(This
is a different question than 'Was Jesus a Failed Messiah?')
Hi Glen(sic) Miller,
I recently discovered your excellent site when I was looking
up arguments to go against an atheist with, and I was and am
impressed with the high level of research and time that you
put into each of the hard questions you tackle. So when I
came across a blog post on a forum that really bothered me,
I felt that you may do the best job of refuting it.
My apologetics question is basically, "Was Jesus a Failed
Eschatological Prophet?" This is not just asking about a few
verses, but about the purpose of Jesus' ministry and its
"apparent" unfulfillment. Numerous references by Jesus (and
other New Testament writers) to a nearing of the end times
have always bothered me in the back of my mind, but this
blog post (which I will copy in its entirety here) really
shakes my faith. It basically tries to show that
the thrust of Jesus' message was that His end-times
kingdom was coming very soon, and all his followers like
Paul and John believed this. Then when this
didn't come true, the church distanced itself from the
end times, such as in the last Gospel, John, where its
message focuses more on eternal life than the apocalypse.
I had originally came across this post in a forum because I
was bothered with Jesus' statement in Matthew 26:64 that the
high priest would see Jesus coming in the clouds of heaven.
Yet this post I found was much broader in its attacks on
Jesus and the New Testament message.
By the way, I did search your topics list to see if you
addressed this issue, and your article to a Finland reader (https://Christianthinktank.com/qaim.html) was very
helpful. I do not ask that you repeat your responses from that
article, but only I wish that you would answer some of the
other arguments mentioned in the blog post that has been
bothering me, which is below (I apologize for the length of
this post -- but I'm truly troubled by it):
PART SEVEN ==================== (see Part One for series header)
This
takes
the question discussed in Parts
5 and 6: "Is
there a clear pattern of successive watering down of
Jesus' prediction of the eschaton within the NT documents?"
and extends that
question into the post-NT literature (specifically the Church
Fathers and the NT Apocrypha).
Do the NT apocrypha and the early church fathers
seem to continue this 'backpedaling' on a failed prediction
of Jesus?
Of
course,
by now the reader has seen that there IS no 'backpedaling' or
watering-down of the apocalyptic language or eschatological
hope of the Jesus of the Synoptic gospels to be 'continued'. Instead, we have
seen all three eschatological frameworks (realized
eschatology, futurist/apocalyptic eschatology, and inaugurated
eschatology) present throughout the NT literature.
These
have
shown up in all strata, all genres, and all authors. They have
shown up in direct teachings, as grounding bases for ethical
injunctions, and as causes for praise, hope, celebration, and
endurance.
The
hope
of the believer--for a universe in which righteousness is
"comfortably at home" among us (!)--is both future, partially
present now through the ministry of the Spirit in the
hearts/minds of the Christian, and visibly growing in certain
realms of our external experience (eg, community love, removal
of class distinctions, inclusiveness). It is anchored in the
experience of Jesus in the substitutionary death/judgment on
the Cross, His vindication by the Father in the resurrection,
and His enthronement at His ascension to heaven. The world WAS
judged at the Cross, is being judged now, and will be finally
judged at the eschaton.
We
need
now to survey the first couple of centuries of extra-NT
writings
We will do the Church Fathers
first...
What
are we looking for here?
The
original statement of your blogger friend is something like
this:
"Finally,
this successive backpedaling continues beyond the NT
writings and into those of the apocrypha and the early
church leaders, even to the point where some writings
attribute an anti-apocalyptic message to Jesus."
For the
blogger, the backpedaling consists (apparently) of the replacing
of "eschatological
'kingdom of God' talk' and 'end-time
predictions' with 'eternal
life' talk. We have already seen that this is a
false dichotomy, both in Jesus' preaching, the NT, and in
Jewish apocalyptic in general, so we are going to have to
broaden this a bit, to try to 'widen' the blogger's net.
Just by
way of a further example, there is no shortage of
'apocalyptic' in the Dead Sea Scrolls, but they also manifest
a belief in present possession of eternal life:
"Realized
Eschatology. John.
Finally, we may deal more briefly with the idea of realized
eschatology, which claims that the salvation promised to the
righteous after death can be experienced proleptically in the
present. The classic expression of realized eschatology is
found in the Gospel of John, in which Jesus assures his
followers that “anyone who hears my word and believes him who
sent me has eternal life, and does not come under judgment,
but has passed from death to life” (Jn 5:24). --- The
Dead Sea Scrolls. A precedent for such an idea
of present salvation can be found in the Dead Sea Scrolls, in
which the author of the Hodayot claims to enjoy
in the present the life with the angels that is promised
to the righteous after death in the apocalypses of Daniel
and Enoch: “I thank you, Lord, because you
saved my life from the pit, and from Sheol and Abaddon you
have lifted me up to an everlasting height, so that I can walk
on a boundless plain.… The corrupt spirit you have purified
from the great sin so that he can take his place with the host
of the holy ones, and can enter into communion with the
congregation of the sons of heaven” (1QH 11:19–23). This
belief explains why there is so little interest in
resurrection in the Dead Sea Scrolls. The transition to
eternal life was made upon joining the community." [DictNTB]
So, we
will need to broaden the search criteria beyond simple
'substitution' of terminology.
So, I
would assume that the blogger's position could be reworded
more generally as a replacing
of future-oriented eschatology
(which includes, however, a future aspect of
salvation) with
non-futurist soteriology
(ie, only 'have been saved' or 'are being saved' statements
allowed).
This
replacement could be in the form of 're-interpretation'
(ie, Jesus' references to His personal cosmically -visible
return in glory and power was actually only a veiled
reference to the quiet, invisible, non-spectacular coming of
the Holy Spirit into the life of a believer), simple
silence (ie, the Eschaton is never mentioned as
being a literal sequence of events yet in the future), or 're-adjustment'
(ie, the presumed timing end-point is adjusted forward, from
the destruction of the Temple to something yet in the
future--maybe like a second temple?).
[Note:
Allison, in NT:CJ, offers several options that failed
millennial movements use in cases of failed prediction. I will
have to examine these more in detail later, but at first read,
I cannot find any places in the post-NT Christian literature
which seemed to USE these options, in the context of exegesis
of the (alleged) timing-predictions in the Synoptics. All of
the 'options' appear in the literature--but not as an
'adjustment' for a known failure, as far as I can tell. For
example, the most famous example typically offered is the
Coptic Gospel of Thomas, but this gives no indication that it
is some kind of 'response' to failed prophecy, but rather that
it is a recasting of Jesus teachings to conform to basic
gnostic-type theologies--dressing Jesus up in gnostic garb.
But more on this issue later.]
So, I
conclude that we are looking for evidence of 'watering down',
since all
of these writers wrote after the destruction of
Jerusalem and (at least) one Jewish Revolt.
If the
'failure' of Jesus to re-appear in apocalyptic splendor,
power, and victory 'within that generation' was an obvious
problem to them, we would expect some
reverse-futurist understandings of OT and NT apocalyptic
passages. We might expect a 'realized' interpretation of the
Book of Revelation (ie. All the events/images within the book
have already happened--by the time of the Fathers).
But if we find the same kinds of
apocalyptic images used--in warnings of future judgment or in
assurances of vindication of the righteous--with the same
future perspective, then we have found strong evidence that
the WD hypothesis is off-track. Of course, this strain of
perspective would need to be a 'majority' or dominant strain
in order to represent the position of the mainstream
church/Christian tradition.
And if we find a 'realized'
eschatology alongside
this 'futurist' one--connected via the 'inaugurated'
model--then we have basic continuity with the teachings of
Jesus, as recorded in the Synoptics. But if the emphasis is
more on futurist than on 'realized', then this would be even
more contrary to the hypothesis.
Of course, these post-NT writings may
develop and/or expand the core eschatological content, but as
long as they (or at least most of them?) still assert the
future Eschaton and maintain the call to alertness, they will
thereby constitute data contrary to the bloggers WD
hypothesis.
Okay, let's start with the Apostolic
Fathers (the earliest subset of 'Church Fathers', although
various scholars draw the dividing line differently, with some
using the more accepted "Early Church Fathers") and look at
quotes from their writings, and a scholarly assessment or two
for each (if readily available). Our main scholarly
assessments will come from two specialist resources: The
Hope of the Early Church by Daley [HI:HOEC] and
Eschatology of the New Testament and Some Related
Documents, edited by Van der Watt [HI:ENTSRD, contributions
by various authors].
We can start with this list (a little
broader than the old 'Apostolic Fathers' list, but all still
early) and see if and to what extent they discuss
eschatological beliefs of their period (no attempt is made to
place these in chronological order, assuming we could; nor to
defend inclusions/exclusions from this list):
One: Epistle to Diognetus
This
is
generally considered to be a mid-to-late 2nd-century
apologetic writing.
"DIOGNETUS, EPISTLE
TO. A
late 2d century apology addressed to a certain
Diognetus who is otherwise unknown. --- The apology is
relatively simple and straightforward, though it consists only
of the first 10 chapters; the last 2 come from another work,
presumably a sermon, composed in the style of Melito of
Sardis. In theory it answers several questions raised by
pagans about (1) the God of the Christians; (2) the nature of
their religion, which results in disregard for the world, the
despising of death, and the rejection of pagan gods as well as
the superstition of the Jews; (3) the character of their
mutual love; and (4) why the religion arose when it did and
not earlier. The author deals with the first 2 questions
together (chaps. 1–2), then with Judaism (3–4), with
Christianity (5–7) and with the appearance of Christ (7–10).
Mutual love is discussed only indirectly. The last two
chapters (11–12) are also concerned with the appearance of the
Logos-Son, but in a rhetorical-homiletic manner. --- The
treatise Epistle To Diognetus resembles the Exhortation by
Clement of Alexandria and has the same drive toward
generalities, lacking the detailed precision of earlier
apologetic works. --- ... the pictures of Christians in the
world, comparable to soul within body (chaps. 5–6), of divine
providence at work (7.2), and of the coming of the king’s
son—“persuading, not compelling, for force is no attribute of
God” (7.3–4)—remain impressive. --- He does not name Jesus
and is rather fond of the archaic and liturgical term “child”
(Gk pais; chap. 8), though he also
calls him Logos, maker (7.2), king, God,
man
(7.3), and indeed “nurse, father, teacher, counselor,
physician, mind, light, glory, strength, life” (9.6). Such
lists are rhetorical rather than theological in nature; some
have Platonic antecedents, some biblical." [Grant, R. M.
(1992). Diognetus, Epistle to. In D. N. Freedman (Ed.), . Vol.
2: The Anchor Yale Bible Dictionary (D. N. Freedman, Ed.)
(201). New York: Doubleday. Robert Grant]
"Like the issue of
authorship, the question of date cannot be determined with any
degree of certainty. Although the range of realistic
possibilities for Diognetus 1–10 spans the period A.D.
117–310, the prevailing view is that this material belongs to
the middle
or latter half of the second century. A
relatively early date is supported by the following general
considerations: the common condemnation of paganism and
Judaism; the relatively simple Christology, which seems
unaware of any formulated heresies; the absence of any
reference to the Holy Spirit; the lack of the tendency to
identify the ideal of Christian excellence with asceticism;
the absence of sacerdotalism; the depiction of the Christian
faith as a new phenomenon; and parallels with the Epistle of
Barnabas. The date of chapters 11–12 is even harder to
determine, although most scholars locate it a short time after
the material of chapters 1–10." [Martin, R. P., & Davids,
P. H. (2000). Dictionary of the later New Testament and its
developments (electronic ed.). Downers Grove, IL: InterVarsity
Press.]
As
an
apologist, the author of the small E2D (under 700 words) does
not delve into much eschatology. But some of his phrases deal
with post-mortem existence, the future apocalyptic judgment,
and the Parousia.
Here
are
the main (but few) relevant texts:
Diogenes
7.3-6:
"But
perhaps he sent him (Jesus), as a man might suppose, to
rule by tyranny, fear, and terror? (4) Certainly not! On
the contrary, he sent him in gentleness and meekness, as a
king might send his son who is a king; he
sent him as God; he sent him as a man to men. When he sent
him, he did so as one who saves by persuasion, not
compulsion, for compulsion is no attribute of God. (5)
When he sent him, he did so as one calling, not pursuing;
when he sent him, he did so as
one loving, not judging. (6) For
he will
send him as Judge, and who will endure
his coming
(parousia)?…
Notice the biblical
tones in this passage--
·
"I
came not to judge the world but to save it" (John 12.47),
·
"The
Father has given all judgment to the Son..." (John 5.22)
·
"But
who shall endure His coming?" (Mal 3.2)
·
Jesus
is both son of King David (and therefore a king) and Son of
God the King (and the receiver of a kingdom, Lk 19.11ff , cf.
Jesus' exemption from the Temple tax in Matthew 27.24--as the
'son of the king').
Diogenes
10.2:
"to
whom He sent His only-begotten Son, to whom (humans) He
has promised a
kingdom in heaven, and will give
it to those who
have loved Him."
Notice that the
promise is not just 'heaven' but a 'kingdom in heaven', that
this gift is still future (will
be given), and that it is connected to James 2:5 (definitely
an 'apocalyptic' reference):
"Listen,
my beloved brothers, has not God chosen those who are poor
in the world to be rich in faith and heirs of the kingdom,
which he has promised to those who love him?"
(cf. also 1.12).
Diogenes
10.7-8:
"Then
you will see that though your lot is on earth, God lives
in heaven, then you will begin to declare the mysteries of
God, then you will both love and admire those who are
punished because they refuse to deny God, then you will
condemn the deceit and the error of the world, when you
realize what
the true life in heaven is, when you despise the
apparent death here on earth, when you fear the real
death, which is reserved for those who
will be condemned to the eternal fire which will
punish to the very end those
delivered to it. (8) Then you will admire those who for
righteousness’ sake endure the transitory fire, and you
will consider them blessed, when
you comprehend that other fire….
This is, of course,
a clear reference to the eschatological fire and/or Second
Death.
Diogenes
6.8:
"The
soul, which is immortal, lives in a mortal dwelling;
similarly Christians live as strangers in (en) perishable
things, while waiting for the imperishable
in heaven.
This is an analogy
of Christians-to-world as soul-to-body. The only connection to
eschatology is the strong contrast between the perishable
world and the imperishable one in heaven. Although this might
be seen as a simple semi-Platonic perspective, it is more
likely related to Paul's eschatological language in 1
Corinthians 15. [The author of E2D is familiar with the
Corinthian correspondence, as can be seen in his use of 2 Cor
6: "In chap. 5, the author evidently relies on Paul’s
self-description in 2 Corinthians 6 for his picture of
Christians in general...", ABD]
Diogenes
12.1:
"When
you have read these truths and listened attentively to
them, you will know what God
bestows on those who love him as they
should, who become a paradise
of delight, raising up in themselves a flourishing tree
bearing all kinds of fruit, who are adorned with various
fruits."
This is close to a
'realized' eschatology, in that the future life/vitality of
heaven (using the tree image from Genesis and Revelation) is
partially available now to believers (like the
'already-not-yet' we have noticed earlier):
"Most frequently
heaven appears in the [Apostolic Fathers] literature as the
ultimate goal that believers seek to attain, toward which they
shape their lives in the present, mundane realm. The righteous
who die in Christ, like Peter and Paul, enter the “place of
glory” at their death (1 Clem. 5.4, 7; 50.3; Ign. Rom. 4.3;
6.2; Mart. Pol. 19.2; so Hooke)... For the author of the Epistle
to Diognetus, however, the life of heaven is not
merely a future possession of the believer; it is
experienced as one begins in discipleship, for
the believers themselves become “a paradise of delight”
through the knowledge of God and the experience of God’s favor
(Diogn. 12.1)." [Martin, R. P., & Davids, P. H. (2000).
Dictionary of the later New Testament and its developments
(electronic ed.). Downers Grove, IL: InterVarsity Press. S.v.
Heaven, New Heavens (D. A. de Silva, same below)]
One
assessment
summarizes:
"The author of this
letter (dated ca. 161-180 CE) regards this life as
transient and unworthy. His eschatological views become
apparent in the following statements: Christians sojourn
in this world, though they are not of this world (vi:3). They
live as strangers among perishable things, while they await
the imperishable in heaven (vi:8). God promised to believers
the kingdom in heaven, and He will give it to those who have
loved him (x:2). We must despise the apparent death on earth,
because true life is to be found in heaven (x:7). Christ
will return as Judge (vii:6). At Judgment Day those who
have denied God will be condemned to eternal fire (x.7).
This is real death. --- Meecham (1949, 42) finds it remarkable
that the Epistle to Diognetus nowhere
alludes to the resurrection. However, Meechan is mistaken in
saying that it is never mentioned, since the author of
the Epistle
to Diognetus does say that Christians
'are put to death, yet they are brought to life' (v:12).
Meechan interprets this statement as merely referring to the
immortality of the soul. But as we will see later on in
this chapter the early theologians frequently denounced
the idea of an immortal soul, since the soul does not exist as
a separate entity without a body. [HI:ENTSRD, 584f]
So,
although
E2D does not have much in it about eschatology, we see simple
statements affirming these positions:
There
is
no WDing here, although the character of the future Kingdom is
not described. This is in continuity with the Synoptics and
the other NT writings. No support for the blogger's position
here.
Two: Ignatius
The
Ignatian
correspondence is not even remotely 'doctrinal', and therefore
has little eschatological content to it. However, the material
that IS in the document still reveals a more futurist
perspective, while still maintaining the elements of 'already'
(ie 'realized' eschatology) as being the believer's joyous and
treasured possession of the present.
From
HI:ENTSRD;
"The Eschatology of the Theologians of the Second Century",
Hennie Stander, 583-600:
"Ignatius, bishop of
Antioch, wrote his seven letters while he was on his way to
Rome to be executed, around 110 CE. These letters were written
while he was under arrest and they were sent to various
churches in Asia Minor. Dewart (1986, 46) says that it was the
urgency of the problems which Ignatius faced which kept the
focus of Ignatius' writings away from eschatology. Daley
(1991, 13) gives more or less the same explanation, and says
that one should bear in mind that these letters were not in
the first instance documents of instruction, but were
impassioned, hastily written documents of a captive bishop
who wanted to encourage his fellow-believers. Moreover, the
message of resurrection forms the central part of the hope
which Ignatius offers to these congregations. Ignatius writes
as follows:
Be
deaf, therefore, whenever anyone speaks to you apart from
Jesus Christ... who, moreover, really was raised from the
dead when his Father raised him up, who - his Father, that
is - in the same way will likewise also raise us up in
Christ Jesus who believe in him, apart from whom we have no
true life'
(Trall. Ix:l-2).
"From the above it
is clear that Ignatius believed that our resurrection is based
on Jesus' resurrection. Another very significant aspect of
Ignatius' view of Christ's resurrected body is that he
emphasized its 'fleshly' character. He says:
For I
know and believe that he was in the flesh even after the
resurrection; and when he came to Peter and those with him,
he said to them: 'Take hold of me; handle me and see that I
am not a disembodied demon'. And immediately they touched
him and believed, being closely united with his flesh and
blood. For this reason they too despised death; indeed, they
proved to be greater than death. And after his resurrection
he ate and drank with them like one who is composed of
flesh, although spiritually he was united with the Father
(Smyrn. Iii: 1—3).
"One should probably
interpret Ignatius' emphasis on the 'fleshly' character of
Jesus' resurrected body in the light of Docetic claims. When one reads the writings of the early
theologians, one frequently detects that their future
eschatological hopes are at odds with a 'realized
eschatology'. This is also true of Ignatius. On the
one hand he professes that the
judgment day is imminent (Eph xi:l)
and that those who have polluted themselves will end up in an
unquenchable fire (Eph xvi:2). He also looks forward to being
taken up in a community of Ephesian Christians (Eph xi:2). But
only a few pages later he says that when Christ was born,
the newness of eternal life began to take effect,
and the abolition of death was being carried out (Eph xix:3).
In line with other ancient theologians, Ignatius also uses
eschatological hope to encourage his readers to lead holy
lives (Magn v). [HI:ENTSRD,
587f]
And
from
[HI:HOEC, 12f]
"Opinions vary as to
the importance of eschatological themes in the seven Epistles
of Ignatius of Antioch which are generally accepted as
authentic. These letters were written to various churches in
Asia Minor, about the year 110, as Ignatius made his way,
under arrest, to Rome and to martyrdom. Traditional
elements of Christian apocalyptic expectation are
certainly present: the assertion that "the last
days are here," for instance,
the consequent call for radical ethical choice (Eph 11.1; Magn
5.1), and the expressed conviction that all who fail to accept
in faith "the grace we have" - even the heavenly powers - are
doomed to destruction in eternal
fire (Eph II.1; 16.2; Smyrn 6.1). Yet
there are clear suggestions in the letters, too, of a
"realized eschatology" at odds with such a future-oriented
hope: Ignatius remarks, for instance, that at
the birth of Jesus all the dark powers of "the ancient
kingdom" came to an end, for "what God had prepared was now
beginning" (Eph 19.3). The gospel of Jesus' "coming" (parousia),
death
and resurrection is, in itself, already "the realization of
incorruptibility" (Philad 9.2).
"Behind the elusive
conceptual content of Ignatius' eschatological hope stands,
surely, the very personal character of the letters. They are
not, in the first instance, documents of instruction or even
of church order; they are, if one may take them as genuine,
impassioned, hastily written messages of encouragement to
sister-churches from a captive bishop convinced he will soon
be laying down his life for Christ. The prospect and ideal of
martyrdom dominates all seven letters.
"Into the context of
this deeply personal hope for union with Christ, Ignatius
assimilates the general Christian expectation of resurrection:
just as Christ, in the full reality of his humanity, was
"truly raised from the dead," so too "the Father will raise
us, who believe in him, according to his likeness - in Christ
Jesus, apart from whom we do not have real life" (Trall 9.2).
... he describes
the punishment destined for those who deny Jesus' corporeal
reality not
only as "unquenchable fire" (Eph 16.2) but as a
continuing, wraith-like, bodiless existence
(Smyrn 2.1).
"Ignatius sees the
resurrection of the dead simply as part - although undeniably
a very important part, for embodied beings - of the "prize of
incorruptibility and eternal life" which lies ahead for "God's
athlete" (Pol 2.3).... Eschatological renewal, in Ignatius' eyes, is
not merely a wonderful transformation of the material
world reserved for some dramatic future day, but a gift
of life that has already begun for
those who genuinely believe in the risen Lord.
The
'inaugurated'
aspect of this can be seen in various texts:
"[I]n
heaven a star flashed, more brilliantly than all the
stars. Its light was beyond description, and its
remarkable newness caused astonishment. All the rest of
the stars, together with the sun and the moon, made a
chorus around that star, and its light transcended them
all. There was a great disturbance as to where its
remarkable newness came from, so dissimilar it was to
them. Because of it, all magic began
to be dissolved and every wicked
bond began to
vanish. Ignorance began
to be abolished, the old kingdom began to be destroyed,
when God appeared in human form to bring the newness of
eternal life. What God had fashioned
was beginning! The whole universe
[ta panta] was set in commotion from then on, because the destruction of death was being
accomplished (Eph.
19:2–3).
"The
last
times are here. Let
us therefore feel ashamed. Let us fear the longsuffering
of God, so it will not mean our condemnation. Let us
either fear the coming wrath, or let us love the present
grace—one of the two (Eph. 11:1).
"Jesus
Christ, who before the ages was with the Father and appeared
at the end of time. [Magn 6.1]
"Do
not be misled, my brothers: those who adulterously corrupt
households “will
not inherit the kingdom of God.” (2) Now if
those who do such things physically are put to death, how
much more if by evil teaching someone corrupts faith in
God, for which Jesus Christ was crucified! Such a person,
having polluted himself, will go to
the unquenchable fire, as will also the one
who listens to him." [Eph 16.1-2]
"Be
sober, as God’s athlete; the prize is incorruptibility
and eternal life [Poly 2.3]
"Be
more diligent than you are. Understand
the times. Wait expectantly
for him who is above time: the Eternal, the
Invisible, who for our sake became visible; the
Intangible, the Unsuffering, who for our sake suffered,
who for our sake endured in every way. [Poly
3.2]
"Let
your deeds be your deposits, in order that you may
eventually receive the savings that are due
you. [Poly 6.2; footnote in Holmes' edition of
the Fathers: "The military metaphors of the preceding three
sentences are continued here. When soldiers were granted gifts
of money, only half the sum due was paid to them, the balance
being credited to their account. These “deposits” became the
“savings” due if and when an honorable discharge was
received."]
So,
although
the nature of the Ignatian correspondence does not lend itself
to development of eschatological themes, the data which IS
there demonstrates an 'inaugurated' eschatology in continuity
with the NT documents:
"Like the writers of the NT,
the apostolic fathers understand that the
blessings of the age to come have begun but have not yet
reached their consummation. These writers can
speak of the age in which they are living as the last days
(e.g., 2 Clem. 14.2; Barn. 12.9; 16.5). For example, we read
that “these are the last times” (Ign. Eph. 11.1), that “Christ
appeared at the end of time” (Ign. Magn. 6.1; Herm. Sim.
9.12.3) and that Christians have a “foretaste of things to
come” (Barn. 1.7). --- Much
like the NT writers, the early fathers
held so intensely to the
inaugurated aspect of the end times that
they believed that the promised new creation had been set in
motion." [Martin, R. P., & Davids, P. H. (2000).
Dictionary of the later New Testament and its developments
(electronic ed.). Downers Grove, IL: InterVarsity Press. ]
Three & Four: Epistle of
Polycarp and Martyrdom of Polycarp
From
[HI:HOEC]:
"In the
Letter of Polycarp to the Philippians, closely
connected with the Ignatian corpus and probably written soon
afterwards, the author's concerns are presented in the
same eschatological perspective we find in Ignatius'
letters. Resurrection and judgment are part of
an accepted central body of Christian teaching, based on "the
sayings of the Lord," which also includes the reality of
Jesus' human flesh and the "testimony of the cross." Whoever
denies any of these things "is the firstborn of Satan" (7.1).
Christian compassion and mutual forbearance should be
motivated by the
certainty that God sees us all and will judge us all (6.2);
yet resurrection is a promise held out only to the worthy
(5.2), to those individuals who "do his will and follow his
commandments and love what he loved" (2.2).
"The Martyrdom
of Polycarp, apparently composed shortly after
the bishop's execution in 156, is the oldest extant account of
a Christian martyr's death, written in the name of the church
at Smyrna to the church at Philomelium in Phrygia. It makes skillful
use of the eschatological horizon that will
become commonplace in martyr-acts, drawing a sharp
contrast between the biased human trial Polycarp has
undergone and the coming divine judgment,
between his brief sufferings for the faith and his
hope of eternal reward. This prospect of
punishment and reward, in fact, is presented as a key
motivating force behind the martyr's remarkable endurance. To
all the martyrs of the recent persecution, the letter
observes, "the fire of their inhuman tortures was cold; for
they set before their eyes
escape from the fire that is everlasting and never
quenched, while with the eyes of their
heart they gazed upon the good things reserved for those who endure
patiently" (2.3). When the proconsul
Quadratus threatens him with burning, Polycarp retorts: "You
do not know the fire of the coming judgment and
everlasting punishment that is laid up for the impious"
(11.2). Yet reward and punishment are not simply postponed to
the end of human history; after Polycarp's death, the
community is convinced he has already been "crowned with the
wreath of immortality and has borne away an incontestable
prize" (17.1). The
apocalyptic imagery of the Jewish and Christian apocrypha
is here being applied directly to the faith and
the sufferings of the individual martyr."
From
[HI:ENTSRD]:
"Polycarp was a very
important figure in the post-apostolic Church, and he wrote
his letter to the Philippians
around 110 CE. Belief in the resurrection and in the coming
Judgment Day forms an integral part of his teaching.
He writes that anyone who claims that there is neither
resurrection nor judgment is the first-born of Satan (vii: 1).
Polycarp says that if we please God in this world, He promises
that He
will raise us from the dead (v:2). It is
inexplicable how Dewart (1986, 50) can deduce from this
statement that Polycarp's conviction was that 'only the just
will be raised'. Dewart's conclusion is a good example of an
argumentum e
silentio. Moreover, elsewhere Polycarp
explicitly says that 'all of us will stand before
the judgment seat of Christ' (vi:2).
"Polycarp also
assures his readers that Ignatius and others who have been
martyred to death, have already been raised from death by God
(ix). Many Church Fathers regarded martyrdom as a gateway to
heaven. Martyrs are even described as 'purchasing at the cost of one
hour an
exemption from eternal punishment' (Martyrdom
of Polycarp ii:3). In his prayer, Polycarp thanks God for
having considered him worthy of 'receiving a place among the
number of the martyrs in the cup of your Christ, to
the resurrection to eternal life, both of soul and body...'
(Martyrdom of Polycarp xiv:2). [HI:ENTSRD, 588f]
Some
of
the relevant texts from Letter
of Polycarp (LOP) and Martyrdom
of Polycarp (MOP) would be:
"Therefore
prepare for action and serve God in fear” and truth, leaving
behind the empty and meaningless talk and the error of the
crowd, and “believing in him who raised” our Lord Jesus
Christ “from the dead and gave him glory” and a
throne at his right hand; to whom
all things in heaven and on earth were subjected,
whom every breathing creature serves, who
is coming as “Judge of the living and the dead,”
for whose blood God will hold responsible those who disobey
him. (2) But “he who raised him from
the dead will raise us also..
[LOP2.1]
"If we
please him in this present world, we
will receive the world to come as
well, inasmuch as he promised
to raise us from the dead and that if we
prove to be citizens worthy of him, “we will also reign with him”—
if, that is, we continue to believe.
[LOP 5.2]
"For
it is good to be cut off from the sinful desires in the
world, because every “sinful desire wages war against the
spirit,” and “neither fornicators nor male prostitutes nor
homosexuals will
inherit the kingdom of God,” nor
those who do perverse things.
[LOP 5.3]
"Therefore
if we ask the Lord to forgive us, then we ourselves ought to
forgive, for we are in full view of the eyes of the Lord and
God, and we must “all
stand before the judgment seat of Christ,”
and “each one must give an account of himself.”
[LOP 6.2]
“Or do
we not know that
the saints will judge the world,” as
Paul teaches?
[LOP11.2]
"And
the fire of their inhuman torturers felt cold to them, for
they set before their eyes the escape from that
eternal fire which is never extinguished,
while with the eyes of their heart they gazed upon the good
things which are reserved for those who
endure patiently... [MOP 2.3]
"But
when the magistrate persisted and said, “Swear the oath,
and I will release you; revile Christ,” Polycarp replied,
“For eighty-six years I have been his servant, and he has
done me no wrong. How can I blaspheme my King who
saved me?” [MOP 9.3]
"But
Polycarp said: “You threaten with a fire that burns only
briefly and after just a little while is extinguished, for
you are ignorant of the
fire of the coming judgment and eternal punishment,
which is reserved for the ungodly. [MOP 11.2]
"I
bless you because you have considered me worthy of this
day and hour, that I might receive a place among the
number of the martyrs in the cup of your Christ, to the resurrection
to eternal life, both of soul and of body,
in the incorruptibility
of the Holy Spirit. [MOP 14.2]
"... they
did not know that we will never be able either to abandon
the Christ who suffered for the salvation of the whole
world of those who are saved, the blameless on behalf of
sinners, or to worship anyone else. (3) For this one, who
is the Son of God, we worship, but the martyrs we love as
disciples and imitators of the Lord, as they deserve, on
account of their matchless devotion to their own King
and Teacher. [MOP 17.2-3]
"Now
to him who is able to bring
us all by his grace and bounty
into his eternal kingdom, through his only
begotten Son, Jesus Christ... [MOP 20.2]
"He
was arrested by Herod, when Philip of Tralles was high
priest during the proconsulship of Statius Quadratus, but while Jesus Christ was reigning as King
forever. To him be glory, honor,
majesty, and the
eternal throne, from generation to
generation. Amen. [MOP 21.1]
"...just
as the blessed Polycarp was martyred, in whose footsteps
may we also be found in the kingdom
[note: present kingdom] of
Jesus Christ (MOP 22.1) with
that
the Lord Jesus Christ might also gather me together with
his elect into his heavenly
kingdom [note: future kingdom]
(MOP 22.3)
Again,
simple
statements, but quite contrary to the blogger's hypothesis:
I
cannot find any direct reference to the Parousia as such, but
since the emphasis is on perseverance and ethics, this might
not be expected. In the gospels, remember, it is not the
Parousia itself which is used to ground morality, but rather
the twin themes of (1) the example of God-and-Jesus and (2)
the reality of inescapable judgment (for rewards and
punishments).
And
of
course there is plenty evidence of these
twin themes in LOP and MOP.
So,
Polycarp
(LOP and MOP) provide data against the hypothesis.
Five: Epistle of Barnabas
The
Epistle
of Barnabas (henceforth, EOB) is one of the stronger
eschatological writings of the period, and is definitely a
contrary data point for the blogger's hypothesis.
"The
Epistle of Barnabas. One of the more Jewish and
eschatological
of the early Christian noncanonical books is the Epistle of
Barnabas. At Barnabas 15.4 we find the speculation that the Lord will make an end of
human history in six thousand years,
since Genesis 2:2 talks about God finishing his work in six
days and since one day is as a thousand years for the Lord.
Also, the “day of the Lord” is said to last one thousand
years." [NT:DictLNT,
s.v. "Lord, Apostolic Fathers"]
"An anonymous
Christian writing
from 70–135 C.E., with some epistolary features
but better understood as a homily. ... --- Its date follows
from the interpretation of 16:1–5; 4:4–5, as well as from
whether the author used canonical documents. A majority date
it sometime near the Second Revolt (132–135),
though the late 90s seems more likely, while a
few date it to the 70s. -- A typological-allegorical
interpretation of Scripture dominates the epistle, serving a
high Christology (with no interest in the historical Jesus)
and a strong ethical concern, against the background of an imminent
eschatology and a strong conviction
that Israel’s role in God’s scheme has become passé."
[Richardson, P. (2000). Barnabas, Epistle of. In D. N.
Freedman, A. C. Myers & A. B. Beck (Eds.), Eerdmans
dictionary of the Bible (D. N. Freedman, A. C. Myers & A.
B. Beck, Ed.) (151). Grand Rapids, MI: W.B. Eerdmans.]
"Ethics
and Eschatology. Ethical concerns pervade
Barnabas, as do
apocalyptic eschatological imagery, expectation, and
motivation. Salvation is
primarily a future reward for obeying God’s requirements
in this lawless age. The day of judgment is near
(21:3). At that time, the obedient will be made holy and will
receive
the promised inheritance: the end of
lawlessness and the
renewal of the universe (6:13;
15:5–9)." [Treat, J. C. (1992). Barnabas, Epistle of. In D. N.
Freedman (Ed.), . Vol. 1: The Anchor Yale Bible Dictionary (D.
N. Freedman, Ed.) (613). New York: Doubleday.]
"Unifying the two
major sections of the document and the epistolary framework is
a pervasive ethical concern set within
an eschatological perspective. That is, the
struggle between good and evil in the “present evil age”
(2.1; 4.1; 4.9) will soon (4.9b; 21.3) come to an end
with the arrival of the “age to come”
(4.1) and its accompanying judgment (4.12; 5.7; 15.5; 21.6)"
[Holmes, M. W. (1999). The Apostolic Fathers: Greek texts and
English translations (Updated ed.) (270–271). Grand Rapids,
MI: Baker Books.]
Here
is
the summary from [HI:HOEC]
"The
Epistle of Barnabas, a pseudepigraphic work of
Judaeo-Christian origin, probably written in Alexandria in the
130s, shows, in contrast, a
much stronger eschatological intent; it sets
its urgent moral exhortation and its bitter criticism of
rabbinic faith and exegesis against a backdrop
of intense apocalyptic hope. "Let us
pay attention in these last days," the author writes (4.9),
for "the final stumbling-block is approaching" (4.3) and the
"Black One," the "wicked prince," is preparing his assault on
the faithful (4.10, 13). In this time of crisis, "there are
three teachings of the Lord: hope for life, which is the
beginning and end of our faith; righteousness, the beginning
and end of judgment; and cheerful, joyous love, a testimony
that our works are just" (1.6)." The author's expectation of
the Lord's coming reminds him of the certainty of judgment and
retribution for both the just and sinners (21.1); "for this
reason there will be a resurrection," and for this reason,
too, Jesus has revealed our resurrection in his own flesh
(ibid.; 5.6f.). The
"Kingdom of God" is clearly a future reality
for Barnabas (e.g., 21.1), yet it
is present
among us in a hidden way even now,
undergoing "evil and polluted days" and sharing in the
contradiction of the cross of Jesus (8.sf.). For Jesus, by
establishing a new covenant with us, has already
"redeemed
our hearts from darkness" (14.5) and has let us
"taste
the first-fruits of what is to come"
(1.7). The community to which the letter is addressed is
already forgiven, already a
new creation (6.11-13); when its members have been
"perfected," they will rule over the earth
(6.17-19). --- The second coming of the Son, he continues,
will bring not only judgment but drastic cosmic changes, and
will inaugurate a seventh age of rest (15.5). After that, at
the dawning of the "eighth day" or age, a new world will begin
(15.8)"
And
from
[HI:ENTSRD]
" It was written
somewhere between the destruction of the Temple (70 CE) and
the Jewish revolt led by Bar Kochba (135 CE). --- The idea of the
coming of a Judgment Day is very strong in this epistle. The
author also adds that this
day is imminent: 'The day is near when everything will
perish together with the evil one. The Lord, and his
reward, is near' (xxi:3). There will
be retribution: 'For the one who does these things (= the
Lord's commandments') will
be glorified in the kingdom of God; the one who
chooses their opposites will perish together with his works'.
... Though
the kingdom of God is a future reality, it is also
already present in this world, because
'our hearts have already been redeemed from darkness' (xiv:5).
... He believes that the
second coming of Christ will cause drastic cosmic changes,
and he interprets the verse 'And he rested on the seventh day'
as follows:
This
means: when his Son comes, he will destroy the time of the
lawless one and will judge the ungodly and will
change the sun and the moon and the stars,
and then he will truly rest on the seventh day ...
"It is clear that
the author believes that after the six thousand years of this
world, everything will be completed and thereafter there will
be an eighth period of a thousand years. [HI:ENTSRD, 586f]
As
for
sample texts, one can see from the citations in the above
summaries that EOB is chock-full of apocalyptic texts, so I
will not reproduce them here again.
One
concise
quote might suffice: "The day is near
when everything will perish together with the evil
one. The Lord, and his reward, is near."
[Barn. 21:3, in Holmes, M. W. (1999). The Apostolic Fathers:
Greek texts and English translations (Updated ed.) (325).
Grand Rapids, MI: Baker Books.]
"An
expectation
of the imminent end of the world can also be found in Barnabas
(Barn. 21.3; cf.
'the
final cause of stumbling is at hand' in
Barn. 4.3)." [NT:DictLNT,
s.v. Apostolic Fathers]
So,
EOB
is decidedly against the WD hypothesis--especially since it is
(fairly soon?) after the destruction of the temple and might
be expected to be the 'most likely to express disappointment
via reinterpretation of apocalyptic sayings of Jesus'.
Pushback: "Uh, is it
just me, or did you
miss the part where he
gave a
non-imminent timing for the Eschaton?
as in "a 6 thousand year period"?
Wouldn't
this basically
require him to deny
or abandon (or
reinterpret 'imminence'?
................................
Six: Shepherd of Hermas
In
terms
of genre, the Shepherd of Hermas (henceforth, SOH), is
considered to be an 'apocalypse'. This should already set our
expectation that it will be futurist in perspective, but not
exclusively so (if it is true to the Synoptic teachings). It
is not a traditional apocalypse, since the apocalyptic
framework is filled with teaching/paraenesis.
So,
in
the Hermeneia
commentary on SOH, Osiek discusses this:
"Is
Hermas an Apocalypse? Most who attempt an
answer to this question end in some way by saying both yes and
no. In the definition and survey of apocalyptic literature in
Semeia 14, Hermas
qualifies
to be listed and discussed as a Christian apocalypse,
and Adela Yarbro Collins in her contribution on Hermas in the
same volume concludes that “there is no good reason to exclude
it from the genre ‘apocalypse,’ ” an indication of
others’ attempts to do so, for example, Vielhauer/Strecker:
“We should reckon the Pastor Hermae as falling in the genre of
Apocalypse only in a non-literal sense, and must therefore
designate it as a pseudo-apocalypse.” An intermediate position
often taken is that it is an apocalypse in form but not in
content. Others
recognize a certain difference from the usual apocalypse
and apply qualifying adjectives. --- The book
lacks, or plays down considerably, some of what are often
considered essential elements of an apocalypse: detailed
revelations about the world beyond and end-time catastrophes;
historical speculations; pessimism about the outcome of this
world; and pseudepigraphical character. On the other hand,
many writings accepted as apocalypses lack one or another of
these characteristics. In the tables of characteristics of
Christian apocalypses, Hermas ranks well.
"Hermas forces the
question of the limits of apocalyptic genre. The long work is
not of only one genre, and genres within it are not confined
to parts with the most likely titles. There are visions,
commandments, and parables throughout the text, though each
predominates in the section by that name. The primary content
of the Visions is revelations largely through the medium of
verbal communication, though the image of the tower dominates. Here
apocalyptic form and content are clearest, with
otherworldly messages and eschatological warnings,
but these in fact continue throughout the book. The
commandments or teachings of the second part, the Mandates, is
largely verbal as well, yet images and even revelations
(Mandate 11) appear there. The third part, the Similitudes, is
structured around images interpreted allegorically, but this
section is also filled with commandments, and many of the
Similitudes end with prescriptive teaching.
"The principal image
of the Visions, the building of the tower, is an allegory of
the community in its historical and eschatological aspects.
... It
is paraenesis that drives and unifies the whole, within an
apocalyptic framework. The strongest current
running through the entire book is concern for the life of the
church, especially its suffering members, from
the perspective of the world beyond. That life
can only be improved and purified through the conversion and
changed behavior of its members within
a limited (but not specified) time frame. The
content of the book is therefore largely apocalyptic
paraenesis, “parenetic salvation-judgment oracles” of the same
form as those in Revelation 2–3,
with both space and time dimensions, within a framework
of otherworldly revelation about the theological realities
that engage the lives of the recipients.... The spirit of
apocalypticism is no
longer simply expectation of the eschaton, but a look
backwards to what has already happened in Christ,
who is present in the church speaking through the apostles and
prophets. Christian apocalyptic therefore collapses the
difference between this world and the world to come, so
that there is only one time, the end time."
[Osiek, C. (1999). Shepherd of Hermas: A commentary (H.
Koester, Ed.). Hermeneia—a Critical and Historical Commentary
on the Bible (10–12). Minneapolis, MN: Fortress Press.]
Others
concur:
"The longest of the
writings of the Apostolic Fathers is also one of the most
remarkable. The Shepherd of Hermas is
part novel and part apocalypse, with the literary features
of both of these genres directed toward an
overall purpose of edification and moral exhortation. It is
divided into three sections, commonly known as the Visions,
the Mandates, and the Similitudes. --- The Visions are unusual
among apocalyptic writings in that the author writes in
his own name instead of assuming the guise of
some great man of the past. He begins in an autobiographical
vein, introducing himself as a former slave in Rome who
entertains desire in his heart for a woman named Rhoda, who
had once been his owner." [ISBE,
Revised. 1988 (G. W. Bromiley, Ed.) (1. 212). Wm. B.
Eerdmans.]
"The external
structure of five visions, twelve mandates, and ten parables
(or similitudes, as they are often referred to) masks the fact
that on the basis of its internal structure the document falls
into two parts: visions 1–4 and the Shepherd proper (= the
mandates and parables, to which vision 5 serves as an
introduction). --- The
genre of visions 1–4 is that of a Jewish-Christian
apocalypse. A typical apocalypse (cf.
Revelation) includes the following features: (1) a revelation
from God, (2) usually in the form of a vision or dream, (3)
often given through a mediator, (4) who provides an
interpretation of the vision, (5) whose contents usually
concern future events, especially the end times. Visions 1–4
neatly reflect this pattern, except for their contents: the
focus is not on the end, but on the possibility of
repentance because the end is not yet."
[Holmes, M. W. (1999). The Apostolic Fathers: Greek texts and
English translations (Updated ed.) (329–330). Grand Rapids,
MI: Baker Books.]
"Among the works
conventionally called the “apostolic fathers” by modern
scholars is one apocalypse,
the Shepherd of Hermas. Internal
evidence suggests that this work was composed by a Jewish
Christian freedman in Rome. It was written, perhaps in stages,
between about 90 and 150 C.E. (...). The work consists of
three parts: visions, mandates, and similitudes. At least the
part containing the visions is an apocalypse (Hellholm 1980),
but it
is appropriate to speak of the entire work as an
apocalypse (Osiek 1986).
... The
work also has a strong eschatological interest.
The term thlipsis
is used both for persecution and for the impending
eschatological crisis (Vis II.ii.7–8,
iii.4; III.vi.5; IV.i.1, ii.5, iii.6; cf. Sim VIII.iii.6–7).
Apparently the apocalyptic eschatology of this work included
the transformation of the faithful to an angelic state after
death (Vis II.ii.7)." [Collins, A. Y. (1992). Apocalypses and
Apocalypticism: Early Christian. In D. N. Freedman (Ed.), .
Vol. 1: The Anchor Yale Bible Dictionary (D. N. Freedman, Ed.)
(290–291). New York: Doubleday.]
Here's
the
summary from [HI:HOEC]:
"The
Shepherd of Hermas occupies a unique place in
the development of second-century eschatology. ... As P. Vielhauer has
observed, "the book is an Apocalypse in its form and style,
but not in its contents, since it includes no disclosures of
the eschatological future or of the world beyond." In fact, it
explicitly refuses to offer even symbolically veiled
information on the time or character of a coming crisis.
In his vision of the building of the tower - an obvious
allegory for the growth of the Church - the narrator asks
specifically "in regard to the ages, if now there is the
conclusion." His angelic visitor's reply sets the tone as well
as the content of the whole work:
"Foolish
man! do you not see the tower yet building? When
the tower is finished and built, then comes the end;
and I assure you it
will be soon finished. Ask me no more
questions. Let you and all the saints be content... with
my renewal of your spirits" (Vis. 3.8.9).
"In one sense, Hermas
considers the eschaton to have begun already;
it is this that gives peculiar urgency to his call for reform.
Christ's
coming as a human being, he observes, began "the
last days of the consummation" (Sim. 9.12.3). The
end is not far off; yet the completion of the "tower" has
been delayed (Sim. 9.5.1), to
allow those "stones" or structured members
which have been made unfit by sin time to repent and be
included in the building (Sim. 9.14.2; 10.4.4). Stones that do
not fit into the tower are ultimately to be cast aside (Vis.
3.2.7,9; 3.7.1-2); so "the heathen and the sinners" will
be burned like dry branches in "the world to come"
(Sim. 4.2-4). Some sinners are capable of repentance, but for
those who are not, eternal
destruction
lies ahead (Sim. 6.2.4; 8.7.3; 8.8.2-5;
8.11.3). The righteous, on the other hand, are guaranteed
life in the world to come (Vis. 2.3.2f.;
4.3.5); they will "dwell with the Son of God" (Sim. 9.24.4),
and "their place is already with the angels" (Sim. 9.27.3; cf.
9.25.2; Vis. 2.2.7). --- Significantly, Hermas does not
mention a resurrection, and gives little concrete description
of the rewards of the blessed life, except for the detail that
those
who have been persecuted will sit on the Lord's right in a
place of special honor (Vis. 3.1.9-2.3). His
concern is to motivate repentance rather than to offer solace
in persecution."
And
from
[HI:ENTSRD]:
"The
Shepherd of Hermas is a Christian apocalypse
and was written in stages from 90-150 CE. The book consists of
a series of visions experienced by Hermas. The book is divided
into three sections, namely five allegorical Visions, twelve
paraenetic sections which are called Mandates, and ten
parables which are called Similitudes. --- As
with all the other Apostolic Fathers, this author too does
not give us any detailed treatise on eschatology.
But throughout the whole work one
can detect the underlying eschatological themes.
In a vision he sees that those who have been persecuted for
the sake of Christ are seated on the right side of God, in a
place of honour (Vis iii:1.9). There is a strong
eschatological emphasis in the visions. It is
frequently mentioned that the great tribulation is coming (Vis
ii:3.4). --- His vision of the building of the tower is an
allegorical reference to the Church. The end will come, when
the construction is finished, but now there is a pause
in the construction (Sim ix:5.1). This
'delay' gives time to the stones (= members) to repent so
that 'they may go back into the structure of the tower. But if
they do not repent, then others will go in, and these will be
cast out in the end' (Sim ix:14.2). Those who will prevail
over evil will
eventually obtain eternal life (Vis ii:3.2).
The heathen and the sinners, on the other hand, 'will
be burned as firewood' (Sim iv:4). But
the tension between the present and the future is also
present in this writing. Though the consummation of the
world lies in the future, Hermas also says that Christ's
coming happened when 'he was revealed in the last days
of the consummation; that is why the
door is new, in order that those who are going to be saved may
enter the kingdom of God through it' (Sim ix:12.3). [HI:ENTSRD, 589]
Some
of
the main texts referred to above are these three:
So
whoever serves these and has the strength to master their
works will have a dwelling in the tower with the saints of
God.” (9) Then I began to ask her about the times, in
particular if
the consummation had already arrived.
But she cried out in a loud voice, saying: “You foolish man,
can’t you see that the tower is still
being built? When the tower is finished being
built, then the end comes. But it will be built up
quickly. Do not ask me any more
questions; this reminder and the renewal of your spirits is
sufficient for you and for the saints."
[Hermas, Vis. 3.8.9, in Holmes, M. W. (1999). The Apostolic
Fathers: Greek texts and English translations (Updated ed.)
(361). Grand Rapids, MI: Baker Books. ]
Do
good works, therefore, you who have received from the Lord,
lest while you put off doing them the building of the tower
is completed. For
it is on your account that the work of building has been
interrupted. So unless you act quickly to do
right, the tower will be completed, and you will be excluded.”
[Hermas,
Sim. 10.4.4, in Holmes, M. W. (1999). The Apostolic Fathers:
Greek texts and English translations (Updated ed.) (527).
Grand Rapids, MI: Baker Books.]
The
Son of God is far older than all his creation, with the
result that he was the Father’s counselor in his creation.
This is why the rock is old.” “But why is the door new,
sir?” I said. (3) “Because,” he said, “he was revealed in the last days of the
consummation; that is why the door
is new, in order that those who are going
to be saved may enter the kingdom of God through it.
(4) Did you notice,” he said, “that the stones which came
through the door have gone into the construction of the
tower, but those which did not come through it were returned
to their own place?” “I noticed, sir,” I said. “In the same
way,” he said, “no
one will enter the kingdom of God unless he receives
the name of his Son."
[Hermas, Sim. 9.12.3, in Holmes, M. W. (1999). The Apostolic
Fathers: Greek texts and English translations (Updated ed.)
(491). Grand Rapids, MI: Baker Books. ]
We
might
notice--just from the above three passages--the following
points:
So,
even
with the emphasis being elsewhere, the eschatological
content
is still in solid continuity with the teachings of Jesus
and the apostolic period writers.
No evidence of WD here.
Seven: The Didache
The
Didache
contains some fairly clear eschatological passages, even
concluding with an apocalypse:
"An example of
“evolved literature,” the Didache combines ancient sayings and
traditions with guidance for early Church life over as many as
three stages of composition. The final form may be dated
between 70 and 150 C.E., though the
source materials undoubtedly are older. --- The
Didache has at least three major sections: the so-called “Two
Ways” material (1.1–6.3); liturgical and ecclesiastical
instructions (7:1–15:4); and a
brief apocalypse (16:1–8). --- The apocalypse
serves to conclude the Didache much like the NT book of
Revelation. It
offers the hope of future reward for the
righteous observance of an ethical lifestyle and appropriate
church conduct. Gathered here are apocalyptic sayings which
resemble materials from the NT Gospels and Pauline
Epistles." [Jefford, C. N. (2000).
Didache. In D. N. Freedman, A. C. Myers & A. B. Beck
(Eds.), Eerdmans dictionary of the Bible (D. N. Freedman, A.
C. Myers & A. B. Beck, Ed.) (346). Grand Rapids, MI: W.B.
Eerdmans.]
It
is
linked to the Synoptic apocalypses:
"Although the
Didache is a church order in terms of genre, it expresses apocalyptic eschatology.
This is especially apparent in the concluding chapter (16), a
short apocalyptic discourse. This discourse is related to Mark 13 and parallels, especially to
Matthew 24. Didache 16, however, does
not follow that text closely, but seems to be largely
independent, perhaps drawing on oral tradition. It shares with Matthew 24
the notion of a “sign” linked to the appearance of the
Lord (Son of Man) on the clouds and
the motif
of a trumpet call. Its distinctive elements,
relative to the synoptic apocalyptic discourse, are the
fiery trial and the deceiver of the world. The
latter is presented in terms
reminiscent of the lawless one in 2 Thessalonians 2 (cf.
Holland 1988)." [Collins, A. Y. (1992). Apocalypses and
Apocalypticism: Early Christian. In D. N. Freedman (Ed.), .
Vol. 1: The Anchor Yale Bible Dictionary (D. N. Freedman, Ed.)
(291). New York: Doubleday.]
As
is
a clear witness to an imminent expectation:
"The Didache
maintains an eschatological hope (Did. 10.5) and in the
concluding chapter articulates
an imminent expectation of the end of the age
(Did. 16)." [NT:DictLNT,
s.v. Apostolic Fathers]
We
need
not spend too much time or bits on this, since a simple
inspection of the concluding chapter will make its continuity
with the Synoptic tradition obvious:
Chapter
16.
“Watch”
over your life: “do not let your lamps go out, and do not
be unprepared, but be ready, for you
do not know the hour when our Lord is coming.
(2) Gather together frequently, seeking the things that
benefit your souls, for all the time you have believed
will be of no use to you if you are not found perfect
in the last time. (3) For
in the last days the false prophets and
corrupters will abound, and the sheep will be turned into
wolves, and love will be turned into hate. (4) For as
lawlessness increases, they will hate and persecute and
betray one another. And then the deceiver of the world
will appear as a son of God and “will
perform signs and wonders,”43 and the earth
will be delivered into his hands, and he will commit
abominations the likes of which have never happened
before. (5) Then all humankind will come to the fiery
test, and “many will fall away” and perish; but “those
who endure” in their faith “will
be saved” by the accursed one himself. (6)
And “then there will appear the signs” of the truth: first
the sign
of an
opening in heaven, then
the sign
of the sound of a trumpet,47
and third, the resurrection of the dead—(7) but not of
all; rather, as it has been said, “The Lord will come, and
all his saints with him.” (8) Then the world “will
see the Lord coming upon the clouds of heaven.”
Let's
note
the summary by [HI:HOEC]
"The brief patchwork
of catechetical, liturgical and homiletic material known as
the Didache
or Teaching
of the Twelve Apostles was probably put into
its present form in Palestine or Syria towards the middle of
the second century, but it contains passages that may be older
by half a century or more, including some
sections with a strongly eschatological flavor.
Its Eucharistic prayer (9-10) twice asks that the Church "be
brought together from the ends of the earth" into the Kingdom
God has prepared (9.4; 10.5), and concludes with several
fervent
acclamations calling on the Lord Jesus to "come" (10.6).
Its final chapter - possibly woven out of several strands of
apocalyptic and didactic material - urges
the community to watchfulness in the "final days"
(16.1,3) and warns of the coming of "the world-deceiver
[disguised] as God's Son," who will rule over the earth and
oppress the faithful (16.4-5). The
signs proclaiming Christ's final victory over this tyrant
will be three classically apocalyptic events:
"a stretching-out [of a cross?] in the heavens, a
trumpet-blast, and finally the resurrection of the saints, who
will join the Lord in his triumphal procession across the
sky."
And
[NT:ENTSRD]
"Secondly, this
period of betrayal, false teaching and persecution in the
immediate present and future of the community is
the start of the last days, when the
World Deceiver emerges and leads the whole world astray,
inaugurating the final period of testing and
suffering for the community, heralding the onset of the final
holy war when
the Lord will come with the righteous departed
to establish period [sic]
(probably to judge the wicked and reward the righteous, though
the text breaks off here). This is not alien to the eucharistic prayers which cry out 'Come Lord!',
'maran
atha'. It seems likely
to me, on the basic that not all the departed will be raised
for judgment but only the righteous, that the Didache
expected the establishment of the kingdom on earth under
the rule of Jesus God's pais rather
than a rapture into heaven. More than that we cannot say on
the basic of the evidence available." [HI:ENTSRD, 581, Jonathan A
Draper]
The
eucharistic
prayer (in 10.6) expresses the yearning for the Parousia and
the renewal of the cosmos (not just an 'earthly kingdom', I
might add):
May grace come, and may this
world pass away.
Hosanna to the God of David.
If anyone is holy, let him come;
if anyone is not, let him
repent.
Maranatha!
Amen.
Overall,
this
is strong evidence against the blogger's hypothesis. This
seems close to the Synoptics and early Pauline literature.
Eight: Papias
Papias
is
another 'easy' one, although the data is not strong (one way
or another):
"Papias is notorious
for his millennialism (cf. Irenaeus Adv. Haer. 5.33.3;
Eusebius Hist. Eccl. 3.39.12)." [NT:DictLNT, s.v.
Apostolic Fathers]
"A number of the
church fathers express disdain for Papias because of his
chiliasm, belief in the coming thousand-year reign of Christ.
This belief indicates likelihood that Papias knew the book of
Revelation." [Wilson, J. C. (2000). Papias. In D. N. Freedman,
A. C. Myers & A. B. Beck (Eds.), Eerdmans dictionary of
the Bible (D. N. Freedman, A. C. Myers & A. B. Beck, Ed.)
(1006). Grand Rapids, MI: W.B. Eerdmans.]
"Other statements
attributed to Papias reflect this interest in oral traditions.
He cites, for example, otherwise
unknown sayings of Jesus about a coming thousand-year reign on
earth (iii.39.11f; cf. Rev. 20:1–6), and
about unbelievably plentiful harvests of grapes and wheat
on the earth in those days (Irenaeus, Adv Haer
v.33.3f, a tradition supposedly from Jesus by way of John and
the “presbyters”). ... Largely because of his extravagant
depictions of millennial plenty, Eusebius described Papias as
a “man of very little intelligence” (HE iii.39.13). Though
this verdict is perhaps unfair on such limited data, Papias
seems to have been a person who was fascinated
by eschatological hopes, especially when they
involved extravagant and bizarre projections of certain
features of the present life into the future" [ISBE, Revised. 1988 (G. W.
Bromiley, Ed.) (211–212). Wm. B. Eerdmans.; s.v. Apostolic
Fathers]
From
[HI:HOEC]
"Papias, bishop of
Hierapolis in Phrygia in the early second century, apparently
also had had close contact with the community in which the
Johannine writings were produced. He is known to have
collected material about Jesus and his disciples from oral
sources, and to have arranged it in five books entitled Explanations
of the Words of the Lord. According to Irenaeus
(AH 5.33.3-4), book 4 of Papias' collection contained, among teachings
attributed to Jesus, a vivid description of a coming
millennial kingdom, in which the fruitfulness
of the earth will be increased to staggering proportions for
the sake of the risen saints. Papias' authority became the basis of Irenaeus'
own millennial expectations at the end of the second
century; Eusebius, however (HE
3.39.13), found Papias' millenarianism proof of his "very
small intelligence.""
And
[HI:ENTSRD]
"Papias, who was
apparently a disciple of John (Irenaeus, Adv Haer v:33.4),
became bishop of Hierapolis. In
130 CE he wrote the Expositions
of the Words of the Lord in five books. Only
fragmentary quotations from this work have been preserved for
us. He supported the literal belief in the
millennium, and this brought him into
disfavour. Eusebius (HE iii:39.11-12) says as follows:
The
same writer (= Papias) adduces other accounts, as though
they came to him from unwritten tradition, and some
strange parables and teachings of the Saviour,
and some more mythical accounts. Among them he
says that there will be a millennium after the
resurrection of the dead, when the kingdom of Christ
will be set up in material form on this earth.
I suppose that he got these notions by a
perverse reading of the apostle accounts, not
realizing that they had spoken mystically and symbolically.
For he was a man of very little intelligence, as is clear
from his books. But he is responsible for the fact that so
many Christian writers after him held the same opinion,
relying on his antiquity, for instance Irenaeus and whoever
else appears to have held the same views (Loeb translation).
"Famine and food
shortages were common in the ancient world. These realities
gave rise to apocalyptic
dreams
of plentiful food and drink (Chadwick 1999,
50). Hopes
for a restored Jerusalem were often based on expectations
expressed in Isaiah and Daniel. Because of the
authority Papias enjoyed being a disciple of the apostle John,
his statements later on formed the basis of Irenaeus' own
millennial views. [HI:ENTSRD,
588]
[The
polemical
passage from Eusebius is the closest thing we find to a
're-interpretation' of Jesus' eschatological language, but
it is two centuries too late for our study. In
the post-Constantine world, the Church DID begin developing a
'realized' eschatology, and DID begin to re-interpret the
words of Jesus (not all did, of course). But this rejection of
earlier views is actually data in support of rejecting the
blogger's hypothesis. If the later church was a 'realized'
eschatology church, it had to reject and/or reinterpret even
the earlier churches writings--which WERE in continuity with
Jesus' teachings in the Synoptics. In this case
(post-Constantine) evidence of watering-down is evidence for
non-WD by the earlier post-NT church. We just do not find
major rejections of futurist and/or inaugurated eschatology
before this late period. There are differences of theological
detail, of course, but the basics are always still there.]
Nine: 2nd Clement
Now,
when
we get into the writings known as 1st
Clement and 2nd
Clement, we do
find the issue of 'delay'
being raised--as in 2nd Peter and as in Hermas.
But again, we will not see a 'spiritualization' of the
eschaton (e.g., into a realized eschatology, a la
'simple eternal life') nor will we see a 're-interpretation'
of any (alleged) synoptic time markers given by Jesus (e.g.
'before the end of the generation'). Rather, we see the same
emphasis that Jesus showed on 'no
one knows the hour', 'keep
watch', 'persevere',
and 'end
does not come before the gospel is preached to the world'.
The
early
Fathers were more or less faithful to this aspect of the
message of our Lord, and reflect a varying mix of futurist,
realized, and inaugurated frameworks, with a growing emphasis
on the futurist-but-still-imminent aspects:
"2
Clement too thinks of the day of the Lord as “already
approaching” (2 Clem. 16.3) and argues for the
reality of the future bodily resurrection (2 Clem. 9.1-5) and
a literal final judgment (2 Clem. 17.4-7). Given
their distance in time from the gospel events, the
continuing—and even urgent—eschatology of the apostolic
fathers is impressive" [NT:DictLNT]
In
the
specific case of 2nd Clement, we find intensification
of the futurist aspects and less emphasis on the 'realized'
aspects.
"Eschatology in the
early days of the church represents a
mixture of realized and future considerations.
The situation after the resurrection of Jesus had consequences
for the new understanding of the lives of the Christians. They
understood themselves as men and women living in a new
situation. The old times had passed away, a new time had come.
But
to increasing extents, the tension between realized and
future eschatology began fading away. In wide
circles, eschatology
in
the second century became increasingly futuristic.
This is especially true for 2 Clement, the oldest
existing sermon of the church. Here eschatology is nearly
completely orientated on the future. The aspect of realization
does not play a significant role." [HI:ENTSRD, 629, Wilhelm
Pratscher.]
[HI:HOEC, 14f] points out its
'unambiguous' apocalyptic character and its 'un-apologetic'
insistence that 'the time is short':
"The anonymous
homily traditionally referred to as the Second
Letter
of Clement - probably
delivered in some Hellenistic community before 150 -presents,
in contrast to Ignatius' letters or I Clement,
the
expectation of an unambiguously apocalyptic
transformation of the world in the near future.
The message of the work is, essentially, a simple exhortation
to lead a holy and upright life. But this is given a tone of
seriousness and urgency by the repeated warning that "our stay
in this world of the flesh is slight and short" (5.5; cf. 5.1;
7.1; 8.1-3), and we cannot be certain when
God's Kingdom will come (12.1).
Indeed, the
author implies that the coming of the Kingdom has only been
delayed
in order to train us in uprightness (20),
and to give people a chance to repent from their sins,
especially those of a sexual character (12.2-6). Jesus' coming
as judge will bring a full revelation of both human
righteousness and human sin, as corroborating evidence for his
own justice and glory (16.3; 17.4-7). On that day,
heaven
will be dissolved and earth "will be like lead melting in
fire" (16.3); the faithless will then be
punished with "endless
torments and undying fire" (17.7; cf. 6.7;
7.6), while the just will "gather the immortal
fruit of the resurrection" (19.3) and receive,
as their due reward, the everlasting blessing of the Kingdom
(11.7: 19.4)."
The
Synoptic
elements of certainty-of-soon
but uncertainty-of-how-soon
is maintained:
"In 2 Clement 12.1,
Clement exhorts his readers to manifest continually love and
righteousness while waiting
for the kingdom of God. The motivation
expressed is that “we do not know the
day of the appearing of
God.” Similarly, 2 Clement 16.1-2 exhorts the
readers to repentance and abstinence from worldly enjoyments
with the motivation being the
imminence of the day of judgment: “And
you know that the day of judgment is already coming as a
burning oven, . . . and then the hidden and visible deeds
of humankind will be revealed” (2 Clem. 16.3;
alluding to Mal 4:1). Finally, 2 Clement 17.4 refers to the
Parousia as “the
day of his appearing” at which the unbelievers
as well as “the
ungodly who are among us” will be judged, while
the righteous will be rewarded (2 Clem. 17.5-7)." [NT:DictLNT]
2nd
Clement clearly had the opportunity to 're-work' the synoptic
tradition, for it is clearly familiar with it:
"The so-called
second letter of Clement is not a letter, nor is it by
Clement. It is, in fact, a sermon
or “word of exhortation” composed by an anonymous presbyter
(17.3). It is the oldest
complete Christian sermon that has survived.
Based upon a text from Isaiah (54:1), it presents a call to
repentance, purity, and steadfastness in the face of
persecution. The “reader” (19.1) of the sermon, addressing a
primarily Gentile congregation (1.6; 3.1), may also be
reacting against Gnostic influences (10.5; cf. the stress on
the deity of Jesus [1.1] and the resurrection and judgment
[9.1–5]). Beyond this, however,
almost nothing is known with any certainty about its
author, date, or occasion. --- In his sermon
the author
draws upon a wide range of writings as
he attempts to persuade his listeners. In addition to the
Scriptures, which he occasionally cites by name (Isaiah, 3:5;
Ezekiel, 6:8), and an apocryphal book (11.2–4), he
certainly knew and used Matthew, Luke, 1 Corinthians,
and Ephesians, and may have known Hebrews, James, and 1
Peter. The sermon appears to contain
the earliest instance of a New Testament passage being quoted
as “Scripture” (2.4)." [Holmes, M. W. (1999). The Apostolic
Fathers: Greek texts and English translations (Updated ed.)
(102). Grand Rapids, MI: Baker Books.]
The
author
is very specific as to the reality
of the Parousia, describing it in very traditional/NT terms:
"The day of the Parousia
and the Last Judgement is described by three more traditional
apocalyptic events: the disappearance of (some) heavens and of
Earth (16:3), the resurrection (9:1; 19:3) and the coming of
the 'kingdom of God' (6:9; 9:6 etc.). " [HI:ENTSRD, 630]
In
chapters
11 and 12, however, the author addresses the certainty
and the date
of the Parousia. Even as far back as Paul, some 'realized
eschatology' groups had perhaps denied the certainty
of a 'literal' Parousia, and this is perhaps reflected in
chapter 11 of our author:
"Let
us therefore serve God with a pure heart, and we will be
righteous. But if we do not serve him because we do not
believe God’s promise, we will be wretched. (2) For the
prophetic word says: “Wretched are the double-minded, those
who doubt in their heart and say, ‘We heard all these
things even in the days of our fathers, and though we
have waited day after day we have seen none of them.’
(3) Fools! Compare yourselves to a tree, or take a vine:
first it sheds its leaves, then a shoot comes, and after
these a sour grape, and then a full ripe bunch. (4) So
also my people have had turmoil and tribulation, but
afterward they will receive good things.” (5) So, my
brothers, let us not be double-minded, but patiently
endure in hope, that we may also receive the reward. (6)
“For faithful
is he who promised” to pay each person the
wages due his works. (7) Therefore, if we do what is right
in God’s sight, we
will enter his kingdom and receive the promises
which “ear has not heard nor eye seen nor the heart of man
imagined.” [Holmes, M. W. (1999). The Apostolic
Fathers: Greek texts and English translations (Updated ed.)
(117). Grand Rapids, MI: Baker Books.]
The
quote
used in this passage (from an unknown source) is also used by
1 Clement (discussed below), and sounds a bit like the
scoffers in 2 Peter. But
in this passage the people described seemed to be
different in character. They are not condemned
as ‘scoffers’ but are portrayed as ‘conflicted’. They are
'double-minded' believers (not singly-minded scoffers). They
have waited day after day and are discouraged to the point of
doubt. They are challenged to continue ‘patiently enduring’,
not to ‘repent’. They have not given up hope of the Eschaton,
but merely are discouraged that it has not occurred yet--and
that they have not been relieved of the pains of persecution.
So, we should not make much of this 'objection'
as somehow being any different from those alive at the
time of Jesus, who ‘longed for the Kindgom of God to
appear’.
We
will
see in a later installment (in our discussion of the ‘theology
of delay, revisited’) that discouragement
did not mean ‘disagreement’ or ‘disbelief’ or ‘denial’
of the faithfulness of God’s promise to ‘restore all things’
and ‘right the wrongs’.
In
chapter
12, our author raises the issue of the date
of the Parousia:
"Let
us wait, therefore, hour by hour for the kingdom of God in
love and righteousness, since
we do not know the day of God’s appearing
" [Holmes, M. W. (1999). The Apostolic Fathers: Greek texts
and English translations (Updated ed.) (117–119). Grand
Rapids, MI: Baker Books. ]
This
passage
maintains the tone of ‘encouragement to the discouraged’ seen
above, and still basically reasserts the nobody-knows-the-exact-time
teaching of our Lord.
"This does not yet
answer the question about the date. Necessarily, if the
connection is to be more than mere idle talk, the author bears
more in mind than just holding dubious expectations for the
future. On the other hand, he does not consider any
expectations for the near future, which was characteristic of
early Christians (cf. e.g. 1 Thess 4:17; 1 Cor 15:51; Mt 10:23
etc.), and was also presented later. The
fact that the reader is encouraged to wait 'hour by hour'
for the coming of the kingdom, allows for the conclusion
that the author is still near the early Christians.
... The term 'we do not know'
in 2 Clement 12:1 is rather reluctant in suggesting the
date (this corresponds to Mk 13:32 par Mt 24:36).
It does not decline the near expectation, but also does not
underline it strongly.--- The author seems to presuppose a near
expectation throughout the text, seen
where he warns the reader to use the present to turn repent,
as long as we
are still in this world and have
some time left (8:1; 9:7; 16:1). These texts could
be interpreted as suggesting that the Parousia might
happen while the addressees are still alive.
The term 'as long as we have some time left' (8:2; 9:7) could
be understood in the sense of besetting nearness. But
as the aspect of nearness is not explicitly expressed
anywhere, the being
in this world (8:2) ... is more
probably referring to the time of each reader's individual
death. Nevertheless, an individual eschatology
(without an apocalyptic horizon including resurrection and
Last Judgement) cannot be presumed for 2 Clemen... An
apocalyptic understanding of the hope for the future
cannot be denied, seen in the text's
clear formulations on terms like the Parousia, resurrection,
Last Judgement, as well as award and penalty." [HI:ENTSRD, 638f]
In
keeping
with the other post-NT literature, our author also asserts
'realized' aspects of eschatology, kept alongside the futurist
perspective:
"The author of 2
Clement belongs to the broad range of apocalyptically oriented
early Christians that held a strong expectation of the future.
Topics such as Parousia, resurrection, Last Judgement, with
award and penalty, are natural to him. In addition, the
parenetic orientation of various eschatological statements is
characteristic of his writings. --- Concerning
the future
eschatology, the author keeps
to the certainty of the events that are to be expected - against
all tendencies of dilution. He
supports his argument with a quotation based on natural
theology: 'as certain as the growing of wine is, the
kingdom of God will come' (11:2-4). While the
interpretation of this quotation (11:5-7) does not concentrate
on the problem of delay, the author draws the parenetic
conclusion that no doubts are necessary (v. 5) and uses the
traditional motif of God's loyalty (not the loyalty of the God
who endows presents), and the consequence of the God who
treats everyone according to their behaviour, and opens the
kingdom of God to those that act righteously (vv. 6-7). ---
The question on the date of the Parousia focuses on the
parenesis: in light of the knowledge of the day, the author
advises the reader to
wait patiently. Again, he provides an answer by
using a quotation, which can also be found in the Gospel of
the Egyptians and in the Gospel of Thomas. --- Concerning
the realized
eschatology, the pesherlike
parenetic interpretation (12:3-5) reveals an
implicit realized eschatology: if the coming of
the kingdom is connected to the righteous behaviour, which is
(at least partially) already lived, the
kingdom is in some way present. But the qualitative aspect
of presence is immediately overlapped by the
quantitative aspect of future. Only
if the suggested process is completely carried out, will
the kingdom of the Father come. --- In a second
way the implicit
realized eschatology can be seen in the accentuation of
the past salvation by Christ, i.e. the
transferal of the addressees from their former pagan state to
their current Christian position. As well as the common
Christian tradition, 2 Clement stresses this aspect of
eschatology. But this new situation is only the pre-condition
for gaining the real future life by behaving righteously." [HI:ENTSRD, 641]
Since
this
‘realized’ aspect is connected to the futurist perspective
through the life/death of Jesus, the term ‘inaugurated’ would
be a reasonable description of the position.
Ten: 1st Clement
We
have
saved the ‘best-for-the-blogger’ until last. 1CL is the
earliest document we can date, is still within the first
century, and seems to be sensitive to the issue of the
expectations of the timing of the Parousia.
In
this
case, we will look at the scholarly assessments first, and
then look at some of the more crucial passages/texts.
From
[HI:HOEC]
“The so-called First Letter of Clement is the earliest of
these documents that can be dated with any certainty. It was
written apparently by Clement, one of the chief presbyters of
the Church of Rome, to the Church in Corinth about the year
96; its chief aim is to urge respect for Church order and
established authority on a group of young, dissident
Christians. Understandably, Clement's ecclesiological
perspective leads him to stress the continuity of sacred
history and its institutions rather than to repeat the
world-shattering challenge of apocalyptic hope. Eschatology is
not a strong concern for him. The
traditional themes of New Testament eschatology that he
does preserve - the imminent coming of the Kingdom, for
instance (42.3; 50.3), or the suddenness of the Lord's
return (23.3-5) and the universal certainty of his
judgment (28) - are presented as being in continuity
with creation, the expected culmination of the orderly
process of history rather than a crisis that has
suddenly come upon us.
“The main eschatological section
of the work, cc. 23-28, seems
to be, like the New Testament's II Peter, a
kind of apology for the Church's traditional
expectations of resurrection and judgment in the face of
the delay being experienced by believers. The
"double-minded"
and "doubters"
are reminded that the crops, too, take time to grow to
ripeness, but that they do mature in their own time (23.3-4).
The passage of day and night, the growth of plants from
apparently lifeless seeds (24), even the legend of the phoenix
(25) all testify, within God's created order, to the
possibility of resurrection. "Nothing is impossible to God
save lying . . . Not one of the things he has decreed will
fail" (27.3,5). Therefore the right attitude for the Christian
is to fear God's coming judgment and lead a holy life
(28.1-29.1). The aim of this section, aside from the obviously
paraenetic element at its end, may
be to counteract
an exaggeratedly "realized"
eschatology that may have been current in the Corinthian
community, parallel to that rejected by Paul in his own
first letter to the Corinthians. Clement, like
Paul in I Cor 15, attacks this understanding of an
already-assured salvation by defending the temporally
future character of resurrection and
judgment, and implying the necessity of both life and death in
the present historical order before the blessings promised in
the gospel can be realized.
“For
the author of I Clement,
in any case, both the future punishment of
the unfaithful and the future reward of the just are
guaranteed by God's fidelity to his promises
(11.1; 34.3, 7; 35.2-3), even though their details exceed our
present comprehension. The saints "who have been made perfect
in love" will be revealed to all when Christ's Kingdom comes
and they are raised from their graves (50.3-4); but the
martyrs and the faithful leaders of the Church who have died
already enjoy "a secure place" of glory (5.4, 7; 6.2; 44.5).
Indeed, Clement follows Jewish apocalyptic tradition in
suggesting that the number of the elect is already fixed by
God (2.4; 59.2), and that any person who keeps the
commandments humbly will be enrolled in that number (58.2)."
And
then
from [HI:ENTSRD]
“The
letter called 1 Clement was written to the Church in Corinth
towards the end of the first century. The author reminds his
readers that 'the Master continually points out to us the
coming resurrection of which he made the Lord Jesus Christ the
first fruit when he raised him from the dead' (xxiv:l). Though
the letter refers to the resurrection of Christ as 'the first
fruit', he does not base the general resurrection of the
believers on Christ's resurrection. He rather uses the analogy
form of argumentation to confirm his belief in the
resurrection, when he says:
Day
and night show us the resurrection: the night falls
asleep, and day arises; the day departs, and night
returns. Let us take the crops: ... These seeds, falling
to the earth dry and bare, decay; but then out of their
decay the majesty of the Master's providence raises them
up, and from the one seed many grow and bear fruit' (xxiv:3-5).'
“Even the
legend of the phoenix, a bird which was said to be reborn of
its own ashes, is used as proof of the resurrection
(xxvi:l-2).
However, at another instance it seems as if he does link
the resurrection of the believers with the resurrection of
Christ, since he says 'through him (= Jesus
Christ) the Master has willed that we should taste immortal
knowledge' (xxxvi:2). He also reasons that Christ's
resurrection validates the apostolic teaching (xl:l-3). ---
The question
of Christ's delay in returning is
also addressed (xxxiii). The letter argues that one should
remember that it takes
time for the fruit of a tree to reach maturity.
He nevertheless emphasizes
the suddenness of Christ's return. The
Corinthians are also assured that God
will do what He has promised (xxvii:5).
“The eschatological statements in 1 Clement serve
a paraenetic purpose to encourage believers
to lead a pure and holy life (xxviii:l-xxix:l; xxxv:l-4). But
Daley (1991,10) thinks that these sections also serve
to counteract the 'realized' eschatology that
was perhaps current in the Corinthian community, and
which can also be detected in Paul's first letter to the
Corinthians. [HI:ENTSRD,
585f]
Here
is
the main passage in which Clement –using roughly the same
quote as 2 Clement—talks about ‘waiting on the Parousia’:
CHAPTER23. The
Father, who is merciful in all things, and ready to do
good, has compassion on those who fear him, and gently and
lovingly bestows his favors on those who draw near to him
with singleness of mind. (2) Therefore, let
us not be double-minded, nor let our soul
indulge in false ideas about his excellent and glorious
gifts. (3) Let this Scripture be far from us where he
says, “Wretched
are the double-minded, those who doubt in their soul
and say, ‘We heard these things even in the days of
our fathers, and look, we have grown old, and none of
these things have happened to us.’ (4) You
fools, compare yourselves to a tree, or take a vine: first
it sheds its leaves, then a shoot comes, then a leaf, then
a flower, and after these a sour grape, and then a full
ripe bunch.” Notice that
in a brief time the fruit of the tree reaches maturity.
(5) Truly his purpose will
be accomplished quickly and suddenly, just as the
Scripture also testifies: “He will come quickly and
not delay; and the Lord will come suddenly into his
temple, even the Holy One whom you expect.”
[CHAPTER24].
Let us consider, dear friends, how the Master continually
points out to us the coming
resurrection of which he made the Lord
Jesus Christ the firstfruit
when he raised him from the dead. (2) Let us observe, dear
friends, the resurrection that regularly occurs. (3) Day
and night show us the resurrection: the night falls
asleep, and day arises; the day departs, and night
returns. (4) Let us take the crops: How and in what manner
does the sowing take place? (5) “The
sower went forth,” and cast into the earth each of
the seeds. These seeds, falling to
the earth dry and bare, decay; but then out of their decay
the majesty of the Master’s providence raises them up, and
from the one seed many grow and bear fruit.”
[Holmes, M. W. (1999). The Apostolic Fathers: Greek texts and
English translations (Updated ed.) (55–57). Grand Rapids, MI:
Baker Books.; 1CL 23-24]
“The apostles received
the gospel for us from the Lord Jesus Christ;
Jesus the Christ was sent forth from God. (2) So then
Christ is from God, and the apostles are from Christ.
Both, therefore, came of the will of God in good order.
(3) Having therefore received their orders and being fully
assured by the resurrection of our Lord Jesus Christ and
full of faith in the Word of God, they went forth with the
firm assurance that the Holy Spirit gives, preaching the good news that the kingdom of
God was about to come.
[1CL 42]
“You
see, dear friends, how great and wonderful love is; its
perfection is beyond description. (2) Who is worthy to be
found in it, except those whom God considers worthy? Let
us therefore ask and petition his mercy, that we may be
found blameless in love, standing apart from the
factiousness of men. (3) All the generations from Adam to
this day have passed away, but those who by God’s grace
were perfected in love have a place among the godly, who will be revealed when the kingdom of
Christ visits us.
[1CL 50]
Observation: I have noticed
that some scholars contrast this type of ‘imminent
expectation’ (suddenly and quickly) with some alleged
‘hyper-expectation’ (?) of the earlier church, but I honest
cannot see how this distinction can be maintained. I cannot tell a
different between the apostle Paul – who could expect the
return of Christ soon (but apparently conditional upon the
response of the gentiles to the message—eg. ‘until the times
of the gentiles are fulfilled') and a Clement or Second-Clement
talking about ‘suddenly’ (but apparently conditional upon the
completion of ‘’inaugurated growth”) or a Didachist
talking about ‘suddenly and soon’ (but apparently conditional
upon the completion of the ‘tower’)… Maybe it is there, but I
cannot with confidence build such a strong distinction from
simple ‘literary emphases or oblique uses of eschatology as a
base for ethics….
What
this
means is that even alleged delay-talk (as in 1CL and 2CL) is not
clearly an indication of ‘embarrassment’ or ‘disillusionment’
or ‘re-swizzling’ of apocalyptic expectations.
And,
given
the strong statements in favor of inaugurated and/or futurist
eschatology perspectives in 1CL and 2CL, I have to conclude
that they still constitute data/evidence against the blogger’s
hypothesis.
………………………………
Ok,
let’s close off this discussion with a summary statement or
two from scholarship on the early Fathers (long quotes, but
it’s a lot of material).
“Though it was only
in the seventeenth century that some of the early Christian
writings became known as Apostolic
Fathers, the name will still be used for this
category. These writings do not define the Christians'
eschatological hope doctrinally, but they often refer to it.
Quasten (1975, 40) says that these writings betray a typical
eschatological character, and reveal a belief that
the second coming of Christ was imminent.
[HI:ENTSRD,
584]
“Conclusions.
Everyone who studies Patristics knows that the works of the
early Christian Fathers are not a homogenous group of
writings. Diversity is the rule (cf. Wilken 1971, 20), and
this is also clearly seen in the early Church Fathers' diverse
opinions on eschatology. It is impossible to trace in the
writings of the early Fathers 'a regular and logical pattern
of consistent eschatology' (Lampe 1957, 17). It is also not
possible to put them into a coherent framework. --- Yet there
are definite common features in their eschatological views,
such as the certainty of judgment. The theologians of the
second century remoulded the eschatology of the New Testament,
but they
always rooted it in historical tradition (Lampe
1957, 21). One
should, however, never think that Christianity always
remained what it was in the beginning, and that there were
no new developments (Wilken 1971, 73). But
even to trace an evolutionary sequence of eschatological
ideas is an almost impossible task.
Moule (1964, 5) says
about the eschatological formulations in the New Testament
that not only is it impossible to build all these statements
about the last things into a single system, but
neither do they have a logical sequence or a successive
order of evolution. He then says that they 'may
arrive on the scene at any moment, and in almost any order,
whether to 'peg' two opposite ends of a paradox or to defend
different aspects of the truth as they chance to come under
attack'. One cannot give a better description of the
eschatological views of the early theologians as well.
“It is true that
there is no
full discussion of everlasting life in the
writings of the Early Fathers, but one
should also remember what the aims of these writings were.
They were apologetic in nature, and their
objective was to defend the Christian faith against attacks
from outside. It was only in the post-Nicene period, when the
persecutions ended, that the theologians enjoyed the luxury of
leisure to reflect on the contents of their beliefs.
Nevertheless, one can see that the belief in a risen life with
Christ was always present in their writings, and they never
saw a need to enter into detailed discussions thereof.
“One can also detect a tension in the patristic
writings between a futuristic hope and a 'realized
eschatology'. The early
theologians did distinguish adequately between what we
have now in the present, versus that which awaits us.
Thus one cannot agree with Lampe (1957, 29) who says that when
one looks at patristic thought as a whole, it is clear that
the ancient theologians did not really make a distinction
between salvation as already achieved, and salvation as
something to be attained hereafter.
“Chiliastic ideas
periodically popped up as part of the early Christians'
teaching of the future hope. This was often a feature of books
which were written in times of persecution. Chadwick (1999,
52) points out that millennial expectations and the hope for
the restoration of the holy city and the holy land lead to
pilgrimages. That explains why believers started in the second
century already to visit holy sites where the Gospel stories
had taken place.
“Though the
theologians of the early Church no
longer lived with a day-to-day expectation of the parousia
[tanknote:
I do not believe the data supports this position],
this
does not mean that they lost the realization that our
present order is merely temporary (cf. Lampe
1957, 35). They still shared this realization with the
Apostolic Church. They were clearly not troubled by the delay of
the parousia. From the above it is
also clear that the doctrine of eschatology is closely related
to the nucleus of the Christian message, namely the redemption
of man by the risen Christ. Often these eschatological texts
serve as a paraenetic to lead a holy life. Eschatological
views are therefore an important aspect of early Christian
theology. [HI:ENTSRD,
598f]
..............................................................................
Excursus: Where
are the references to the alleged 'timing' passages??
As
I go through all these post-NT writings and gather up
texts/references to eschatological themes, I begin to notice
that there is essentially ZERO discussion of the alleged
timing elements in the apocalyptic sayings of Jesus.
There
is
an occasional discussion about 'why is it taking so long?',
but nothing about 'why did the predicted date of return come
and go without incident?'.
The
'delay'
passages --few that there are-- are mostly addressed to the
believers and look virtually identical to OT passages and
other Second Temple Judaism passages about "How long, O
Lord?". They are not heavily 'Christian' at all. [They are
intensified by the Christ-event, of course, and we will note
this when we circle back to summarize the question of what
exactly the 'delay' word would have MEANT in those contexts.]
So,
I
did a little digging into this--using two research vectors.
First, I
searched the post-NT ante-Nicene Fathers for the presence of
the word 'generation', hoping to find some reference to 'this
generation will not pass until all things are
accomplished'.
If
the
Church perceived this as a precise prediction of a date, and
knew that the date had passed 'without incident', then we
might expect the 'embarrassment' to be visible in the writings
of the period.
So, how embarrassed was the early
church about the “this
generation shall not pass until all these things are
accomplished” passage?
Under the blogger’s hypothesis, there
should
be
‘re-interpretations’ of this alleged timing element (or
perhaps ‘arguments thereabout’) present in numerous places—as
a trigger for ‘delay of the Parousia’ discussions.
A simple concordance search for
‘generation’ in the Ante-Nicene fathers shows a couple of
things:
Let’s look at some of the
non-theological, non-heresiological uses of generation/genea:
CHAP.
CVII.—THE SAME IS TAUGHT FROM THE HISTORY OF JONAH.
“And that
He would rise again on the third day after the crucifixion, it
is written in the memoirs that some of your nation,
questioning Him, said, ‘Show us a sign;’ and He replied to
them, ‘An
evil and adulterous generation seeketh after a
sign; and no sign shall be given them, save the sign of
Jonah.’ And since He spoke this obscurely, it was to be
understood by the audience that after His crucifixion He
should rise again on the third day. And He showed that your
generation was more wicked and more adulterous than the
city of Nineveh; for the latter, when Jonah
preached to them, after he had been cast up on the third day
from the belly of the great fish, that after three (in other
versions, forty) days they should all perish, proclaimed a
fast of all creatures, men and beasts, with sackcloth, and
with earnest lamentation, with true repentance from the heart,
and turning away from unrighteousness, in the belief that God
is merciful and kind to all who turn from wickedness; so that
the king of that city himself, with his nobles also, put on
sackcloth and remained fasting and praying, and obtained their
request that the city should not be overthrown.’ [Justin
Martyr. Dialogue
of Justin with Trypho, a Jew. In A. Roberts, J.
Donaldson & A. C. Coxe (Eds.), The Ante-Nicene Fathers,
Volume I: The Apostolic Fathers with Justin Martyr and
Irenaeus. Buffalo, NY: Christian Literature Company.]
CHAP.
CXIX.—CHRISTIANS ARE THE HOLY PEOPLE PROMISED TO ABRAHAM. THEY
HAVE BEEN CALLED LIKE ABRAHAM.
Then I
said again, “Would you suppose, sirs, that we could ever have
understood these matters in the Scriptures, if we had not
received grace to discern by the will of Him whose pleasure it
was? in order that the saying
of Moses might come to pass, ‘They provoked me
with strange [gods], they provoked me to anger with their
abominations. They sacrificed to demons whom they knew not;
new gods that came newly up, whom their fathers knew not. Thou
hast forsaken God that begat thee, and forgotten God that
brought thee up. And the Lord saw, and was jealous, and was
provoked to anger by reason of the rage of His sons and
daughters: and He said, I
will turn My face away from them, and I will show what
shall come on them at the last; for it is a very froward
generation, children in whom is no faith. They
have moved Me to jealousy with that which is not God, they
have provoked Me to anger with their idols; and I will move
them to jealousy with that which is not a nation, I will
provoke them to anger with a foolish people. For a fire is
kindled from Mine anger, and it shall burn to Hades. It shall
consume the earth and her increase, and set on fire the
foundations of the mountains; I will heap mischief on them.’
And after that Righteous One was put to death, we flourished
as another people, and shot forth as new and prosperous corn;
as the prophets said, ‘And many nations shall betake
themselves to the Lord in that day for a people: and they
shall dwell in the midst of all the earth.’ [Justin
Martyr. Dialogue
of Justin with Trypho, a Jew. In A. Roberts, J.
Donaldson & A. C. Coxe (Eds.), The Ante-Nicene Fathers,
Volume I: The Apostolic Fathers with Justin Martyr and
Irenaeus. Buffalo, NY: Christian Literature Company.
“But in
addition to these, I wish, sirs,” said I, “to add some other
passages from the
very words of Moses, from which you may
understand that God has from of old dispersed all men
according to their kindreds and tongues; and out of all
kindreds has taken to Himself your
kindred, a
useless, disobedient, and faithless generation;
and has shown that those who were selected out of every nation
have obeyed His will through Christ,—whom He calls also Jacob,
and names Israel,—and these, then, as I mentioned fully
previously, must be Jacob and Israel. For when He says,
‘Rejoice, O ye nations, with His people,’ He allots the same
inheritance to them, and does not call them by the same name;
but when He says that they as Gentiles rejoice with His
people, He calls them Gentiles to reproach you.” [Justin
Martyr. Dialogue
of Justin with Trypho, a Jew. In A. Roberts, J.
Donaldson & A. C. Coxe (Eds.), The Ante-Nicene Fathers,
Volume I: The Apostolic Fathers with Justin Martyr and
Irenaeus. Buffalo, NY: Christian Literature Company.]
CHAP.
IX.—ONE AND THE SAME GOD, THE CREATOR OF HEAVEN AND EARTH, IS
HE WHOM THE PROPHETS FORETOLD, AND WHO WAS DECLARED BY THE
GOSPEL. PROOF OF THIS, AT THE OUTSET, FROM ST. MATTHEW’S
GOSPEL.
...For
Matthew the apostle—knowing, as one and the same God, Him who
had given promise to Abraham, that He would make his seed as
the stars of heaven, and Him who, by His Son Christ Jesus, has
called us to the knowledge of Himself, from the worship of
stones, so that those who were not a people were made a
people, and she beloved who was not beloved—declares that
John, when preparing the way for Christ, said
to those who were boasting of their relationship [to Abraham]
according to the flesh, but who had their mind tinged and
stuffed with all manner of evil, preaching
that repentance which should call them back from their
evil doings, said, “O generation of vipers, who hath shown
you to flee from the wrath to come? Bring
forth therefore fruit meet for repentance. And think not to
say within yourselves, We have Abraham [to our] father: for I
say unto you, that God is able of these stones to raise up
children unto Abraham.” He preached to them, therefore, the
repentance from wickedness, but he did not declare to them
another God, besides Him who made the promise to Abraham; he,
the forerunner of Christ, of whom Matthew
again says, and Luke
likewise, “For this is he that was spoken of from the Lord by
the prophet, The voice of one crying in the wilderness,
Prepare ye the way of the Lord, make straight the paths of our
God. Every valley shall be filled, and every mountain and hill
brought low; and the crooked shall be made straight, and the
rough into smooth ways; and all
flesh shall see the salvation of God.” [Irenaeus
of Lyons.
Irenæus
against Heresies. In A. Roberts, J. Donaldson
& A. C. Coxe (Eds.), The Ante-Nicene Fathers, Volume I:
The Apostolic Fathers with Justin Martyr and Irenaeus.
Buffalo, NY: Christian Literature Company.]
...Wherefore
they cannot receive His inheritance: as David says, “Sinners
are alienated from the womb; their anger is after the likeness
of a serpent.” And
therefore did the Lord term those whom He knew to be the
offspring of men “a generation of vipers;”
because after the manner of these animals they go about in
subtilty, and injure others. For He said, “Beware of the
leaven of the Pharisees and of the Sadducees.” [Irenaeus
of Lyons.
Irenæus
against Heresies. In A. Roberts, J. Donaldson
& A. C. Coxe (Eds.), The Ante-Nicene Fathers, Volume I:
The Apostolic Fathers with Justin Martyr and Irenaeus.
Buffalo, NY: Christian Literature Company.]
CHAP.
XIV.—UNLESS THE FLESH WERE TO BE SAVED, THE WORD WOULD NOT
HAVE TAKEN UPON HIM FLESH OF THE SAME SUBSTANCE AS OURS: FROM
THIS IT WOULD FOLLOW THAT NEITHER SHOULD WE HAVE BEEN
RECONCILED BY HIM.
…And if
the blood of the righteous were not to be inquired after, the
Lord would certainly not have had blood [in His composition].
But inasmuch as blood cries out (.) from the beginning [of the
world], God said to Cain, when he had slain his brother, “The
voice of thy brother’s blood crieth to Me.” And as their blood
will be inquired after, He said to those with Noah, “For your
blood of your souls will I require, [even] from the hand of
all beasts;” and again, “Whosoever will shed man’s blood, it
shall be shed for his blood.” In like manner, too, did the
Lord say to those who should afterwards shed His blood, 'All
righteous blood shall be required which is shed upon the
earth, from the blood of righteous Abel to the
blood of Zacharias the son of Barachias, whom ye slew between
the temple and the altar. Verily
I say unto you, All these things shall come upon this
generation.'” [Irenaeus
of Lyons.
Irenæus
against Heresies. In A. Roberts, J. Donaldson
& A. C. Coxe (Eds.), The Ante-Nicene Fathers, Volume I:
The Apostolic Fathers with Justin Martyr and Irenaeus.
Buffalo, NY: Christian Literature Company. [5.14]]
Such is
the Word, such is the Instructor, the Creator of the world and
of man: and of Himself, now the world’s Instructor, by whose
command we and the universe subsist, and await judgment. “For
it is not he who brings a stealthy vocal word to men,” as
Bacchylidis says, “who shall be the Word of Wisdom;” but “the
blameless, the pure, and faultless sons of God,” according
to Paul, “in the midst of a crooked and perverse
generation, to shine as lights in the world.” [Clement
of Alexandria. The
Instructor. In A. Roberts, J. Donaldson &
A. C. Coxe (Eds.), The Ante-Nicene Fathers, Volume II: Fathers
of the Second Century. Buffalo, NY: Christian Literature
Company.]
CHAP.
IX.—CHRIST’S SAYINGS RESPECTING MARTYRDOM
On
martyrdom the Lord hath spoken explicitly, and what is written
in different places we bring together. “But I say unto you,
Whosoever shall confess in Me before men, the Son of man also
shall confess before the angels of God; but whosoever shall
deny Me before men, him will I deny before the angels.” “Whosoever
shall be ashamed of Me or of My words in this adulterous
and sinful generation, of him shall the Son of man also be
ashamed when He cometh in the glory of His Father with His
angels. Whosoever therefore shall confess in Me
before men, him will I also confess before my Father in
heaven.” “And when they bring you before synagogues, and
rulers, and powers, think not beforehand how ye shall make
your defense, or what ye shall say. For the Holy Spirit shall
teach you in the same hour what ye must say.” [Clement
of Alexandria. The
Stromata, or Miscellanies. In A. Roberts, J.
Donaldson & A. C. Coxe (Eds.), The Ante-Nicene Fathers,
Volume II: Fathers of the Second Century. Buffalo, NY:
Christian Literature Company.; TankNote:
Notice
that these events are still future/on-going, and were
NOT spiritualized or 'completed' with the destruction of
the temple/Jerusalem.]
CHAP.
XXIII.—IMPOSSIBLE THAT MARCION’S CHRIST SHOULD REPROVE THE
FAITHLESS GENERATION. SUCH LOVING CONSIDERATION FOR INFANTS AS
THE TRUE CHRIST WAS APT TO SHEW, ALSO IMPOSSIBLE FOR THE
OTHER. ON THE THREE DIFFERENT CHARACTERS CONFRONTED AND
INSTRUCTED BY CHRIST SAMARIA
I take on
myself the character of Israel. Let Marcion’s Christ stand
forth, and exclaim, “O
faithless generation! how long shall I be with you? how
long shall I suffer you?” [Tertullian.
The Five Books against Marcion P. Holmes, Trans.). In A.
Roberts, J. Donaldson & A. C. Coxe (Eds.), The Ante-Nicene
Fathers, Volume III: Latin Christianity: Its Founder,
Tertullian. Buffalo, NY: Christian Literature Company. 4.23]
CHAP.
III.—ON THREEFOLD WISDOM
1. The holy
apostle, wishing to teach us some great and
hidden truth respecting science and wisdom, says, in the first
Epistle
to the Corinthians: “We speak wisdom among them
that are perfect; yet not the wisdom of this world, nor of the
princes of the world, that come to nought: but we speak the
wisdom of God in a mystery, even the hidden wisdom, which God
ordained before the world unto our glory: which none of the
princes of the world knew: for had they known it, they would
not have crucified the Lord of glory.” In this passage,
wishing to describe the different kinds of wisdom, he points
out that there is a wisdom of this world, and a wisdom of the
princes of this world, and another wisdom of God. But when he
uses the expression “wisdom
of the princes of this world,” I do not think
that he means a wisdom common to all the princes of this
world, but one rather that is peculiar to certain individuals
among them. And again, when he says, “We speak the wisdom of
God in a mystery, even the hidden wisdom, which God ordained
before the world unto our glory,” we
must inquire whether his meaning be, that this is the same
wisdom of God which was hidden from other times and
generations, and was not made known to the sons
of men, as it has now been revealed to His holy apostles and
prophets, and which was also that wisdom of God before the
advent of the Saviour, by means of which Solomon obtained his
wisdom, and in reference to which the language of the Saviour
Himself declared, that what He taught was greater than
Solomon, in these words, “Behold, a greater than Solomon is
here,”—words which show, that those who were instructed by the
Saviour were instructed in something higher than the knowledge
of Solomon. For if one were to assert that the Saviour did
indeed Himself possess greater knowledge, but did not
communicate more to others than Solomon did, how will that
agree with the statement which follows: “The
queen of the south shall rise up in the judgment, and
condemn the men of this generation, because she
came from the ends of the earth to hear the wisdom of Solomon;
and, behold, a greater than Solomon is here?”” [Origen.
De
Principiis F. Crombie, Trans.). In A. Roberts,
J. Donaldson & A. C. Coxe (Eds.), The Ante-Nicene Fathers,
Volume IV: Fathers of the Third Century. Buffalo, NY:
Christian Literature Company. 3.3]
At
present I shall adduce from the Gospel what Jesus Christ
testifies concerning the prophets, together with a story which
He refers to, but which is not found in the Old Testament,
since in it also there is a scandal against unjust judges in
Israel. The words of our Saviour run thus: “Woe unto you,
scribes and Pharisees, hypocrites! because ye build the tombs
of the prophets, and garnish the sepulchres of the righteous,
and say, If we had been in the days of our fathers, we would
not have been partakers with them in the blood of the
prophets. Wherefore be ye witnesses unto yourselves, that ye
are the children of them which killed the prophets. Fill
ye up then the measure of your fathers. Ye serpents, ye
generation of vipers, how can ye escape the damnation of
Gehenna? Wherefore, behold, I send unto you
prophets, and wise men, and scribes; and some of them ye shall
kill and crucify; and some of them shall ye scourge in your
synagogues, and persecute
them from city to city: that upon you may come all the
righteous blood shed upon the earth, from the
blood of righteous Abel unto the blood of Zacharias, son of
Barachias, whom ye slew between the temple and the altar. Verily
I say unto you, All these things shall come upon this
generation.” And what follows is of the same
tenor: “O Jerusalem, Jerusalem, thou that killest the
prophets, and stonest them which are sent unto thee, how often
would I have gathered thy children together, even as a hen
gathereth her chickens under her wings, and ye would not!
Behold, your house is left unto you desolate.” [A
Letter from Origen to Africanus F. Crombie,
Trans.). In A. Roberts, J. Donaldson & A. C. Coxe (Eds.),
The Ante-Nicene Fathers, Volume IV: Fathers of the Third
Century. Buffalo, NY: Christian Literature Company. [9]
CHAP.
XXII
But,
according to Celsus, “the Christians, making certain
additional statements to those of the Jews, assert that the
Son of God has been already sent on account of the sins of the
Jews; and that the Jews having chastised Jesus, and given him
gall to drink, have brought upon themselves the divine wrath.”
And any one who likes may convict this statement of falsehood,
if it
be not the case that the whole Jewish nation was
overthrown within one single generation after Jesus had
undergone these sufferings at their hands. For
forty and two years, I think, after the date of the
crucifixion of Jesus, did the destruction of Jerusalem take
place. [Origen.
Origen
against Celsus F. Crombie, Trans.). In A.
Roberts, J. Donaldson & A. C. Coxe (Eds.), The Ante-Nicene
Fathers, Volume IV: Fathers of the Third Century. Buffalo, NY:
Christian Literature Company.[4.22]]
Whence
also divine Scripture threatens a like punishment to such in
another place, and says, “For the day of the Lord of hosts
shall be upon every one that is injurious and proud, and upon
every one that is lifted up, and lofty.” By his mouth,
therefore, and by his words, is every one at once betrayed;
and whether he has Christ in his heart, or antichrist, is
discerned in his speaking, according to what the Lord says
in His Gospel, “O generation of vipers, how can ye, being
evil, speak good things? for out of the abundance of the
heart the mouth speaketh. A good man out of the
good treasure bringeth forth good things; and an evil man out
of the evil treasure bringeth forth evil things.” Whence also
that rich sinner who implores help from Lazarus, then laid in
Abraham’s bosom, and established in a place of comfort, while
he, writhing in torments, is consumed by the heats of burning
flame, suffers most punishment of all parts of his body in his
mouth and his tongue, because doubtless in his mouth and his
tongue he had most sinned.
--- 4. For since it is written, “Neither
shall revilers inherit the kingdom of God,” and
again the Lord says in His Gospel, “Whosoever shall say to his
brother, Thou fool; and whosoever shall say, Raca, shall be in
danger of the Gehenna of fire,” how can they evade the rebuke
of the Lord the avenger, who heap up such expressions, not
only on their brethren, but also on the priests, to whom is
granted such honour of the condescension of God, that
whosoever should not obey his priest, and him that judgeth
here for the time, was immediately to be slain?” [Cyprian
of Carthage. The
Epistles of Cyprian R. E. Wallis, Trans.). In
A. Roberts, J. Donaldson & A. C. Coxe (Eds.), The
Ante-Nicene Fathers, Volume V: Fathers of the Third Century.
Buffalo, NY: Christian Literature Company. [Letter,
54.3-4]]
Therefore,
behold, I, the wisdom of God, am sending unto you prophets,
and apostles, and wise men, and scribes: and some of them ye
shall slay and crucify; and some of them ye shall beat in your
synagogues, and persecute from city to city: that
there may come on you all the blood of the righteous that
hath been poured upon the ground, from the blood of Abel the
pure to the blood of Zachariah the son of Barachiah, whom ye
slew between the temple6 and the altar. Verily
I say unto you, All these things shall come upon this
generation.” [Tatian. The
Diatessaron of Tatian H. W. Hogg, Trans.). In
A. Menzies (Ed.), The Ante-Nicene Fathers, Volume IX. New
York: Christian Literature Company.[40.1]]
CHAP.
XIV.—KNOWLEDGE ENHANCES RESPONSIBILITY
“...Hear,
therefore, how our true Prophet has taught us concerning these
things; for, with respect to those who neglect to hear the
words of wisdom, He speaks thus: ‘The
queen of the south shall rise in judgment with this
generation, and shall condemn it, because she
came from the ends of the earth to hear the wisdom of Solomon;
and, behold, a greater than Solomon is here, and they hear Him
not.’ ” But with respect to those who refused to repent
of their evil deeds, He spoke thus: ‘The men of Nineveh
shall rise in the judgment with this generation, and shall
condemn it; for they repented at the preaching
of Jonas; and, behold, a greater than Jonas is here.’ [Pseudo-Clement
of
Rome. (1886). Recognitions
of Clement M. B. Riddle, Trans.). In A.
Roberts, J. Donaldson & A. C. Coxe (Eds.), The Ante-Nicene
Fathers, Volume VIII: Fathers of the Third and Fourth
Centuries. Buffalo, NY: Christian Literature Company. 6.14]
CHAP.
XV.—CHRIST’S PROPHECIES
“But our
Master did not prophesy after this fashion; but, as I have
already said, being a prophet by an inborn and ever-flowing
Spirit, and knowing all things at all times, He confidently
set forth, plainly as I said before, sufferings, places,
appointed times, manners, limits. Accordingly,
therefore, prophesying concerning the temple, He said:
‘See ye these buildings? Verily I say to you, There shall
not be left here one stone upon another which shall
not be taken away; and this generation shall not pass
until the destruction begin. For
they shall come, and shall sit here, and shall besiege it, and
shall slay your children here.’ And in
like manner He spoke in plain words the things that were
straightway to happen, which we can now see with our
eyes, in order that the accomplishment
might be among those to whom the word was spoken. For the
Prophet of truth utters the word of proof in order to the
faith of His hearers.” [Pseudo-Clement
of Rome. The
Clementine Homilies T. Smith, Trans.). In A.
Roberts, J. Donaldson & A. C. Coxe (Eds.), The Ante-Nicene
Fathers, Volume VIII: Fathers of the Third and Fourth
Centuries. Buffalo, NY: Christian Literature Company. [3.14]
Notice that this last passage is the
only one in 5 centuries to refer to this 'timing' passage and
it interprets it as being a prophecy of the destruction of the
temple. It is not controversial, and there is no defense of
this interpretation at all.
They all know about the
'accountability' of that generation, but nothing
is said about timing of judgment of that generation.
The results of this research vector
then made me wonder about the OTHER alleged timing
passages--which led to the second vector.
Two, I looked for the presence of the 4 major
(possible) timing passages of Matthew in the early post-NT
writings.
I looked for any
mentions/discussions/citations of these passages;
Using the 3 volumes of [HI:IGSM],
here's what I found:
(6) And
“then there will appear the signs” of the truth: first the
sign of an opening in heaven, then the sign of the sound
of a trumpet, and third, the resurrection of the dead—(7) but
not of all; rather, as it has been said, “The Lord will
come, and all his saints with him.” (8) Then
the world “will see the Lord
coming upon the clouds of heaven.”
In other words, I only found 2-3
passages connected with the 'timing' passages, and ALL of them
were supportive of a literal, still-future expectation of
them. No 'realized' versions, no 'explained away' versions, no
'spiritualization' versions, no 'anti-embarrassment' versions.
The data also is contrary to the
blogger's hypothesis.
End Excursus
------------------------------------------------------------
Ok, so that's the scoop on the early
church fathers--they are in continuity with the mixed
eschatologies of the NT and provide data contrary to the
blogger's hypothesis.
Next we have to look at the next
batch of literature:
On to
Part 8... (or visit the "Intermission Reality Check: Did
ancient apocalyptic figures even SET precise time
points, and was ‘concern over delay’ really about
‘failed prophecies’ or about something else?",
posted Feb/2013]
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