The Apostolic Fathers: A Recommendation
In answer to Dr. Jason Vickers’ call to get to know the classic works of theology, I would like to recommend that the good readership of Firebrand sit down for a few afternoons with the Apostolic Fathers. They were the first generation of Christians to lead God’s Church after the apostles, and they have handed down a collection of writings (you can find a recent and readable translation by Rick Brannan here). These writings include letters, a catechetical handbook, a few sermons, a martyrdom account, and even an apocalypse. These works are the “missing link” between New Testament writing and the later theological tradition. If you love the Bible but feel less than enthusiastic about theology, this might be the place for you to start.
We Stand on the Shoulders of Giants
A classic work of theology has a few features. First, it must glorify God. Classic theological writing is an act of worship. Just as God spoke us into being, we speak to God and pay him the respect he deserves. As such, theology should be grounded both in the worship of God and in the spiritual disciplines. Second, theological classics must be intellectually rigorous. Because the Gospel touches every part of human life, theologians must address relevant issues thoroughly. A theologian must tell the truth about God and his people. “For you will know the truth, and the truth will set you free” (John 8:32). It’s easier said than done. Third, theological classics must be pastoral. Good theological writing seeks to help God’s Church. If it is the Father’s will, the writing of a theologian may become a new tool in the hands of the Holy Spirit to guide His Church. Fourth, theological classics must be widely read in the Church and influential in the history of the development of doctrine. This is what makes them classics rather than just high-quality theology.
Several of the works of the Apostolic Fathers are true classics of theology. The letters of Clement and Ignatius are magisterial treatments of the life of the church and the life of faith. The Epistle of Barnabas is a classic example of early Christian interpretation of the Old Testament, similar in style and method to the Letter to the Hebrews. The Shepherd of Hermas is an apocalyptic vision and a massive collection of Christian moral teaching. By contrast, other writings of the Apostolic Fathers are “hidden gems” of theological writing. The Teaching of the Twelve Apostles (the Didache) and the Epistle to Diognetus were not widely known and quoted, but they are certainly the highest quality of theological writing. They are deeply doxological, intensely intellectual, and perfectly pastoral.
The Apostolic Fathers are an odd recommendation, because rather than encouraging you to sit through a single book I am instead suggesting that you peruse a collection of works. Most theological classics are single works produced by a truly holy servant of the church. Works like Irenaeus’ On the Apostolic Preaching or Athanasius’ On the Incarnation are works of theological genius. They are as brief in their prose as they are universal in their application. The works of the Apostolic Fathers, on the other hand, represent a sizable collection comparable in length (as in content) with the New Testament. You won’t be able to sit down and read these in an afternoon. Instead, you can read a few letters one day, spend twenty minutes chewing on the Didache, and so on.
A Few Introductions
For those readers who are unfamiliar with the Apostolic Fathers, allow me to introduce a few of the central figures and writings of this corpus:
Ignatius of Antioch
Ignatius was a man empowered with indefatigable courage and an irrepressibly bold tongue. On his way to be executed for his faith by the pagan Roman Emperor Trajan, Ignatius composed a series of letters intended to strengthen the churches of Christ. Ignatius more than any other author reminds me of the Apostle Paul. His writing touches quickly and forcefully on a range of theological issues such as schism, docetism, and keeping the faith. His words strike like lightning. He is most well-known for his solution to church schism: he answers the challenge of apostasy and schism simply by commanding the double-minded to obey their bishop. This blunt strategy is as nuanced as ordering a storm to stop and crashing waves to stand still with a mere word. And yet, Ignatius is perfectly humble. Take, for example, these words about his own approaching martyrdom: “I am God’s wheat, and I am ground by the teeth of beasts that they may become a tomb for me and leave nothing of my body… But if I suffer I will be a freedperson of Jesus Christ, and I will rise up free in him. For now, being imprisoned, I am learning to desire nothing” (Rick Brannan, The Apostolic Fathers, 99). Ignatius was martyred. He serves the Church even in death by his example.
Clement of Rome
Clement was the thoughtful bishop of Rome. His quiet and imaginative reflections on God’s will for the Church are inspiring. He wrote two letters to the church in Corinth encouraging them to keep the faith and obey God. Not content to make a single point about the relationship of good works to faith in Christ, he offers six examples. Out of pure empathy, he expands his list of Old Testament figures who obeyed God well from an expected two or three to an expansive seven or eight. He piles on clarification after clarification, often serially reiterating a point. His compassionate concern for the church in Corinth seeps from his plodding prose. Where Ignatius commanded, Clement consoles and encourages. I confess, I often find myself bored while I am reading Clement. His writing is mulish and ox-like rather than fiery and prophetic. But for some reason at unexpected moments, I find myself reflecting on his great love for the church at Corinth. Quick-witted readers will have already realized that the two letters of Clement are addressed to the same church on which the Apostle Paul lavished so much of his time and several letters. Clement’s patient love can be grasped by the patient reader, and God willing, we may follow his example in fortitude.
The Epistle of Mathetes to Diognetus
I would like to tell you at length about the riches found in these pages, but I will restrain myself, trusting that I have done enough to encourage you to meet the Apostolic Fathers for yourself. I conclude by mentioning one of the “hidden gems” of this collection, the Epistle to Diognetus. This work is my personal favorite. Whereas most of the other works are concerned with questions of church life and Christian community, this work of genius instructs Christians on how they should interact with the world. The anonymous author, who merely calls himself “the Disciple,” explains what it means to be a Christian in an evil world, and, more specifically, what it means to be a Christian in a pagan empire. He encourages Christians on how to deal with corruption, injustice, and persecution. Sound familiar? I cannot do better justice to the epistle than merely to quote it at length:
For Christians, neither by country nor language nor customs, are distinguished from the rest of humanity. For they do not dwell somewhere in their own cities, nor do they use some strange language, nor do they practice a peculiar way of life. This teaching of theirs has not been found by any thought or reflection of inquisitive people, nor do they advocate human doctrine as some do. But while living in both Greek and barbarian cities, as each have [sic] obtained by lot, and while following the local customs both in clothing and in diet and in the rest of life, they demonstrate the wonderful and most certainly strange character of their own citizenship. They live in their own countries, but as aliens. They share in everything as citizens and endure everything as foreigners. Every foreign country is their country, and every country is foreign. They marry like everyone, they bear children, but they do not expose their offspring. They set a common table, but not a common bed. They happen to be in the flesh but do not live according to the flesh. They spend time upon the earth, but have their citizenship in heaven. They obey the appointed laws, and in their own lives they surpass the law. They love all people and by all people are persecuted. They are unknown and they are condemned. They are put to death and they are made alive. They are poor and make many rich; they lack everything and they have abundance in everything. They are dishonored and in the dishonor glorified; they are slandered and they are vindicated. They are reviled and they give blessing; they are punished as evildoers; when punished they rejoice as having received life. They are warred upon by the Jews as foreigners and they are persecuted by the Greeks, and those who hate them are not able to state the reason for their enmity (Brannan, The Apostolic Fathers, 281-282).
As it was said of us once, may it be said of us again.
Teagan McKenzie is a Master of Divinity and Master of Theology Student at Asbury Theological Seminary.