Apostolic men- a number of church writers who lived at the end of the 1st century. - the first half of the 2nd century, who were contemporaries, witnesses, students, and collaborators.
The number of apostolic men includes: Ignatius the God-Bearer, apostle of the 70 Barnabas, smch. , sschmch. , author of the "Epistle of Barnabas", author of "The Shepherd of Hermas", and some other church writers.
The most important of their writings are the First Epistle (c. 115 AD), the First Epistle of Clement of Rome (c. 95 AD; the so-called Second Epistle of Clement is a homily dating to about 130 AD), and a series of visions known as the Shepherd of Hermas. This series usually also includes the Teaching of the Twelve Apostles (Didache), instructions on morality and liturgical practice; so-called The Epistle of Barnabas and the Graceful Apology Christian faith, known as . The martyrdom of Polycarp (c. 155 AD) usually closes this series.
Apostolic men
The direct disciples of the apostles, who personally communicated with them and often were their closest collaborators, are known in the History of the Church under the name of Apostolic Men. Their creations bear the character of the apostolic writings, and this constitutes them distinctive feature. These include:
Ap. Barnabas. His name was Josiah. The apostles called him Barnabas, which means “son of consolation.” He was a Jew of dispersion from the island of Cyprus, belonged to the Levite class. According to legend, he was among the 70 disciples of the Savior. In the Christian Church it is active from the very beginning. He sold his land and laid the money for it at the feet of the apostles. He presented Saul to the apostles as a miraculous convert. He and Paul founded the Gentiles in Antioch and were his zealous collaborators in preaching among the Jews of the dispersion and the Gentiles. When the apostles dispersed to preach, Barnabas chose Cyprus as the place of his activity, where he died the death of a martyr, after the destruction of Jerusalem in 70. One message is attributed to him, which from the most ancient times has been known under his name. He proves that the Old Testament must give way to the New and warns those who believe in Christ against being carried away by Judaism. He wrote about the ways of life.
St. Born in Athens from noble parents, he traveled to acquire education, and subsequently served as a member of the Areopagus. Converted him. Paul with his sermon in the Areopagus (54). and appointed him the first bishop of Athens. He zealously cared about the spread of the faith, for which he went to different countries. He died a martyr, but it is unknown exactly where and when. His works are known: On the heavenly hierarchy, On the church hierarchy, On the names of God, On mysterious theology and ten letters to various persons. These works are characterized by sublime and thoughtful theology.
St. Clement, third bishop of Rome (92-101). He was converted to Christianity by St. Peter. Was an employee of the ap. Paul in the spread of the Church, as Paul himself testifies to this. He sealed his faith with his martyrdom under Trajan. His letter to the Corinthians remains a monument to his activity. The Corinthian knew, from the very beginning, the division, and they were instructed by the apostle. Paul. Subsequently, some there came to doubt the truth of the resurrection of the dead. Well-minded people turned to St. Clement, especially since the unbelievers broke away from their hierarchy. St. Clement, imbued with the spirit of apostolic love and meekness, called on the self-willed Corinthians to humble themselves, repent and submit to their hierarchy. He exposed their errors regarding the resurrection of the dead. Message of St. Clement was highly respected in the ancient Church, so much so that it was read during divine services on a par with the books of the apostles. Some other works are attributed to St. Clement, but there is no firm certainty that they were written by him.
St., Bishop of Antioch, disciple of St. John the Theologian, in 107, by order of Trajan, thrown in Rome to be torn to pieces by lions. There are seven of his epistles, written during his delivery to Rome for execution: epistles to the Ephesians, Magnesians, Trallians, Romans (from Smyrna), to Polycarp, bishop. Smyrna, Smyrna and Philadelphians (from Troas). He urged them to maintain the right faith and obey the God-established hierarchy, especially the bishops. According to St. Polycarp, letters of St. Ignatius contains examples of faith, patience and all edification about the Lord.
St. Polycarp, Bishop of Smyrna, beloved disciple of St. John the Theologian, whom he appointed Bishop of Smyrna. He lived to a ripe old age and was martyred in 167 during the persecutions under Marcus Aurelius. He wrote many letters to Christians of neighboring Churches to strengthen them in the pure and right faith. Only the letter to the Philippians survives. He fought against heretical opinions, mainly Docetism, and said that those who do not confess the coming Jesus Christ in the flesh, that Antichrist.
St. Even in ancient times he was recognized by that Hermas, to whom the ap. Paul sent greetings (Romans). Originally Greek, he lived in Rome in the second half of the 1st century. His book “The Shepherd” was known in ancient times and was highly respected in the Church. It is divided into three smaller books: the first contains four visions of Hermas, the second contains 12 commandments given to him by the shepherd: mercy, repentance, etc., the third contains 10 parables or comparisons aimed at explaining various truths of Christian doctrine. Hermas was given instructions by an Angel in the form of a shepherd.
St. Papias, Bishop of Hierapolis in Phrygia, disciple of St. John and friend of St. . According to legend, he died a martyr under Marcus Aurelius. Five works are attributed to him under the title “Explanation of the Lord’s Sayings,” of which only a few excerpts have survived. He did not limit himself to studying St. Scripture, but also collected oral stories about the deeds and teachings of the Savior and the apostles, based on unwritten tradition. Due to not always sufficient testing of the material, it contains irregularities.
This era is generally characterized by theological insensitivity. With the exception of St. Ignatius, the writers of this time are less abstract minds, not theologians or mystics. In the works of this time, a pastoral and moral tone predominates. Most of these messages are of an exhorting nature. Standing somewhat apart. With its original eschatalogical schemes, the “Shepherd” of Hermas, due to its apocalyptic nature, does not allow theologizing about man. Then they prophesied or preached about the proximity of Parusia rather than preached wisdom. The simplicity and clarity of the Gospel were already absent from the writers of this time, but they had not yet developed the method and systematicity of the theological constructions of the post-Nicene era. Their soteriological views lag far behind the insights of St. Paul and Evangel. John, but did not reach the mystical audacity of St. Gregory of Nyssa or Maximus the Confessor. They completely lack philosophical synthesis, even to such an elementary extent as Justin the philosopher and Irenaeus. There is, of course, nothing to anticipate the bold constructions of Origen.
Christian theological thought arises at the intersection of two lines: the Jewish tradition of the Old Testament and the philosophical heritage of the ancient world. In early Christian literature were already touched upon the most important questions anthropology: soul, image of God, sonship to God, resurrection and glorification of the whole person, that is, not only his spiritual substance, but also his body.
In the field of psychology, the early Christian consciousness proceeds very uncertainly, as if groping. Characteristic of this era is the so-called. "Letter to Diognetus". It gives us the following comparison of the soul in the body with the position of Christians in the world: (Chapter VI): “As the soul is in the body, so are Christians in the world. The soul is distributed throughout all members of the body... The soul, although it inhabits the body, is not corporeal... The soul, being invisible, is located in the visible body... The flesh hates the soul and fights against it, without being offended by anything, because our soul only forbids it to indulge in pleasures... The soul loves its flesh and members, despite the fact that they hate it... The soul is confined to the body, but itself contains the body... The immortal soul dwells in a mortal dwelling... The soul endures hunger and thirst and becomes better..."317. The question of the origin of the soul and its nature is not raised at all in the writings of the apostolic men.
Image of God. The first early Christian writer to address this issue was St. Clement of Rome. He says (I ad. Corinth. c. XXXIII, 4-5):
“After all others, God, with His holy and immaculate hands, created man, the most excellent and greatest in intelligence (creature), as the outline of His image; for God said: “Let us create man in our image and likeness”318.
The words “according to one’s own mind” are not found in all ancient editions, which is why we do not find them in the Funk-Bihlmeyer edition. From this passage we can conclude that for Clement of Rome the image of God in man lies in the mind. He understands Christianity itself as “immortal knowledge”319 and “knowledge of the glory of the name” of Christ”320.
Without clarifying what the image of God is, the “epistle to Diognetus”321 mentions it.
The idea of sonship, so clearly expressed in the sermon of St. Pavel and Ev. John, has significantly faded in the writings of the apostolic men. So, although St. Clement calls God the Father, but this is more in the sense of “Father, Creator and Creator of the world and all people” than in the sense of adoption and unity in the fullness of the mystical body of the Church322.
Pseudo-Barnabas323 speaks of Christians as “sons of God,” but also without revealing this idea.
We find somewhat more in Ignatius the God-Bearer. Although he does not say the very words “adoption”, “sonship”, however, he knows that he must “reach God”324 or “reach Jesus Christ”325. This is not only a purely moral comparison, it is the mysticism of direct unity with God326. According to the Epistle to the Trallians, Christians are “branches of the Cross”327.
For St. Ignatius is the mysticism of communion with God. and therefore deification is realized in the fact that a Christian is the temple of Christ. This is a perfect tradition. Pavel. It is necessary for Christ to “live in us, and for us to be His temples, and for Him to be in us, our God”328. So. arr., Christians become “God-bearers”329, and they have a part with God330. This is achieved by acquiring the Holy Spirit, “so that there is carnal and spiritual unity”331.
Pseudo-Barnabas332 also speaks about this state of spiritual perfection. Christians become “spiritual,” “a perfect temple to God.” The Incarnation of the Son of God is understood by him exclusively soteriologically333.
In general, the thought of the ap. Paul that our body is the temple of the Holy Spirit is repeated several times in the dismantled monuments334.
The belief in resurrection and personal immortality is clearly expressed in the monuments of post-apostolic times. The Didache speaks of immortality and the immortal principle335. Pseudo-Barnabas knows the resurrection336. St. Clement seeks evidence of the “future resurrection” in the change of day and night, in the growth of a plant from a rotten seed, in the Phoenix rising from the ashes337. St. writes about the resurrection. Ignatius to the Trallians338 and Ephesians, teaching that “the Eucharist is the medicine of immortality, not only protecting against death, but also giving eternal life in Jesus Christ”339.
The glorification of the body, expressed by St. Paul in his preaching of the resurrection, is also touched upon in the writings of the apostolic men.
St. Clement of Rome writes: “may our whole body be saved in Christ”340. So-called The “second epistle of Clement” teaches about receiving retribution in the flesh341. This flesh can receive life to incorruption, thanks to the union of the Holy Spirit with it.” In this case, “connection” is indicated by the word ???????????? from the verb?????? - gluing, blinding342.
This belief in the glorified flesh has in this monument an interesting connection with the doctrine of the so-called. "pre-existence of the Church". Interesting conclusions can be drawn from this ecclesiological theme for the doctrine of man. The Church and Christ are presented as a woman and a man. “This flesh is instead of the image of the spirit. Therefore, no one who corrupts the image will partake of the real one. If we say that the body is the Church, and the spirit is Christ, then he who dishonors the body dishonors the Church. Such a one is not a partaker of the spirit, which is Christ.”343
An interesting place in this regard is occupied by the “Shepherd” of Hermas, a work, as indicated, rather prophetic-apocalyptic than a theological treatise. In it, however, one can find a very definite belief in the bright purpose of human flesh. Like the dismantled monuments, it teaches about the dwelling of the Holy Spirit in the flesh, and all flesh in which the Holy Spirit dwells will be justified344. Because “God dwelt in this flesh, then, so. Arr., glorify the Lord who dwells in you”345. The spirit is the source of human life346. And “all our seed will dwell with the Son of God”347.
In his Christology, as it is expressed in the parable of the worker in the vineyard of God, Hermas slips into adoptionism, but regarding the very nature of man he has the Orthodox concept of later times. This allows scientific researchers to draw the following conclusion: “human nature, which in its earthly existence was united with the Spirit, after its resurrection and ascension joins the same Spirit. She enters, so to speak, into the Divine Family and becomes the Son of God.”348
In general, it must be admitted that among the writers of the post-apostolic century, their general mood moved significantly away from the mystical insights of the apostle. Paul and Evangel. John. “The mystical feeling of Christ in the proper sense of the word does not correspond to the reasonable and strict style of these writers. And although in Ignatius there are sometimes sounds of mysticism. Paul, but in the main he stands on a different basis and in other relationships with him.”349
NOTES
317 "Patrum. apostel. opera", edit. Gebhargt-Harnack-Zahn, Lipsiae, 1894, pp. 81-82.
318 ibid. p. 18.
319 cap. XXXVI, 2. - p. 20.
320 cap. LIX, 2. - p. 32.
321 cap. X, 2. - Patr. apostol. op. p. 84.
322 Clement, ad Corinth. XIX, 2; XXXV, 3; LXII, 2 - pp. 12/19, 34.
323 cap. IV, 9, - p. 49.
324 ad Ephes. XII, 2.-p. 90. ad Magnes. XIV, p.96. ad Rom. I,2.p,100,
325 ad Rom. V, 3.- p. 102.
326 Gross “La divinisation du chretien d'apres les peres grecs”, p. 124.
327 cap. XI, 2.- p. 99.
328 ad Ephes. XV, 3.- p. 91; ad Philadelphia. VII, 2.- p. 105.
329 ad Ephes. IX, 2.- p. 89.
330 ad Policarp. VI, 1.- p. 112.
331 ad Magnes. XIII. 2.- p. 96.
332 cap. IV, 11.- p. 49.
333 cap. V, 10.- p. 51.
334 2 Clément. IX, 3.- p. 39; ps.- Barnabae VI, 1.- p. 53; XVI.- p. 64; Ignat. ad Ephes. XV, 3.- p. 91; ad Philadelphia. VII, 2.- p. 105.
335 cap. X, 2; IV, 8.
336 cap. XXI, l.- p. 67.
337 cap. XXIV - XXV.- pp. 14-15.
338 inscript.- p. 97.
339 Ephes. XX, 2. - p. 92.
340 cap. XXXVIII, 1.- p. 21.
341 2 Clement. IX, 5.- p. 39.
342 cap. XIV, 5.-" p. 42.
343 cap. XIV, 3-4.- p. 42.
344 Simil. V, 6, 7; 7, 1.- p. 176.
345 Mand. III, 1.- p 148.
346 Similit. V, 7, 2.- p. 176.
347 Similit. IX, 24, 4.- p. 208.
348 Gross, op. cit. p. 127.
349 W. Bousset, “Kyrios Christos”, Gottingen, 1921, S. 219.
· Ignatius the God-Bearer.
“Why did I give myself up to death, to fire, to the sword, to be torn to pieces by wild beasts? No, not in vain! He who is near the sword is near God, he who is among the beasts is in the midst of God; if only it were in the name of Jesus Christ. To participate in His sufferings, I endure all this, and He strengthens me.” Having gone through suffering himself, St. Ignatius comes to the conclusion: there is no true life there, where there is at least no readiness to voluntarily die in the image of His suffering...
The legend that he is the child whom Christ raised in his arms was recorded by Anastasius the librarian (IX century) and Simeon Metaphrastus (X century).
There is no indication of this in his own messages. But he calls himself a God-Bearer.
His 7 epistles introduce us to the Bishop of Antioch already on the way to death. He is no longer young, he is famous in the Church. Probably this celebrity led him to suffer for Christ.
Eusebius Pamphilus writes that Ignatius was condemned at the beginning of the 2nd century. and had already led the Antioch Church for 40 years. John Chrysostom and Blessed. Theodoret, testify that he was appointed bishop by the apostles. John Chrysostom (“Praise to St. Ignatius”): “he communicated closely with the apostles... he was brought up with them and was with them everywhere...”
Acts of martyrdom and blj. Jerome: disciple of John the Theologian.
Ignatius especially loved singing. He introduced antiphonal singing in Antioch. He had a vision of angels glorifying the Trinity in this way.
He asks the Romans: “Do nothing more for me than that I should be sacrificed to God now that the altar is ready, and then form a choir of love and sing a song of praise to the Father in Christ Jesus...”
Was torn to pieces by beasts in the Roman arena.
· Polycarp of Smyrna.
A disciple of John the Theologian, he heads the Smyrna Church near Ephesus.
Between Ignatius and Polycarp there was the strongest friendship and special love in Christ Jesus. Ignatius writes a letter to Polycarp and, as it were, hands over the leadership position in the Church that he himself enjoyed.
There was something particularly attractive about Polycarp's personality. Ignatius: “I am filled with gratitude to God that I have been honored to see your immaculate face, which I would always like to enjoy in God.
Even the enemies who saw Polycarp for the first time were humbled by the holiness and simplicity of his personality. Universal love was evident even in the smallest details of his life. He was never allowed to take off his shoes himself. Not only his words, but also his gait, his appearance, his entire way of life, and his usual expressions were fondly remembered by his students many years later.
Captured in Smyrna following a denunciation, taken to Rome and burned.
PERSECUTION OF THE 2nd CENTURY.
Although the persecution of Christians in the Roman Empire began from the time of Nero, there was little mention of this persecution in the 1st century. But evidence dating back to the 2nd century allows us to more clearly imagine everything connected with persecution and the attitude of Christians to suffering and death for their faith. The “acts of the martyrs” (martyrologies), which tell about the arrest of the martyrs, their trial and their death, are filled with the greatest drama. Some of them contain so many credible legal details that they could well have been borrowed, at least in part, from official court records. Sometimes these "deeds" say that the author was an eyewitness to the trial of the martyr and his death, and historians tend to believe that this is how it happened. On the other hand, many of the so-called “acts of the martyrs” were clearly written much later and are not particularly credible. But one way or another, the authentic “acts” are among the most valuable and inspired documents of early Christianity. In addition, we learn about the attitude of Christians towards martyrdom from other Christian scriptures. Of greatest interest among them are, perhaps, seven letters from Bishop Ignatius of Antioch about his path to martyrdom. Finally, 2nd century sources provide additional information about how the Roman authorities treated the new faith. In this regard, Pliny’s correspondence with Trajan contains a lot of useful information.
The very fact of belonging to Christians is not yet a crime against society or the state. Therefore, the state should not waste energy searching for Christians. But when they are charged and brought before the authorities, they must be forced to worship the gods of the empire or punished. Otherwise, the imperial courts will lose authority. In other words, Christians were punished not for crimes committed before the trial, but for their disrespect for the Roman courts. Those who openly refused to worship the gods and the emperor had to be punished - firstly, because the dignity of the courts demanded it, and secondly, because refusal to worship the emperor, in essence, implied a denial of his right to rule the state.
Marcus Aurelius, who became emperor in 161 A.D., was one of the most enlightened minds of his time. Unlike Nero and Domitian, he was not power-hungry or vain. A sophisticated man, he left behind a collection of “Reflections”, which he wrote for himself and which are recognized as a literary masterpiece of his time.
It would seem that under such an emperor a period of relative calm should have begun for Christians. But, professing such lofty ideals of government, the same emperor gave orders for persecution against Christians.
This enlightened emperor, like a child of his time, was a superstitious man. He constantly sought advice from seers and before accepting any important decision performed sacrifices. In the first years of his reign, it seemed that there would be no end to invasions, floods, epidemics and other misfortunes. Soon an explanation was found for the troubles - Christians are to blame for everything, it is they who bring the wrath of the gods on the empire. It cannot be said with complete certainty that the emperor thought exactly like this, but, be that as it may, he fully supported the persecution and contributed to the revival of the old religion. Perhaps, like Pliny, he considered the greatest shortcoming of Christians to be their stubbornness.
Marcus Aurelius died in 180 A.D. and was succeeded by Commodus, who began a joint reign with him eight years before his death. Although Commodus did not issue any edicts ending the persecution, during his reign the storm subsided and the number of martyrs was relatively small. After the death of Commodus came a period civil war, and Christians were ignored because of more pressing issues. Finally, in 193 A.D. Septimius Severus became the ruler of the empire. At first, the life of Christians under his leadership was calm.
Throughout the 2nd century, the position of Christians remained precarious and dangerous. The persecution was not continuous. At times, Christians were persecuted in some parts of the empire, but were not harmed in others. Since, in accordance with the general line outlined by Trajan, Christians were not specifically sought out, but were forced to recant or punished when they appeared before the authorities, important role the good will of the people around them played a role. If they believed bad rumors about them, accusations were made and persecution began. Therefore, it was very important to show the unfoundedness of these rumors and give the pagans a correct and favorable idea of Christianity. This was the task of the apologists.
Martyrs: Saint Phocas, Bishop. Sinopsky; Equal to the Apostles Thekla, student of St. Paul; the famous Roman military leader Eustathius Placidas; Faith, Hope, Love and Sophia, Flor and Laurel. During the persecution in Galia, bishops suffered. Pofin of Lyons, Blonde's maiden.
MARTYRDOM OF POLYCARP.
We know about the events in Smyrna from the author, who claims to have witnessed them. The case began with the fact that a group of Christians appeared before the authorities, all of whom refused to worship the gods. Despite the most severe torture, they remained steadfast in their faith - as the story says, "trusting in Christ, they paid no attention to the pains of the world." When an elderly Christian named Germanicus was brought before the court, he was told that, due to his advanced age, he must recant to avoid torture and a painful death. To this he replied that he no longer had the desire to live in a world in which such unrighteous deeds were committed. And to prove that his words were not an empty phrase, he himself asked to bring predators so that they would tear him to pieces. This courageous act aroused even greater anger from the crowd, and cries were heard: “Death to the atheists!” (that is, those who have no visible gods) and “Bring Polycarp!”
Having learned that he was wanted, the old bishop followed the advice of his flock and went into hiding for several days. Then he changed his hiding place, but was still discovered. Polycarp decided that his arrest was the will of God: he no longer began to hide and calmly waited for them to come for him.
The proconsul who presided over the trial admonished him, strongly advised him to think about his venerable age and offer praise to the emperor. When Polycarp refused, the judge ordered him to shout: “Down with the atheists!” And Polycarp, pointing to the crowd surrounding him, said: “Yes. Down with the atheists!” The judge continued to insist and promised that if he took an oath in the name of the emperor and cursed Christ, he would receive freedom. But Polycarp replied: “I have served Him for eighty-six years, and during these years He has not done anything bad to me. How can I curse the King who saved me?”
The dialogue continued. When the judge threatened to burn him alive, Polycarp replied that the fire lit by the judge would only burn for a moment, but eternal life never ends. Finally, when he was tied to a stake to be burned at the stake, he looked up and said a prayer: “Sovereign God... I thank You that You have considered me worthy of this moment, so that I can share the cup of Christ with Your other martyrs... . For this... I bless and glorify You." 7
Many years ago, Ignatius of Antioch instructed the young Bishop Polycarp to fulfill his episcopal duties worthily and to be firm in the faith. Now Polycarp confirmed that he heeded every word of his teacher and followed his example with dignity.
There is one important detail in this story - when Polycarp found out that he was wanted, he went into hiding and hid. It also mentions that a certain Quintus, who offered himself for martyrdom, at the last moment showed weakness and renounced the faith. These details were important for those first Christians who believed that a person does not choose himself to martyrdom - God chooses him. The elect were strengthened by Christ, who suffered with them, and therefore could endure trials. Their perseverance did not come from themselves, but from God. Those who showed haste and doomed themselves to martyrdom (“volunteers”) were false martyrs, and Christ abandoned them.
THIRD CENTURY OF THE CHURCH.
Local cathedrals meet more often. Internal splits. The preaching of Christianity covered all of Gaul, Spain, part of England, and Germany.
During the reign of the Emperor. Alexander Severus was allowed to build temples. Temples were erected in all significant cities. Land grants led to the enrichment of individual bishops. Bishop of Rome Flavian was considered one of the largest owners of the capital. The Roman community bought the catacombs and began holding services there.
Schism in Rome. In 217, part of the community in the bishop. Deacon Callistus, who adhered to the heresy of the monarchists, was elected to the see. Another part of the community elected St. Hippolyta. That. for 18 years there were two leaders in the capital.
WORSHIP.
Christians gather in specially built churches. Often these temples are located in the center of cities. For example, the church in Nicomedia destroyed in 303; Cathedral in Neokesarea.
Apologists.
Appear in the 2nd century. Apologies to the Senate, emperors, against the attacks of pagan authors.
Codratus of Athens, Aristides, Justin the Philosopher, Athenagoras, Tertullian, Tatian.
· Justin Philosopher.
Born at the beginning of the 2nd century in Palestine in a family of wealthy pagans. Received a good education. At an early age he became addicted to science and philosophy. For many years he has been searching for the truth in various philosophical schools. Disappointment soon sets in.
One day, while walking alone along the seashore, Justin met an elderly man, and after talking with him, he became acquainted with the basic tenets of Christianity for the first time.
Impressed by the suffering of the Christian martyrs, Justin was baptized. Travels and preaches tirelessly.
Opens a school in Rome. Continues to wear the mantle of a philosopher. He argues a lot with false teachers.
Writes an apology for Emperor Antoninus. He asks not to punish Christians for their name alone and calls on the authorities to study their teaching and life to ensure their integrity and high morality.
Beheaded by the sword during the reign of Marcus Aurelius in 166.
1. “There is no Christianity without the Church”
“We are called to unite with Christ in such a way as to become really particles, members of His Body - as real... as a twig is connected to a vine, as a part of a tree is one with the tree itself...”The activity of the Church extends to the entire history of the world: primitive (pre-legal), Old Testament and New Testament. The creation of the world was some preparation for the creation of the Church, because the ultimate goal for which the visible world was created is the kingdom of grace, into which the world must be transformed through entry into the Church.
“The world was created for the sake of man, and with the creation of man the primitive Church appears, the beginning of which was already laid in the very image and likeness of God. Man was introduced into the world as a priest and prophet, so that the light of grace through him would spread throughout all creation. In freedom he was called respond to creative love, then God would shed light and heavenly powers until he made it heaven itself."This heavenly covenant with God was dissolved by the Fall. In place of the pristine church came the Church under the law, the Old Testament. It was a time of messianic anticipation and preparation.
“With the incarnation of the Son of God, the Spiritual Sun of the world appeared and the new Church, like the moon, illuminated by His light.” The nature of the New Testament Church goes back directly to the Lord and Savior Jesus Christ, the incarnate Son of God, whose coming into the world, according to the Holy Scriptures, was predetermined by God the Father “before even the world was not.” Thus, the hidden wisdom of God was revealed, “...which God ordained before the ages for our glory” (1 Cor. 2:7).
Therefore, the question of the Church is not only a universal question, but also a personal question for every Christian.
The Church, as the mystical Body of Christ, is the element in which the rebirth, renewal and resurrection of man is accomplished by the power of God’s grace, and immortality is bestowed. As the Kingdom of God, which is in the process of its formation, the Church has the fullness of the means necessary for the spiritual re-creation of the individual.
Finally, we can give the following definition of the Church as the Body of Christ, which explains its origin, its divine nature and its ultimate purpose:
"The Church is a divine-human organism, headed by the Lord Jesus Christ Himself and animated by the Holy Spirit; having a divinely established hierarchy" and consisting of all - in heaven and on earth - believers striving for eternal life in blissful union with the Triune God, and in Him with each other."Let us try to clarify the teaching about the Church in the writings of the apostolic men, as well as in the monuments of early Christian writing.
I. "Teaching of the 12 Apostles"
When starting to consider this monument, it should immediately be noted that its liturgical and hierarchically disciplinary parts are of particular interest, since they reveal in simple forms the Christian teaching about the main Sacraments of the Church and its hierarchical structure.
Already in chapters 7, 9 and 10 we find the most valuable instructions about the structure of liturgical life in the first decades after the ascension of the Lord.
The seventh and ninth chapters deal with the Sacrament of Baptism and the Eucharist, on which the spiritual life of a Christian is based.
The following is said about baptism: "
baptize like this: having declared all this in advance, baptize in living water in the name of the Father and the Son and the Holy Spirit. If there is no living water, baptize in other water; If you can’t do it cold, then warm it. And if there is neither one nor the other, pour water on your head three times in the name of the Father and the Son and the Holy Spirit. And before baptism, the baptizer and the baptized must fast, and also some others, if they can. The person being baptized was ordered to fast for a day or two."As can be seen from the above, in the ancient Church there was a practice of lengthy catechumen and ascetic preparation of the baptized person for the Sacrament.
Of particular value are the three Eucharistic prayers, which serve as examples of the charismatic creativity of the Church of that time.
In the first prayer, the prayer of the Cup, they thank God “for the holy vine of David your servant,” which was revealed through Jesus Christ.
In the second prayer, about Bread, it is said:
"We thank You, Our Father, for the life and knowledge that You have revealed to us through Jesus Your Son. Glory to You forever! Just as this broken bread, being scattered on the hills and being gathered, became one, so may Your Church be gathered from the ends earth into Your kingdom, for Yours is the glory and the power through Jesus Christ forever."Characteristic in this passage is the conciliar perception of church unity.
However, this is not exactly the language of the Apostle Paul.
According to Rev. Nikolai Afanasyev:
“The Church here spoken of is the local Church in which the Church of God abides in its entirety, and the Church which embraces all the local churches scattered throughout the world. What the relation of this Church in general or of the universal church to the local one remains unclear from the monument itself … The sources of the idea of a universal church are not sufficiently clear, but the compiler of the “Teachings” almost certainly borrowed it from the Jewish consciousness.The third prayer contains thanksgiving for the creation of the world and commemorates the Church:
The Eucharistic understanding of the Church gives way to the concept of the church as the assembly of the people of God, the new Israel in the Old Testament sense... if we discard the Gnostic writing, then we can claim that the "Doctrine" is the first monument establishing, although not entirely clearly, the idea of a universal church."
"Thank you, Holy Father, for holy name Yours, which You have implanted in our hearts, and for the knowledge and faith and immortality that You have revealed to us through Jesus Your Son. Glory to you forever! You, Lord Almighty, having created everything for the sake of Your name, gave people food and drink for the benefit, so that they would thank You, and blessed us with spiritual food and drink and eternal life through Your Son. First of all, we thank You because You are omnipotent. Glory to you forever! Remember, Lord, Your Church, that You will protect her from all evil and make her perfect in Your love, and gather her from the four winds, sanctified, into Your Kingdom, which You have prepared for her. For Yours is the power and the glory forever! May grace come and may this world pass away! Hosanna to the Son of David!"This prayer reveals to us the idea of the holiness of the Church, which is called “sanctified” in it. Moreover, this holiness and perfection are presented as a certain goal towards which the Church strives with the assistance of God the Father.
One feels the complete lack of affirmation of all life in the earthly and temporary. “Everything is directed towards the future, desired City. There is no abiding abode here. The real homeland is not here, but in heaven, in the future Kingdom of Christ, and not in the temporary domination of the authorities of this transitory world, earthly kings and princes. Christianity lives, so to speak, " nomadic" interests on this planet. Earthly attachments, patriotism, nationalism have no and cannot have a place in the worldview of Christ's disciples. This world with its concerns and goals must, in the consciousness and religious feeling of a Christian, give way to the desired Kingdom of Heaven. Christianity does not pray for the establishment of power earthly rulers and not about the dominance of one nationality over another, but about the coming of the kingdom of God and the end of this world: “let this world pass away”. Not a single monument so clearly expresses the independence and disinterest of Christianity in this world, state, nationalities. feelings and other things, as in the Teaching of the 12 Apostles.
The author also does not ignore the structure of the Christian hierarchy, which is discussed in Chapters XI, XII, XIII and XIV.
It consists of five different ministers of the Church: apostles, prophets, teachers, bishops and deacons. If we combine the data of the New Testament writings and the “Teachings of the 12 Apostles”, we can come to the conclusion that in the initial era there were two main types of organization in the Church: on the one hand, the so-called charismatic institution (apostles, prophets, teachers), and on the other - organization to direct the affairs of each local church (bishops, elders, deacons). The main principles that guide theological science in relation to the charismatic institution are the above-disclosed doctrine of the universal Church, where the latter is conceived as a certain purely spiritual entity that exists side by side and independently of local Churches. In relation to it, the local church is considered for the most part as a community or as part of it.
This teaching about the Church led to the assumption that
“that along with the officials whom each local church creates for its own needs, there are special persons whose ministry is not limited to the boundaries of the local church and is not connected with it, but relates to the Church as a whole.”
“As for the apostles and prophets, according to the rule of the Gospel, do this: let every apostle who comes to you be accepted as the Lord himself. But he should not stay longer than one day, but if necessary, he can stay for the second; if three remain day, then he is a false prophet. When leaving, the apostle should not take anything except bread (necessary) until he stops somewhere. If he demands money, then he is a false prophet."As can be seen from the above words, the apostles and prophets were not attached to one local church, like bishops-presbyters and deacons.
But, despite such features of these ministries, they are all supplied by the Church.
And depending on the nature of the services, assignments can take different forms.
In some cases, ordination includes all three moments: election by the Church, ordination and witnessing to the Church. As a rule, all three points take place when bishops-presbyters and deacons are placed in service, just as the first seven deacons were placed in service, according to the testimony of the Apostle Luke.
In other cases, only ordination and recognition are carried out: for example, when they were ordained to the apostolic ministry, Paul and Barnabas were ordained this way.
Sometimes, just the testimony of the Church to the revealed will of God and the recognition of the prophet in his prophetic dignity is enough. In all cases of ordination there is always a moment of recognition on the part of the Church. If it does not exist, then there is no and cannot be the ministry itself, since there is no and cannot be a ministry outside of any local church.
The compiler of the "Teachings of the 12 Apostles" does not give detailed description all types of hierarchical service of the Christian Church, but stops only in brief description on the signs of a true prophet:
“Not everyone who speaks in the spirit is a prophet, but only whoever has the disposition of the Lord, for according to his disposition a false prophet and a (true) prophet will be recognized. And no prophet, setting a meal in the spirit, will eat from it, unless he a false prophet. Every prophet who teaches the truth, if he does not do what he teaches, is a false prophet. Every true prophet who acts in accordance with the universal mystery of the Church, but teaches, does not do everything that he himself does. we judge him, for his judgment is with God; the ancient prophets did the same. But if someone says in the spirit: give me money or something else, do not listen to him; .Also interesting for us is the following passage from the “Teaching”, in which the prophet is called the high priest:
“Having taken every firstfruit from the winepress and the threshing floor, from the oxen and the sheep, give that firstfruit to the prophets, for they are your high priests.”The Prophet, according to the “Teaching,” really performs the high priestly service, therefore, in Chapter X it is said that at the Eucharist the prophets can “give thanks as much as they want.” "Thanksgiving" at the Eucharist belonged to the bishop. And if the author of the “Teaching” assimilates this to the prophet, then it thereby ascribes to him the functions of the Primate of the Church. These functions consisted mainly of the offering of the Eucharist.
Speaking about special types of service in the Church, which are the apostolic and prophetic service, the author of the “Teaching” does not forget about the episcopal and deaconal service, commanding: “Appoint also bishops and deacons worthy of the Lord, meek men and not lovers of money, and truthful and proven , for they also fulfill for you the ministry of prophets and teachers; therefore do not despise them, for they should be honored among you along with the prophets and teachers."
It is worth noting the thought expressed by Archimandrite Cyprian (Kern) regarding the ministry of bishops and deacons in the local community:
“Their duty was no longer teaching, but the administration and management of the community.”Whereas, according to the same theologian, the duty of the apostles and prophets included
"teaching, preaching and performing divine services, in which they were not at all constrained in their creative impulse."We consider this division in ministry between the so-called charismatic institution and bishops (and deacons) to be conditional due to the fact that all ministries in the Church are based on charisma. Therefore, everyone who is invested with them is charismatic to one degree or another due to their ministry. Moreover, the author of the “Teaching” says that they should be revered along with prophets and teachers, since they fulfill the ministry of prophets and teachers.
II. Clement of Rome
"First Epistle to the Corinthians"
In this message we can establish what are the main provisions of the teaching about the Church, church structure, church hierarchy that Saint Clement sets out in it.
The entire message is permeated with a call addressed to the Corinthian Christians to preserve church conciliarity and unity through obedience to the legal hierarchy.
St. Clement tries to build the main idea of his epistle around an ecclesiological problem. The red thread of his ecclesiology is the idea of order, harmony and peace. He tries to show the Corinthians in simple terms that they opposed not a human, but a divine institution:
“If anyone considers everything in detail, he will recognize the greatness of the gifts given to them. From Him are all the priests and Levites who serve at the altar of God.”Drawing a parallel with the Old Testament priesthood, St. Clement tries to emphasize that the Church has its origins in eternity, from where the Word of Life came to us. And according to His holy will, both the Old Testament and the New Testament priesthood were established.
In Chapter XXXVII of St. Clement compares the Church to a military unit and to the human body:
“Let us fight with all our might under His holy commands. Let us imagine those fighting under the command of our leaders; how orderly, how diligently, how obediently they carry out orders. Not all eparchs, not all commanders of thousands, or commanders of hundreds, or commanders of fifties, and so on, but each in his own rank carries out the orders of the king and the commanders. Neither the great without the small, nor the small without the great, can all exist together, and this brings benefit: a head without legs means nothing, and neither do legs without a head. the smallest members in our body are necessary and useful for the whole body; they all agree and serve in harmonious subordination for the health of the whole body."With these two comparisons St. Clement in its entirety concerns one of the essential properties of the Church - its conciliarity, which is presented by him in the form of an existing complete, integral organism, which is aware of itself and feels itself in all members, giving them the right to active participation in the life of the entire Body.
For St. Clement's Church -
“this is the society chosen through Christ for the purpose of salvation and sanctification of people, the flock of Christ, the one Body of Christ,” which is sanctified by the unceasing presence of the Holy Spirit in it. Therefore, he constantly encourages her children to strive for holiness and perfection: “Therefore, being the portion of the Holy One, let us do everything pertaining to holiness.”At the same time, for St. According to Clement, a necessary condition for preserving the harmonious and orderly life of the Church is the constant existence of a hierarchy and worship performed at certain times and hours:
"Penetrating into the depths of divine knowledge, we must do in order everything that the Lord commanded to be done in certain times. He commanded that sacrifices and sacred acts should not be performed randomly or without order, but at certain times and hours. Also where and through whom this should be done. He Himself determined by His highest will that everything should be done holy and pleasing and pleasing to His will. So, pleasing to Him and blessed are those who offer their sacrifices at the appointed times; for by following the commandments of the Lord they do not sin."At the same time, St. Clement is quite clear about the hierarchical degrees:
"The high priest is given his office, the priests are assigned their work, and the Levites are assigned their offices; the layman is bound by the decrees of the people."which clearly shows that in the Church there were persons corresponding to the Old Testament - the high priest, priests and Levites, who could be a bishop, presbyter and deacon.
"The apostles were sent to preach the Gospel to us by the Lord Jesus Christ. Jesus Christ by God. Christ was sent by God, and the apostles by Christ; both were in accordance with the order and will of God."So, having accepted the command, the apostles, completely convinced through the resurrection of our Lord Jesus Christ and confirmed in faith by the word of God, with the fullness of the Holy Spirit, went to preach the coming kingdom of God. Preaching in various countries and cities, they appointed the first-born of the believers, after spiritual testing, to be bishops and deacons for future believers. And this is not a new establishment; for many centuries before it was written about bishops and deacons.
This is what the Scripture says:
“I will appoint them bishops in righteousness and deacons in faith” (cf. Is. 60:17).”These words reveal one of the most important things for the ecclesiology of St. Clement's idea that the unity of the Church is ensured by the existence of a law-based sacred hierarchy.
St. Clement in his ecclesiology touches on another very important aspect: the idea of succession of ministries and persons. In general, “this idea was very widespread in the ancient world, both pagan and Jewish,” so it is not surprising that it also took place in the Christian Church, which in its origins went back to the Old Testament Church, being in constant external communication with the pagan world. Studying the apostolic epistles, as well as the works of the apostolic men, you come to the conclusion that the basis of the life of the primitive church was tradition.
"The idea of succession of tradition includes the idea of succession of persons who are the custodians of tradition."The Apostle Paul, in one of his pastoral letters, reveals this idea most clearly:
“And what you have heard from me in the presence of many witnesses, entrust to faithful men, who will be able to teach others” (2 Tim. 2:2).The doctrine of faith was transmitted by the Apostle to the churches, and in them it was preserved through the succession and succession of persons (presbyters-bishops) who were entrusted with their protection.
So, we gradually approached the analysis of the doctrine of the succession of presbyters-bishops.
It should be noted that, according to Rev. Nikolai Afanasyev, this teaching had two forms.
“In the first form, the doctrine of succession is expressed in the fact that the ministry of presbyter-bishops, appointed by the apostles or other persons authorized to do so, does not cease in the local church, but continues continuously: some presbyter-bishops take over from others, so that an unbroken chain is formed persons performing the same ministry. The second form differs from the first in that the apostles not only appointed the first bishops, but also transferred to them their ministry, which continues to be preserved in the Church through an unbroken chain of bishops."
We find a positive presentation of the doctrine of the succession of episcopal ministry in St. Clement in chapter XLIV: “And our apostles knew through our Lord Jesus Christ that there would be discord about the episcopal dignity. For this very reason, they, having received perfect foreknowledge, appointed the above-mentioned ministers and then also established the law, so that when they rest, others who have been tested men took upon themselves their ministry. So, we consider it unfair to deprive the ministry of those who were appointed by the apostles themselves or after them by other venerable men, with the consent of the entire Church, and served the flock of Christ blamelessly, with humility, meekly and blamelessly, and, moreover, for a long time. We received approval from everyone." Thus, according to this statement of St. Clement, the church hierarchy was of apostolic origin. The expression “ordained... with the consent of the entire Church” indicates that he divides ordination to ministry into two moments: “ordination”, or ordination, and approval, or conciliar recognition of the entire Church.
According to the above words of St. Clement from chapter 44, the chain of succession should not be interrupted in the Church. According to Rev. Nikolai Afanasyev, “this is an immutable law of the life of the Church, arising from its very nature.” Any break in their ministry would mean a break in the existence of the local church. In turn, the succession of bishops protected his charismatic character.
These are the main features of the ecclesiology of St. Clement.
"Second Epistle to the Corinthians"
Of this message, Chapter XIV seems interesting, which reveals the development of ecclesiological thought among theologians of this period, providing us with the doctrine of the “pre-existent Church.” According to the archimandrite. Cyprian (Kern)? "if theology arises at the intersection of two lines - revealed truths, on the one hand, and the movement of human thought on the other - then in this teaching we find perhaps the first movement of Christian theological thought."
The author of this message bases his ecclesiology on the revealed truth revealed to us by the holy Apostle Paul, who spoke of the Church as the Body of Christ, as the pillar and confirmation of the truth, as the Bride of Christ, as a gathering of believers. But at the same time, the author of the Epistle develops the doctrine of the Church in the direction in which he tries to resolve the question of when the Church was created by its divine Founder.
The evidence from the monument itself is as follows:
“Brotherhood, doing the will of our Father God, we will be from the first, spiritual Church, founded before the sun and the moon. If we do not do the will of the Lord, then we will be from the Scripture, which says: “My house has become a cave of robbers” [.. .]I don’t think you don’t know that the living Church is the Body of Christ. Scripture says, "God created man, male and female."
The man is Christ, and the woman is the Church.
The Bible and the apostles say that the Church is not of this present age, but from above. For the Church was spiritual, just as Jesus appeared in the last days to save us. The Church, being spiritual, appeared in the flesh of Christ, showing us that if any of us preserves Her in the flesh and does not corrupt Her, then He will receive Her in the Holy Spirit. For this flesh is instead of the image of the spirit. Therefore, no one who corrupts the image will receive the true communion. Therefore keep the flesh in order to partake of the spirit. If we say that the body is the Church, and the spirit is Christ, then he who dishonors the body dishonors the Church, and such a person will not partake of the spirit, which is Christ." From this passage it is clear that in the author's view the Church is a living spiritual being that came first from God creation of the world.
According to the archimandrite. Cypriana (Kerna)
“before the formation of this empirical world and its created parts (sun, moon, etc.), the Church already existed on the spiritual plane, existed on another plane, before being realized on the present plane.”Citing the words of the prophet Isaiah, “She who bears no fruit rejoices; She who is not sick with child, cry and cry, for there are many more empty children than those who have husbands” (LXV), the author of the letter continues with their words:
“By saying, the barren one who does not give birth rejoiced, he speaks of us, since our Church was incomplete before children were given to it.”Here the Church appears in the Christian consciousness as Mother.
What are the origins of the doctrine of the pre-existent Church?
Professor Popov tries to answer this question like this:
“The origin of the doctrine of the pre-existence of the Church is as follows. The Jews were imbued with the conviction of the exceptional significance of their nation in history and in their national pride believed that the world itself was created for Israel. Christians recognized themselves as the spiritual successors of Israel. The Jewish idea of the creation of the world for Israel was also adopted by some Christians, having undergone only the change that Israel began to be understood as spiritual Israel - the Church. The doctrine arose that the world was created for the Church. But if the Church is the goal of creation, then ideally, in God's thought, it existed before its means, the world, as in. in the human mind the idea of an end preexists considerations of means."The ecclesiology of this monument in the general context of early Christian ecclesiology is of particular interest, since we do not find extensive theological treatises on the Church in the literature of that time, but here we have the first drafts of the author’s theological reflections on the appearance of the Church in its pre-worldly, pre-existence existence. These are the main features of the ecclesiology of St. Clement according to the interpretation of the second letter to the Corinthians.
III. St. Ignatius of Antioch
Starting to consider the ecclesiology of St. Ignatius, it should be noted that it is directly related to his Christology. In his messages he tries to show that just as the real historical Christ was necessary for our salvation, so our salvation is possible only in a concrete visible community. For the concept of Christian life determines participation in the visible community of people.
“The Church realizes itself, becomes itself, when its members come together to accomplish a common action. Christianity never degenerated into an esoteric teaching and did not give rise to secret societies precisely because being a Christian first of all meant physically gathering together, thereby realizing the most important feature or rather the very essence of the Church as a congregation."St. Ignatius in his ecclesiology adheres to the position of the Apostle Paul. His teaching is internally connected with the teaching of the Apostle about the Church as the Body of Christ and the kingdom of the Spirit, as a visible society of believers, united and organized through a hierarchy. In his consciousness, “The Church is at once a visible and invisible unity, carnal and spiritual, a union of Divine and human.”
Therefore, the unity of the Church is one of the main thoughts of the ecclesiology of St. Ignatius. Throughout all his messages there is a feeling of anxiety for the integrity of the Churches, outraged by discord and false teachings. Because of this, his call for unanimity and unanimity in faith and love is often heard:
“Be one and all of you with an undivided heart,” “make a choir of yourselves, every one of you, so that, being in tune in one mind, having started a song to God in unison, you unanimously sang it to the Father through Jesus Christ, so that He would hear you and recognize you based on your good deeds. you as members of His Son. Therefore, it is beneficial for you to be in undisturbed unity with each other, so that you can always be in union with God,” “strive together, complete your journey together, endure together, calm down together, rise up together as God’s stewards and members of the household. servants,” “try to do everything in the same mind of God.”
According to the saint, unity with Christ is the foundation, guarantee and path of mutual unity of believers in Christ. He calls Christ himself: “one teacher,” “supreme Shepherd and Bishop,” and “Bishop of bishops.” The Church is “the one temple of the Father, in which the believers are true stones” (Eph. IX). And all believers are “God-bearers and temple-bearers, crusaders, holy-bearers, adorned with the commandments of Jesus Christ.” And therefore the Church is a catholic conciliar Church, for “where Christ Jesus is, there is a conciliar Church.” The very expression “katholicos” literally means: holistic, whole, complete and the opposite in meaning to partial. “Catholic ecclesia means a gathered, existing, integral, whole Church in gathering and unity. This is not an external, quantitative, or geographical characteristic, but a definition of the very inner being and nature of the Church.”
It should be said that St. Ignatius speaks of the separate Church as a kind of completeness:
"To the Church, blessed from the fullness of the majesty of God the Father, predestined before the ages to eternal glory and indivisible unity."Therefore, the idea is clearly visible that the single spiritual nature of the Church is revealed in each individual local Church. For St. Ignatius, “unity has first of all a mystical-dogmatic, and then a canonical meaning.”
Speaking about the church system, St. Ignatius does not depict him in detail, but from some of his instructions it is not difficult to imagine the internal structure of those Asia Minor communities to which he writes. First of all, these are the so-called “episcopal parishes,” for “presbyteral parishes of our modern type arise only from the end of the 3rd century, and are established in life only in the 4th and even 5th century.” And within such a church system, the importance of the bishop turns out to be extremely important.
For St. Ignatius, the bishop in the community turns out to be the direct substitute of Christ, and unity with him is a necessary condition for saving piety and intact faith. For Ignatius himself, the bishop is, as it were, a guarantee of the presence of Christ among his flock, and therefore, according to his statement, “it is not permissible to baptize or celebrate the supper of love without a bishop: on the contrary, what he approves is pleasing to God, so that every deed is firm and undoubtedly." Therefore, we must look at the bishop as at Christ himself, for “everyone whom a householder sends to rule his house must be received by us in the same way as the one who sent it,” says St. Ignatius. But at the same time, the bishop “is not an external leader who rules in the name of the beginning of power. He carries out ministry, and carries it out in indissoluble unity with the entire Church. External manifestation This unity is served by the council of elders surrounding the bishop. The bishop is inseparable and must be inseparable from the presbyters." If the bishop replaces God, then the presbyters represent a "council of the apostles." Despite the importance and absolute necessity of the episcopal service, St. Ignatius speaks of the vital necessity for the existence of three degrees of hierarchy in the Church: "Revere deacons, bishop and elders. Everyone, honor the deacons as the commandment of Jesus Christ, and the bishop as Jesus Christ, the Son of God the Father, and the elders as the assembly of God, as the host of the apostles. Without them there is no Church."
Being, in the words of St. Ignatius, the “Council of the Apostles,” presbyters in certain cases could replace the bishop at liturgical meetings:
“The Eucharist must be revered as truth, which is celebrated by the bishop or by those to whom he himself grants it.”As can be seen, the presbyters were the bishop’s closest collaborators, assistants and co-workers in matters of organization and development of the church community.
In the three-level hierarchy of St. Ignatius, the deacons were subordinate to the bishop and the presbyter: “He (the deacon) obeys the bishop, as the grace of God, and the presbytery, as the law of Jesus Christ.” St. Ignatius calls the deacons “servants of the sacraments of Jesus Christ... for they are not ministers of food and drink, but servants of the Church of God,” to whom “the ministry of Jesus Christ is entrusted.”
Thus, deacons serve the Eucharistic meal when it is celebrated by a bishop or presbyter. Being “servants” with the bishop at the Eucharistic meeting, which was an expression of love, the deacons performed there the ministry of helping not only in material, but also in spiritual needs. “They took an active part in the formation of the treasury of love, accepting offerings from the faithful, and from this treasury they helped those who were in need.” In addition, we meet deacons “as preachers of the word of God (Smyrna. X) and as sent or authorized representatives of the Churches (Smyrna. XII; Philad. XI).”
St. Ignatius calls with special zeal to obey the hierarchy:
“Obey the bishop, the elders and the deacons. For when you obey the bishop as Jesus Christ, then it seems to me that you are living, and not according to human custom, but according to the image of Jesus Christ, who died for you, so that you may believe in His death , escaped death. Therefore, it is necessary, as you are doing, to do nothing without the bishop. Also obey the presbytery, as we do to the apostles of Jesus Christ, in whom, God grant, we and the deacons, the ministers of the sacraments of Jesus Christ, must all live. please, for they are not ministers of food and drink, but servants of the Church of God, therefore they too should be protected from criticism, like from fire."Confirming the unity of the bishop, St. Ignatius also affirmed the unity of the altar in each local Church, from which his doctrine of the high priesthood of the bishop was developed:
"In the general meeting, may you have one prayer, one forgiveness, one mind, one hope in love and immaculate joy. There is one Jesus Christ, and there is nothing better than Him. Therefore, you all make up, as it were, one temple of God, as if one altar, as one Jesus Christ, who came from the One Father and abides in the One, and went to Him alone."These words serve to confirm that Ignatius defended the ancient principle of a single Eucharistic assembly, where the bishop was the image of the invisible Bishop. It was important for him to show that without a bishop the Eucharistic meeting is impossible, at which he takes the place of Christ at the Last Supper:
“Blessed are you, who are united with him in the same way as the Church is with Jesus Christ and as Jesus Christ is with the Father, so that all may be in harmony through unity. Let no one be deceived! He who is not inside the altar deprives himself of the bread of God. If the prayer of two has great power, then how much stronger prayer the bishop and the whole Church? Therefore, whoever does not go to the general meeting has already become proud and has condemned himself; for it is written: “God opposes the proud.” Let us try not to resist the bishop, so that we may be submissive to God,” “without the bishop, do nothing related to the Church. Only that Eucharist should be considered true, which is celebrated by the bishop or by those to whom he himself grants it."Thus, the topological doctrine of the high priesthood of the bishop for his time excluded the possibility of the emergence of separate Eucharistic assemblies.
“Try to have only one Eucharist. For there is one flesh of our Lord Jesus Christ and one cup for the unity of His Blood, one altar, as well as one bishop with the presbyter and deacons, with my servants, so that everything you do, do it in God.”
According to Archimandrite Cyprian (Kern): “here we see the expression of the doctrine of the Eucharistic Church.” For St. Ignatius, like the Apostle Paul, the Church is the Body of Christ.
That's why
“The Church and the Eucharist are inseparable concepts, for the Church is not only a society of believers, a community, a union of people - this is the entire church canonical definition; the Church is, first of all, Eucharistic life, and therefore outside the Church there is no Eucharist, and outside the Eucharist there is no Church.”St. Ignatius strictly adheres to the apostolic tradition regarding the Eucharist, for which it is not just a remembrance of suffering, but the true Body and Blood of the Savior Lord Jesus Christ. Therefore, he speaks of the Eucharist as “the bread of God, which is the flesh of Jesus Christ, and this is incorruptible love,” and in his letter to the Smyrneans he says:
“The Eucharist is the flesh of our Savior Jesus Christ, which suffered for our sins.”
According to the remark of A.I. Sidorov, “the ecclesiology of St. Ignatius has another important aspect: it presupposes the doctrine of the heavenly Church.”
In Ignatius’s view, the heavenly Church is a kind of prototype of the earthly Church and consists of saints and apostles. Since this teaching about the Heavenly Church presupposes a difference between the visible and invisible worlds, St. Ignatius speaks of “heavenly beings”, of “visible and invisible powers…”, of “ranks of angels” (Epistle to the Trallians, chapter V). Continuing his thought about the invisible world, he says that these forces are in close contact with the human world and wage war against it.
The best weapon against the forces of Satan, according to St. Ignatius, is “the unanimity of Christians in the faith,” so he calls on the Ephesian Christians to gather more often for worship:
“So, try to gather more often for the Eucharist and the praise of God. For if you gather together often, then the forces of Satan are overthrown and by the unanimity of your faith his disastrous deeds are destroyed. There is nothing better than the world, for with it all warfare of heavenly and earthly spirits is destroyed."“Thus, the ecclesiology of St. Ignatius is characterized by the aspect of the “Church Militant,” for only through the unity of believers is the entire “Satanic army” defeated.
IV. "Shepherd" Hermas
This monument of early Christian writing is an interesting evidence of the state of the Church at that time. Thanks to its prophetically apocalyptic character, it reveals to us the unusual features of Christian teaching about the Church.
At the same time, the very teaching about the Church “is considered by Hermas in two aspects - metaphysical-transcendental and eschatological. The first is associated with the image of her as an Elder.
When Erm asks the Angel why she is old, he answers:
"Because she was created before all others."Moreover, according to the author, “the world was created for her” (Ver. II, 4.1).”
From the above words of Hermas one can see the doctrine of the pre-existent Church, which we encountered in the “Second Epistle to the Corinthians” by Clement of Rome.
“Apparently,” says Archimandrite Cyprian (Kern), “the idea of a pre-existing Church was very widespread among Christians at that time.” “The pre-existing Church should probably be thought of as a kind of “House-building plan” for the salvation of people; it is, as it were, a “blueprint of the future building”, which God - the Architect of our salvation - “outlines” before the beginning of His creation of the world; the “building” itself is realized in fully in the “eschatological Church,” which is the crown of creation."The second moment of the ecclesiology of this monument is the image of the Church as a tower under construction, which is revealed in the third “Vision” and the ninth “Similarity”.
In the third "Vision" the Tower Church is built on the waters.
Here's what the monument itself says about it:
"A square tower was built by those six young men who came with it. Many thousands of other men brought stones. They took stones from the bottom, others from the ground and gave them to those six young men, they accepted them and built them. The stones taken from the bottom were immediately laid into the building, because they were smooth and even and were so closely adjacent to one another that their joints could not be seen, and the tower seemed to be built from one stone, but the stones were brought from the earth; some of them were not used by the builders. they put it aside because they were rough or with cracks, or light and round and were not suitable for building a tower. And they split some stones and threw them far to the side. And the thrown stones, I saw, fell on the road and, not remaining on it, rolled down. : some into a deserted place, others fell into fire and burned, others fell near the water and could not roll into the water, although they tried to get into it."After these words the old woman explains:
“The tower that you see being built is I, the Church, which has appeared to you now and has appeared before... why is the tower built on the waters: your life is saved and will be saved through the water. And the tower was founded by the Word of the almighty and glorious name and is supported by the invisible Power of the Lord.”Regarding the young men who are building the tower, the old woman gives the following explanation:
“These are the primordial angels of God, to whom the Lord entrusted all of His creation so that they would multiply, improve and manage His creation: with their strength the construction of the tower will be completed... those others who bring stones are the holy angels of the Lord, but the first are higher.” .After this, the old woman gives an explanation about the stones: “Square and white stones, well suited to one another by their connections, these are the apostles, bishops, teachers and deacons, who walked in the holy teaching of God, supervised and holyly and immaculately served the chosen ones of God - how those who have died, and those who are still living, who have always been in peace and harmony and listened to each other: that is why they are well adjacent to one another in the tower building.
And the stones taken from the depths and laid into the building and in contact with other stones that entered the building are those who have already died and suffered for the name of the Lord... Those who are laid unfinished at the base of the tower mean people whom God has approved for this that they lived righteously before the Lord and kept His commandments. And those who are brought and placed in the very building of the tower are the converts to the faith and the faithful. They are called by angels to do good, and therefore no evil was found in them... And the stones that are put aside near the tower are those who have sinned and want to repent; therefore they are thrown not far from the tower, that they will be useful if they repent... the stones that are split and thrown far from the tower are the sons of iniquity, who believed feignedly and from whom unrighteousness of all kinds did not depart; therefore they have no salvation because they are unfit for the building due to their unrighteousness, they are split and thrown far away due to the wrath of the Lord for offending Him. And the meaning of the past stones, which you saw in abundance piled up and not used in construction, is as follows. The rough ones are those who have come to know the truth, but have not remained in it and are not in communion with the saints, and therefore they are unfit. Stones with cracks are those that hold enmity towards each other in their hearts; being together, they are peace-loving, but when they separate, they acquire anger in their hearts. And this anger is the cracks in the stones. Smaller stones are those people who, although they believed, still have a lot of untruth, so they are short... white and round stones, which also do not go into the tower building - these are those who have faith, but also have the riches of this age ; and when persecution comes, then for the sake of their riches and cares they will deny the Lord. When will they please the Lord? When their riches, which comfort them, are cut off, then they will be useful to the Lord for the building... The other stones that you saw were thrown far from the tower, rolled along the road and rolled out of the road into desert places, signify those who, although they believed , but, out of doubt, abandoned the true path, thinking that they could find a better one. But they are deceived and suffer misery, walking along desert paths. The stones that fell into the fire and burned mean those who forever abandoned the living God and who, due to the criminal lusts they committed, no longer came to the thought of repenting... stones that fell near the water and could not roll into it - those who have heard the Word and desire to be baptized in the name of the Lord when the holiness of the truth comes to their mind, but then they shy away and again indulge in their wicked desires."
Apostolic men the disciples, co-workers and successors of the holy apostles are directly named. Their creations have the character of the apostolic writings: brevity, simplicity of style and a wide scope of issues of Christian life.
Holy Apostle Barnabas , a Jew of resettlement from the island of Cyprus, one of the seventy disciples of the Savior, a member of the Jerusalem Christian community and a colleague of the Apostle Paul. The Apostle Barnabas organized the Church on Fr. Cyprus and there he died a martyr around the age of 70. If one message is attributed, directed against the Judaizing heretics. This message explains the meaning of the moral decrees of the Apostolic Council.
Saint Dionysius the Areopagite born in Athens; traveled to different countries to acquire education. He was converted to Christianity by the Apostle Paul and was appointed by him as the first Bishop of Athens. Zealously spread the Christian faith. He died a martyr. Previously, the following works were attributed to him: “On the heavenly hierarchy” (the doctrine of the nine ranks of angels), “On the church hierarchy” (its degrees), “On the names of God” (explains the meaning of the names of God used in the Holy Scriptures), etc. Today in Church historical science generally believes that this corpus of works appeared no earlier than the 6th century and belongs to an unknown author who received the nickname Pseudo-Dionysius Areopagite . A characteristic feature of all these writings is sublime and thoughtful theology.
Saint Clement , third bishop of the city of Rome (92-101). He died a martyr in Kherson. One letter to the Corinthians has been preserved from him, in which he, like the Apostle Paul, writes about the divine origin of the church structure, the need for submission to the hierarchy and the maintenance of peace between Christians. In addition, he set out in the letter the doctrine of a future resurrection.
Saint Ignatius the God-Bearer , Bishop of Antioch, disciple of St. Apostle John the Theologian, torn to pieces by a beast in the circus ring in Rome under Trajan in 107. Seven letters have been preserved from him: to the Ephesians, Magnesians, Trallites, Romans, to St. Polycarp of Smyrna, the Smyrnae and the Philadelphians.
In his messages, he sets out the doctrine of the Divine and human natures in Jesus Christ and the need for the unity of believers with the bishop in order to preserve the true teaching in the Church. The epistles of St. Ignatius contain an example of the form and Christian morality.
Saint Polycarp Smirnsky - a disciple of the Apostle John the Theologian, who was ordained by him as a bishop, remained in the cathedra until a very old age and was burned at the stake during the persecution under Marcus Aurelius.
Of the epistles of Saint Polycarp, only one has survived - to the Philippians, in which he, like the Apostle John the Theologian, speaks of the true incarnation of God the Word.
Saint Papias , Bishop of Hierapolis - disciple of John the Theologian and friend of Polycarp of Smyrna. He studied Scripture, collected the unrecorded sayings of the Lord Jesus Christ, the legend about His earthly life, and compiled 5 books of “Explanations of the Lord’s Sayings,” which were preserved in fragments.
Saint Hermas , originally Greek, member of the Roman Church; in 140-55 compiled a book " Shepherd ", in which he describes the vision of revelation about the present and future fate of the Church and about Christian life.
