AFTER THE APOSTLES Light on the Early Church - Part 2
by Peter MastersFROM SWORD & TROWEL 1999 No 2
BY THE YEAR AD 70, the Gospel had spread phenomenally along the trade
routes of the Roman world. The apostles Peter and Paul had both suffered martyrdom, and
the city of Jerusalem had been destroyed by the Roman legions. The churches were now led
by a new generation of pastors, most of whom did their utmost to follow the example and
teaching of the apostles.
Because Christian believers would not offer incense and worship the emperor
and other idols, and because they kept away from pagan festivals, they had come to be
despised and persecuted as an illegal religion.
Although periods of relief sometimes occurred, severe persecution was a regular
factor in the life of those early believers. They were executed in large numbers, tortured,
their literature destroyed, and their possessions seized.
The Emperor Domitian began his reign in the year AD 81, at the age of twenty-
nine. At first he seemed to be a warm-hearted, promising ruler. One of the first
appointments he made was that of Flavius Clemens, who became Consul at Rome. He was
a Christian man, probably a worshipper in the very area where Clement ministered.
Early in his reign, Domitian suffered a provincial revolt which radically changed
him. Determined he would never again be the victim of a plot, he became hard and
incredibly suspicious toward everyone and everything. Almost overnight he turned his
capital into a hotbed of inquisitions.
One day in AD 95, Flavius Clemens and his wife were at their villa in Rome
when a party of the Imperial Guard burst into the courtyard. They carried a warrant for the
Consul’s arrest on charges of atheism and Jewish leanings - the technical charges for being
a Christian. Flavius Clemens, who held the highest position of any Christian at that time,
was disgraced and put to death. Roman Christians in general suffered a renewed outbreak of
persecution lasting until Domitian’s murder in AD 96. Then, when the church at Rome was
able to resume fellowship with other churches, Clement of Rome wrote a long letter to the
church at Corinth:
‘Owing to the sudden and repeated misfortunes and set-backs which have come
upon us, we are conscious of our delay in giving attention to the causes of arguments in
your fellowship.’
The congregation at Rome appears to have had several bishops and elders. It is
certain that Rome at that time had not the slightest degree of authority over other churches.
Clement writes to the Corinthians exhorting them to unity - but he could only plead and
advise.
The trouble at Corinth was that a division had occurred resulting in the dismissal
of several elders. These men had long exercised a sound and fruitful ministry. Clement
reminds the Corinthians how these elders had been nominated by their predecessors and
then appointed by the whole church fellowship.
‘These men,’ he wrote, ‘we consider are being unjustly removed from their
ministry. For we will be guilty of a great sin if we dismiss as elders men who have
righteously and blamelessly rendered their service.’
‘Take up the letter of the blessed Paul the apostle. What did he first write to you
at the beginning of the preaching of the Gospel? Certainly he wrote to you under the Spirit’s
influence about himself and Cephas and Apollos, for even then you had formed parties. But
those parties involved you in less sin, for at least you were forming parties behind names of
repute, but now just examine the people who have misled you and take you away from
brotherly love. It is disgraceful, dear friends, utterly disgraceful and unworthy of Christian
conduct, that on account of a few people the long-established church of the Corinthians is
spurning its elders.’
Shortly after Clement wrote this letter, the mantle of power in Rome passed to
Trajan, another conquering Caesar. Trajan extended the empire into the remotest parts of
Europe, then turned his attention to new regions in India. Though he had no particular
hatred for Christians, he upheld the traditional policy of systematic persecution.
One of his regional governors, the famous Pliny, wrote a typically over-cautious
letter asking several questions about persecution. Should children be prosecuted? What
action should be taken in view of the fact that such large numbers of people were being
reported as Christians? The emperor replied:
‘You have taken the right course, my dear Pliny, in investigating the cases of
those charged before you as Christians. No universal fixed rule can be laid down. Search is
not to be made for them. If they are accused and found guilty they are to be punished . . .
Anonymous accusation must not be heeded.’
The great Coliseum in Rome had a terrible appetite for both Christians and wild
animals. Over eleven thousand animals were used for vicious sports and human executions
in the year AD 106. The perverted taste for blood of the Roman mob knew no limit. The
fate of Ignatius, bishop or minister of Antioch in Syria, was common among Christian
leaders of that time. This vigorous and incisive preacher had studied under the apostle John,
and subsequently ministered in this regional capital of half-a-million people. He was around
sixty years old when arrested and sentenced to be devoured by beasts at Rome.
Ignatius was made to walk the entire journey to Rome chained. At each stopping
point local Christians risked their lives to greet him with refreshments and fellowship. At
Smyrna he was met by Polycarp, who was to join the ranks of the martyrs forty years later.
After writing several letters to different churches (which have come down to us today)
Ignatius was finally thrown to the lions in about AD 108.
Hadrian, whose name is remembered by the wall he built, became Caesar in AD
121, bringing with him a temporary lull in the persecution of Christians. During this period
several intellectual believers sought to clear away the debris of misunderstanding and
rumour and to explain the Christian position to eminent people. The Lord’s Supper symbols
of body and blood, for example, had been misconstrued as signs of cannibalism.
Around the year AD 125, a Greek Christian named Quadratus presented an
explanation of the faith to Hadrian. Fifteen years later a Christian philosopher from Athens
- Aristides - wrote another defence of the faith for presentation to the emperor. In
describing the fellowship of Christians Aristides says, ‘If there is among them a man that is
poor and needy, and they have not an abundance of things themselves, they fast for two or
three days so that they can supply the needy with the necessary food. Every morning and at
all hours they praise and glorify God for His benefits to them and they give thanks at their
meals.’
At this time also the renowned Justin Martyr wrote in defence of Christian faith
and worship. Justin had visited all the leading philosophical schools to find a system of
‘truth’, but nothing gave him peace or satisfaction. One day when he was walking along the
Ephesus seashore, he began speaking with an old man, who led him to Christ. Later he
wrote two ‘apologies’, one addressed to the emperor and one to the Senate, dismissing the
absurd rumours against Christians and explaining the faith. He was careful to describe what
really did happen in the private meetings which had given rise to so much speculation and
rumour.
‘On the day called Sunday all who live in cities or in the country come together
in one place and the Gospels or the writings of the prophets are read for as long as time
allows; then, when the person reading has finished, the person presiding gives instruction
and preaches, exhorting hearers to the imitation of good things. Then we all stand together
and pray, and when prayer is over, bread and wine and water are brought, and the person
presiding offers thanks and all the people assent with "Amen".’
About the year AD 155, a letter went out from the church at Smyrna which was
to stir all the churches in Asia.
‘We are sending,’ it read, ‘an account of the martyrs, and in particular an account
of the blessed Polycarp; whose witness set the seal on the persecution and brought it to an
end . . . Polycarp, just like the Lord, had waited patiently for the hour of his betrayal.’
Smyrna had borne the brunt of a new outbreak of persecution in Asia. It was vicious in the extreme, inflicting such cruelty on Christian people that sometimes hardened onlookers broke down in pity for them. Day after day believers were caught and convicted, being brought before huge crowds in the state arena to be executed by animals. Soon the crowds began to demand that Polycarp, who presided over the church at Smyrna, be brought to trial. When the news came to Polycarp that they were shouting for him he seemed
completely unconcerned. However, believers managed to persuade him to go to a secluded
cottage not far from the city. The letter of the church at Smyrna tells how for three days he
‘did nothing else day and night except pray for us all, and for churches all over the world, as
was his usual custom’.
The Roman authorities soon found him. ‘Escort and mounted officers . . . had
been issued with normal weapons as if they were hunting down a criminal. They closed in
on Polycarp during the night and found him in bed in the attic. Although he had an
opportunity to escape, he refused with the words, ‘‘God’s will be done,’’ and he went down
to talk to his captors.’ All were awed by his great age and calm manner.
He instructed that the band of soldiers be given all the refreshment they desired
and asked if he might be allowed to pray undisturbed for an hour. When they gave
permission, he stood up and prayed so earnestly that two hours passed before he finished.
Then they took him to the city, where the chief of police tried to persuade him,
without success, that there was little harm in just saying, ‘Caesar is Lord.’ He was led to the
arena, where the mob had practically gone mad with anticipation. Finally he was summoned
for examination before the governor. ‘Take the oath, and I will release you,’ he told him.
‘Revile your Christ.’
To this Polycarp made his famous reply, ‘Eighty and six years have I served Him,
and He has done me no wrong. How then can I blaspheme my King and my Saviour?’
‘I have wild beasts here,’ said the governor. ‘Unless you change your mind, I
shall have you thrown to them.’
‘Why wait then?’ answered the aged Polycarp. ‘Bring them in, for it is out of the
question for us to exchange a right way of reasoning for a rotten one.’
‘If you do not give way,’ said the governor, ‘I will order you to be burned to
death since you disdain wild animals.’
‘The fire you threaten me with,’ replied Polycarp, ‘cannot burn for long. But
what you seem to be unaware of are the flames of the coming judgement and the flames of
everlasting torment which await the ungodly. Why are you wasting time? Bring on
whatever you intend to.’
The letter of Smyrna describes how ‘it was all over in less time than it takes to
tell it.’
‘In a moment the crowd had collected faggots and kindling wood from
workshops . . . the Jews, as usual, being well to the forefront with assistance.’
Polycarp was burned at the stake with a prayer of praise on his lips.
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