Apostolic Fathers
Many of the writings derive from the same time period and geographical location as other works of early Christian literature which came to be part of the New Testament.
The label Apostolic Fathers has been applied to these writers only since the 17th century, to indicate that they were thought of as representing the generation that had personal contact with the Twelve Apostles.
Its origin, or at least its general currency, should probably be traced to the idea of gathering together the literary remains of those who flourished in the age immediately succeeding the Apostles, and who presumably therefore were their direct personal disciples.
Patrum qui temporibus Apostolicis floruerunt opera; but the next editor [Thomas] Ittig (1699), adopts as his title Patres Apostolici, and thenceforward it becomes common.The following writings are generally grouped together as having been written by the Apostolic Fathers (in italics are writings whose authors are unknown):[5] Additionally some have argued that the Odes of Solomon was written by a student of the Apostle John around the middle of the first century.
Older English translations of these works can be found online in the Ante-Nicene Fathers series on the Christian Classics Ethereal Library website.
[7] Published English translations have also been made by various scholars of early Christianity, such as Joseph Lightfoot, Kirsopp Lake, Bart D. Ehrman and Michael W.
[note 2] The first English translation of the Apostolic Fathers' works was published in 1693, by William Wake, then rector of Westminster St James, later Archbishop of Canterbury.
[11] Tradition identifies the author as Clement, bishop of Rome, and scholarly consensus is overwhelmingly in favor of the letter's authenticity.
[18] En route to his martyrdom in Rome, Ignatius wrote a series of letters which have been preserved as an example of the theology of the earliest Christians.
Important topics addressed in these letters include ecclesiology, the sacraments, the role of bishops,[19] and the nature of biblical Sabbath.
[20] He clearly identifies the local-church hierarchy composed of bishop, presbyters, and deacons and claims to have spoken in some of the churches through the inspiration of the Holy Spirit.
[28] Papias's major work was the Exposition of the Sayings of the Lord (Greek: Λογίων Κυριακῶν Ἐξήγησις) in five books; it has been lost and only survives in excerpts from Iraeneus and Eusebius.
[30][31] Quadratus's major work is the Apology, which was apparently read to Emperor Hadrian to convince him to improve imperial policy toward Christians.
The text, parts of which may have constituted the first written catechism, has three main sections dealing with Christian lessons, rituals such as baptism and the Eucharist, and church organization.
The epistle talks mainly about the incarnation of Logos (Jesus Christ), the errors of paganism and Judaism, and explain about the Christian lifestyle.
[40] The writings of the Apostolic Fathers reveal the development of distinct theological schools or orientations: Asia Minor and Syria, Rome, and Alexandria.
The school of Asia Minor (represented by the Johannine literature, Ignatius, Polycarp, and Papias) stressed union with Christ for attaining eternal life.
[42] The writings of Papias taught historic premillennialism—the belief that the Second Coming will inaugurate Jesus' thousand year reign on earth (the millennium).
It is possible this arrangement represents "a period of transition between the primitive system of charismatic authority and the hierarchical organization that was slowly developing within the church".
In an early articulation of apostolic succession, Clement teaches that the apostles appointed bishops (or presbyters) and deacons to lead the church.
According to theologian Geoffrey Hugo Lampe, the Fathers considered baptism to be "the seal with which believers are marked out as God's people, the way of death to sin and demons and of rebirth to resurrection-life, the new white robe which must be preserved undefiled, the shield of Christ's soldier, the sacrament of the reception of the Holy Spirit.
