Church. Here, we find church leaders struggling with how to handle the Lapsed, or those who sacrificed to the Roman gods at the behest of the government, schism within the leaders of the Church, and general issues of life and polity.
This volume contains a number of epistles dedicated to those issues of life and polity. Here we find deacons sleeping with, but not doing anything strictly immoral to, the virgins of the Church, questions about how to handle the Lord’s Supper, the denunciation of acting as a viable career for a Christian, and infant baptism. This provides an intriguing window into the cultural and moral issues facing the Carthaginian Church in Cyprian’s day and can inform our own response to similar problems today.
And now, please enjoy the third installment of the Epistles of Cyprian. Please note that before each epistle there is a summary from the original editors of the collection, which will begin with the word “argument.”
This episode presents two of the writings of Novatian. He was a presbyter in Rome who lived from A.D. 210 to 280. After the Decian persecution ended in 251, and many who sacrificed to the Roman gods sought to return to the Church, Novatian refused to accept the election of Cornelius as bishop in Rome because, among other things, Conelius was willing to restore these Lapsed believers to communion. He and his followers thus created a schism in the Church and claimed the name Puritan for their new party, refusing to accept those who had denied Christ under persecution.
The first of these works is a short epistle written by Novatian to his followers during the Decian persecution, placing it before the schism. It briefly deals with the question of how one ought to understand the Old Testament Law and what sort of food was right to eat.
The second work, On the Trinity, may have been written in 257, but also does not address the schism or the Lapsed. Rather, it was written to combat heresy and demonstrate from Scripture that Christ was both God and Man. In particular, it appears that Novatian was combating two heresies: the idea that Jesus and the Father were the same person and that Jesus was only human. Novatian’s argument, relying heavily on the Bible, ends up with a formulation that resembles the Nicene Creed.
Aside from being an example of the discussions and debates surrounding the nature of Christ that were common in the Early Church period, this work also serves to remind us today that common doctrine and the authority of Scripture are not enough to guarantee ecclesiastical unity. The Church has divided over moral issues, political issues, and cultural issues just as easily as doctrinal ones throughout the ages.
This episode presents an anonymous work dedicated to refuting the heresy of Novatian. He was a presbyter in Rome who lived from A.D. 210 to 280. After the Decian persecution ended in 251, and many who sacrificed to the Roman gods sought to return to the Church, Novatian refused to accept the election of Cornelius as bishop in Rome because, among other things, Conelius was willing to restore these Lapsed believers to communion. He and his followers thus created a schism in the Church and claimed the name Puritan for their new party, refusing to accept those who had denied Christ under persecution.
The author of this work was probably a bishop, possibly in North Africa, but due to stylistic differences and the way he treats the subject of the Lapsed it is unlikely to have been Cyprian. Based on textual clues, this was written some time between A.D. 254 and 256.
The arguments made here largely parallel those made in the epistles previously heard - that repentance is open to all and those who deny the faith ought to have a path to restoration. The author views scripture as authoritative and, like Cyprian, understands fellowship with the Church as a necessary element of salvation. It also provides an example of the Early Church’s willingness to interpret Old Testament passages allegorically, as the author identifies theological truths for the Church in seemingly unimportant details of the story of Noah’s ark.
Before his conversion Thascius Caecilianus Cyprianus, better known as Cyprian, was a wealthy, unmarried, aristocrat and rhetorician born sometime around A.D. 200. As a result of knowing a Carthaginian pastor, Caecilius, he became a Christian in 246. Two years later he was elected bishop of the church in Carthage and remained in his post until his martyrdom in 258.
While Cyprian inherited much of the theological and moral outlook of Tertullian, his spirit is perhaps closer to that of Ignatius. His was a wartime bishopric, for in A.D. 250, the Decian persecution began and the government attempted to force Christians to sacrifice or be severely punished. As though that wasn’t enough, a plague broke out in Carthage and there was schism in the Church of Rome. Through these trials, Cyprian remained committed to defending the faith and purity of the Church, holding steady in his conviction and steering the faithful through difficult moral and theological issues.
This episode contains the second volume of a series of epistles written by, written to, or including Cyprian. This invaluable collection of 81 documents provides insight into the practical workings and controversies of the Early Church. Here, we find church leaders struggling with how to handle the Lapsed, or those who sacrificed to the Roman gods at the behest of the government, schism within the leaders of the Church, and general issues of life and polity.
This collection of epistles introduces Novatian. He was a presbyter in Rome who lived from A.D. 210 to 280. After the Decian persecution ended in 251, and many who sacrificed to the Roman gods sought to return to the Church, Novatian refused to accept the election of Cornelius as bishop in Rome because, among other things, Conelius was willing to restore these Lapsed believers to communion. He and his followers thus created a schism in the Church and claimed the name Puritan for their new party, refusing to accept those who had denied Christ under persecution.
It is in this context that we find Cyprian vigorously defend the purity and authority of the Church. His interactions with other bishops reveal much about early church structure and the hierarchy of church law. In some ways this recalls Ignatius and the primacy he placed in the authority of the bishop in the church. Cyprian, however, understands the Church to play a role in the believer’s salvation - in order to be saved one must be in fellowship with the Bride of Christ. It is likely that Cyprian’s strong condemnation of Novatian and fervent desire to maintain unity in the Church was driven by what he saw as eternal stakes for his flock.
These epistles also highlight just how strong the Early Church understood ecclesiastical authority to be. There's a very clear understanding of the church as unified, holy and singular - in other words, the “Holy Catholic Church” of the Apostles’ Creed. Throughout these letters the strength of this vision for the Church community, and the immense difficulty of maintaining it, are on full display.
And now, please enjoy the second installment of the Epistles of Cyprian. Please note that before each epistle there is a summary from the original editors of the collection, which will begin with the word “argument.”
Before his conversion Thascius Caecilianus Cyprianus, better known as Cyprian, was a wealthy, unmarried, aristocrat and rhetorician born sometime around A.D. 200. As a result of knowing a Carthaginian pastor, Caecilius, he became a Christian in 246. Two years later he was elected bishop of the church in Carthage and remained in his post until his martyrdom in 258.
While Cyprian inherited much of the theological and moral outlook of Tertullian, his spirit is perhaps closer to that of Ignatius. His was a wartime bishopric, for in A.D. 250, the Decian persecution began and the government attempted to force Christians to sacrifice or be severely punished. As though that wasn’t enough, a plague broke out in Carthage and there was schism in the Church of Rome. Through these trials, Cyprian remained committed to defending the faith and purity of the Church, holding steady in his conviction and steering the faithful through difficult moral and theological issues.
This episode contains the first volume of a series of epistles written by, written to, or including Cyprian. This invaluable collection of 81 documents provides insight into the practical workings and controversies of the Early Church. Here, we find church leaders struggling with how to handle the Lapsed, or those who sacrificed to the Roman gods at the behest of the government, schism within the leaders of the Church, and general issues of life and polity.
In Justin Martyr and Tertullian’s day, persecution was generally local and limited in scope. While Christianity was illegal and refusal to worship the Roman gods merited death, it was generally only enforced when someone was brought before the courts. When Decius became emperor, however, he sought to rejuvenate Rome by revitalizing the worship of her gods. Thus, he mandated that all were required to sacrifice and obtain a certificate proving their obedience. Rather than exterminate Christianity specifically, he sought to conform all citizens to Roman ideals.
This proved a great difficulty for the Church. Before Decius there had been a period of relative peace and many believers had not personally known the threat of martyrdom. Additionally, rather than simply executing Christians and creating martyrs and heroes, the Romans now sought to coerce believers to deny Christ. Some buckled under pressure and sacrificed. Some bought off the authorities and obtained fraudulent certificates. Others gave in under torture, and many became Confessors - that is those who confessed Christ to the authorities in the face of danger.
While Decian’s persecution was brief, ending in 251, it shook the Church. Many of those who had apostatized repented and wished to return to the Church community. Some rejected their appeals. Many of the Confessors, having gained notoriety and fame from their labor in the faith, took it upon themselves to readmit the lapsed. It was in this period of conflict and strife that Cyprian wrote, arguing forcefully for a middle route which reserved the authority of readmitting for the Bishop and required those seeking forgiveness to demonstrate their sincerity through penance performed over a long period of time.
And now, please enjoy the first installment of the Epistles of Cyprian. Please note that before each epistle there is a summary from the original editors of the collection, which will begin with the word “argument.”
Before his conversion Thascius Caecilianus Cyprianus, better known as Cyprian, was a wealthy, unmarried, aristocrat and rhetorician born sometime around A.D. 200. As a result of knowing a Carthaganian pastor, Caecilius, he became a Chrisitan in 246. Two years later he was elected bishop of the church in Carthage and remained in his post until his martyrdom in 258.
While Cyprian inherited much of the theological and moral outlook of Tertullian, his spirit is perhaps closer to that of Iganatius. His was a wartime bishopric - in A.D. 250 the Decian persecution began and the government attempted to force Christians to sacrifice or be severely punished. As though that wasn’t enough, a plague broke out in Carthage and there was schism in the Church of Rome. Through these trials Cyprian remained committed to defending the faith and purity of the Church, holding steady in his conviction and steering the faithful through difficult moral and theological issues.
This episode contains the Life and Passion of Cyprian, Bishop and Martyr, by Pontious the Deacon. According to Jerome, one of the Early Church historians, Pontius lived in exile with Cyprian up till the latter's martyrdom. As its name suggests, this work is a touching tribute to someone who clearly left a mark on Pontius. His reputation, holiness, and faith remain an encouragement today and serves as an excellent introduction to the next author in this series.
Little is known with complete certainty about Hippolytus. He was born around A.D. 170, possibly in Asia Minor or Alexandria, and ended up at the Church in Rome. A disciple of Irenaeus, he became part of Church leadership sometime between 198 and 217 when, likely having become a bishop in Rome himself, he fiercely opposed the election of the bishop Calixtus due to differing theological convictions regarding the Trinity. He remained committed to his theological positions through the next two bishops and in 235, was deported to Sardina where he died within the year.
This episode contains a number of Hippolytus’ dogmatic and exegetical works. This includes a short study of the visions of Daniel and John to find the antichrist, a treatise against the Jews, an argument against Plato, a rebuttal to the heretic Noetus, and an exposition of Jesus’ Baptism. Together they provide a window into the mind and faith of this faithful follower of Christ from the Third Century.
Little is known with complete certainty about Hippolytus. He was born around A.D. 170, possibly in Asia Minor or Alexandria, and ended up at the Church in Rome. A disciple of Irenaeus, he became part of Church leadership sometime between 198 and 217 when, likely having become a bishop in Rome himself, he fiercely opposed the election of the bishop Calixtus due to differing theological convictions regarding the Trinity. He remained committed to his theological positions through the next two bishops and in 235, was deported to Sardina where he died within the year.
Hippolytus’ greatest extant work is his Against All Heresies, a voluminous catalog of diverse and heterodox doctrines present in the Church of his day. It consisted of a series of ten books (two of which are now lost) that built on the work of Irenaeus to categorize and classify heresies based on their relationship to pagan and Greek philosophy.
While lengthy, this series of books provides the modern reader an invaluable understanding of the thoughts and ideas present in the ancient world. From numerology to the zodiac, one begins to get a sense of the strange beliefs that pervaded the cultural milieu of the Early Church. In this environment, it is perhaps no wonder that so many diverse opinions became dangerous to those within the Church. It also serves as a reminder today that many things which could appear benign on the surface are, in fact, derived from ideas opposed to Scripture. Hippolytus' conviction that all true Christian doctrine must be consistent with the Holy Scriptures remains a necessary criterion for believers today.
This episode contains books nine and ten of Hippolytus’ Against All Heresies.
Little is known with complete certainty about Hippolytus. He was born around A.D. 170, possibly in Asia Minor or Alexandria, and ended up at the Church in Rome. A disciple of Irenaeus, he became part of Church leadership sometime between 198 and 217 when, likely having become a bishop in Rome himself, he fiercely opposed the election of the bishop Calixtus due to differing theological convictions regarding the Trinity. He remained committed to his theological positions through the next two bishops and in 235, was deported to Sardina where he died within the year.
Hippolytus’ greatest extant work is his Against All Heresies, a voluminous catalog of diverse and heterodox doctrines present in the Church of his day. It consisted of a series of ten books (two of which are now lost) that built on the work of Irenaeus to categorize and classify heresies based on their relationship to pagan and Greek philosophy.
While lengthy, this series of books provides the modern reader an invaluable understanding of the thoughts and ideas present in the ancient world. From numerology to the zodiac, one begins to get a sense of the strange beliefs that pervaded the cultural milieu of the Early Church. In this environment, it is perhaps no wonder that so many diverse opinions became dangerous to those within the Church. It also serves as a reminder today that many things which could appear benign on the surface are, in fact, derived from ideas opposed to Scripture. Hippolytus' conviction that all true Christian doctrine must be consistent with the Holy Scriptures remains a necessary criterion for believers today.
This episode contains books seven and eight of Hippolytus’ Against All Heresies.
Little is known with complete certainty about Hippolytus. He was born around A.D. 170, possibly in Asia Minor or Alexandria, and ended up at the Church in Rome. A disciple of Irenaeus, he became part of Church leadership sometime between 198 and 217 when, likely having become a bishop in Rome himself, he fiercely opposed the election of the bishop Calixtus due to differing theological convictions regarding the Trinity. He remained committed to his theological positions through the next two bishops and in 235, was deported to Sardina where he died within the year.
Hippolytus’ greatest extant work is his Against All Heresies, a voluminous catalog of diverse and heterodox doctrines present in the Church of his day. It consisted of a series of ten books (two of which are now lost) that built on the work of Irenaeus to categorize and classify heresies based on their relationship to pagan and Greek philosophy.
While lengthy, this series of books provides the modern reader an invaluable understanding of the thoughts and ideas present in the ancient world. From numerology to the zodiac, one begins to get a sense of the strange beliefs that pervaded the cultural milieu of the Early Church. In this environment, it is perhaps no wonder that so many diverse opinions became dangerous to those within the Church. It also serves as a reminder today that many things which could appear benign on the surface are, in fact, derived from ideas opposed to Scripture. Hippolytus' conviction that all true Christian doctrine must be consistent with the Holy Scriptures remains a necessary criterion for believers today.
This episode contains books five and six of Hippolytus’ Against All Heresies.
Little is known with complete certainty about Hippolytus. He was born around A.D. 170, possibly in Asia Minor or Alexandria, and ended up at the Church in Rome. A disciple of Irenaeus, he became part of Church leadership sometime between 198 and 217 when, likely having become a bishop in Rome himself, he fiercely opposed the election of the bishop Calixtus due to differing theological convictions regarding the Trinity. He remained committed to his theological positions through the next two bishops and in 235, was deported to Sardina where he died within the year.
Hippolytus’ greatest extant work is his Against All Heresies, a voluminous catalog of diverse and heterodox doctrines present in the Church of his day. It consisted of a series of ten books (two of which are now lost) that built on the work of Irenaeus to categorize and classify heresies based on their relationship to pagan and Greek philosophy.
While lengthy, this series of books provides the modern reader an invaluable understanding of the thoughts and ideas present in the ancient world. From numerology to the zodiac, one begins to get a sense of the strange beliefs that pervaded the cultural milieu of the Early Church. In this environment, it is perhaps no wonder that so many diverse opinions became dangerous to those within the Church. It also serves as a reminder today that many things which could appear benign on the surface are, in fact, derived from ideas opposed to Scripture. Hippolytus' conviction that all true Christian doctrine must be consistent with the Holy Scriptures remains a necessary criterion for believers today.
This episode contains books one and four of Hippolytus’ Against All Heresies. Unfortunately, books two and three have been lost to time.
Origen Adamantius, born around A.D. 185 in Alexandria to Christian parents, grew up learning Greek literature and, by his father Leonides’ prescription, memorized the Scriptures daily. At seventeen Leonides was martyred and were it not for his mother’s intervention Origen would have joined him. With the family property taken by the government, Origen provided for his mother and six brothers by teaching grammar and rhetoric. Due to his literary ability and the love which he showed to the martyrs, the Bishop in Alexandria appointed Origen at eighteen as master in the Catechetical School.
Through his life Origen spent much time devoted to scripture, living as an ascetic, and instructing others in Christianity. His was a speculative mind, and not being satisfied with the plain meaning of Scripture he approached the Holy Word with a spiritual and allegorical lens. At some point he became friends with a wealthy individual, Ambrosias, who provided Origen with the funds and scribes to produce and distribute what became over six thousand works. Because of the proliferation of his writings, his many students, and his success in bringing heretics back into the fold of God, Origen remains perhaps the most influential theologian of the pre-Nicene period.
Origen’s life was not without controversy. At one point, while a layman, he expounded the Scriptures to church leadership, angering Demetrius, Bishop of the Church in Alexandria. Another time he was given official office in the Church while passing through Palestine. This once again angered Dimetrius who, with the support of Church leadership and possibly due to the heterodox nature of some of Origen’s speculative views, excommunicated him from fellowship with the Church in Alexandria. He retired to Caesarea where he continued to write and teach until being imprisoned and tortured in 249 due to an outbreak of persecution. This weakened his body and he died several years later at 70 years of age.
This episode contains the final work in this series by Origen, an extended discussion On Prayer. A treatise of modest length, it appears to have originated as a response to a question posed by Ambrosias and his sister in Christ, Priscilla, regarding the nature of prayer. They were specifically interested in understanding how the sovereignty of God and prayer relate to one another - if God ordains all things and orchestrates them according to His will, what is the point of prayer and what can Christians accomplish through it?
To answer this, Origen draws on his understanding of free will displayed in De Principiis. He understands the purpose of prayer as more than simply receiving blessing or influencing the events of the world. Rather, its function is to change our hearts and disposition to reflect God more fully. Additionally, Origen expounds the Lord’s prayer and provides some practical instruction on how he thinks it best for one to pray. Taken together this provides a brief, but delightful, window into the private spiritual life of Origen Adamantius.
Origen Adamantius, born around A.D. 185 in Alexandria to Christian parents, grew up learning Greek literature and, by his father Leonides’ prescription, memorized the Scriptures daily. At seventeen Leonides was martyred and were it not for his mother’s intervention Origen would have joined him. With the family property taken by the government, Origen provided for his mother and six brothers by teaching grammar and rhetoric. Due to his literary ability and the love which he showed to the martyrs, the Bishop in Alexandria appointed Origen at eighteen as master in the Catechetical School.
Through his life Origen spent much time devoted to scripture, living as an ascetic, and instructing others in Christianity. His was a speculative mind, and not being satisfied with the plain meaning of Scripture he approached the Holy Word with a spiritual and allegorical lens. At some point he became friends with a wealthy individual, Ambrosias, who provided Origen with the funds and scribes to produce and distribute what became over six thousand works. Because of the proliferation of his writings, his many students, and his success in bringing heretics back into the fold of God, Origen remains perhaps the most influential theologian of the pre-Nicene period.
Origen’s life was not without controversy. At one point, while a layman, he expounded the Scriptures to church leadership, angering Demetrius, Bishop of the Church in Alexandria. Another time he was given official office in the Church while passing through Palestine. This once again angered Dimetrius who, with the support of Church leadership and possibly due to the heterodox nature of some of Origen’s speculative views, excommunicated him from fellowship with the Church in Alexandria. He retired to Caesarea where he continued to write and teach until being imprisoned and tortured in 249 due to an outbreak of persecution. This weakened his body and he died several years later at 70 years of age.
This episode contains books 10, 11, and 12 from Origen’s commentary on Matthew. Here, one has a practical example of how Origen applied his spiritual, allegorical hermeneutic to the Gospels. If Tertullian largely saw the primary work of Christians to be remaining holy in anticipation of Christ’s return, leading him to promote asceticism and fasting, Origin seems to believe that Christians ought to be engaged in seeking truth. In expounding Matthew, he writes as though he’s convinced that each and every detail in the Scriptures has some sort of deep allegorical and spiritual meaning.
Origen Adamantius, born around A.D. 185 in Alexandria to Christian parents, grew up learning Greek literature and, by his father Leonides’ prescription, memorized the Scriptures daily. At seventeen Leonides was martyred and were it not for his mother’s intervention Origen would have joined him. With the family property taken by the government, Origen provided for his mother and six brothers by teaching grammar and rhetoric. Due to his literary ability and the love which he showed to the martyrs, the Bishop in Alexandria appointed Origen at eighteen as master in the Catechetical School.
Through his life Origen spent much time devoted to scripture, living as an ascetic, and instructing others in Christianity. His was a speculative mind, and not being satisfied with the plain meaning of Scripture he approached the Holy Word with a spiritual and allegorical lens. At some point he became friends with a wealthy individual, Ambrosias, who provided Origen with the funds and scribes to produce and distribute what became over six thousand works. Because of the proliferation of his writings, his many students, and his success in bringing heretics back into the fold of God, Origen remains perhaps the most influential theologian of the pre-Nicene period.
Origen’s life was not without controversy. At one point, while a layman, he expounded the Scriptures to church leadership, angering Demetrius, Bishop of the Church in Alexandria. Another time he was given official office in the Church while passing through Palestine. This once again angered Dimetrius who, with the support of Church leadership and possibly due to the heterodox nature of some of Origen’s speculative views, excommunicated him from fellowship with the Church in Alexandria. He retired to Caesarea where he continued to write and teach until being imprisoned and tortured in 249 due to an outbreak of persecution. This weakened his body and he died several years later at 70 years of age.
This episode contains books one and two of Origen’s Commentary on John, where he expounds the first verse of this gospel:
“In the beginning was the word, and the word was with God and the word was God.”
Because of Origen’s pedantic nature this requires two whole volumes. It is, however, worth studying in order to understand his views on Christ’s divinity and humanity.
Origen Adamantius, born around A.D. 185 in Alexandria to Christian parents, grew up learning Greek literature and, by his father Leonides’ prescription, memorized the Scriptures daily. At seventeen Leonides was martyred and were it not for his mother’s intervention Origen would have joined him. With the family property taken by the government, Origen provided for his mother and six brothers by teaching grammar and rhetoric. Due to his literary ability and the love which he showed to the martyrs, the Bishop in Alexandria appointed Origen at eighteen as master in the Catechetical School.
Through his life Origen spent much time devoted to scripture, living as an ascetic, and instructing others in Christianity. His was a speculative mind, and not being satisfied with the plain meaning of Scripture he approached the Holy Word with a spiritual and allegorical lens. At some point he became friends with a wealthy individual, Ambrosias, who provided Origen with the funds and scribes to produce and distribute what became over six thousand works. Because of the proliferation of his writings, his many students, and his success in bringing heretics back into the fold of God, Origen remains perhaps the most influential theologian of the pre-Nicene period.
Origen’s life was not without controversy. At one point, while a layman, he expounded the Scriptures to church leadership, angering Demetrius, Bishop of the Church in Alexandria. Another time he was given official office in the Church while passing through Palestine. This once again angered Dimetrius who, with the support of Church leadership and possibly due to the heterodox nature of some of Origen’s speculative views, excommunicated him from fellowship with the Church in Alexandria. He retired to Caesarea where he continued to write and teach until being imprisoned and tortured in 249 due to an outbreak of persecution. This weakened his body and he died several years later at 70 years of age.
Here we have book eight of Origen’s Against Celsus. This eight book series was penned in response to what Celsus styled a true discourse against the Christian faith. Commissioned by his benefactor, Ambrosias, Origen appears to have begun the project somewhat reluctantly. He felt that the words of Celsus posed no serious threat to believers, but ultimately accepted the project to protect those of weaker faith.
Despite these initial misgivings Origen brings the full force of his intellect to bear against Celsus. His thorough, pedantic, and somewhat speculative, nature is on full display as Origen walks point by point through Celsus’ criticism of Christianity. While this thorough treatment makes the writing a bit tedious to read, it also provides ample opportunity to become better acquainted with one of the great thinkers in the pre Nicene period.
Celsus’ work is far more intricate and thought out when compared to previous criticisms of Christianity. Unlike the Gnostic systems refuted by Irenaeus or the somewhat laughable claims made in Minucius Felix’s Octavius, Celsus’ attack is more sophisticated and attempts to disprove Christianity on its own terms. The mere fact that Celsus felt the need to create a logical, scholarly discourse against the Church demonstrates just how far the Faith had come in around two hundred years.
In responding, Origen relies heavily on Scripture as a source of authority, producing passages from the Old and New Testaments to demonstrate the superiority of the Christian Faith. In doing so, he gives us a taste of his particular hermeneutic. Origen understands the Bible to contain allegory and spiritual truth, differing from the more literalist interpretation employed by Tertullian. At times his insights can be quite profound. Other times, however, his attempt to draw out spiritual principles from the text leads him into speculation and conjecture.
For example, Origen’s defense of Christ's divine and human natures is inspiring and rings true today. On the other hand, in attempting to solve the problem of free will or describing the nature of demons he ends up going far beyond what the Scriptures teach. I believe that in these cases, however, it is not immediately clear from the text whether Origen intended for these speculations to be taken as orthodox truth or as merely a plausible resolution to the problem at hand.
Finally, throughout his response Origen consistently ties the superiority of Christianity to the virtue present in the faith, works, and lives of its adherents. Much like Justin and Tertullian before he points to the power of changed lives as a living proof of the validity of faith in Christ. While Origen perhaps leans into this more than modern apologists today, it nonetheless serves as a consistent witness that the character of our walk is intended to glorify God and display the power of His name.
Origen Adamantius, born around A.D. 185 in Alexandria to Christian parents, grew up learning Greek literature and, by his father Leonides’ prescription, memorized the Scriptures daily. At seventeen Leonides was martyred and were it not for his mother’s intervention Origen would have joined him. With the family property taken by the government, Origen provided for his mother and six brothers by teaching grammar and rhetoric. Due to his literary ability and the love which he showed to the martyrs, the Bishop in Alexandria appointed Origen at eighteen as master in the Catechetical School.
Through his life Origen spent much time devoted to scripture, living as an ascetic, and instructing others in Christianity. His was a speculative mind, and not being satisfied with the plain meaning of Scripture he approached the Holy Word with a spiritual and allegorical lens. At some point he became friends with a wealthy individual, Ambrosias, who provided Origen with the funds and scribes to produce and distribute what became over six thousand works. Because of the proliferation of his writings, his many students, and his success in bringing heretics back into the fold of God, Origen remains perhaps the most influential theologian of the pre-Nicene period.
Origen’s life was not without controversy. At one point, while a layman, he expounded the Scriptures to church leadership, angering Demetrius, Bishop of the Church in Alexandria. Another time he was given official office in the Church while passing through Palestine. This once again angered Dimetrius who, with the support of Church leadership and possibly due to the heterodox nature of some of Origen’s speculative views, excommunicated him from fellowship with the Church in Alexandria. He retired to Caesarea where he continued to write and teach until being imprisoned and tortured in 249 due to an outbreak of persecution. This weakened his body and he died several years later at 70 years of age.
Here we have book seven of Origen’s Against Celsus. This eight book series was penned in response to what Celsus styled a true discourse against the Christian faith. Commissioned by his benefactor, Ambrosias, Origen appears to have begun the project somewhat reluctantly. He felt that the words of Celsus posed no serious threat to believers, but ultimately accepted the project to protect those of weaker faith.
Despite these initial misgivings Origen brings the full force of his intellect to bear against Celsus. His thorough, pedantic, and somewhat speculative, nature is on full display as Origen walks point by point through Celsus’ criticism of Christianity. While this thorough treatment makes the writing a bit tedious to read, it also provides ample opportunity to become better acquainted with one of the great thinkers in the pre Nicene period.
Celsus’ work is far more intricate and thought out when compared to previous criticisms of Christianity. Unlike the Gnostic systems refuted by Irenaeus or the somewhat laughable claims made in Minucius Felix’s Octavius, Celsus’ attack is more sophisticated and attempts to disprove Christianity on its own terms. The mere fact that Celsus felt the need to create a logical, scholarly discourse against the Church demonstrates just how far the Faith had come in around two hundred years.
In responding, Origen relies heavily on Scripture as a source of authority, producing passages from the Old and New Testaments to demonstrate the superiority of the Christian Faith. In doing so, he gives us a taste of his particular hermeneutic. Origen understands the Bible to contain allegory and spiritual truth, differing from the more literalist interpretation employed by Tertullian. At times his insights can be quite profound. Other times, however, his attempt to draw out spiritual principles from the text leads him into speculation and conjecture.
For example, Origen’s defense of Christ's divine and human natures is inspiring and rings true today. On the other hand, in attempting to solve the problem of free will or describing the nature of demons he ends up going far beyond what the Scriptures teach. I believe that in these cases, however, it is not immediately clear from the text whether Origen intended for these speculations to be taken as orthodox truth or as merely a plausible resolution to the problem at hand.
Finally, throughout his response Origen consistently ties the superiority of Christianity to the virtue present in the faith, works, and lives of its adherents. Much like Justin and Tertullian before he points to the power of changed lives as a living proof of the validity of faith in Christ. While Origen perhaps leans into this more than modern apologists today, it nonetheless serves as a consistent witness that the character of our walk is intended to glorify God and display the power of His name.
Origen Adamantius, born around A.D. 185 in Alexandria to Christian parents, grew up learning Greek literature and, by his father Leonides’ prescription, memorized the Scriptures daily. At seventeen Leonides was martyred and were it not for his mother’s intervention Origen would have joined him. With the family property taken by the government, Origen provided for his mother and six brothers by teaching grammar and rhetoric. Due to his literary ability and the love which he showed to the martyrs, the Bishop in Alexandria appointed Origen at eighteen as master in the Catechetical School.
Through his life Origen spent much time devoted to scripture, living as an ascetic, and instructing others in Christianity. His was a speculative mind, and not being satisfied with the plain meaning of Scripture he approached the Holy Word with a spiritual and allegorical lens. At some point he became friends with a wealthy individual, Ambrosias, who provided Origen with the funds and scribes to produce and distribute what became over six thousand works. Because of the proliferation of his writings, his many students, and his success in bringing heretics back into the fold of God, Origen remains perhaps the most influential theologian of the pre-Nicene period.
Origen’s life was not without controversy. At one point, while a layman, he expounded the Scriptures to church leadership, angering Demetrius, Bishop of the Church in Alexandria. Another time he was given official office in the Church while passing through Palestine. This once again angered Dimetrius who, with the support of Church leadership and possibly due to the heterodox nature of some of Origen’s speculative views, excommunicated him from fellowship with the Church in Alexandria. He retired to Caesarea where he continued to write and teach until being imprisoned and tortured in 249 due to an outbreak of persecution. This weakened his body and he died several years later at 70 years of age.
Here we have book six of Origen’s Against Celsus. This eight book series was penned in response to what Celsus styled a true discourse against the Christian faith. Commissioned by his benefactor, Ambrosias, Origen appears to have begun the project somewhat reluctantly. He felt that the words of Celsus posed no serious threat to believers, but ultimately accepted the project to protect those of weaker faith.
Despite these initial misgivings Origen brings the full force of his intellect to bear against Celsus. His thorough, pedantic, and somewhat speculative, nature is on full display as Origen walks point by point through Celsus’ criticism of Christianity. While this thorough treatment makes the writing a bit tedious to read, it also provides ample opportunity to become better acquainted with one of the great thinkers in the pre Nicene period.
Celsus’ work is far more intricate and thought out when compared to previous criticisms of Christianity. Unlike the Gnostic systems refuted by Irenaeus or the somewhat laughable claims made in Minucius Felix’s Octavius, Celsus’ attack is more sophisticated and attempts to disprove Christianity on its own terms. The mere fact that Celsus felt the need to create a logical, scholarly discourse against the Church demonstrates just how far the Faith had come in around two hundred years.
In responding, Origen relies heavily on Scripture as a source of authority, producing passages from the Old and New Testaments to demonstrate the superiority of the Christian Faith. In doing so, he gives us a taste of his particular hermeneutic. Origen understands the Bible to contain allegory and spiritual truth, differing from the more literalist interpretation employed by Tertullian. At times his insights can be quite profound. Other times, however, his attempt to draw out spiritual principles from the text leads him into speculation and conjecture.
For example, Origen’s defense of Christ's divine and human natures is inspiring and rings true today. On the other hand, in attempting to solve the problem of free will or describing the nature of demons he ends up going far beyond what the Scriptures teach. I believe that in these cases, however, it is not immediately clear from the text whether Origen intended for these speculations to be taken as orthodox truth or as merely a plausible resolution to the problem at hand.
Finally, throughout his response Origen consistently ties the superiority of Christianity to the virtue present in the faith, works, and lives of its adherents. Much like Justin and Tertullian before he points to the power of changed lives as a living proof of the validity of faith in Christ. While Origen perhaps leans into this more than modern apologists today, it nonetheless serves as a consistent witness that the character of our walk is intended to glorify God and display the power of His name.
Origen Adamantius, born around A.D. 185 in Alexandria to Christian parents, grew up learning Greek literature and, by his father Leonides’ prescription, memorized the Scriptures daily. At seventeen Leonides was martyred and were it not for his mother’s intervention Origen would have joined him. With the family property taken by the government, Origen provided for his mother and six brothers by teaching grammar and rhetoric. Due to his literary ability and the love which he showed to the martyrs, the Bishop in Alexandria appointed Origen at eighteen as master in the Catechetical School.
Through his life Origen spent much time devoted to scripture, living as an ascetic, and instructing others in Christianity. His was a speculative mind, and not being satisfied with the plain meaning of Scripture he approached the Holy Word with a spiritual and allegorical lens. At some point he became friends with a wealthy individual, Ambrosias, who provided Origen with the funds and scribes to produce and distribute what became over six thousand works. Because of the proliferation of his writings, his many students, and his success in bringing heretics back into the fold of God, Origen remains perhaps the most influential theologian of the pre-Nicene period.
Origen’s life was not without controversy. At one point, while a layman, he expounded the Scriptures to church leadership, angering Demetrius, Bishop of the Church in Alexandria. Another time he was given official office in the Church while passing through Palestine. This once again angered Dimetrius who, with the support of Church leadership and possibly due to the heterodox nature of some of Origen’s speculative views, excommunicated him from fellowship with the Church in Alexandria. He retired to Caesarea where he continued to write and teach until being imprisoned and tortured in 249 due to an outbreak of persecution. This weakened his body and he died several years later at 70 years of age.
Here we have book five of Origen’s Against Celsus. This eight book series was penned in response to what Celsus styled a true discourse against the Christian faith. Commissioned by his benefactor, Ambrosias, Origen appears to have begun the project somewhat reluctantly. He felt that the words of Celsus posed no serious threat to believers, but ultimately accepted the project to protect those of weaker faith.
Despite these initial misgivings Origen brings the full force of his intellect to bear against Celsus. His thorough, pedantic, and somewhat speculative, nature is on full display as Origen walks point by point through Celsus’ criticism of Christianity. While this thorough treatment makes the writing a bit tedious to read, it also provides ample opportunity to become better acquainted with one of the great thinkers in the pre Nicene period.
Celsus’ work is far more intricate and thought out when compared to previous criticisms of Christianity. Unlike the Gnostic systems refuted by Irenaeus or the somewhat laughable claims made in Minucius Felix’s Octavius, Celsus’ attack is more sophisticated and attempts to disprove Christianity on its own terms. The mere fact that Celsus felt the need to create a logical, scholarly discourse against the Church demonstrates just how far the Faith had come in around two hundred years.
In responding, Origen relies heavily on Scripture as a source of authority, producing passages from the Old and New Testaments to demonstrate the superiority of the Christian Faith. In doing so, he gives us a taste of his particular hermeneutic. Origen understands the Bible to contain allegory and spiritual truth, differing from the more literalist interpretation employed by Tertullian. At times his insights can be quite profound. Other times, however, his attempt to draw out spiritual principles from the text leads him into speculation and conjecture.
For example, Origen’s defense of Christ's divine and human natures is inspiring and rings true today. On the other hand, in attempting to solve the problem of free will or describing the nature of demons he ends up going far beyond what the Scriptures teach. I believe that in these cases, however, it is not immediately clear from the text whether Origen intended for these speculations to be taken as orthodox truth or as merely a plausible resolution to the problem at hand.
Finally, throughout his response Origen consistently ties the superiority of Christianity to the virtue present in the faith, works, and lives of its adherents. Much like Justin and Tertullian before he points to the power of changed lives as a living proof of the validity of faith in Christ. While Origen perhaps leans into this more than modern apologists today, it nonetheless serves as a consistent witness that the character of our walk is intended to glorify God and display the power of His name.
Origen Adamantius, born around A.D. 185 in Alexandria to Christian parents, grew up learning Greek literature and, by his father Leonides’ prescription, memorized the Scriptures daily. At seventeen Leonides was martyred and were it not for his mother’s intervention Origen would have joined him. With the family property taken by the government, Origen provided for his mother and six brothers by teaching grammar and rhetoric. Due to his literary ability and the love which he showed to the martyrs, the Bishop in Alexandria appointed Origen at eighteen as master in the Catechetical School.
Through his life Origen spent much time devoted to scripture, living as an ascetic, and instructing others in Christianity. His was a speculative mind, and not being satisfied with the plain meaning of Scripture he approached the Holy Word with a spiritual and allegorical lens. At some point he became friends with a wealthy individual, Ambrosias, who provided Origen with the funds and scribes to produce and distribute what became over six thousand works. Because of the proliferation of his writings, his many students, and his success in bringing heretics back into the fold of God, Origen remains perhaps the most influential theologian of the pre-Nicene period.
Origen’s life was not without controversy. At one point, while a layman, he expounded the Scriptures to church leadership, angering Demetrius, Bishop of the Church in Alexandria. Another time he was given official office in the Church while passing through Palestine. This once again angered Dimetrius who, with the support of Church leadership and possibly due to the heterodox nature of some of Origen’s speculative views, excommunicated him from fellowship with the Church in Alexandria. He retired to Caesarea where he continued to write and teach until being imprisoned and tortured in 249 due to an outbreak of persecution. This weakened his body and he died several years later at 70 years of age.
Here we have book four of Origen’s Against Celsus. This eight book series was penned in response to what Celsus styled a true discourse against the Christian faith. Commissioned by his benefactor, Ambrosias, Origen appears to have begun the project somewhat reluctantly. He felt that the words of Celsus posed no serious threat to believers, but ultimately accepted the project to protect those of weaker faith.
Despite these initial misgivings Origen brings the full force of his intellect to bear against Celsus. His thorough, pedantic, and somewhat speculative, nature is on full display as Origen walks point by point through Celsus’ criticism of Christianity. While this thorough treatment makes the writing a bit tedious to read, it also provides ample opportunity to become better acquainted with one of the great thinkers in the pre Nicene period.
Celsus’ work is far more intricate and thought out when compared to previous criticisms of Christianity. Unlike the Gnostic systems refuted by Irenaeus or the somewhat laughable claims made in Minucius Felix’s Octavius, Celsus’ attack is more sophisticated and attempts to disprove Christianity on its own terms. The mere fact that Celsus felt the need to create a logical, scholarly discourse against the Church demonstrates just how far the Faith had come in around two hundred years.
In responding, Origen relies heavily on Scripture as a source of authority, producing passages from the Old and New Testaments to demonstrate the superiority of the Christian Faith. In doing so, he gives us a taste of his particular hermeneutic. Origen understands the Bible to contain allegory and spiritual truth, differing from the more literalist interpretation employed by Tertullian. At times his insights can be quite profound. Other times, however, his attempt to draw out spiritual principles from the text leads him into speculation and conjecture.
For example, Origen’s defense of Christ's divine and human natures is inspiring and rings true today. On the other hand, in attempting to solve the problem of free will or describing the nature of demons he ends up going far beyond what the Scriptures teach. I believe that in these cases, however, it is not immediately clear from the text whether Origen intended for these speculations to be taken as orthodox truth or as merely a plausible resolution to the problem at hand.
Finally, throughout his response Origen consistently ties the superiority of Christianity to the virtue present in the faith, works, and lives of its adherents. Much like Justin and Tertullian before he points to the power of changed lives as a living proof of the validity of faith in Christ. While Origen perhaps leans into this more than modern apologists today, it nonetheless serves as a consistent witness that the character of our walk is intended to glorify God and display the power of His name.
Origen Adamantius, born around A.D. 185 in Alexandria to Christian parents, grew up learning Greek literature and, by his father Leonides’ prescription, memorized the Scriptures daily. At seventeen Leonides was martyred and were it not for his mother’s intervention Origen would have joined him. With the family property taken by the government, Origen provided for his mother and six brothers by teaching grammar and rhetoric. Due to his literary ability and the love which he showed to the martyrs, the Bishop in Alexandria appointed Origen at eighteen as master in the Catechetical School.
Through his life Origen spent much time devoted to scripture, living as an ascetic, and instructing others in Christianity. His was a speculative mind, and not being satisfied with the plain meaning of Scripture he approached the Holy Word with a spiritual and allegorical lens. At some point he became friends with a wealthy individual, Ambrosias, who provided Origen with the funds and scribes to produce and distribute what became over six thousand works. Because of the proliferation of his writings, his many students, and his success in bringing heretics back into the fold of God, Origen remains perhaps the most influential theologian of the pre-Nicene period.
Origen’s life was not without controversy. At one point, while a layman, he expounded the Scriptures to church leadership, angering Demetrius, Bishop of the Church in Alexandria. Another time he was given official office in the Church while passing through Palestine. This once again angered Dimetrius who, with the support of Church leadership and possibly due to the heterodox nature of some of Origen’s speculative views, excommunicated him from fellowship with the Church in Alexandria. He retired to Caesarea where he continued to write and teach until being imprisoned and tortured in 249 due to an outbreak of persecution. This weakened his body and he died several years later at 70 years of age.
Here we have book three of Origen’s Against Celsus. This eight book series was penned in response to what Celsus styled a true discourse against the Christian faith. Commissioned by his benefactor, Ambrosias, Origen appears to have begun the project somewhat reluctantly. He felt that the words of Celsus posed no serious threat to believers, but ultimately accepted the project to protect those of weaker faith.
Despite these initial misgivings Origen brings the full force of his intellect to bear against Celsus. His thorough, pedantic, and somewhat speculative, nature is on full display as Origen walks point by point through Celsus’ criticism of Christianity. While this thorough treatment makes the writing a bit tedious to read, it also provides ample opportunity to become better acquainted with one of the great thinkers in the pre Nicene period.
Celsus’ work is far more intricate and thought out when compared to previous criticisms of Christianity. Unlike the Gnostic systems refuted by Irenaeus or the somewhat laughable claims made in Minucius Felix’s Octavius, Celsus’ attack is more sophisticated and attempts to disprove Christianity on its own terms. The mere fact that Celsus felt the need to create a logical, scholarly discourse against the Church demonstrates just how far the Faith had come in around two hundred years.
In responding, Origen relies heavily on Scripture as a source of authority, producing passages from the Old and New Testaments to demonstrate the superiority of the Christian Faith. In doing so, he gives us a taste of his particular hermeneutic. Origen understands the Bible to contain allegory and spiritual truth, differing from the more literalist interpretation employed by Tertullian. At times his insights can be quite profound. Other times, however, his attempt to draw out spiritual principles from the text leads him into speculation and conjecture.
For example, Origen’s defense of Christ's divine and human natures is inspiring and rings true today. On the other hand, in attempting to solve the problem of free will or describing the nature of demons he ends up going far beyond what the Scriptures teach. I believe that in these cases, however, it is not immediately clear from the text whether Origen intended for these speculations to be taken as orthodox truth or as merely a plausible resolution to the problem at hand.
Finally, throughout his response Origen consistently ties the superiority of Christianity to the virtue present in the faith, works, and lives of its adherents. Much like Justin and Tertullian before he points to the power of changed lives as a living proof of the validity of faith in Christ. While Origen perhaps leans into this more than modern apologists today, it nonetheless serves as a consistent witness that the character of our walk is intended to glorify God and display the power of His name.
Origen Adamantius, born around A.D. 185 in Alexandria to Christian parents, grew up learning Greek literature and, by his father Leonides’ prescription, memorized the Scriptures daily. At seventeen Leonides was martyred and were it not for his mother’s intervention Origen would have joined him. With the family property taken by the government, Origen provided for his mother and six brothers by teaching grammar and rhetoric. Due to his literary ability and the love which he showed to the martyrs, the Bishop in Alexandria appointed Origen at eighteen as master in the Catechetical School.
Through his life Origen spent much time devoted to scripture, living as an ascetic, and instructing others in Christianity. His was a speculative mind, and not being satisfied with the plain meaning of Scripture he approached the Holy Word with a spiritual and allegorical lens. At some point he became friends with a wealthy individual, Ambrosias, who provided Origen with the funds and scribes to produce and distribute what became over six thousand works. Because of the proliferation of his writings, his many students, and his success in bringing heretics back into the fold of God, Origen remains perhaps the most influential theologian of the pre-Nicene period.
Origen’s life was not without controversy. At one point, while a layman, he expounded the Scriptures to church leadership, angering Demetrius, Bishop of the Church in Alexandria. Another time he was given official office in the Church while passing through Palestine. This once again angered Dimetrius who, with the support of Church leadership and possibly due to the heterodox nature of some of Origen’s speculative views, excommunicated him from fellowship with the Church in Alexandria. He retired to Caesarea where he continued to write and teach until being imprisoned and tortured in 249 due to an outbreak of persecution. This weakened his body and he died several years later at 70 years of age.
Here we have book two of Origen’s Against Celsus. This eight book series was penned in response to what Celsus styled a true discourse against the Christian faith. Commissioned by his benefactor, Ambrosias, Origen appears to have begun the project somewhat reluctantly. He felt that the words of Celsus posed no serious threat to believers, but ultimately accepted the project to protect those of weaker faith.
Despite these initial misgivings Origen brings the full force of his intellect to bear against Celsus. His thorough, pedantic, and somewhat speculative, nature is on full display as Origen walks point by point through Celsus’ criticism of Christianity. While this thorough treatment makes the writing a bit tedious to read, it also provides ample opportunity to become better acquainted with one of the great thinkers in the pre Nicene period.
Celsus’ work is far more intricate and thought out when compared to previous criticisms of Christianity. Unlike the Gnostic systems refuted by Irenaeus or the somewhat laughable claims made in Minucius Felix’s Octavius, Celsus’ attack is more sophisticated and attempts to disprove Christianity on its own terms. The mere fact that Celsus felt the need to create a logical, scholarly discourse against the Church demonstrates just how far the Faith had come in around two hundred years.
In responding, Origen relies heavily on Scripture as a source of authority, producing passages from the Old and New Testaments to demonstrate the superiority of the Christian Faith. In doing so, he gives us a taste of his particular hermeneutic. Origen understands the Bible to contain allegory and spiritual truth, differing from the more literalist interpretation employed by Tertullian. At times his insights can be quite profound. Other times, however, his attempt to draw out spiritual principles from the text leads him into speculation and conjecture.
For example, Origen’s defense of Christ's divine and human natures is inspiring and rings true today. On the other hand, in attempting to solve the problem of free will or describing the nature of demons he ends up going far beyond what the Scriptures teach. I believe that in these cases, however, it is not immediately clear from the text whether Origen intended for these speculations to be taken as orthodox truth or as merely a plausible resolution to the problem at hand.
Finally, throughout his response Origen consistently ties the superiority of Christianity to the virtue present in the faith, works, and lives of its adherents. Much like Justin and Tertullian before he points to the power of changed lives as a living proof of the validity of faith in Christ. While Origen perhaps leans into this more than modern apologists today, it nonetheless serves as a consistent witness that the character of our walk is intended to glorify God and display the power of His name.
Origen Adamantius, born around A.D. 185 in Alexandria to Christian parents, grew up learning Greek literature and, by his father Leonides’ prescription, memorized the Scriptures daily. At seventeen Leonides was martyred and were it not for his mother’s intervention Origen would have joined him. With the family property taken by the government, Origen provided for his mother and six brothers by teaching grammar and rhetoric. Due to his literary ability and the love which he showed to the martyrs, the Bishop in Alexandria appointed Origen at eighteen as master in the Catechetical School.
Through his life Origen spent much time devoted to scripture, living as an ascetic, and instructing others in Christianity. His was a speculative mind, and not being satisfied with the plain meaning of Scripture he approached the Holy Word with a spiritual and allegorical lens. At some point he became friends with a wealthy individual, Ambrosias, who provided Origen with the funds and scribes to produce and distribute what became over six thousand works. Because of the proliferation of his writings, his many students, and his success in bringing heretics back into the fold of God, Origen remains perhaps the most influential theologian of the pre-Nicene period.
Origen’s life was not without controversy. At one point, while a layman, he expounded the Scriptures to church leadership, angering Demetrius, Bishop of the Church in Alexandria. Another time he was given official office in the Church while passing through Palestine. This once again angered Dimetrius who, with the support of Church leadership and possibly due to the heterodox nature of some of Origen’s speculative views, excommunicated him from fellowship with the Church in Alexandria. He retired to Caesarea where he continued to write and teach until being imprisoned and tortured in 249 due to an outbreak of persecution. This weakened his body and he died several years later at 70 years of age.
Here we have book one of Origen’s Against Celsus. This eight book series was penned in response to what Celsus styled a true discourse against the Christian faith. Commissioned by his benefactor, Ambrosias, Origen appears to have begun the project somewhat reluctantly. He felt that the words of Celsus posed no serious threat to believers, but ultimately accepted the project to protect those of weaker faith.
Despite these initial misgivings Origen brings the full force of his intellect to bear against Celsus. His thorough, pedantic, and somewhat speculative, nature is on full display as Origen walks point by point through Celsus’ criticism of Christianity. While this thorough treatment makes the writing a bit tedious to read, it also provides ample opportunity to become better acquainted with one of the great thinkers in the pre Nicene period.
Celsus’ work is far more intricate and thought out when compared to previous criticisms of Christianity. Unlike the Gnostic systems refuted by Irenaeus or the somewhat laughable claims made in Minucius Felix’s Octavius, Celsus’ attack is more sophisticated and attempts to disprove Christianity on its own terms. The mere fact that Celsus felt the need to create a logical, scholarly discourse against the Church demonstrates just how far the Faith had come in around two hundred years.
In responding, Origen relies heavily on Scripture as a source of authority, producing passages from the Old and New Testaments to demonstrate the superiority of the Christian Faith. In doing so, he gives us a taste of his particular hermeneutic. Origen understands the Bible to contain allegory and spiritual truth, differing from the more literalist interpretation employed by Tertullian. At times his insights can be quite profound. Other times, however, his attempt to draw out spiritual principles from the text leads him into speculation and conjecture.
For example, Origen’s defense of Christ's divine and human natures is inspiring and rings true today. On the other hand, in attempting to solve the problem of free will or describing the nature of demons he ends up going far beyond what the Scriptures teach. I believe that in these cases, however, it is not immediately clear from the text whether Origen intended for these speculations to be taken as orthodox truth or as merely a plausible resolution to the problem at hand.
Finally, throughout his response Origen consistently ties the superiority of Christianity to the virtue present in the faith, works, and lives of its adherents. Much like Justin and Tertullian before he points to the power of changed lives as a living proof of the validity of faith in Christ. While Origen perhaps leans into this more than modern apologists today, it nonetheless serves as a consistent witness that the character of our walk is intended to glorify God and display the power of His name.
Origen Adamantius, born around A.D. 185 in Alexandria to Christian parents, grew up learning Greek literature and, by his father Leonides’ prescription, memorized the Scriptures daily. At seventeen Leonides was martyred and were it not for his mother’s intervention Origen would have joined him. With the family property taken by the government, Origen provided for his mother and six brothers by teaching grammar and rhetoric. Due to his literary ability and the love which he showed to the martyrs, the Bishop in Alexandria appointed Origen at eighteen as master in the Catechetical School.
Through his life Origen spent much time devoted to scripture, living as an ascetic, and instructing others in Christianity. His was a speculative mind, and not being satisfied with the plain meaning of Scripture he approached the Holy Word with a spiritual and allegorical lens. At some point he became friends with a wealthy individual, Ambrosias, who provided Origen with the funds and scribes to produce and distribute what became over six thousand works. Because of the proliferation of his writings, his many students, and his success in bringing heretics back into the fold of God, Origen remains perhaps the most influential theologian of the pre-Nicene period.
Origen’s life was not without controversy. At one point, while a layman, he expounded the Scriptures to church leadership, angering Demetrius, Bishop of the Church in Alexandria. Another time he was given official office in the Church while passing through Palestine. This once again angered Dimetrius who, with the support of Church leadership and possibly due to the heterodox nature of some of Origen’s speculative views, excommunicated him from fellowship with the Church in Alexandria. He retired to Caesarea where he continued to write and teach until being imprisoned and tortured in 249 due to an outbreak of persecution. This weakened his body and he died several years later at 70 years of age.
This episode contains two letters from Origen. The first, a personal letter to Gregory, contains a heartfelt encouragement to walk in the faith and learn the Scriptures. This letter is particularly significant as this Gregory, later styled Wonder-Worker or Thaumaturgus, became a disciple of Origen for about five years and later the Bishop of Neo-Caesarea.
The second letter is a response to a scholarly inquiry from Africanus regarding the now-apocryphal story of Daniel and Susanna. Like most biblical scholars today, Africanus considered the language in the text to be suspicious. Origen, however, argues that the story is authoritative. I personally love this short letter because it provides a glimpse of the scholarly debates happening in the Early Church.
Origen Adamantius, born around A.D. 185 in Alexandria to Christian parents, grew up learning Greek literature and, by his father Leonides’ prescription, memorized the Scriptures daily. At seventeen Leonides was martyred and were it not for his mother’s intervention Origen would have joined him. With the family property taken by the government, Origen provided for his mother and six brothers by teaching grammar and rhetoric. Due to his literary ability and the love which he showed to the martyrs, the Bishop in Alexandria appointed Origen at eighteen as master in the Catechetical School.
Through his life Origen spent much time devoted to scripture, living as an ascetic, and instructing others in Christianity. His was a speculative mind, and not being satisfied with the plain meaning of Scripture he approached the Holy Word with a spiritual and allegorical lens. At some point he became friends with a wealthy individual, Ambrosias, who provided Origen with the funds and scribes to produce and distribute what became over six thousand works. Because of the proliferation of his writings, his many students, and his success in bringing heretics back into the fold of God, Origen remains perhaps the most influential theologian of the pre-Nicene period.
Origen’s life was not without controversy. At one point, while a layman, he expounded the Scriptures to church leadership, angering Demetrius, Bishop of the Church in Alexandria. Another time he was given official office in the Church while passing through Palestine. This once again angered Dimetrius who, with the support of Church leadership and possibly due to the heterodox nature of some of Origen’s speculative views, excommunicated him from fellowship with the Church in Alexandria. He retired to Caesarea where he continued to write and teach until being imprisoned and tortured in 249 due to an outbreak of persecution. This weakened his body and he died several years later at 70 years of age.
This episode contains book four of Origen’s De Principiis, a collection of writings that explores the principles of Christian faith and practice, and attempts to develop a self-consistent understanding of the world. In this final book Origen elaborates on the hermeneutic he applies when reading the Bible. He argues that the text of Scripture is not merely historical, nor ought it to be interpreted only in the literal sense. Rather, he asserts that in many cases there exists a spiritual meaning that is much deeper than the literal sense of the passage. In stating this, Origen produces many proofs from the Old Testament, interpreting as allegory historical passages such as the relationship between Isaac and Ishmael and the creation narrative. In doing so, he carries forward and extends the methodology Paul uses when interpreting Scripture, though perhaps to a degree that goes beyond what Paul employed.
Origen Adamantius, born around A.D. 185 in Alexandria to Christian parents, grew up learning Greek literature and, by his father Leonides’ prescription, memorized the Scriptures daily. At seventeen Leonides was martyred and were it not for his mother’s intervention Origen would have joined him. With the family property taken by the government, Origen provided for his mother and six brothers by teaching grammar and rhetoric. Due to his literary ability and the love which he showed to the martyrs, the Bishop in Alexandria appointed Origen at eighteen as master in the Catechetical School.
Through his life Origen spent much time devoted to scripture, living as an ascetic, and instructing others in Christianity. His was a speculative mind, and not being satisfied with the plain meaning of Scripture he approached the Holy Word with a spiritual and allegorical lens. At some point he became friends with a wealthy individual, Ambrosias, who provided Origen with the funds and scribes to produce and distribute what became over six thousand works. Because of the proliferation of his writings, his many students, and his success in bringing heretics back into the fold of God, Origen remains perhaps the most influential theologian of the pre-Nicene period.
Origen’s life was not without controversy. At one point, while a layman, he expounded the Scriptures to church leadership, angering Demetrius, Bishop of the Church in Alexandria. Another time he was given official office in the Church while passing through Palestine. This once again angered Dimetrius who, with the support of Church leadership and possibly due to the heterodox nature of some of Origen’s speculative views, excommunicated him from fellowship with the Church in Alexandria. He retired to Caesarea where he continued to write and teach until being imprisoned and tortured in 249 due to an outbreak of persecution. This weakened his body and he died several years later at 70 years of age.
This episode contains book three of Origen’s De Principiis, a collection of writings that explores the principles of Christian faith and practice, and attempts to develop a self-consistent understanding of the world. In this work, Origen explores the concept of free will. Given the Roman understanding of Fate described in Minucius Felix’s Octavius, it is perhaps no surprise that the Church needed to defend this position, as it found itself in a culture which accepted the idea that all lives were governed by the impersonal, uncaring Fates. In this context, the assertion that humans are free to believe in God and live a life of holy anticipation of eternal reward provides a powerful counterpoint to this distortion of God’s nature and creation.
Unfortunately, Origen’s defense of free will runs into the same basic problem many struggle with today; if God is truly sovereign, how can man be responsible? Origen’s solution may seem a bit unorthodox; he posits that souls had a prior existence and their behavior in some previous world determines whether they are saved or destroyed in this one. Relying on a fairly thin Scriptural warrant from Ecclesiasties, Origin posits that there were worlds before the one we see now and may be many more after.
I am not personally convinced that he held strongly to any of these peculiar beliefs, as his writings include numerous caveats and often leave it up to the reader to decide on which proposed model seems most correct. I certainly sympathize with the speculative mind, but Origen demonstrates the danger inherent with committing speculation to paper without strongly tying it to the Bible and the historic teaching of the Church. In his case though, it is important to remember that he was one of the first to walk this path of thought - I do not believe we should strongly condemn one who, as far as his writings are concerned, held to a full, trinitarian faith and valiantly strove to advance Christian thought.
Origen Adamantius, born around A.D. 185 in Alexandria to Christian parents, grew up learning Greek literature and, by his father Leonides’ prescription, memorized the Scriptures daily. At seventeen Leonides was martyred and were it not for his mother’s intervention Origen would have joined him. With the family property taken by the government, Origen provided for his mother and six brothers by teaching grammar and rhetoric. Due to his literary ability and the love which he showed to the martyrs, the Bishop in Alexandria appointed Origen at eighteen as master in the Catechetical School.
Through his life Origen spent much time devoted to scripture, living as an ascetic, and instructing others in Christianity. His was a speculative mind, and not being satisfied with the plain meaning of Scripture he approached the Holy Word with a spiritual and allegorical lens. At some point he became friends with a wealthy individual, Ambrosias, who provided Origen with the funds and scribes to produce and distribute what became over six thousand works. Because of the proliferation of his writings, his many students, and his success in bringing heretics back into the fold of God, Origen remains perhaps the most influential theologian of the pre-Nicene period.
Origen’s life was not without controversy. At one point, while a layman, he expounded the Scriptures to church leadership, angering Demetrius, Bishop of the Church in Alexandria. Another time he was given official office in the Church while passing through Palestine. This once again angered Dimetrius who, with the support of Church leadership and possibly due to the heterodox nature of some of Origen’s speculative views, excommunicated him from fellowship with the Church in Alexandria. He retired to Caesarea where he continued to write and teach until being imprisoned and tortured in 249 due to an outbreak of persecution. This weakened his body and he died several years later at 70 years of age.
This episode contains book two of Origen’s De Principiis, a collection of writings that explores the principles of Christian faith and practice, and attempts to develop a self-consistent understanding of the world. Here, Origen further explores the interaction between God, man, and the soul. Once again, we see a man seeking understanding and attempting to build a practical, philosophical model for how the Christian faith could be understood. While this effort is itself noble, Origen sometimes veers into speculation, making it difficult to tell if he firmly believes what he says or if he is rather proposing a possible model without fully assessing its validity in light of Scripture and Christianity. Whether intentional or not he thus leaves it as an exercise for the reader to determine what is actually true.
Origen Adamantius, born around A.D. 185 in Alexandria to Christian parents, grew up learning Greek literature and, by his father Leonides’ prescription, memorized the Scriptures daily. At seventeen Leonides was martyred and were it not for his mother’s intervention Origen would have joined him. With the family property taken by the government, Origen provided for his mother and six brothers by teaching grammar and rhetoric. Due to his literary ability and the love which he showed to the martyrs, the Bishop in Alexandria appointed Origen at eighteen as master in the Catechetical School.
Through his life Origen spent much time devoted to scripture, living as an ascetic, and instructing others in Christianity. His was a speculative mind, and not being satisfied with the plain meaning of Scripture he approached the Holy Word with a spiritual and allegorical lens. At some point he became friends with a wealthy individual, Ambrosias, who provided Origen with the funds and scribes to produce and distribute what became over six thousand works. Because of the proliferation of his writings, his many students, and his success in bringing heretics back into the fold of God, Origen remains perhaps the most influential theologian of the pre-Nicene period.
Origen’s life was not without controversy. At one point, while a layman, he expounded the Scriptures to church leadership, angering Demetrius, Bishop of the Church in Alexandria. Another time he was given official office in the Church while passing through Palestine. This once again angered Dimetrius who, with the support of Church leadership and possibly due to the heterodox nature of some of Origen’s speculative views, excommunicated him from fellowship with the Church in Alexandria. He retired to Caesarea where he continued to write and teach until being imprisoned and tortured in 249 due to an outbreak of persecution. This weakened his body and he died several years later at 70 years of age.
This episode contains book one of Origen’s De Principiis, a collection of writings that explores the principles of Christian faith and practice, and attempts to develop a self-consistent understanding of the world. In this book, Origen explores the nature of God, humanity, angelic beings, and celestial bodies. While Clement of Alexandria demonstrated the supremacy of the Bible and Christian thought over the pagan philosophers and Tertullian explored the moral implications of faith and practice, here Origen begins to develop philosophical models for how God relates to created beings, focusing on understanding our nature in light of God’s.
Commodianus wrote around A.D. 240 and was likely a North-African bishop. Little else is known about him aside from this work here, The Instructions. In terms of style, this collection of writings, originally expressed in acrostics, falls somewhere between the books of James and Proverbs. Each paragraph addresses a different facet of life, faith, belief, or virtue. Unlike Tertullian, the work is not necessarily a coherent collection of arguments but rather a storehouse of wisdom, written from someone who had, in his words, “wandered for a long time.”
A contemporary of Tertullian, Minucius Felix also wrote in Latin around A.D. 190. Prior to converting to Christianity he was probably a jurisconsult at Rome and remained a layman in the Church. This work, one of two ascribed to him by Jerome and the only one we still have, is structured as a discourse between Minucius’s Roman friend Cæcilius and Octavius, a Christian.
Here we find a retelling of common Roman criticisms of Christianity, recounting many of the baseless rumors that have been addressed in other works. Cæcilius’ portion of the discussion makes clear, however, that Christianity is fundamentally opposed to the Roman approach to religion. In his estimation, Rome was a tolerant empire, gaining victory over its enemies through the worship of various local deities, provided their worshippers were willing to place their gods among the pantheon. Christianity, however, asserted a single God, divine, above all, and supreme over the course of the Empire. Additionally, the resurrection of the dead and judgment of everyone by God seemed preposterous to Cæcilius, who believed that much was decided by fate and espoused a fairly materialistic worldview.
Octavius's response follows in the spirit of Justin Martyr and Tatian. He argues from general principles for the existence and supremacy of one creator God, highlights the immorality and hypocrisy in the Roman pantheon, and demonstrates how philosophers are inconsistent and yet largely agree with many of the core Christian principles. Unlike Tertullian, Octavius very rarely references scripture. His writing is much more in line with Justin Martyr's appeals to the Greeks. Understanding the audience he uses language, stories, and cultural norms that his listener would be familiar with. The work ends on a high note: Caecilius is converted and everyone is grateful for the intelligence and grace God has given to Octavius.
Tertullian, the founder of Latin Christianity and a man of great intellect, was born in Carthage to a proconsular centurion sometime around A.D. 145. He was likely educated in Rome as an expert in law and joined the Church around 185, becoming a presbyter in 190. His writings profoundly influenced Augustine and Cyprian who, in turn, provided inspiration to the Reformers in Europe and in the Anglican Church.
In his later years Tertullian embraced Montanism, a movement, labeled a heresy by the Church, which claimed to have further revelation from the Holy Spirit, held to a strict moral code, and elevated female prophets. Tertullian perhaps embraced this because he was discontent with the orthodox church of his day and found the uncompromising morality of Montanism appealing. Despite this, he is recognized as the founder of Latin Christianity and an incredibly influential Christian thought leader and writer.
This is the last work of Tertullian’s that will be presented. It is a fairly short answer to the question of how a Christian ought to respond to persecution. Tertullian's essential argument is that persecution ultimately comes from God and that it is the duty of Christians to undergo it when God has so ordained. He does not leave much room for a Christian to flee danger or to pain by bribes or compromise.
This is perhaps a fitting work to close Tertullian’s writings, as it exemplifies both his characteristically uncompromising morality, the way in which he justifies all his positions with explicit scriptural references, and the spirit and fire of faith that drives his conclusions. Tertullian’s logic gives little room or grace for those who are weak in faith. While his referencing scripture is admirable, it is a reminder that the authority and sufficiency of Scripture is practically subject to our interpretation of it. Finally, the reality of persecution, the Christian’s need to face it, and the fact that it is a means by which God is glorified are all important for us to remember today. While we should not seek persecution, and I think the Bible gives us more leeway than Tertullian allows, there is yet something noble, good, and God honoring in meeting the wiles of the enemy and standing firm in faith unto death.
Tertullian, the founder of Latin Christianity and a man of great intellect, was born in Carthage to a proconsular centurion sometime around A.D. 145. He was likely educated in Rome as an expert in law and joined the Church around 185, becoming a presbyter in 190. His writings profoundly influenced Augustine and Cyprian who, in turn, provided inspiration to the Reformers in Europe and in the Anglican Church.
In his later years Tertullian embraced Montanism, a movement, labeled a heresy by the Church, which claimed to have further revelation from the Holy Spirit, held to a strict moral code, and elevated female prophets. Tertullian perhaps embraced this because he was discontent with the orthodox church of his day and found the uncompromising morality of Montanism appealing. Despite this, he is recognized as the founder of Latin Christianity and an incredibly influential Christian thought leader and writer.
This text provides the most insight so far into Tertullian’s beliefs following his support for the Montanists. As in everything he exhibits a strong sense of morality and an understanding that the Christian life is marked by asceticism, continence, and self-denial. In somewhat of a reversal he is forced to defend Montanist practices against the charge of heresy.
The issue appears to be that he and the Montanists held to a very extreme schedule of fasting. The way the Tertullian describes their asceticism, it is as though going to prison would provide no change in material comforts. While we only have Tertullian’s side of the argument here, perhaps the central question is one of authority: Tertullian’s camp argued that their practices were necessitated by Scripture, whereas much of the rest of the Christian world viewed such fasting as voluntary. In many ways this question remains a tension in Christianity today: how should the authority of Scripture combined with the revelation of the Holy Spirit guide the church's faith and practice?
Tertullian, the founder of Latin Christianity and a man of great intellect, was born in Carthage to a proconsular centurion sometime around A.D. 145. He was likely educated in Rome as an expert in law and joined the Church around 185, becoming a presbyter in 190. His writings profoundly influenced Augustine and Cyprian who, in turn, provided inspiration to the Reformers in Europe and in the Anglican Church.
In his later years Tertullian embraced Montanism, a movement, labeled a heresy by the Church, which claimed to have further revelation from the Holy Spirit, held to a strict moral code, and elevated female prophets. Tertullian perhaps embraced this because he was discontent with the orthodox church of his day and found the uncompromising morality of Montanism appealing. Despite this, he is recognized as the founder of Latin Christianity and an incredibly influential Christian thought leader and writer.
Here, we have Tertullian’s On Modesty, a medium-length work exploring the concept of forgiveness and repentance from the sin of adultery. Like many today, Tertullian laments the loss of discipline and holiness in the Church. His primary concern is that some Churches have begun to pardon adulterers, allowing them to partake of the sacrament of Communion and rejoin the community.
Tertullian’s view of repentance, like his other ethical views, is fairly black and white. Much like the modern Caltholic teaching regarding mortal and venial sins, Tertullian makes a distinction between sins that the Church can pardon, such as anger that goes beyond sundown, and sins that only God can forgive, like adultery, idolatry, and murder. His argument is essentially that the Church does not have the authority to forgive such great evils and that to allow one who committed these atrocities back into the body of Christ is itself sinful on two counts. First, the Church presumes to act in God’s stead. Second, it would fundamentally contaminate the holiness of Christ’s bride.
Tertulian’s argument is ultimately very narrow; he concedes that the blood of Christ is sufficient to cover all sins before one is baptized. After believing, however, Tertullian argues that committing a mortal sin, particularly adultery, would cut a person off from the Church. Unfortunately, he spends little time addressing what to actually do with such a person other than to excommunicate them and encourage them to seek God’s forgiveness on their own. Interestingly, his line of argument suggests that other Churches may have followed a similar practice for idolatry, refusing to bring a repentant believer back into the Church after denying Christ and worshiping idols.
This hits on one of the great tensions in Christianity; how do we practically balance the forgiveness of God with His holiness? While Tertullian goes too far in his prescriptions, a straightforward reading of Hebrews does seem to imply that there are circumstances in which professing Christians can be separated from God. We are called to holiness in our faith and, at the very least, this work by Tertullian reminds us that turning a blind eye to sin and cheapening the Grace of Christ defiles his bride.
Tertullian, the founder of Latin Christianity and a man of great intellect, was born in Carthage to a proconsular centurion sometime around A.D. 145. He was likely educated in Rome as an expert in law and joined the Church around 185, becoming a presbyter in 190. His writings profoundly influenced Augustine and Cyprian who, in turn, provided inspiration to the Reformers in Europe and in the Anglican Church.
In his later years Tertullian embraced Montanism, a movement, labeled a heresy by the Church, which claimed to have further revelation from the Holy Spirit, held to a strict moral code, and elevated female prophets. Tertullian perhaps embraced this because he was discontent with the orthodox church of his day and found the uncompromising morality of Montanism appealing. Despite this, he is recognized as the founder of Latin Christianity and an incredibly influential Christian thought leader and writer.
These two epistles are unique in that we find Tertullian writing not simply to the Church or Christians in general but to his wife. This is the first example presented where an entire text is dedicated from husband to wife. Tertullian seeks to encourage his spouse towards sanctification after his death. He deals broadly with questions of widowhood, remarriage, and marriage to those outside the church. He uses a fairly straightforward reading of Paul's letters to argue that it is best for women not to remarry, and that those inside the church should only marry other Christians unless they were already married when converted. This is yet another example of Tertullian applying principles of holiness with a fairly straightforward and comprehensive interpretation of the Holy Scriptures to a practical question of daily life.
Tertullian, the founder of Latin Christianity and a man of great intellect, was born in Carthage to a proconsular centurion sometime around A.D. 145. He was likely educated in Rome as an expert in law and joined the Church around 185, becoming a presbyter in 190. His writings profoundly influenced Augustine and Cyprian who, in turn, provided inspiration to the Reformers in Europe and in the Anglican Church.
In his later years Tertullian embraced Montanism, a movement, labeled a heresy by the Church, which claimed to have further revelation from the Holy Spirit, held to a strict moral code, and elevated female prophets. Tertullian perhaps embraced this because he was discontent with the orthodox church of his day and found the uncompromising morality of Montanism appealing. Despite this, he is recognized as the founder of Latin Christianity and an incredibly influential Christian thought leader and writer.
This episode contains two of Tertullian’s works: “On the Veiling of Virgins” and “On the Apparel of Women.” They have been combined into one episode because, aside from being comparatively short, they address similar questions; how ought men and women act towards one another in the Church?
In the first text, Tertullian addresses the question of whether virgins ought to remain veiled. Unsurprisingly, his answer is yes, and he spends no little time expounding Scripture to demonstrate the validity of his position. The second questions the need to cover oneself with great wealth and pretense, exploring how principles of modesty and chastity should be brought to bear on our apparel.
Together these provide insight into male-female relationships in the Early Church. Tertullian is clear that only men held Church office, though it is worth remembering that within Montanism women could prophecy. He also tends to give rather specific prescriptions, taking a strong, confident moral stand, grounding his positions in Scripture and being unwilling to leave the issue for conscience or culture to decide. While we will likely not take his every suggestion as law, his approach reminds us of the need to be humble in pronouncing the proper application of Scripture to a particular issue.
Finally, this once again reminds us of Tertullian’s uncompromising view of Christian morality. In his estimation, the external factors of a Christian's life (in this case women's clothing) ought to reflect the internal realities. As we have seen in previous works, patience, modesty and chastity are all central virtues important for preserving a Christian's faith. It is worth noting that he does not equate the wearing of gold and jewels with a loss of one's salvation. Rather, these are actions which in his estimation are unwise and born out of sinful desire rather than holy tendencies.
Tertullian, the founder of Latin Christianity and a man of great intellect, was born in Carthage to a proconsular centurion sometime around A.D. 145. He was likely educated in Rome as an expert in law and joined the Church around 185, becoming a presbyter in 190. His writings profoundly influenced Augustine and Cyprian who, in turn, provided inspiration to the Reformers in Europe and in the Anglican Church.
In his later years Tertullian embraced Montanism, a movement, labeled a heresy by the Church, which claimed to have further revelation from the Holy Spirit, held to a strict moral code, and elevated female prophets. Tertullian perhaps embraced this because he was discontent with the orthodox church of his day and found the uncompromising morality of Montanism appealing. Despite this, he is recognized as the founder of Latin Christianity and an incredibly influential Christian thought leader and writer.
This episode contains two of Tertullian’s works: his Exhortation to Chastity and On Monogamy. These two are included together because they address similar issues. In both, Tertullian calls the Church to radical sexual purity, apparently coming into conflict with many of the other congregations in his day. He argues against “the Digamists,” believers who allowed Christians to remarry, including after the death of a spouse. In Tertullian’s view Scripture teaches that there is no circumstance in which a Christian ought to remarry. While his position found him at odds with his contemporaries, they appear to have agreed that Christians could not be married to more than one spouse at a time, that sex outside of marriage was sinful, and that marriage was exclusively between men and women.
These texts also illuminate two principles guiding Tertullian’s interpretation of Scripture, both of which likely contributed to him being declared a heretic. The first is this principle: “No necessity is excusable which is avoidable.” Despite having been married himself, he argues that this divinely-instituted union is an indulgence that has been superseded by the holiness he believed was instituted by Christ. The second was to identify the “New Prophecy” from Montanus and his followers as authoritative, lending his ascetic and morally severe interpretation of Scripture the divine authority of the Holy Spirit. Despite these dubious hermeneutical practices, Tertullian’s work reminds us today that the point of marriage and sexuality is not primarily our enjoyment and fulfillment but rather God’s glory.
Tertullian, the founder of Latin Christianity and a man of great intellect, was born in Carthage to a proconsular centurion sometime around A.D. 145. He was likely educated in Rome as an expert in law and joined the Church around 185, becoming a presbyter in 190. His writings profoundly influenced Augustine and Cyprian who, in turn, provided inspiration to the Reformers in Europe and in the Anglican Church.
In his later years Tertullian embraced Montanism, a movement, labeled a heresy by the Church, which claimed to have further revelation from the Holy Spirit, held to a strict moral code, and elevated female prophets. Tertullian perhaps embraced this because he was discontent with the orthodox church of his day and found the uncompromising morality of Montanism appealing. Despite this, he is recognized as the founder of Latin Christianity and an incredibly influential Christian thought leader and writer.
In yet another short treatise, Tertullian expounds the virtue of patience. Here, he demonstrates this important virtue through the entirety of God’s relationship with humanity, beginning with Genesis and ending in his own time. Compared to some of his other works this one is relatively simple, focusing primarily on exhorting believers to walk in patience. This remains very relevant for us today, as it reminds us that Christianity is not simply a set of propositions or political opinions but encompasses the character of our walk as well.
Tertullian, the founder of Latin Christianity and a man of great intellect, was born in Carthage to a proconsular centurion sometime around A.D. 145. He was likely educated in Rome as an expert in law and joined the Church around 185, becoming a presbyter in 190. His writings profoundly influenced Augustine and Cyprian who, in turn, provided inspiration to the Reformers in Europe and in the Anglican Church.
In his later years Tertullian embraced Montanism, a movement, labeled a heresy by the Church, which claimed to have further revelation from the Holy Spirit, held to a strict moral code, and elevated female prophets. Tertullian perhaps embraced this because he was discontent with the orthodox church of his day and found the uncompromising morality of Montanism appealing. Despite this, he is recognized as the founder of Latin Christianity and an incredibly influential Christian thought leader and writer.
This episode contains two short works regarding martyrdom. The first, written by Tertullian, identifies the value of martyrdom. The second, likely compiled and edited by Tertullian, is a more extended work detailing the death of Tertullian’s contemporaries Perpetua and Felicitias around A.D. 202. Within these, we find our author, like many who came before, holding martyrdom in high regard, recognizing the power in the faith and witness of those who remain true to Christ even unto death.
The second work in particular provides insight into how visions and dreams were treated by the Montanists. In the martyrdom of Perpetua and Felicitas we see the Holy Spirit active and alive, guiding these believers through their trials. While some of us in the Evangelical segment of Christianity may question the validity of visions that involve the translation of a dead brother from a place of punishment to a place of peace, they nevertheless tell us something about the work of the Spirit in the nascent Church. Finally, likely due to the influence of Montanism, we find here the first example of a female voice in early Church writings, as Tertullian relays Perpetua’s experience from her own words.
Tertullian, the founder of Latin Christianity and a man of great intellect, was born in Carthage to a proconsular centurion sometime around A.D. 145. He was likely educated in Rome as an expert in law and joined the Church around 185, becoming a presbyter in 190. His writings profoundly influenced Augustine and Cyprian who, in turn, provided inspiration to the Reformers in Europe and in the Anglican Church.
In his later years Tertullian embraced Montanism, a movement, labeled a heresy by the Church, which claimed to have further revelation from the Holy Spirit, held to a strict moral code, and elevated female prophets. Tertullian perhaps embraced this because he was discontent with the orthodox church of his day and found the uncompromising morality of Montanism appealing. Despite this, he is recognized as the founder of Latin Christianity and an incredibly influential Christian thought leader and writer.
Here Tertullian treats the subject of prayer. In the first half of this text he expounds the Lord’s prayer, working clause by clause to uncover meaning and significance in this short, but significant, prayer. His explanations bear remarkable similarity to Martin Luther’s Small Catechism written some 1200 years later. After this, Tertullian addresses practical questions about prayer: when to pray, where to pray, how to pray, and what to wear while praying. While Christians today will likely not follow all of Tertullian’s suggestions, they yet remind us of the importance and weight we ought to place on prayer in our daily walk with Christ.
Tertullian, the founder of Latin Christianity and a man of great intellect, was born in Carthage to a proconsular centurion sometime around A.D. 145. He was likely educated in Rome as an expert in law and joined the Church around 185, becoming a presbyter in 190. His writings profoundly influenced Augustine and Cyprian who, in turn, provided inspiration to the Reformers in Europe and in the Anglican Church.
In his later years Tertullian embraced Montanism, a movement, labeled a heresy by the Church, which claimed to have further revelation from the Holy Spirit, held to a strict moral code, and elevated female prophets. Tertullian perhaps embraced this because he was discontent with the orthodox church of his day and found the uncompromising morality of Montanism appealing. Despite this, he is recognized as the founder of Latin Christianity and an incredibly influential Christian thought leader and writer.
In this short work Tertullian addresses the nature of baptism, answers a few questions, and provides practical advice on how to administer the sacrament. Tertullian assigns real spiritual significance to Baptism, expressing the belief that it sanctifies and washes away sins. His position is similar to a straightforward reading of 1 Peter, though he provides a more detailed explanation of the way in which the spirit is present throughout the rite. Interestingly, Tertullian does not appear to favor infant baptism. While he describes sponsors having baptized young children, Tertullian cautions against this practice, believing that it is wiser to wait until a child is old enough to understand the significance of their decision.
Tertullian, the founder of Latin Christianity and a man of great intellect, was born in Carthage to a proconsular centurion sometime around A.D. 145. He was likely educated in Rome as an expert in law and joined the Church around 185, becoming a presbyter in 190. His writings profoundly influenced Augustine and Cyprian who, in turn, provided inspiration to the Reformers in Europe and in the Anglican Church.
In his later years Tertullian embraced Montanism, a movement, labeled a heresy by the Church, which claimed to have further revelation from the Holy Spirit, held to a strict moral code, and elevated female prophets. Tertullian perhaps embraced this because he was discontent with the orthodox church of his day and found the uncompromising morality of Montanism appealing. Despite this, he is recognized as the founder of Latin Christianity and an incredibly influential Christian thought leader and writer.
This text provides insight into Tertullian’s views on repentance. Through his other writings Tertullian has consistently valued moral behavior and attempting to live perfectly. His views are very similar to that of the Shepherd of Hermas, largely interpreting Jesus’ command to “Be holy as your heavenly father as holy” in a literal sense. Among other things, Tertullian addresses questions such as who can achieve repentance, when it is proper to baptize someone who has converted, and what to do if one sins after baptism.
Tertullian, the founder of Latin Christianity and a man of great intellect, was born in Carthage to a proconsular centurion sometime around A.D. 145. He was likely educated in Rome as an expert in law and joined the Church around 185, becoming a presbyter in 190. His writings profoundly influenced Augustine and Cyprian who, in turn, provided inspiration to the Reformers in Europe and in the Anglican Church.
In his later years Tertullian embraced Montanism, a movement, labeled a heresy by the Church, which claimed to have further revelation from the Holy Spirit, held to a strict moral code, and elevated female prophets. Tertullian perhaps embraced this because he was discontent with the orthodox church of his day and found the uncompromising morality of Montanism appealing. Despite this, he is recognized as the founder of Latin Christianity and an incredibly influential Christian thought leader and writer.
Presented here is book five of five in Tertullian’s series Against Marcion. As relayed by Tertullian, Marcion was unable to reconcile the divinely sanctioned violence found in the Old Testament with the God revealed by Christ in the New and concluded that there must be two Gods. Tertullian took no small issue with this and employed both reason and Scripture to show that the God of Christ and the God of Saini are indeed one and the same. In doing so, we are treated to examples of Tertullian’s hermeneutical principles, an attempt to answer the problem of evil, discussions on the nature of Christ and God, and a whole host of connections showing how Christ indeed fulfilled the prophecies in the Old Testament. While lengthy, this series provides great insight into how one of the Church’s earliest thought leaders used the Bible to address a heresy that sometimes appears in the works of popular preachers today.
Tertullian, the founder of Latin Christianity and a man of great intellect, was born in Carthage to a proconsular centurion sometime around A.D. 145. He was likely educated in Rome as an expert in law and joined the Church around 185, becoming a presbyter in 190. His writings profoundly influenced Augustine and Cyprian who, in turn, provided inspiration to the Reformers in Europe and in the Anglican Church.
In his later years Tertullian embraced Montanism, a movement, labeled a heresy by the Church, which claimed to have further revelation from the Holy Spirit, held to a strict moral code, and elevated female prophets. Tertullian perhaps embraced this because he was discontent with the orthodox church of his day and found the uncompromising morality of Montanism appealing. Despite this, he is recognized as the founder of Latin Christianity and an incredibly influential Christian thought leader and writer.
Presented here is book four of five in Tertullian’s series Against Marcion. As relayed by Tertullian, Marcion was unable to reconcile the divinely sanctioned violence found in the Old Testament with the God revealed by Christ in the New and concluded that there must be two Gods. Tertullian took no small issue with this and employed both reason and Scripture to show that the God of Christ and the God of Saini are indeed one and the same. In doing so, we are treated to examples of Tertullian’s hermeneutical principles, an attempt to answer the problem of evil, discussions on the nature of Christ and God, and a whole host of connections showing how Christ indeed fulfilled the prophecies in the Old Testament. While lengthy, this series provides great insight into how one of the Church’s earliest thought leaders used the Bible to address a heresy that sometimes appears in the works of popular preachers today.
Tertullian, the founder of Latin Christianity and a man of great intellect, was born in Carthage to a proconsular centurion sometime around A.D. 145. He was likely educated in Rome as an expert in law and joined the Church around 185, becoming a presbyter in 190. His writings profoundly influenced Augustine and Cyprian who, in turn, provided inspiration to the Reformers in Europe and in the Anglican Church.
In his later years Tertullian embraced Montanism, a movement, labeled a heresy by the Church, which claimed to have further revelation from the Holy Spirit, held to a strict moral code, and elevated female prophets. Tertullian perhaps embraced this because he was discontent with the orthodox church of his day and found the uncompromising morality of Montanism appealing. Despite this, he is recognized as the founder of Latin Christianity and an incredibly influential Christian thought leader and writer.
Presented here is book three of five in Tertullian’s series Against Marcion. As relayed by Tertullian, Marcion was unable to reconcile the divinely sanctioned violence found in the Old Testament with the God revealed by Christ in the New and concluded that there must be two Gods. Tertullian took no small issue with this and employed both reason and Scripture to show that the God of Christ and the God of Saini are indeed one and the same. In doing so, we are treated to examples of Tertullian’s hermeneutical principles, an attempt to answer the problem of evil, discussions on the nature of Christ and God, and a whole host of connections showing how Christ indeed fulfilled the prophecies in the Old Testament. While lengthy, this series provides great insight into how one of the Church’s earliest thought leaders used the Bible to address a heresy that sometimes appears in the works of popular preachers today.
Tertullian, the founder of Latin Christianity and a man of great intellect, was born in Carthage to a proconsular centurion sometime around A.D. 145. He was likely educated in Rome as an expert in law and joined the Church around 185, becoming a presbyter in 190. His writings profoundly influenced Augustine and Cyprian who, in turn, provided inspiration to the Reformers in Europe and in the Anglican Church.
In his later years Tertullian embraced Montanism, a movement, labeled a heresy by the Church, which claimed to have further revelation from the Holy Spirit, held to a strict moral code, and elevated female prophets. Tertullian perhaps embraced this because he was discontent with the orthodox church of his day and found the uncompromising morality of Montanism appealing. Despite this, he is recognized as the founder of Latin Christianity and an incredibly influential Christian thought leader and writer.
Presented here is book two of five in Tertullian’s series Against Marcion. As relayed by Tertullian, Marcion was unable to reconcile the divinely sanctioned violence found in the Old Testament with the God revealed by Christ in the New and concluded that there must be two Gods. Tertullian took no small issue with this and employed both reason and Scripture to show that the God of Christ and the God of Saini are indeed one and the same. In doing so, we are treated to examples of Tertullian’s hermeneutical principles, an attempt to answer the problem of evil, discussions on the nature of Christ and God, and a whole host of connections showing how Christ indeed fulfilled the prophecies in the Old Testament. While lengthy, this series provides great insight into how one of the Church’s earliest thought leaders used the Bible to address a heresy that sometimes appears in the works of popular preachers today.
Tertullian, the founder of Latin Christianity and a man of great intellect, was born in Carthage to a proconsular centurion sometime around A.D. 145. He was likely educated in Rome as an expert in law and joined the Church around 185, becoming a presbyter in 190. His writings profoundly influenced Augustine and Cyprian who, in turn, provided inspiration to the Reformers in Europe and in the Anglican Church.
In his later years Tertullian embraced Montanism, a movement, labeled a heresy by the Church, which claimed to have further revelation from the Holy Spirit, held to a strict moral code, and elevated female prophets. Tertullian perhaps embraced this because he was discontent with the orthodox church of his day and found the uncompromising morality of Montanism appealing. Despite this, he is recognized as the founder of Latin Christianity and an incredibly influential Christian thought leader and writer.
Presented here is book one of five in Tertullian’s series Against Marcion. As relayed by Tertullian, Marcion was unable to reconcile the divinely sanctioned violence found in the Old Testament with the God revealed by Christ in the New and concluded that there must be two Gods. Tertullian took no small issue with this and employed both reason and Scripture to show that the God of Christ and the God of Saini are indeed one and the same. In doing so, we are treated to examples of Tertullian’s hermeneutical principles, an attempt to answer the problem of evil, discussions on the nature of Christ and God, and a whole host of connections showing how Christ indeed fulfilled the prophecies in the Old Testament. While lengthy, this series provides great insight into how one of the Church’s earliest thought leaders used the Bible to address a heresy that sometimes appears in the works of popular preachers today.
Tertullian, the founder of Latin Christianity and a man of great intellect, was born in Carthage to a proconsular centurion sometime around A.D. 145. He was likely educated in Rome as an expert in law and joined the Church around 185, becoming a presbyter in 190. His writings profoundly influenced Augustine and Cyprian who, in turn, provided inspiration to the Reformers in Europe and in the Anglican Church.
In his later years Tertullian embraced Montanism, a movement, labeled a heresy by the Church, which claimed to have further revelation from the Holy Spirit, held to a strict moral code, and elevated female prophets. Tertullian perhaps embraced this because he was discontent with the orthodox church of his day and found the uncompromising morality of Montanism appealing. Despite this, he is recognized as the founder of Latin Christianity and an incredibly influential Christian thought leader and writer.
This short tract by Tertullian summarizes the many heresies that had existed in his day. It is an invaluable resource that provides context and a record of those who disagreed with official Church teachings. For this collection it is exceedingly useful in collecting the various heretics and their beliefs, reminding us that heresy can take many forms and persist for generations.
In his later years Tertullian embraced Montanism, a movement, labeled a heresy by the Church, which claimed to have further revelation from the Holy Spirit, held to a strict moral code, and elevated female prophets. Tertullian perhaps embraced this because he was discontent with the orthodox church of his day and found the uncompromising morality of Montanism appealing. Despite this, he is recognized as the founder of Latin Christianity and an incredibly influential Christian thought leader and writer.
Here Tertullian argues against Praxeas, an individual who in Tertullian’s estimation severely misunderstood the nature of the Trinity, refusing to identify any sort of division between Father, Son, and Holy Spirit. In response, Tertullian lays out a coherent defense of the Trinity that strongly foreshadows that found in the Apostles’ creed. Through this, he provides the reader with a plethora of examples by which to understand this early Christian’s hermeneutic. Tertullian explicitly argues that clearer scripture should interpret the less clear. He identifies both literal and allegorical interpretations of prophecy. And he once again tends to assume that the plain sense reading of a passage is typically correct. In many ways Tertullian’s methodology of interpretation would be right at home in the modern Neo-Calvinism movement.
It is also important to note that in the opening to this book Tertullian identifies the figures of Montanus, Prisca, and Maximilla as having prophetic gifts. Tertullian’s support for this offshoot of the official Church earned him the title of heretic in his day for, as he states in this letter, the Bishop of Rome ultimately rejected their prophecy as legitimate. In supporting the Montanists Tertullian falls into an odd category in the Church. While he clearly believed in the truthfulness and authority of Scripture he also believed that the Holy Spirit could provide new revelations. Unfortunately this tension still appears today: some churches assert that all prophetic gifts have ceased while others routinely experience visions, healings, and speak in tongues.
Tertullian, the founder of Latin Christianity and a man of great intellect, was born in Carthage to a proconsular centurion sometime around A.D. 145. He was likely educated in Rome as an expert in law and joined the Church around 185, becoming a presbyter in 190. His writings profoundly influenced Augustine and Cyprian who, in turn, provided inspiration to the Reformers in Europe and in the Anglican Church.
In his later years Tertullian embraced Montanism, a movement, labeled a heresy by the Church, which claimed to have further revelation from the Holy Spirit, held to a strict moral code, and elevated female prophets. Tertullian perhaps embraced this because he was discontent with the orthodox church of his day and found the uncompromising morality of Montanism appealing. Despite this, he is recognized as the founder of Latin Christianity and an incredibly influential Christian thought leader and writer.
Here Tertullian argues against Praxeas, an individual who in Tertullian’s estimation severely misunderstood the nature of the Trinity, refusing to identify any sort of division between Father, Son, and Holy Spirit. In response, Tertullian lays out a coherent defense of the Trinity that strongly foreshadows that found in the Apostles’ creed. Through this, he provides the reader with a plethora of examples by which to understand this early Christian’s hermeneutic. Tertullian explicitly argues that clearer scripture should interpret the less clear. He identifies both literal and allegorical interpretations of prophecy. And he once again tends to assume that the plain sense reading of a passage is typically correct. In many ways Tertullian’s methodology of interpretation would be right at home in the modern Neo-Calvinism movement.
It is also important to note that in the opening to this book Tertullian identifies the figures of Montanus, Prisca, and Maximilla as having prophetic gifts. Tertullian’s support for this offshoot of the official Church earned him the title of heretic in his day for, as he states in this letter, the Bishop of Rome ultimately rejected their prophecy as legitimate. In supporting the Montanists Tertullian falls into an odd category in the Church. While he clearly believed in the truthfulness and authority of Scripture he also believed that the Holy Spirit could provide new revelations. Unfortunately this tension still appears today: some churches assert that all prophetic gifts have ceased while others routinely experience visions, healings, and speak in tongues.
Tertullian, the founder of Latin Christianity and a man of great intellect, was born in Carthage to a proconsular centurion sometime around A.D. 145. He was likely educated in Rome as an expert in law and joined the Church around 185, becoming a presbyter in 190. His writings profoundly influenced Augustine and Cyprian who, in turn, provided inspiration to the Reformers in Europe and in the Anglican Church.
In his later years Tertullian embraced Montanism, a movement, labeled a heresy by the Church, which claimed to have further revelation from the Holy Spirit, held to a strict moral code, and elevated female prophets. Tertullian perhaps embraced this because he was discontent with the orthodox church of his day and found the uncompromising morality of Montanism appealing. Despite this, he is recognized as the founder of Latin Christianity and an incredibly influential Christian thought leader and writer.
In this rather lengthy tome Tertullian defends the basic Christian belief of a bodily resurrection of the dead. While he spends some time describing the opinions of his opponents, the majority of the work traces the concept of resurrection through both the Old and the New Testaments. Tertullian demonstrates a high view of scripture and generally attempts to apply a plain sense reading with the exception being prophetic statements for which there is no such obvious understanding.
Much in line with Paul, Tertullian believes that the resurrection of the dead is a central tenet of the Christian faith. He clearly articulates a belief in the bodily resurrection of all people regardless of what happened to their bodies prior to death. He also faithfully interprets Jesus teaching that some people will be resurrected only to undergo eternal torment in the fires of hell. In doing so he rejects the idea of annihilationism, that those who reject God will cease to exist rather than suffer eternally. He also reminds his readers that the hope of Christians ultimately rests in our final resurrection when, reunited with a physical body and unable to taste death again, we will live with Christ forever.
Tertullian, the founder of Latin Christianity and a man of great intellect, was born in Carthage to a proconsular centurion sometime around A.D. 145. He was likely educated in Rome as an expert in law and joined the Church around 185, becoming a presbyter in 190. His writings profoundly influenced Augustine and Cyprian who, in turn, provided inspiration to the Reformers in Europe and in the Anglican Church.
In his later years Tertullian embraced Montanism, a movement, labeled a heresy by the Church, which claimed to have further revelation from the Holy Spirit, held to a strict moral code, and elevated female prophets. Tertullian perhaps embraced this because he was discontent with the orthodox church of his day and found the uncompromising morality of Montanism appealing. Despite this, he is recognized as the founder of Latin Christianity and an incredibly influential Christian thought leader and writer.
In this treatise Tertullian addresses a number of arguments pertaining to Jesus’ physical body, ranging from assertions that Christ was only spiritual to that his human nature was different in some significant way from ours. Tertullian’s response is fairly straightforward; he uses the Bible to clearly demonstrate that the Apostles experienced Jesus as a human. Looking at the heretics’ argument as a whole, they often attempt to reinterpret Scripture to fit their understanding of the world. Once again, their error reminds us to come humbly to the Bible to learn from God rather than imposing our own cultural, rational, or theological assumptions on what He has to say.
Tertullian, the founder of Latin Christianity and a man of great intellect, was born in Carthage to a proconsular centurion sometime around A.D. 145. He was likely educated in Rome as an expert in law and joined the Church around 185, becoming a presbyter in 190. His writings profoundly influenced Augustine and Cyprian who, in turn, provided inspiration to the Reformers in Europe and in the Anglican Church.
In his later years Tertullian embraced Montanism, a movement, labeled a heresy by the Church, which claimed to have further revelation from the Holy Spirit, held to a strict moral code, and elevated female prophets. Tertullian perhaps embraced this because he was discontent with the orthodox church of his day and found the uncompromising morality of Montanism appealing. Despite this, he is recognized as the founder of Latin Christianity and an incredibly influential Christian thought leader and writer.
In cataloging the heresies of the Valentinians, we find that Tertullian is largely following in the footsteps of Irenaeus. Tertullian's approach is simple: he merely expounds their doctrine, thus demonstrating that it is indeed silly. As he tells it, the Valentinians guarded their teachings by secrecy and initiation. Once initiated however able to learn the mysteries, it becomes clear that they sound like fairy tales. While in hindsight it is clear that the Valentinians were clearly deluded, let us remember that in our day there are many who believe in crystal healing, Scientology, Mormonism, and a flat Earth. One needs only briefly peruse the darker portions of the internet to be reminded that the Devil is still at work deceiving people.
Despite its foolishness, there is much to be learned from the Valentinian heresy. First, we must be careful not to go beyond scripture and what God has revealed about himself. One of the hallmarks of the heresy is that these false teachers posit the existence of other gods beyond what is revealed in the Bible. Second, their error serves as a warning that secular philosophy, while given to humans under God’s common grace, needs to be applied carefully by Christians. As pointed out by Tertullian the Valentianian pantheon of eons sounds very much like the fables and stories of the gods taught to Children and their use of numbers and symbols largely parallels the thinking of philosophers, not Christ.
Tertullian, the founder of Latin Christianity and a man of great intellect, was born in Carthage to a proconsular centurion sometime around A.D. 145. He was likely educated in Rome as an expert in law and joined the Church around 185, becoming a presbyter in 190. His writings profoundly influenced Augustine and Cyprian who, in turn, provided inspiration to the Reformers in Europe and in the Anglican Church.
In his later years Tertullian embraced Montanism, a movement, labeled a heresy by the Church, which claimed to have further revelation from the Holy Spirit, held to a strict moral code, and elevated female prophets. Tertullian perhaps embraced this because he was discontent with the orthodox church of his day and found the uncompromising morality of Montanism appealing. Despite this, he is recognized as the founder of Latin Christianity and an incredibly influential Christian thought leader and writer.
In this work we find Tertullian dealing with the materialists: heretics who posited matter was created before God who simply used this pre-existent matter to create the world. In refuting their arguments, Tertullian employs three main guiding principles. First, he holds a very high view of the glory and nature of God. Any conception of creation that does not imply the eternal, good, powerful, and immutable nature of God the Father simply cannot stand. Second, he appeals to reason. He works through the logic and implications of his opponents’ doctrines and demonstrates that they lead to undesirable conclusions. Finally, he relies upon the scriptures for his metaphysical models and beliefs. Through his arguments, Tertullian reminds us that there is a grand design to our world. God is not really the byproduct of matter, but rather matter and everything we live and see as an experience is a direct result of God's power and work and wisdom.
Tertullian, the founder of Latin Christianity and a man of great intellect, was born in Carthage to a proconsular centurion sometime around A.D. 145. He was likely educated in Rome as an expert in law and joined the Church around 185, becoming a presbyter in 190. His writings profoundly influenced Augustine and Cyprian who, in turn, provided inspiration to the Reformers in Europe and in the Anglican Church.
In his later years Tertullian embraced Montanism, a movement, labeled a heresy by the Church, which claimed to have further revelation from the Holy Spirit, held to a strict moral code, and elevated female prophets. Tertullian perhaps embraced this because he was discontent with the orthodox church of his day and found the uncompromising morality of Montanism appealing. Despite this, he is recognized as the founder of Latin Christianity and an incredibly influential Christian thought leader and writer.
Many of Tertullian’s writings are directed against heretics. Like today, the early years of the Church were filled with diverse and strange teachings and Tertullian wrote a great many pages against them. This work provides a tidy summary of what is to come, covering general points about proper Christian doctrine and identifying the main errors in his opponent’s false beliefs.
Many of the points Tertullian raises are still relevant today. First, as he argues, we should always expect heresy. Both Jesus and the apostles predicted its arrival. Second, Tertullian identifies two main classes of heretics; those who deny an all-powerful God, and those who deny Christ Jesus. The first often takes the trappings of Christianity and applies it to secular philosophy or ideologies. The second admits God but twists the Scriptures into an unholy shape that has no basis in truth or power to save. Thanks be to God for the witness of the early Church, the Holy Spirit, and the Scriptures to discern truth from error and to identify strange doctrine, false teachers, and sources of division today!
Tertullian, the founder of Latin Christianity and a man of great intellect, was born in Carthage to a proconsular centurion sometime around A.D. 145. He was likely educated in Rome as an expert in law and joined the Church around 185, becoming a presbyter in 190. His writings profoundly influenced Augustine and Cyprian who, in turn, provided inspiration to the Reformers in Europe and in the Anglican Church.
In his later years Tertullian embraced Montanism, a movement, labeled a heresy by the Church, which claimed to have further revelation from the Holy Spirit, held to a strict moral code, and elevated female prophets. Tertullian perhaps embraced this because he was discontent with the orthodox church of his day and found the uncompromising morality of Montanism appealing. Despite this, he is recognized as the founder of Latin Christianity and an incredibly influential Christian thought leader and writer.
Here, Tertullian describes the nature of the soul. In some ways, it is a curious thing that most Christians today are unconcerned as to the difference between spirit, soul, and body. In our scientific age it is perhaps too easy to adopt a materialist viewpoint of the world, understanding our existence as created from complex interactions of lifeless matter and electrochemical signals in the brain. Tertullian, rather, explores the nature of the human soul, delving into metaphysics, engaging with popular philosophy, and refuting heretics along the way. This short text is particularly interesting as it introduces one of the questions the early Church was asking. Additionally, it serves to remind us today that we are not merely physical, possessing an eternal soul that will one day face God’s judgment and either live with Him forever to be cast into eternal torment.
Tertullian, the founder of Latin Christianity and a man of great intellect, was born in Carthage to a proconsular centurion sometime around A.D. 145. He was likely educated in Rome as an expert in law and joined the Church around 185, becoming a presbyter in 190. His writings profoundly influenced Augustine and Cyprian who, in turn, provided inspiration to the Reformers in Europe and in the Anglican Church.
In his later years Tertullian embraced Montanism, a movement, labeled a heresy by the Church, which claimed to have further revelation from the Holy Spirit, held to a strict moral code, and elevated female prophets. Tertullian perhaps embraced this because he was discontent with the orthodox church of his day and found the uncompromising morality of Montanism appealing. Despite this, he is recognized as the founder of Latin Christianity and an incredibly influential Christian thought leader and writer.
This episode contains Tertullian’s answer to the Jews, a discourse written in response to questions raised by some in his Church. In particular, he addresses circumcision, the Sabbath, and demonstrates how Christ was indeed foretold by the prophets. In doing so he largely follows the pattern set down by the Apostles in Acts and the author of Hebrews.
Tertullian relies heavily on the prophets, drawing upon passages still used today to demonstrate the plethora of prophecies fulfilled by Christ and the ways in which biblical characters, such as Joseph and Joshua, were types and foreshadows of Christ. The mode of interpretation used by Tertullian some 1800 years ago is very similar to that found in modern works like the Bible Project and Sally Lloyd-Jones’ Jesus Storybook Bible.
Tertullian, the founder of Latin Christianity and a man of great intellect, was born in Carthage to a proconsular centurion sometime around A.D. 145. He was likely educated in Rome as an expert in law and joined the Church around 185, becoming a presbyter in 190. His writings profoundly influenced Augustine and Cyprian who, in turn, provided inspiration to the Reformers in Europe and in the Anglican Church.
In his later years Tertullian embraced Montanism, a movement, labeled a heresy by the Church, which claimed to have further revelation from the Holy Spirit, held to a strict moral code, and elevated female prophets. Tertullian perhaps embraced this because he was discontent with the orthodox church of his day and found the uncompromising morality of Montanism appealing. Despite this, he is recognized as the founder of Latin Christianity and an incredibly influential Christian thought leader and writer.
Presented here is book two of Tertullian’s Ad Nationes. In this text Tertullian provides an extensive review and critique of paganism. Taking seriously the claim that the Roman and Greek pantheons are truly divine beings, he employs his sharp mind and knowledge to demonstrate the logical fallacies, historical inaccuracies, and immorality associated with such a belief. With the perspective of history, it is clear that Tertullian was right; faced with the power of belief in the God who created all things and who died to reconcile men to himself, the sacrificial, cult system of Tertullian’s day became extinct. This ultimate triumph of God over the idols of Egypt, Babylon, Greece, and Rome is something that too often we take for granted today, living two thousand years since Christ.
Tertullian, the founder of Latin Christianity and a man of great intellect, was born in Carthage to a proconsular centurion sometime around A.D. 145. He was likely educated in Rome as an expert in law and joined the Church around 185, becoming a presbyter in 190. His writings profoundly influenced Augustine and Cyprian who, in turn, provided inspiration to the Reformers in Europe and in the Anglican Church.
In his later years Tertullian embraced Montanism, a movement, labeled a heresy by the Church, which claimed to have further revelation from the Holy Spirit, held to a strict moral code, and elevated female prophets. Tertullian perhaps embraced this because he was discontent with the orthodox church of his day and found the uncompromising morality of Montanism appealing. Despite this, he is recognized as the founder of Latin Christianity and an incredibly influential Christian thought leader and writer.
Presented here is book one of Tertullian’s Ad Nationes. In this text Tertullian provides an extensive review and critique of paganism. Taking seriously the claim that the Roman and Greek pantheons are truly divine beings, he employs his sharp mind and knowledge to demonstrate the logical fallacies, historical inaccuracies, and immorality associated with such a belief. With the perspective of history, it is clear that Tertullian was right; faced with the power of belief in the God who created all things and who died to reconcile men to himself, the sacrificial, cult system of Tertullian’s day became extinct. This ultimate triumph of God over the idols of Egypt, Babylon, Greece, and Rome is something that too often we take for granted today, living two thousand years since Christ.
Tertullian, the founder of Latin Christianity and a man of great intellect, was born in Carthage to a proconsular centurion sometime around A.D. 145. He was likely educated in Rome as an expert in law and joined the Church around 185, becoming a presbyter in 190. His writings profoundly influenced Augustine and Cyprian who, in turn, provided inspiration to the Reformers in Europe and in the Anglican Church.
In his later years Tertullian embraced Montanism, a movement, labeled a heresy by the Church, which claimed to have further revelation from the Holy Spirit, held to a strict moral code, and elevated female prophets. Tertullian perhaps embraced this because he was discontent with the orthodox church of his day and found the uncompromising morality of Montanism appealing. Despite this, he is recognized as the founder of Latin Christianity and an incredibly influential Christian thought leader and writer.
This episode contains two essays by Tertullian addressing the Shows and the practice of wearing garlands for pagan and secular festivals. In dealing with these subjects, he expresses an uncompromising morality. Faced with evil in the world, he appears to view the best option for Christians to be to avoid it as much as possible. This contrasts somewhat with Clement who, in the Stromata, was willing to see and affirm the value of secular philosophy. While not spelled out, it may well be that the early Church struggled to balance the same tensions and arguments between liberal and conservative Christians today.
Tertullian, the founder of Latin Christianity and a man of great intellect, was born in Carthage to a proconsular centurion sometime around A.D. 145. He was likely educated in Rome as an expert in law and joined the Church around 185, becoming a presbyter in 190. His writings profoundly influenced Augustine and Cyprian who, in turn, provided inspiration to the Reformers in Europe and in the Anglican Church.
In his later years Tertullian embraced Montanism, a movement, labeled a heresy by the Church, which claimed to have further revelation from the Holy Spirit, held to a strict moral code, and elevated female prophets. Tertullian perhaps embraced this because he was discontent with the orthodox church of his day and found the uncompromising morality of Montanism appealing. Despite this, he is recognized as the founder of Latin Christianity and an incredibly influential Christian thought leader and writer.
In his treatise “On Idolatry” presented here, Tertullian follows a similar line of thinking as John Calvin who wrote in his Institutes that “The human heart is a perpetual idol factory..” In this work Tertullian traces out the many ways in which we humans elevate different ideas and concepts above God. In addressing this issue, he also provides an insight into the problems faced by the early church as they strove to live in the world but not of the world. While the specifics differ from today, the general conversation remains the same.
Tertullian, the founder of Latin Christianity and a man of great intellect, was born in Carthage to a proconsular centurion sometime around A.D. 145. He was likely educated in Rome as an expert in law and joined the Church around 185, becoming a presbyter in 190. His writings profoundly influenced Augustine and Cyprian who, in turn, provided inspiration to the Reformers in Europe and in the Anglican Church.
In his later years Tertullian embraced Montanism, a movement, labeled a heresy by the Church, which claimed to have further revelation from the Holy Spirit, held to a strict moral code, and elevated female prophets. Tertullian perhaps embraced this because he was discontent with the orthodox church of his day and found the uncompromising morality of Montanism appealing. Despite this, he is recognized as the founder of Latin Christianity and an incredibly influential Christian thought leader and writer.
This episode contains Tertullian’s Apology. It follows in a long line of writings directed towards the Roman government arguing for equal protection and legal status of Christians. Few of the essential arguments or claims have changed since Justin Martyr’s some 50 years prior. What distinguishes Tertullian, however, is his lack of reference to secular writings. While many of the previous authors delved heavily into the Greek and Roman writings to prove their points, Tertullian is content to often use Scripture and simple logic. The argument is effective, however, and interspersed through his defense of Christianity we find him expressing a very orthodox faith.
In this work, the last presented by this author, we are treated to what reads like an early sermon from Clement. Here, he exposits the passage from Matthew 19 in which Jesus commands a rich young ruler to sell his worldly possessions. Clement explores the implications of this text for those with wealth, along with demonstrating his own methods of interpreting Scripture.
Clement of Alexandria was one of the most well-read of the Early Church Fathers. Little is known regarding Clement’s life before becoming a Christian, beyond the supposition that he was born around A.D. 150 in Alexandria or Athens. After converting, however, he traveled around the Mediterranean seeking instruction from those in the Church. Becoming both head of the catechetical school and presbyter of the Church in Alexandria, he taught many Christians including Origen.
In this work, the last presented by this author, we are treated to what reads like an early sermon from Clement. Here, he exposits the passage from Matthew 19 in which Jesus commands a rich young ruler to sell his worldly possessions. Clement explores the implications of this text for those with wealth, along with demonstrating his own methods of interpreting Scripture.
Clement of Alexandria was one of the most well-read of the Early Church Fathers. Little is known regarding Clement’s life before becoming a Christian, beyond the supposition that he was born around A.D. 150 in Alexandria or Athens. After converting, however, he traveled around the Mediterranean seeking instruction from those in the Church. Becoming both head of the catechetical school and presbyter of the Church in Alexandria, he taught many Christians including Origen.
This episode contains Book seven of The Stromata. According to Eusebius, the full title of the work is “Titus Flavius Clement’s miscellaneous collections of speculative (gnostic) notes bearing upon the true philosophy.” There were eight books comprising this set but the third remains untranslated from Latin and the eighth has been lost to time.
The Stromata is an expansive work, covering a multitude of ideas and topics. Clement lays out a positive model for how Christians can use philosophy and philosophical methods in attaining true knowledge, or “gnosis.” In doing so, he demonstrates a willingness to see the grace of God present in the work of non-Christians. Rather than shunning pagan texts, he chooses to affirm in them what is true and accords with Scripture while simultaneously recognizing their inferior origins and shortcomings. In doing so, Clement chides those who would dismiss learning as useless and attempts to reclaim the concept of gnosis from the heretics of his day.
Clement of Alexandria was one of the most well-read of the Early Church Fathers. Little is known regarding Clement’s life before becoming a Christian, beyond the supposition that he was born around A.D. 150 in Alexandria or Athens. After converting, however, he traveled around the Mediterranean seeking instruction from those in the Church. Becoming both head of the catechetical school and presbyter of the Church in Alexandria, he taught many Christians including Origen.
This episode contains Book six of The Stromata. According to Eusebius, the full title of the work is “Titus Flavius Clement’s miscellaneous collections of speculative (gnostic) notes bearing upon the true philosophy.” There were eight books comprising this set but the third remains untranslated from Latin and the eighth has been lost to time.
The Stromata is an expansive work, covering a multitude of ideas and topics. Clement lays out a positive model for how Christians can use philosophy and philosophical methods in attaining true knowledge, or “gnosis.” In doing so, he demonstrates a willingness to see the grace of God present in the work of non-Christians. Rather than shunning pagan texts, he chooses to affirm in them what is true and accords with Scripture while simultaneously recognizing their inferior origins and shortcomings. In doing so, Clement chides those who would dismiss learning as useless and attempts to reclaim the concept of gnosis from the heretics of his day.
Clement of Alexandria was one of the most well-read of the Early Church Fathers. Little is known regarding Clement’s life before becoming a Christian, beyond the supposition that he was born around A.D. 150 in Alexandria or Athens. After converting, however, he traveled around the Mediterranean seeking instruction from those in the Church. Becoming both head of the catechetical school and presbyter of the Church in Alexandria, he taught many Christians including Origen.
This episode contains Book five of The Stromata. According to Eusebius, the full title of the work is “Titus Flavius Clement’s miscellaneous collections of speculative (gnostic) notes bearing upon the true philosophy.” There were eight books comprising this set but the third remains untranslated from Latin and the eighth has been lost to time.
The Stromata is an expansive work, covering a multitude of ideas and topics. Clement lays out a positive model for how Christians can use philosophy and philosophical methods in attaining true knowledge, or “gnosis.” In doing so, he demonstrates a willingness to see the grace of God present in the work of non-Christians. Rather than shunning pagan texts, he chooses to affirm in them what is true and accords with Scripture while simultaneously recognizing their inferior origins and shortcomings. In doing so, Clement chides those who would dismiss learning as useless and attempts to reclaim the concept of gnosis from the heretics of his day.
Clement of Alexandria was one of the most well-read of the Early Church Fathers. Little is known regarding Clement’s life before becoming a Christian, beyond the supposition that he was born around A.D. 150 in Alexandria or Athens. After converting, however, he traveled around the Mediterranean seeking instruction from those in the Church. Becoming both head of the catechetical school and presbyter of the Church in Alexandria, he taught many Christians including Origen.
This episode contains Book four of The Stromata. According to Eusebius, the full title of the work is “Titus Flavius Clement’s miscellaneous collections of speculative (gnostic) notes bearing upon the true philosophy.” There were eight books comprising this set but the third remains untranslated from Latin and the eighth has been lost to time.
The Stromata is an expansive work, covering a multitude of ideas and topics. Clement lays out a positive model for how Christians can use philosophy and philosophical methods in attaining true knowledge, or “gnosis.” In doing so, he demonstrates a willingness to see the grace of God present in the work of non-Christians. Rather than shunning pagan texts, he chooses to affirm in them what is true and accords with Scripture while simultaneously recognizing their inferior origins and shortcomings. In doing so, Clement chides those who would dismiss learning as useless and attempts to reclaim the concept of gnosis from the heretics of his day.
Clement of Alexandria was one of the most well-read of the Early Church Fathers. Little is known regarding Clement’s life before becoming a Christian, beyond the supposition that he was born around A.D. 150 in Alexandria or Athens. After converting, however, he traveled around the Mediterranean seeking instruction from those in the Church. Becoming both head of the catechetical school and presbyter of the Church in Alexandria, he taught many Christians including Origen.
This episode contains Book two of The Stromata. According to Eusebius, the full title of the work is “Titus Flavius Clement’s miscellaneous collections of speculative (gnostic) notes bearing upon the true philosophy.” There were eight books comprising this set but the third remains untranslated from Latin and the eighth has been lost to time.
The Stromata is an expansive work, covering a multitude of ideas and topics. Clement lays out a positive model for how Christians can use philosophy and philosophical methods in attaining true knowledge, or “gnosis.” In doing so, he demonstrates a willingness to see the grace of God present in the work of non-Christians. Rather than shunning pagan texts, he chooses to affirm in them what is true and accords with Scripture while simultaneously recognizing their inferior origins and shortcomings. In doing so, Clement chides those who would dismiss learning as useless and attempts to reclaim the concept of gnosis from the heretics of his day.
Clement of Alexandria was one of the most well-read of the Early Church Fathers. Little is known regarding Clement’s life before becoming a Christian, beyond the supposition that he was born around A.D. 150 in Alexandria or Athens. After converting, however, he traveled around the Mediterranean seeking instruction from those in the Church. Becoming both head of the catechetical school and presbyter of the Church in Alexandria, he taught many Christians including Origen.
This episode contains Book 1 of The Stromata. According to Eusebius, the full title of the work is “Titus Flavius Clement’s miscellaneous collections of speculative (gnostic) notes bearing upon the true philosophy.” There were eight books comprising this set but the third remains untranslated from Latin and the eighth has been lost to time.
The Stromata is an expansive work, covering a multitude of ideas and topics. Clement lays out a positive model for how Christians can use philosophy and philosophical methods in attaining true knowledge, or “gnosis.” In doing so, he demonstrates a willingness to see the grace of God present in the work of non-Christians. Rather than shunning pagan texts, he chooses to affirm in them what is true and accords with Scripture while simultaneously recognizing their inferior origins and shortcomings. In doing so, Clement chides those who would dismiss learning as useless and attempts to reclaim the concept of gnosis from the heretics of his day.
Clement of Alexandria was one of the most well-read of the Early Church Fathers. Little is known regarding Clement’s life before becoming a Christian, beyond the supposition that he was born around A.D. 150 in Alexandria or Athens. After converting, however, he traveled around the Mediterranean seeking instruction from those in the Church. Becoming both head of the catechetical school and presbyter of the Church in Alexandria, he taught many Christians including Origen.
This episode contains book three of The Instructor, a three-volume work exploring how, according to Clement, Christians should conduct themselves. He first introduces the Son of God as our primary instructor, understanding us as children in need of wisdom from Heaven. He characterizes this teaching as both loving and firm, arguing that while some forms of instruction are pleasant and others harsh, the purpose is to bring up capable and virtuous individuals. Throughout the work references to the Bible often appear, demonstrating Clement’s love for and familiarity with the words of Jesus, Paul, and the Prophets.
After laying down this framework, Clement then explores the ways in which the teachings of Christ and a pursuit of a virtuous, holy life play out in his day. He is fairly comprehensive, covering eating, drinking, bathing, the use of beauty products, and the removal of body hair. While his discussion can come off as legalistic, it appears that Clement is attempting to demonstrate how a desire to glorify God and live in moderation play out in the public and private spheres of life. While we may not make the same decisions that Clement does, and many of us will probably still shower daily, this book remains a testament to the importance of considering how we as Christians walk in faith and live holy lives in light of the culture in which we find ourselves.
Clement of Alexandria was one of the most well-read of the Early Church Fathers. Little is known regarding Clement’s life before becoming a Christian, beyond the supposition that he was born around A.D. 150 in Alexandria or Athens. After converting, however, he traveled around the Mediterranean seeking instruction from those in the Church. Becoming both head of the catechetical school and presbyter of the Church in Alexandria, he taught many Christians including Origen.
This episode contains book two of The Instructor, a three-volume work exploring how, according to Clement, Christians should conduct themselves. He first introduces the Son of God as our primary instructor, understanding us as children in need of wisdom from Heaven. He characterizes this teaching as both loving and firm, arguing that while some forms of instruction are pleasant and others harsh, the purpose is to bring up capable and virtuous individuals. Throughout the work references to the Bible often appear, demonstrating Clement’s love for and familiarity with the words of Jesus, Paul, and the Prophets.
After laying down this framework, Clement then explores the ways in which the teachings of Christ and a pursuit of a virtuous, holy life play out in his day. He is fairly comprehensive, covering eating, drinking, bathing, the use of beauty products, and the removal of body hair. While his discussion can come off as legalistic, it appears that Clement is attempting to demonstrate how a desire to glorify God and live in moderation play out in the public and private spheres of life. While we may not make the same decisions that Clement does, and many of us will probably still shower daily, this book remains a testament to the importance of considering how we as Christians walk in faith and live holy lives in light of the culture in which we find ourselves.
Clement of Alexandria was one of the most well-read of the Early Church Fathers. Little is known regarding Clement’s life before becoming a Christian, beyond the supposition that he was born around A.D. 150 in Alexandria or Athens. After converting, however, he traveled around the Mediterranean seeking instruction from those in the Church. Becoming both head of the catechetical school and presbyter of the Church in Alexandria, he taught many Christians including Origen.
This episode contains book one of The Instructor, a three-volume work exploring how, according to Clement, Christians should conduct themselves. He first introduces the Son of God as our primary instructor, understanding us as children in need of wisdom from Heaven. He characterizes this teaching as both loving and firm, arguing that while some forms of instruction are pleasant and others harsh, the purpose is to bring up capable and virtuous individuals. Throughout the work references to the Bible often appear, demonstrating Clement’s love for and familiarity with the words of Jesus, Paul, and the Prophets.
After laying down this framework, Clement then explores the ways in which the teachings of Christ and a pursuit of a virtuous, holy life play out in his day. He is fairly comprehensive, covering eating, drinking, bathing, the use of beauty products, and the removal of body hair. While his discussion can come off as legalistic, it appears that Clement is attempting to demonstrate how a desire to glorify God and live in moderation play out in the public and private spheres of life. While we may not make the same decisions that Clement does, and many of us will probably still shower daily, this book remains a testament to the importance of considering how we as Christians walk in faith and live holy lives in light of the culture in which we find ourselves.
Clement of Alexandria was one of the most well-read of the Early Church Fathers. Little is known regarding Clement’s life before becoming a Christian, beyond the supposition that he was born around A.D. 150 in Alexandria or Athens. After converting, however, he traveled around the Mediterranean seeking instruction from those in the Church. Becoming both head of the catechetical school and prespyber of the Church in Alexandria, he taught many Christians including Origen.
This episode contains his Exhortation to the Heathen, a book dedicated to convince those engaged in pagan, Greek culture to embrace Christianity. Clement writes with clarity and acuity, critiquing the culture around him while glorifying God and relying on the scriptures. In this, Clement traces the path worn by others like Justin and Theophilus, demonstrating the inconsistencies and immorality present in the cultural norms and religions of his day. Clement writes with sarcasm and utilizes his vast learning and the library at Alexandria to demonstrate the differing opinions of Greek writers regarding their so-called gods.
Perhaps what differentiates Clement is a clearer focus on drawing people to salvation in Christ. Many of the previous works written to those outside the Church have argued for the existence and preeminence of the one true God. While Clement does this, he also speaks more specifically of loving, following, and knowing Christ. He draws upon the cross and expounds the gospel towards the end of his work. Indeed, following the form of a modern gospel presentation, he calls his reader to repentance and salvation through faith.
Athenagoras was an Athenian philosopher who, like Justin Martyr and Tatian, had come to believe in the teachings of Jesus. Unlike these two, however, it is likely that Athenagoras came to faith through reading the Scriptures in an attempt to disprove them. This episode contains Athenagoras’ treatise on the Resurrection of the Dead, one of two surviving works from this prolific writer.
Athenagoras was an Athenian philosopher who, like Justin Martyr and Tatian, had come to believe in the teachings of Jesus. Unlike these two, however, it is likely that Athenagoras came to faith through reading the Scriptures in an attempt to disprove them. This episode contains Athenagoras’ Plea for the Christians. It was written around A.D. 177 in order to be presented to the Roman Emperors Aurelius and Commodus.
This episode contains a work written by Theophilus, an early writer who likely converted to Christianity through studying the scriptures. According to Eusebius, he became the sixth bishop at Antioch around A.D. 168 and died in A.D. 181. He was a prolific author, having refuted heretics and written commentaries on the Gospels and proverbs. Unfortunately this work, addressed to an acquaintance named Autolycus, is all that remains.
This episode presents the Address of Tatian to the Greeks, the first work by an Assyrian church father-turned-heretic. Primarily as a result of his fall from orthodoxy late in life, the work presented here is one of few surviving, and was likely written sometime between AD 110 and 172.
This episode contains book three of the Shepherd of Hermas, possibly the earliest surviving example of Christian allegory. This work is written from the perspective of a man named Hermas, who is given visions and commandments for the instruction and edification of the Church. A likely author for this work was Hermas, brother of Bishop Pius of Rome. If true, this was likely written around AD 160.
This episode contains books one and two of the Shepherd of Hermas. Here we are introduced to a new genre of early Christian literature: allegory. This work is written from the perspective of a man named Hermas, who is given visions and commandments for the instruction and edification of the Church. A likely author for this work was Hermas, brother of Bishop Pius of Rome. If true, this was likely written around AD 160.
This episode contains part of a voluminous work by the next author in the series, Irenaeus. He was a disciple of Polycarp, placing him two generations from the apostles. He lived between A.D. 120 and A.D 202. Irenaeus wrote as a bishop in Lyons, France, and found himself part of a global church embroiled in heresy and schism. Because of this he devoted much of his life to understanding and refuting the heretics of his day. This has been preserved in a five volume series, titled “Against Heresies.” This episode contains the fifth and final book in the series in which the author refutes these strange teachings.
This episode contains part of a voluminous work by the next author in the series, Irenaeus. He was a disciple of Polycarp, placing him two generations from the apostles. He lived between A.D. 120 and A.D 202. Irenaeus wrote as a bishop in Lyons, France, and found himself part of a global church embroiled in heresy and schism. Because of this he devoted much of his life to understanding and refuting the heretics of his day. This has been preserved in a five volume series, titled “Against Heresies.” This episode contains the fourth book in the series in which the author refutes these strange teachings.
This episode contains part of a voluminous work by the next author in the series, Irenaeus. He was a disciple of Polycarp, placing him two generations from the apostles. He lived between A.D. 120 and A.D 202. Irenaeus wrote as a bishop in Lyons, France, and found himself part of a global church embroiled in heresy and schism. Because of this he devoted much of his life to understanding and refuting the heretics of his day. This has been preserved in a five volume series, titled “Against Heresies.” This episode contains the third book in the series in which the author refutes these strange teachings.
This episode contains part of a voluminous work by the next author in the series, Irenaeus. He was a disciple of Polycarp, placing him two generations from the apostles. He lived between A.D. 120 and A.D 202. Irenaeus wrote as a bishop in Lyons, France, and found himself part of a global church embroiled in heresy and schism. Because of this he devoted much of his life to understanding and refuting the heretics of his day. This has been preserved in a five volume series, titled “Against Heresies.” This episode contains the second book in the series in which the author refutes these strange teachings.
This episode contains the first of a voluminous work by the next author in the series, Irenaeus. He was a disciple of Polycarp, placing him two generations from the apostles. He lived between A.D. 120 and A.D 202. Irenaeus wrote as a bishop in Lyons, France, and found himself part of a global church embroiled in heresy and schism. Because of this he devoted much of his life to understanding and refuting the heretics of his day. This has been preserved in a five volume series, titled “Against Heresies.” This episode contains the first book in this series.
This episode contains Justin Martyr's second apology and an account of his martyrdom. These two are combined into one episode because they both highlight practical ways in which the Roman legal system was used to persecute Christians.
Presented in this episode is The First Apology by Justin Martyr. This document was written by Justin to the Emperor of Rome in order to defend Christians from persecution. His general argument is fairly straightforward: despite leading lives as model citizens, Christians were being put to death simply for their allegiance to Christ.
This episode contains three separate works by Justin Martyr: the Discourse to the Greeks, On the Sole Government, and the Hortatory Address to the Greeks. These were all written for the same audience: individuals of Greek culture outside of the Church. In them, Justin seeks to show the supremacy of Christ and Christianity primarily by demonstrating the ways in which respected Greek writers, philosophers, and poets correctly identified the nature of God.
Compared to everything presented so far, these arguments represent early evangelistic writing. Justin’s audience is not well versed in the Hebrew scriptures or intimately aware of the Christian tradition, but rather are a part of what today Christians would call the ‘secular’ culture. I believe that the way Justin argues is instructive: he draws heavily upon the traditions and works held in high esteem by the people to which he is writing. As someone who was trained as a philosopher, Justin uses his familiarity with the writings of Plato, Homer, Socrates, and the like in the hopes of convincing some to accept Christ’s teachings as the true religion by which people can be saved.
Today's episode is The Dialogue With Trypho. It was written by Justin Martyr who lived between AD 110 and 165. This is by far the longest of his works in the collection and, as a result, has been broken up into three separate episodes.
This particular work takes a narrative form, as though Justin had met Trypho, a Jewish man, who sought to understand Justin’s teachings. Whether or not this was an actual meeting is impossible to determine, but even if the encounter is fictitious there are many things that can be learned from this text.
First, in the dialogue Justin presents an account of his own conversion. He was a Samaritan seeking enlightenment through worldly philosophy. Having become disillusioned with his chosen course in life, he encountered a Christian and, after some discussion, abandoned his pursuit of godliness through worldly means to follow Christ. As will be seen, Justin’s studies proved to be quite helpful in demonstrating the supremacy of Christ over other religions and philosophies.
Second, we find that the focus of the dialogue is largely to prove that the Hebrew Scriptures, today’s Old testament, foretold Christ. Most of Justin's arguments draw upon these writings to show that they prophesied Jesus’ coming. This suggests that, much like the book of Hebrews in the Bible, Christians in Justin’s day found it necessary to explain how their faith and savior fit into the narrative of God revealed in the Hebrew scriptures.
Finally, in listening to Justin's arguments, one finds many of the orthodox doctrines of Christianity expressed. In particular, he describes Christ’s nature in essentially Nicene terms: that Christ is God, of one substance with the father, begotten before all worlds. He also affirms the historic reality of the virgin birth, the visit of the Magi, the flight to Egypt, and other events recorded in the Gospels that have been preserved until today.
Today’s episode presents the Epistle of Barnabas. While some traditions have placed the author of this letter as the companion of Paul, it is more likely that it was penned by a layman, possibly an Alexandrian Jew. Given the way the letter treats the destruction of the temple it is likely that it was written between the two revolts in Jerusalem of AD 72 and AD 132. Regardless of who wrote it, it has been referenced in the writings of other early church fathers.
This epistle is closer in style to the book of Hebrews in the Bible than the letters of Peter or Paul. It is written broadly, not to a specific Church, and addresses how Christianity is the fulfillment of Judaism. Thus we see that, as of the time of its writing, the early church still struggled with reconciling the rites and rituals of the Hebrew scriptures with the doctrines taught by Christ and the Apostles.
The letter is also noteworthy in that the author’s hermeneutic is largely driven by symbolism. Using numbers, objects, and other details he explains how the otherwise obscure and particular details in the Torah, psalms, and prophetic writings reference Christ. While I am not personally convinced that all the examples given were intended to symbolize Jesus, it does reveal that this was one of the modes by which the Early Church approached the scriptures. We similarly see Paul in Galatians 4 interpret the historical narrative of Hagar and Sarah in Galatians 4 through a symbolic, spiritual lens. In the next episode we will also find that other early believers, namely Justin Martyr, relied heavily on symbols to prove that the old testament indeed foretold Christ.
In listening to Ignatius’ epistles, two features stand out. First, they contain a glimpse of early Christian theology. Here we find echoes of the apostles’ creed and references to the miraculous details of Jesus’ birth. Second, Ignatius writes with a pastoral tone, expressing concern for the health of the churches and individuals to which he is writing. In describing how the church ought to function, we also find that he held a strong view of the authority of the Church and its local leaders.
The Ignatian epistles also present a case study of the difficulties involved in determining what is truly original. There are 15 epistles attributed to the author, but as of the late 1800s only seven were considered to be authoritative, in part because they were referenced by Eusebius as having existed in the 4th century. There are, however, multiple copies of each of these epistles: a shorter and longer one in Greek and a few in Syriac. Because of this, while we have little reason to doubt that the works contain original text by Ignatius, it would be impossible to claim that they were inerrant or that we have the entire, genuine article.
Given this difficulty, presented here are six of the seven shorter, Greek, versions of the following Ignatian epistles: The Epistle to the Ephesians; The Epistle to the Magnesians, The Epistle to the Trallians, the Epistle to the Philadelphians, the Epistle to the Smyrnæans, and the Epistle to Polycarp.
This episode contains Ignatius’ Epistle to the Romans and an account of his martyrdom. These two works have been included together because, while en route to his death, Ignatius wrote to the Church in Rome in order that they might not attempt to prevent the upcoming spectacle.
Through these works one might fairly criticize Ignatius for desiring and seeking to be martyred. While he does sometimes come off as such, I choose to understand this as the letter of one who has accepted his condemnation by the Roman emperor and, rather than fearing death, joyously accepts the crown of life promised to all who remain faithful to Christ until the end.
The account of Ignatius martyrdom is reminiscent of Luke's description of Paul's journey to Rome. Indeed, Ignatius and his companions were very much aware of the fact that they followed in Paul's footsteps. It remains encouraging to hear how early believers respected and revered the bishop of Antioch, the grace that he brought to the churches, and the glory that he brought to Christ through his death.
In listening to Ignatius’ epistles, two features stand out. First, they contain a glimpse of early Christian theology. Here we find echoes of the apostles’ creed and references to the miraculous details of Jesus’ birth. Second, Ignatius writes with a pastoral tone, expressing concern for the health of the churches and individuals to which he is writing. In describing how the church ought to function, we also find that he held a strong view of the authority of the Church and its local leaders.
The Ignatian epistles also present a case study of the difficulties involved in determining what is truly original. There are 15 epistles attributed to the author, but as of the late 1800s only seven were considered to be authoritative, in part because they were referenced by Eusebius as having existed in the 4th century. There are, however, multiple copies of each of these epistles: a shorter and longer one in Greek and a few in Syriac. Because of this, while we have little reason to doubt that the works contain original text by Ignatius, it would be impossible to claim that they were inerrant or that we have the entire, genuine article.
Given this difficulty, presented here are six of the seven shorter, Greek, versions of the following Ignatian epistles: The Epistle to the Ephesians; The Epistle to the Magnesians, The Epistle to the Trallians, the Epistle to the Philadelphians, the Epistle to the Smyrnæans, and the Epistle to Polycarp.
This episode contains six of the Epistles written by Ignatius, an early Bishop of Antioch. Like Polycarp, he was likely a disciple of the Apostle John. As to his age, tradition identifies him as one of the small children Jesus spoke with in Matthew 18. These letters were written while en route to his martyrdom at the hands of the Romans around AD 107.
In listening to Ignatius’ epistles, two features stand out. First, they contain a glimpse of early Christian theology. Here we find echoes of the apostles’ creed and references to the miraculous details of Jesus’ birth. Second, Ignatius writes with a pastoral tone, expressing concern for the health of the churches and individuals to which he is writing. In describing how the church ought to function, we also find that he held a strong view of the authority of the Church and its local leaders.
The Ignatian epistles also present a case study of the difficulties involved in determining what is truly original. There are 15 epistles attributed to the author, but as of the late 1800s only seven were considered to be authoritative, in part because they were referenced by Eusebius as having existed in the 4th century. There are, however, multiple copies of each of these epistles: a shorter and longer one in Greek and a few in Syriac. Because of this, while we have little reason to doubt that the works contain original text by Ignatius, it would be impossible to claim that they were inerrant or that we have the entire, genuine article.
Given this difficulty, presented here are six of the seven shorter, Greek, versions of the following Ignatian epistles: The Epistle to the Ephesians; The Epistle to the Magnesians, The Epistle to the Trallians, the Epistle to the Philadelphians, the Epistle to the Smyrnæans, and the Epistle to Polycarp.
Today's episode is the martyrdom of Polycarp. This text introduces a new genre of Christian literature: martyrology. Most of the early church fathers and apostles, except John, were killed because of their faith. The stories of their deaths demonstrate the danger faced by early Christians in converting. They also show the high value they placed on emulating Christ’s earthly life.
Here, we find an account of Polycarp’s execution at the hands of the Romans. It is difficult not to feel somewhat of a visceral reaction to the story, and to be humbled of the strength and faith of this man. Indeed, Arthur Cleveland Coxe, the editor of the volume of texts I have been using, expressed the same sentiment in 1886 when he penned his introduction to Polycarp’s martyrdom. He wrote:
“It is evidence of the strength of Christ perfected in human weakness; and thus it affords us an assurance of grace equal to our day in every time of need. When I see in it, however, an example of what a noble army of martyrs, women and children included, suffered in those days “for the testimony of Jesus,” and in order to hand down the knowledge of the Gospel to these boastful ages of our own, I confess myself edified by what I read, chiefly because I am humbled and abashed in comparing what a Christian used to be, with what a Christian is, in our times, even at his best estate.”
With this in mind, I hope you are similarly encouraged and convicted by the faith demonstrated by Polycarp, bishop of Smyrna and disciple of John the Apostle.
This episode contains an epistle written by Polycarp to the church in Philippi, likely penned in some time in the middle of the second century. Its author, Polycarp, was a disciple of the Apostle John and Bishop of the church in Smyrna. As with the previous two epistles, Polycarp writes with a tone and style similar to the Biblical authors, providing a glimpse of how the faith entrusted to the apostles was handed down to the next generation.
This letter references the works of Paul, particularly the letter he wrote to the Philippians, showing that the early church circulated the writings of Paul. This text itself appears to have become a part of this collections of writings as well, as Polycarp’s disciple Irenæus and Eusebius’ church history both make reference to it.
This episode contains another epistle from the early church, possibly written around AD 130. The author, introduced only as a disciple of the apostles and thus titled Mathetes, is entirely unknown. Despite this, the editor of the 1885 collection felt confident to include it as an authentic work by an early Christian. Listening to the tone and style it certainly echoes the writings of Paul.
More importantly, this likely represents the first surviving example of apologetic writing. While the Bible contains some examples in Acts of the apostles defending the faith, most of the Scriptures were written for communities of faith. In this epistle, however, the author addresses the non-Christian Diognetus and, with gentleness and respect, explains the Christian faith and refutes the pagan temple worship of the day.
This episode consists of the Epistle of Clement to the Corinthians. This letter was very likely written between AD 68 and 97 by Clement, a disciple of Paul possibly referenced in the Bible in Philippians 4 verse 3. As such, this represents one of the earliest Christian writings outside of the Bible.
In many ways listening to this reminds me of Paul’s epistles to the Corinthians. Like Paul, Clement appeals heavily to scripture and writes not necessarily to teach doctrine but to encourage the Corinthians to live up to the call they have in Christ. The letter was penned in response to a report of sedition in the Church and, in a strange way, it is comforting to know that the earliest Christian communities struggled to maintain faith and unity as we do today.