History of the Christian Church, Volume II: Ante-Nicene Christianity. A. D. 100-325

A. Plummer: The Church of the Early Fathers, London, 1887.

Of the general works on Church History, those of Baronius, Tillemont (R.C.), Schröckh, Gieseler,

Neander, and Baur. (the third revised ed. of vol. 1st, Tüb. 1853, pp. 175–527; the same also

transl. into English) should be noticed throughout on this period; but all these books are partly

superseded by more recent discoveries and discussions of special points, which will be noticed

in the respective sections.

§ 2. General Character of Ante-Nicene Christianity.

We now descend from the primitive apostolic church to the Graeco-Roman; from the scene of

creation to the work of preservation; from the fountain of divine revelation to the stream of human

development; from the inspirations of the apostles and prophets to the productions of enlightened

but fallible teachers. The hand of God has drawn a bold line of demarcation between the century

of miracles and the succeeding ages, to show, by the abrupt transition and the striking contrast, the

difference between the work of God and the work of man, and to impress us the more deeply with

the supernatural origin of Christianity and the incomparable value of the New Testament. There is

no other transition in history so radical and sudden, and yet so silent and secret. The stream of

divine life in its passage from the mountain of inspiration to the valley of tradition is for a short

time lost to our view, and seems to run under ground. Hence the close of the first and the beginning

of the second centuries, or the age of the Apostolic Fathers is often regarded as a period for critical

conjecture and doctrinal and ecclesiastical controversy rather than for historical narration.

Still, notwithstanding the striking difference, the church of the second and third centuries

is a legitimate continuation of that of the primitive age. While far inferior in originality, purity,

energy, and freshness, it is distinguished for conscientious fidelity in preserving and propagating

the sacred writings and traditions of the apostles, and for untiring zeal in imitating their holy lives

amidst the greatest difficulties and dangers, when the religion of Christ was prohibited by law and

the profession of it punished as a political crime.

The second period, from the death of the apostle John to the end of the persecutions, or to

the accession of Constantine, the first Christian emperor, is the classic age of the ecclesia pressa,

of heathen persecution, and of Christian martyrdom and heroism, of cheerful sacrifice of possessions

and life itself for the inheritance of heaven. It furnishes a continuous commentary on the Saviour’s

words: "Behold, I send you forth as sheep in the midst of wolves; I came not to send peace on earth,

but a sword."

2

 To merely human religion could have stood such an ordeal of fire for three hundred

years. The final victory of Christianity over Judaism and heathenism, and the mightiest empire of

the ancient world, a victory gained without physical force, but by the moral power of patience and

perseverance, of faith and love, is one of the sublimest spectacles in history, and one of the strongest

evidences of the divinity and indestructible life of our religion.

But equally sublime and significant are the intellectual and spiritual victories of the church

in this period over the science and art of heathenism, and over the assaults of Gnostic and Ebionitic

heresy, with the copious vindication and development of the Christian truth, which the great mental

conflict with those open and secret enemies called forth.

2

r. 4:10; Rom. 8:36; Phil. 3:10 sq. Col. 1:24 sq.; 1 Pet. 2:21

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Philip Schaff

History of the Christian Church, Volume II: Ante-Nicene

Christianity. A.D. 100-325.

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The church of this period appears poor in earthly possessions and honors, but rich in heavenly

grace, in world-conquering faith, love, and hope; unpopular, even outlawed, hated, and persecuted,

yet far more vigorous and expansive than the philosophies of Greece or the empire of Rome;

composed chiefly of persons of the lower social ranks, yet attracting the noblest and deepest minds

of the age, and bearing, in her bosom the hope of the world; "as unknown, yet well-known, as dying,

and behold it lives;" conquering by apparent defeat, and growing on the blood of her martyrs; great

in deeds, greater in sufferings, greatest in death for the honor of Christ and the benefit of generations

to come.

3

The condition and manners of the Christians in this age are most beautifully described by

the unknown author of the "Epistola ad Diognetum" in the early part of the second century.

4

 "The

Christians," he says, "are not distinguished from other men by country, by language, nor by civil

institutions. For they neither dwell in cities by themselves, nor use a peculiar tongue, nor lead a

singular mode of life. They dwell in the Grecian or barbarian cities, as the case may be; they follow

the usage of the country in dress, food, and the other affairs of life. Yet they present a wonderful

and confessedly paradoxical conduct. They dwell in their own native lands, but as strangers. They

take part in all things as citizens; and they suffer all things, as foreigners. Every foreign country is

a fatherland to them, and every native land is a foreign. They marry, like all others; they have

children; but they do not cast away their offspring. They have the table in common, but not wives.

They are in the flesh, but do not live after the flesh. They live upon the earth, but are citizens of

heaven. They obey the existing laws, and excel the laws by their lives. They love all, and are

persecuted by all. They are unknown, and yet they are condemned. They are killed and are made

alive. They are poor and make many rich. They lack all things, and in all things abound. They are

reproached, and glory in their reproaches. They are calumniated, and are justified. They are cursed,

and they bless. They receive scorn, and they give honor. They do good, and are punished as

evil-doers. When punished, they rejoice, as being made alive. By the Jews they are attacked as

aliens, and by the Greeks persecuted; and the cause of the enmity their enemies cannot tell. In short,

what the soul is in the body, the Christians are in the world. The soul is diffused through all the

members of the body, and the Christians are spread through the cities of the world. The soul dwells

in the body, but it is not of the body; so the Christians dwell in the world, but are not of the world.

The soul, invisible, keeps watch in the visible body; so also the Christians are seen to live in the

world, but their piety is invisible. The flesh hates and wars against the soul, suffering no wrong

from it, but because it resists fleshly pleasures; and the world hates the Christians with no reason,

but that they resist its pleasures. The soul loves the flesh and members, by which it is hated; so the

Christians love their haters. The soul is inclosed in the body, but holds the body together; so the

Christians are detained in the world as in a prison; but they contain the world. Immortal, the soul

dwells in the mortal body; so the Christians dwell in the corruptible, but look for incorruption in

heaven. The soul is the better for restriction in food and drink; and the Christians increase, though

3

ect, as well as affection; for theirs was the fervor of a steady faith in things unseen and eternal; theirs, often, a meek patience

under the most grievous wrongs; theirs the courage to maintain a good profession before the frowning face of philosophy, of

secular tyranny, and of splendid superstition; theirs was abstractedness from the world and a painful self-denial; theirs the most

arduous and costly labors of love; theirs a munificence in charity, altogether without example; theirs was a reverent and scrupulous

care of the sacred writings; and this one merit, if they had no other, is of a superlative degree, and should entitle them to the

veneration and grateful regards of the modern church. How little do many readers of the Bible, nowadays, think of what it cost

the Christians of the second and third centuries, merely to rescue and hide the sacred treasures from the rage of the heathen!"

4

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Philip Schaff

History of the Christian Church, Volume II: Ante-Nicene

Christianity. A.D. 100-325.

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