Aristides of Athens (Full Script)

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Marcianus Aristides lived in Athens, Greece around AD 125.  He is not to be confused with Aristides the Just, an official of Athens around 480 BC.

Aristides was a philosopher both before and after he became a Christian.

His main work was written to Emperor Hadrian, which is now called The Apology of Aristides.  Aristides didn't write this because he was sorry about something.  An apology is a writing or speech that defends a position, in this case, Christianity.  In it, he contrasts Christianity with other religions of that day, he explains Jesus, including His virgin birth, death, resurrection, and ascension.  Aristides also describes the character of Jesus’ followers, the Christians.

We did not have the complete version of his apology until it was found in Saint Catherine's Monastery in 1889.  Sadly, none of his other works have survived in their entirety or are completely lost.

Here is Aristides account of the gospel and the spread of Christianity.

"The Christians, then, trace the beginning of their religion from Jesus the Messiah; and he is named the Son of God Most High.  And it is said that God came down from heaven, and from a Hebrew virgin assumed and clothed himself with flesh; and the Son of God lived in a daughter of man.  This is taught in the gospel, as it is called, which a short time ago was preached among them; and you also if you will read therein, may perceive the power with belongs to it.  This Jesus, then, was born of the race of the Hebrews; and he had twelve disciples in order that the purpose of his incarnation might in time be accomplished.  But he himself was pierced by the Jews, and he died and was buried; and they say that after three days he rose and ascended to heaven.  Thereupon these twelve disciples went forth throughout the known parts of the world, and kept showing his greatness with all modesty and uprightness.  And hence also those of the present day who believe that preaching are called Christians, and they have become famous."  (Aristides.  AD 125.  ANF, vol 9, page 265.)

Here is what Aristides says about the nature of God.

“I say, then, that God is not born, not made, an ever-abiding nature without beginning and without end, immortal, perfect, and incomprehensible.  Now when I say that he is “perfect,” this means that there is not in him any defect, and he is not in need of anything but all things are in need of him.  And when I say that he is “without beginning,” this means that everything which has beginning has also an end, and that which has an end may be brought to an end.  He has no name, for everything which has a name is kindred to things created.  Form he has none, nor yet any union of members; for whatsoever possesses these is kindred to things fashioned.  He is neither male nor female.  The heavens do not limit him, but the heavens and all things, visible and invisible, receive their bounds from him.  Adversary he has none, for there exists not any stronger than he.  Wrath and indignation he possesses not, for there is nothing which is able to stand against him.  Ignorance and forgetfulness are not in his nature, for he is altogether wisdom and understanding; and in Him stands fast all that exists.  He requires not sacrifice and libation, nor even one of things visible; He requires not anything from anyone, but all living creatures stand in need of him.”  (Aristides.  AD 125.  ANF, vol 9, page 264.)

Introduction to the Letter of Diognetus (Full Script)

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The letter to Diognetus was written around AD 125 or earlier.  The author is unknown to us.  He said about himself,

I do not speak of things strange to me, nor do I aim at anything inconsistent with right reason; but having been a disciple of the Apostles, I have become a teacher of the Gentiles.  (Letter to Diognetus.  AD 125  ANF, vol 1, page 29.)

Because of the author's extremely close connection with the apostles themselves, the value of this letter cannot be overstated.  Many scholars give the author the name Mathetes which is a transliteration of the Greek word for disciple.

As for the recipient, Diognetus, he is also unknown to us.

The spirit and message of the letter is similar to that of Paul's letters.  It is very possible that the author was a student of the apostle Paul.  The letter's wording and tone suggest that it may have been written during the time of the apostles.  So it is possible that this letter was written much earlier than AD 125.

The letter to Diognetus is a fantastic read.  In it, the author addresses many things including the folly of pagan idols and Jewish observances, the characteristics of a Christian, and the role of Jesus Christ in His relation to the Father and forgiving our sins.

Here are some powerful passages taken from the letter about the characteristics of a Christian.

They dwell in their own countries, but simply as sojourners.  As citizens, they share in all things with others, and yet endure all things as if foreigners.  Every foreign land is to them as their native country, and every land of their birth as a land of strangers.  They marry, as do all [others]; they beget children; but they do not destroy their offspring.  They have a common table, but not a common bed.  They are in the flesh, but they do not live after the flesh.  They pass their days on earth, but they are citizens of heaven.  They obey the prescribed laws, and at the same time surpass the laws by their lives.  They love all men, and are persecuted by all.  They are unknown and condemned; they are put to death, and restored to life.  They are poor, yet make many rich; they are in lack of all things, and yet abound in all; they are dishonored, and yet in their very dishonor are glorified.  They are spoken of as evil, and yet are justified; they are reviled, and bless; they are insulted, and repay the insult with honor; they do good, yet are punished as evil-doers.  When punished, they rejoice as if quickened into life; they are assailed by the Jews as foreigners, and are persecuted by the Greeks; yet those who hate them are unable to assign any reason for their hatred.  (Letter to Diognetus.  AD 125  ANF, vol 1, page 26-27.)

And do not wonder that a man may become an imitator of God.  He can, if he is willing.  For it is not by ruling over his neighbors, or by seeking to hold supremacy over those that are weaker, or by being rich, and showing violence towards those that are inferior... nor can anyone by these things become an imitator of God.  These things do not at all constitute His majesty.  On the contrary he who takes upon himself the burden of his neighbor; he who, in whatsoever respect he may be superior, is ready to benefit another who is deficient; he who, whatsoever things he has received from God, by distributing these to the needy: ...he is an imitator of God.  (Letter to Diognetus.  AD 125  ANF, vol 1, page 29.)

Papias of Hierapolis (Full Script)

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Papias was an overseer in Hierapolis in Asia Minor around AD 120.

He was a friend of Polycarp and heard the apostle John preach.  He was close to others who had seen Jesus.  Therefore, he was very highly respected in the church.  For example, Papias explained where and how John Mark wrote his gospel.  He was martyred, around AD 163.

Sadly, all his works have been lost.  What we have has been preserved in quotations from other Pre-Nicene writers such as Irenaeus and Eusebius.  Today, we have 10 fragments of his writings.

About Papias, Pre-Nicene Christians wrote,

These things are borne witness to in writing by Papias, the hearer of John, and a companion of Polycarp.  (Irenaeus.  AD 180.  Vol 1, page 562-563.)

Papias... affirms that he received the sayings of the apostles from those who accompanied them.  (Eusebius.  AD 320.  Vol 1, page 154.)

Ignatius of Antioch (Full Script)

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Ignatius was a bishop in Antioch and wrote in AD 105.

He was a personal student of the apostle John.  He was an overseer in Antioch--possibly appointed by Peter.

Ignatius was arrested by Roman authorities and appeared before Emperor Trajan in Antioch.  He was condemned to die by wild beasts and sent to Rome.  On the journey, Ignatius wrote seven letters.  The congregations to which he wrote were the Ephesians, Magnesians, Trallians, Romans, Philadelphians, and Smyrnaeans.  He also wrote to his friend Polycarp.  He pleaded with the churches to stay true to the faith and to stay away from heresies.  Polycarp preserved his letters.  His concern for the churches was greater than the concern for his life, for he showed great, spiritual courage in the face of death.  Ignatius was martyred on December 20, 107.

About Ignatius, Pre-Nicene Christians said,

You have seen before your eyes, not only in the case of the blessed Ignatius, and Zosimus, and Rufus, but also in others among yourselves, and in Paul himself, and the rest of the apostles....  They are in their due place in the presence of the Lord, with whom also they suffered.  (Polycarp.  AD 135.  ANF, vol 1, page 35.)

As a certain man of ours [Ignatius] said, when he was condemned to the wild beasts because of his testimony with respect to God: "I am the wheat of Christ, and am ground by the teeth of the wild beasts, that I may be found the pure bread of God."  (Irenaeus.  AD 180.  ANF, vol 1, page 557.)

Ignatius said about himself,

Only request in my behalf both inward and outward strength, that I may not only speak, but will; and that I may not merely be called a Christian, but really be found to be one.  (Ignatius.  AD 105.  ANF, vol 1, page 74.)

Clement of Rome (Full Script)

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Clement of Rome was a bishop in Rome about AD 95-100.  He wrote two works: 1 Clement and 2 Clement. 

The Pre-Nicene writers wrote that Clement was an associate of Paul.  In fact, Paul mentions Clement by name in Philippians 4:3.  Paul wrote,

I urge Euodia and I urge Syntyche to agree in the Lord….  Help these women who have contended for the gospel at my side, along with Clement and the rest of my coworkers whose names are in the book of life.  (Php 4:2-3)

How likely is it, that this Clement is the same Clement of Rome?  It is extremely likely.  Origen wrote,

Paul bears witness when he says, "With Clement also, and the others, my fellow-laborers, whose names are in the book of life. [Php 4:3]'  (Origen.  AD 228.  ANF, vol 9, page 377.)

Tertullian wrote that Peter helped ordain Clement as a presbyter in Rome.

"For this is the manner in which the apostolic churches transmit their registers [of apostolic succession]: as the church of Smyrna, which records that Polycarp was placed therein by John; as also the church of Rome, which makes Clement to have been ordained in like manner by Peter."  (Tertullian.  AD 207.  ANF, vol 3, page 258)

Clement died about AD 101, about the same time as the apostle John, while Clement was in Greece.  He may have been visiting the Corinthians at that time.

About Clement of Rome, Pre-Nicene Christians said,

"And what are the deacons but imitators of the angelic powers, fulfilling a pure and blameless ministry unto him, as the holy Stephen did to the blessed James [the Just?], Timothy and Linus to Paul, Anencletus and Clement to Peter?"  (Ignatius, Letter to the Trallians.  AD 105.  ANF, vol 1, page 69)

This man [Clement], as he had seen the blessed apostles, and had been conversant with them, might be said to have the preaching of the apostles still echoing [in his ears], and their traditions before his eyes.  Nor was he alone, for there were many still remaining who had received instructions from the apostles.  In the time of this Clement, no small dissension having occurred among the brethren at Corinth, the Church in Rome dispatched a most powerful letter to the Corinthians, exhorting them to peace, renewing their faith, and declaring the tradition which it had lately received from the apostles.  (Irenaeus.  AD 180.  ANF, vol 1, page 416.)

" 'The greater he seems to be, the more humble should he be,' says Clement [of Rome] in the Epistle to the Corinthians."  (Clement of Alexandria.  AD 195.  ANF, vol 2, page 495.)

After the times of apostles, the church in Corinth had a problem.  Various Christians had removed the overseers whom the apostles had appointed and appointed their own.  The ousted overseers and loyal Christians wrote a letter to the church in Rome asking for advice.  The church leaders at Rome, who included Clement, wrote their letter to Corinth which is called 1 Clement.

Clement of Alexandria and Irenaeus both believed 1 Clement to be inspired.  No Pre-Nicene writer opposed its inspiration.  1 and 2 Clement were two of four works that were considered by many in the Pre-Nicene Church to be inspired.  But later after lengthy discussions, the majority of the Church throughout the world viewed these works as honorable documents.  They encouraged that these works be read beside the Scriptures.  The other two were the Letter of Barnabas and The Shepherd of Hermas.

In the introduction of 1 Clement, the letter says it is from "the Church of God which sojourns at Rome."  Clement never identifies himself in the letter.  If Clement had papal authority or any other kind of elevated authority over churches outside of Rome as the Roman Catholic Church believes, Clement never claimed it.  The absence of his name and his papacy from the letter suggests that his role as a bishop in Rome was equal with his fellow presbyters.

1 Clement was occasionally read in Corinth until the 4th century and was considered by the Corinthians to be inspired during that time.

Clement's second work, called 2 Clement, is written in the form of a sermon.  If it was delivered like a sermon--which is easily inferred by reading it--it is the oldest Christian sermon that has survived.  Most scholars today do not believe 2 Clement was written by Clement of Rome.  However, their evidence to support this belief is extremely lacking.  After reading both 1 and 2 Clement, the reader will recognize that their styles and word choices are strikingly similar.  Besides, the Pre-Nicene Christians said that Clement of Rome is the author.