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The Apostolic Fathers: A New Translation
A fresh, modern translation of key works of the apostolic fathers.
The "Apostolic Fathers" wrote what has become some of the most important literature in the early church--letters and epistolary documents, homilies and theological tracts, documents on church order, and apocalyptic literature. In fact, some texts came close to inclusion in the New Testament canon. These translations by Rick Brannan are perfect for use by students, scholars, and everyday Christians interested in these treasures of the early church.
Lexham Classics are beautifully typeset new editions of classic works. Each book has been carefully transcribed or translated from the original texts, ensuring an accurate representation of the writing as the author intended it to be read.
This volume includes:
The First Letter of Clement to the Corinthians The Second Letter of Clement to the Corinthians Ignatius to the Ephesians Ignatius to the Magnesians Ignatius to the Trallians Ignatius to the Romans Ignatius to the Philadelphians Ignatius to the Smyrnaeans Ignatius to Polycarp Polycarp to the Philippians The Didache (The Teaching of the Twelve Apostles) Epistle of Barnabas The Shepherd of Hermas The Martyrdom of Saint Polycarp (by the Bishop of Smyrna) Epistle to Diognetus
The "Apostolic Fathers" wrote what has become some of the most important literature in the early church--letters and epistolary documents, homilies and theological tracts, documents on church order, and apocalyptic literature. In fact, some texts came close to inclusion in the New Testament canon. These translations by Rick Brannan are perfect for use by students, scholars, and everyday Christians interested in these treasures of the early church.
Lexham Classics are beautifully typeset new editions of classic works. Each book has been carefully transcribed or translated from the original texts, ensuring an accurate representation of the writing as the author intended it to be read.
This volume includes:
The First Letter of Clement to the Corinthians The Second Letter of Clement to the Corinthians Ignatius to the Ephesians Ignatius to the Magnesians Ignatius to the Trallians Ignatius to the Romans Ignatius to the Philadelphians Ignatius to the Smyrnaeans Ignatius to Polycarp Polycarp to the Philippians The Didache (The Teaching of the Twelve Apostles) Epistle of Barnabas The Shepherd of Hermas The Martyrdom of Saint Polycarp (by the Bishop of Smyrna) Epistle to Diognetus
320 pages, Paperback
Published February 21, 2018
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July 15, 2022
"The Apostolic Fathers: A New Translation" is a selection of works believed by academics to have been written in the first 150 years or so of Christianity (the date range of some works may reach to nearly 300 A.D.). This is a highly readable translation that takes pains to footnote where major translations disagree on interpretations, but in virtually every case they are semantic and immaterial to the overall message.
I enjoy reading works like these to gain a sense of the church in its infancy: how it saw itself, how it saw itself in relation to the world, its values, its priorities, its structure, its approach to living and dying. The more I read of the history of early Christianity, the increasingly uneasy I feel about the state of American Christianity, especially in these days.
I'll refrain from passing any judgments on that count, because I think it's more useful instead to pose the questions that emerged as I read these pieces, some of which very nearly made it into the New Testament.
* Is the type of Christianity commonly practiced in America consistent with the faith of the early church?
* Is true Christianity compatible with nationalism?
* Is a Christianity syncretized with Enlightenment philosophy, with democratic ideals, and with a philosophy of individualism focused on the idea of rights in keeping with what the early church taught?
* The opening greetings of a number of books address the communities written to as "temporarily residing in," underscoring a persistent theme in every work that Christians are "aliens & strangers" in the world. Is a Christianity whose followers act, feel, live, and prioritize as citizens of this world authentic?
* "The Shepherd of Hermas" contains a number of parables in this vein, underscoring the centrality of the mission of the church guided by God to build His kingdom. Have American Christians subordinated that mission to the mission of attempting to perfect the American experiment, almost another Tower of Babel story? The parable concerning the tower, representing the church, is particularly illuminating.
* Is a Christianity practiced as a private matter that we believe helps inform our dealings in the secular world sufficient, or must Christianity and the church be our overriding preoccupation?
* Is the approach of Christian nationalism in the U.S. in trying to regain cultural/political power in a similar manner to the cooptation of Christianity into the Roman Empire what the early church taught about how the Kingdom of God is advanced?
* Can an authentic Christian actually be a good citizen of this world and a true subject of the Kingdom of God without compromising?
* Is the myopic fixation of many American Christians on hot-button social and cultural issues helpful, especially if authentic Christians believe salvation is impossible through attempts to perfect this world, that salvation and healing will only come through Jesus and the advancement of the Kingdom of God?
Many of these are unartfully worded; I haven't quite digested and synthesized everything I'm reading these days, but the more I ruminate on these things, the more uncomfortable I become with the state of Christianity in America -- so much so that I fear the next period of persecution for authentic Christians will not come from the bogeymen commonly painted by the Religious Right -- atheists, Democrats, Muslims, etc, -- but from Americans who claim to be Christians who have sold out for political power and worship at the altar of patriotism and hyper-nationalism.
The Christianity I read about that speaks of the values of the Sermon on the Mount, that emphasizes the community of believers, love, kindness, self-control, empathy, generosity, humility -- well, the space in our culture for those values and qualities seems to shrink by the day.
That worries me.
I enjoy reading works like these to gain a sense of the church in its infancy: how it saw itself, how it saw itself in relation to the world, its values, its priorities, its structure, its approach to living and dying. The more I read of the history of early Christianity, the increasingly uneasy I feel about the state of American Christianity, especially in these days.
I'll refrain from passing any judgments on that count, because I think it's more useful instead to pose the questions that emerged as I read these pieces, some of which very nearly made it into the New Testament.
* Is the type of Christianity commonly practiced in America consistent with the faith of the early church?
* Is true Christianity compatible with nationalism?
* Is a Christianity syncretized with Enlightenment philosophy, with democratic ideals, and with a philosophy of individualism focused on the idea of rights in keeping with what the early church taught?
* The opening greetings of a number of books address the communities written to as "temporarily residing in," underscoring a persistent theme in every work that Christians are "aliens & strangers" in the world. Is a Christianity whose followers act, feel, live, and prioritize as citizens of this world authentic?
* "The Shepherd of Hermas" contains a number of parables in this vein, underscoring the centrality of the mission of the church guided by God to build His kingdom. Have American Christians subordinated that mission to the mission of attempting to perfect the American experiment, almost another Tower of Babel story? The parable concerning the tower, representing the church, is particularly illuminating.
* Is a Christianity practiced as a private matter that we believe helps inform our dealings in the secular world sufficient, or must Christianity and the church be our overriding preoccupation?
* Is the approach of Christian nationalism in the U.S. in trying to regain cultural/political power in a similar manner to the cooptation of Christianity into the Roman Empire what the early church taught about how the Kingdom of God is advanced?
* Can an authentic Christian actually be a good citizen of this world and a true subject of the Kingdom of God without compromising?
* Is the myopic fixation of many American Christians on hot-button social and cultural issues helpful, especially if authentic Christians believe salvation is impossible through attempts to perfect this world, that salvation and healing will only come through Jesus and the advancement of the Kingdom of God?
Many of these are unartfully worded; I haven't quite digested and synthesized everything I'm reading these days, but the more I ruminate on these things, the more uncomfortable I become with the state of Christianity in America -- so much so that I fear the next period of persecution for authentic Christians will not come from the bogeymen commonly painted by the Religious Right -- atheists, Democrats, Muslims, etc, -- but from Americans who claim to be Christians who have sold out for political power and worship at the altar of patriotism and hyper-nationalism.
The Christianity I read about that speaks of the values of the Sermon on the Mount, that emphasizes the community of believers, love, kindness, self-control, empathy, generosity, humility -- well, the space in our culture for those values and qualities seems to shrink by the day.
That worries me.
February 21, 2024
Writings of the apostolic fathers, probably written before AD 150.
Clement
Originally written in AD 96, this letter addresses conflict in the Corinthian church. Clement enforces a strict ecclesiastical authority structure, arguing that it would be wrong to remove good pastors from office since they have been ordained by God.
Ignatius
Seven letters written by Ignatius on his journey to martyrdom in AD 107. There are a few things that left me scratching my head, but overall beautiful exhortations from the pastor of the church at Antioch.
Polycarp
Polycarp (69-155) is the next generation after the apostles, and in this short letter (perhaps written in 135) he shows how the church continued in the apostles' doctrine and godliness. He provides an inside look at early church discipline, lamenting an elder who fell into sin.
Epistle of Barnabas
This early Christian letter (probably not by Barnabas) was written around 100 AD. He presents typological connections between the OT and NT. Some are crazy, like that the 18 of Abraham's 318 men represent the numerical value of IH, the first two letters of Jesus' name (9:8). Or his moralism based on the faulty science of the day (ch. 10). But some of it was wonderful and insightful, like his understanding of the land (ch. 6) and the Sabbath (ch. 15).
The Shepherd of Hermas
Long and weird. Contains 5 visions, 12 commandments, and 10 parables. Seems to teach that sins post-conversion are not forgiven (31; 77:3), salvation based on works (55:7), forgiveness based on our sufferings (105:3), and some form of penance (66:4). Is this where we get our modern myth of an angel on each shoulder (36:1)?
Epistle to Diognetus
Written AD 150-180, this is a defense of Christianity by an unknown author. Includes the famous description of Christians as pilgrims: they live as aliens, they do not practice abortion or adultery, they love everyone but are persecuted by all (5). Beautiful passage on the goodness of God in salvation: "Oh, the sweet exchange!" (9:5).
Clement
Originally written in AD 96, this letter addresses conflict in the Corinthian church. Clement enforces a strict ecclesiastical authority structure, arguing that it would be wrong to remove good pastors from office since they have been ordained by God.
Ignatius
Seven letters written by Ignatius on his journey to martyrdom in AD 107. There are a few things that left me scratching my head, but overall beautiful exhortations from the pastor of the church at Antioch.
Polycarp
Polycarp (69-155) is the next generation after the apostles, and in this short letter (perhaps written in 135) he shows how the church continued in the apostles' doctrine and godliness. He provides an inside look at early church discipline, lamenting an elder who fell into sin.
Epistle of Barnabas
This early Christian letter (probably not by Barnabas) was written around 100 AD. He presents typological connections between the OT and NT. Some are crazy, like that the 18 of Abraham's 318 men represent the numerical value of IH, the first two letters of Jesus' name (9:8). Or his moralism based on the faulty science of the day (ch. 10). But some of it was wonderful and insightful, like his understanding of the land (ch. 6) and the Sabbath (ch. 15).
The Shepherd of Hermas
Long and weird. Contains 5 visions, 12 commandments, and 10 parables. Seems to teach that sins post-conversion are not forgiven (31; 77:3), salvation based on works (55:7), forgiveness based on our sufferings (105:3), and some form of penance (66:4). Is this where we get our modern myth of an angel on each shoulder (36:1)?
Epistle to Diognetus
Written AD 150-180, this is a defense of Christianity by an unknown author. Includes the famous description of Christians as pilgrims: they live as aliens, they do not practice abortion or adultery, they love everyone but are persecuted by all (5). Beautiful passage on the goodness of God in salvation: "Oh, the sweet exchange!" (9:5).
September 15, 2020
Accessible translation and beautiful layout of several important early Christian writings.
June 17, 2024
I was for many years under the impression that the Apostolic Fathers are closer to the Bible than the Deuterocanonicals. That impression formed after reading some fragments of the Didache and listening to undiscerning scholars.
But it is exactly the opposite. While the 15 Deuteroncanonicals include maybe a dozen problematic passages throughout all those books, the 12 Apostolic letters contain probably 4 dozen problematic passages.
While there are many important insights and biblical teachings (> 90% as with most false teachers), it carries the signature of systematic heresy. More precisely it can be seen as the very foundation for the rise of the Roman Catholic church, because we have here the very first documents which specify many of the very specific transgressions which soon led to corrupted doctrines.
1CLEMENT (1 out of 5 stars)
- Spiritualizing.
- Extrabiblical salvation.
- Endorsement of a continuation of sacrifices. Introduction of liturgies.
- Endorsement of capital punishment.
- Endorsement of Deuterocanonicals.
- Frequent language of 'the elect'.
- Bishops and rule of succession.
2CLEMENT (5*)
o No problematic passages found. Sound teaching.
IGNATIUS TO EPHESIANS, MAGNESIANS, ROMANS, PHILADELPHIANS, SMYRNAEANS, POLYCARB (1*)
- Most probably a post-mortem impersonation.
- The writer coined the term 'Catholic church'.
- Creation of the pope's office (bishop + overseers + deacons).
- Deeply ingrained antisemitism, which led him to
- propose to abolish the Weekly Sabbath.
- He converts martyrdom into a spiritual achievement.
- Any sexual union ought to be sanctioned by a bishop.
POLYCARB TO PHILADELPHIANS (5*)
o Endorsement of (the true or the false?) Ignatius, he called him 'blessed Ignatius'.
DIDACHE (4*)
- First fruits to be paid to prophets in priority over the poor; the church itself is not even mentioned.
BARNABAS (1*)
- Deeply ingrained antisemitism.
- False prophecy about a Third Temple in the second century AD.
- False prophecy about Messianic age, not fulfilled in 500 AD.
- Weekly Sabbath + Lord's Day in addition.
- Spiritualizing, abuse of numerologies, questionable use of typology.
DETAILED ACCOUNTS:
1CLEMENT (1*) ---------------------------------
1Clement 4:10 [Spiritualizing:] "Envy compelled Moses to flee from the face of Pharaoh, king of Egypt, because he heard his countryman say, Who made thee a judge or a decider over us? Wilt thou kill me, as thou didst the Egyptian yesterday?" [this is certainly not biblical envy]
1Clement 7:6 [Extrabiblical salvation:] "Noah preached repentance, and as many as hearkened unto him were saved." [false teaching; only his family had been saved]
1Clement 40:1-41:2 [Endorsement of a continuation of sacrifices:] "... we ought to do everything in order, whatsoever the Lord hath commanded us to do at the appointed seasons, and to perform the offerings and liturgies. [...] These he hath not commanded to be done at random or in disorder, but at fixed times and seasons. [...] They, therefore, who at the appointed seasons make their offerings are acceptable and blessed; for while following the laws of the Master they do not completely sin. For to the High Priest were assigned special services, and to the priests a special place hath been appointed; and on the Levites special duties are imposed. But he that is a layman is bound by the ordinances of laymen. [...] Not in every place, brethren, are sacrifices offered continually, either in answer to prayer, or concerning sin and neglect, but in Jerusalem only; and even there the offering is not made in every place, but before the temple in the court of the altar, after that which is offered has been diligently examined by the high priest and the appointed ministers."
1Clement 41:3-4 [Endorsement of capital punishment:] "They, therefore, who do anything contrary to that which is according to his will have for their punishment death. Ye see, brethren, by as much as we have been thought worthy of greater knowledge, by so much the more are we exposed to danger."
1Clement 44:1-2 "Our Apostles, too, by the instruction of our Lord Jesus Christ, knew that strife would arise concerning the dignity of a bishop; and on this account, having received perfect foreknowledge, they appointed the above-mentioned as bishops and deacons: and then gave a rule of succession, in order that, when they had fallen asleep, other men, who had been approved, might succeed to their ministry. [not necessarily a problematic teaching as 'bishop' can simply be a legitimate translation for 'overseer / presbyter / elder'; but in combination with the term 'rule of succession' it rather points to the Roman Catholic Church which would birth soon after].
1Clement 55:4 [Endorsement of Deuterocanonicals:] "The blessed Judith, when the city was besieged, asked of the elders that she should be permitted to go forth into the camp of the aliens." [the book of Judith is Deuterocanonical; the term 'blesses' implies inspiration]
1Clement 2:4 [The term 'the elect' appears 11 times in this letter (1Cle 1:1, 2:4, 6:1, 29:1, 46:4, 46:8, 49:5, 50:7, 52:2, 58:2, 59:2) but nowhere in the other Apostolic letters. In itself the term is not problematic, but it could point to false religions such as Calvinism.] "Ye contended day and night for the whole brotherhood, that in his mercy and good pleasure the number of his elect might be saved."
2CLEMENT (5*) ---------------------------------
No problematic passages found. Sound teaching.
IGNATIUS TO EPHESIANS, MAGNESIANS, ROMANS, PHILADELPHIANS, SMYRNAEANS, POLYCARB (1*)
Deeply heretical and evil writings. Probably an impersonation of the true Ignatius, who was truly brought to Rome and executed there. In those letters, the writer suggests that he was brought to Rome not by sea, but by land, was allowed to stay during his captivity in churches great distances away from the direct route (Asia Minor) and write in at least 2 cities several letters, a scenario even unthinkable for Paul, who enjoyed a certain freedom in Rome, but certainly not on his trip to Rome. The writer also shows a deep desire to be martyred and to be eaten to the last bone by lions, which is a desire foreign to any biblical character. ~Ignatius~ is displayed as the super-spiritual, super-humble and super-martyr, and assumes a mental perspective writing from even above the bishops, while of course writing that he is not even worthy of the title 'Apostle'. He is only "beginning to be a disciple" and a "fellow learner". False humility and manipulation at its finest, while threatening from the position of a god.
- The letters of Ignatius state that bishops are a higher category than the Apostles and that they are in the place of God (literally!). The title bishop / overseer / elder is correct, but it is biblically speaking all of one and the same office. There is also no difference between an elder and a modern pastor. There is only JESUS as the head of all the church, the elders leading a local church, their servants which are deacons and the respective congregations.
"Be zealous to do all things in harmony with God, and the bishop presiding, in the place of God, and the presbyters in the place of the council of the Apostles. And the deacons who are most dear to me entrusted with the service of Jesus Christ, who was made manifest at the end of time."
"I received therefore your Godly benevolence through him and gave God glory that I found you, as I had learned, imitators of God. For when you are in subjugation to the bishop, as to Jesus Christ, it is clear to me that you are living not after men, but after Jesus Christ, who died for our sake. That by believing on his death, you may escape death. Therefore it is necessary. As is your practice that you should do nothing without the bishop. But be ALSO in subjection to the Presbyters as to the Apostles of Jesus Christ, Our Hope. For, if we live in him, we shall be found in him. And they ALSO who are deacons of the mysteries of Jesus Christ, must be in every way pleasing to all men for they are not the ministers of food and drink, but servants of the Church of God."
IGNATIUS SCHEME:
1. Bishop = God
2. Presbyters = Apostles
3. Deacons = Servants
BIBLICAL SCHEME:
1. JESUS CHRIST as the only head of the church
2. Overseers / Presbyters / Elders (all one and the same office)
3. Deacons / Servants
"... see that you all follow the bishop as Jesus Christ follows the Father, and the Presbyters as if it were the Apostles. And reverence the deacons as the command of God. Let no one do any of the things, appertaining to the church without the bishop."
"Give heed to the bishop, and to the Presbytery and deacons."
- In another letter, he disrespects JESUS and gives Him the role of a servant (instead of being the head of the church), compared to the FATHER and even compared to church overseers: "Likewise let all respect the deacons as Jesus Christ, even as the bishop is also a type of the father."
- The presbyters ought to serve the bishop "... each of you and especially the presbyters should refresh the bishop to the honor of the father of Jesus Christ."
- Even the sexual union ought to be sanctioned by a bishop "But it is right for men and women who married to be united with the consent of the bishop. At the marriage, they are according to the Lord and not according to lust, ..."
- First mention in history of the term 'Catholic church': "Things appertained to the church without the bishop, let that be considered a valid Eucharist which is celebrated by the bishop or by one who he appoints. Wherever the bishop appears, let the congregation be present, just as wherever Jesus Christ, is there is the Catholic church. It is not lawful either to baptize or to hold an agape without the bishop. [...] It is good to know God and the bishop. [...] He who does anything without the knowledge of the bishop, he's serving the devil." [the writer just created the new office of a bishop and coined the term 'Catholic church', and now tries to intimidate those who would not dare to accept this new office under total submission]
- He promotes himself as the super-martyr and describes it as a spiritual discipline to be eaten by lions to the last bone: "Suffer me to be eaten by the beasts through whom I can attain to God. I am God's wheat and I am ground by the teeth of wild beasts that I may be found pure bread of Christ. Rather entice, the wild beasts that they may become my tomb. And leave no trace of my body. But when I fall asleep, I be not burdensome to any. Then shall I be truly a disciple of Jesus Christ. When the world shall not even see my body. Beseech Christ, on my behalf that I may be found a sacrifice through these instruments."
- Deeply ingrained antisemitism. Confusion about the Old Testament, by claiming that Judaism came only after Christianity: "It is monstrous to talk of Jesus Christ and to practice Judaism. For Christianity did not base its faith on Judaism, but Judaism on Christianity and every tongue believing on God was brought together in it."
- Initiative to abolish the Weekly Sabbath "It's then they who walked in ancient customs came to a new hope. No longer living for the Sabbath, but for the Lord's day, on which also our life sprang up through him and his death."
POLYCARB TO PHILADELPHIANS (5*) ----------------
Polycarp 9:1 [Endorsement of Ignatius (could be legitimate if he endorses an Ignatius different from the portrayal in the letters).] "I exhort you all therefore to be obedient unto the word of righteousness and to practice all endurance, which also ye saw with your own eyes in the blessed Ignatius and Zosimus and Rufus, yea and in others also who came from among yourselves, as well as in Paul himself and the rest of the Apostles"
Polycarp 13:1 [Strange and clumsy endorsement of Ignatius' letters; unusual instructions through another letter on how to handle letters.] "Ye wrote to me, both ye yourselves and Ignatius, asking that if any one should go to Syria he might carry thither the letters from you. And this I will do, if I get a fit opportunity, either I myself, or he whom I shall send to be ambassador on your behalf also. The letters of Ignatius which were sent to us by him, and others as many as we had by us, we send unto you, according as ye gave charge; the which are subjoined to this letter; from which ye will be able to gain great advantage. For they comprise faith and endurance and every kind of edification, which pertaineth unto our Lord. Moreover concerning Ignatius himself and those that were with him, if ye have any sure tidings, certify us."
DIDACHE (4*) ----------------------------------
Didache 13:3-7 "Therefore thou shalt take the firstfruit of the produce of the winepress and of the threshing-floor and of oxen and sheep, and shalt give them as the firstfruits to the prophets, for they are your high priests. 4 But if you have not a prophet, give to the poor. 5 If thou makest bread, take the firstfruits, and give it according to the commandment. 6 Likewise when thou openest a jar of wine or oil, give the firstfruits to the prophets. 7 Of money also and clothes, and of all your possessions, take the firstfruits, as it seem best to you, and give according to the commandment." [nowhere in the NT are we commanded to give First Fruits to prophets. We are instructed to give by heart, to the poor, to the church]
BARNABAS (1*) ---------------------------------
Barnabas 9:3 "But moreover the circumcision, in which they have confidence, is abolished; for He hath said that a circumcision not of the flesh should be practiced. But they transgressed, for an evil angel taught them cleverness." [outmost heretical teaching that the 600 Old Covenant Laws were taught by an evil angel, although THEOS gave those laws to Moses; Barnabas teaches that those laws were always meant to be a symbolic foreshadow to JESUS and that the Jews erred since Sinai by applying it literally]
Barnabas 9:7 [questionable use of numerology] "For the scripture saith; And Abraham circumcised of his household eighteen males and three hundred. What then was the knowledge given unto him? Understand ye that He saith the eighteen first, and then after an interval three hundred. In the eighteen 'I' stands for ten, 'H' for eight. Here thou hast JESUS (IHSOYS). And because the cross in the 'T' was to have grace, He saith also threehundred. So He revealeth Jesus in the two letters, and in the remaining one the cross."
Barnabas 4:8 [He teaches here that the Old Covenant was broken when the tablets broke, which is an erroneous teaching as the tablets were soon later restored, and a whole book about the Second Law (Deuteronomy, the affirmation of the covenant) was written.]
Barnabas 15:4 "That the Lord will make an end of everything in 6 000 years. For a day with him means a thousand years. And he himself is my witness when he says Lo the day of the Lord shall be as a thousand Years. So then children in six days, that is in six thousand years, everything will be completed." [Barnabas had the Greek Old Testament, meaning the 5500 BC creation date, meaning he believed the Second Coming of JESUS to be in ~ 500 AD. This prophecy clearly failed (even if he would have had already the Masoretic text)]
Barnabas 15:8 "Finally He saith to them; Your new moons and your Sabbaths I cannot away with. Ye see what is His meaning ; it is not your present Sabbaths that are acceptable (unto Me), but the Sabbath which I have made, in the which, when I have set all things at rest, I will make the beginning of the eighth day which is the beginning of another world." [blatant abuse and ignorance of Scripture; 'new moons and sabbaths' clearly refers to Ceremonial Sabbaths, not to the Weekly Sabbath; he uses this 'interpretation' then to justify a Lord's day on the day after the Sabbath]
Barnabas 16:3-4 "They who destroyed this Temple shall themselves build it. That is happening now. For owing to the war, it was destroyed by the enemy. As present, even the servants of the enemy will build it up again." [clearly a false prophecy; there was no third temple built in his time as we clearly see today; he later also refers to a spiritual temple but this passage is clearly speaking of a physical temple].
But it is exactly the opposite. While the 15 Deuteroncanonicals include maybe a dozen problematic passages throughout all those books, the 12 Apostolic letters contain probably 4 dozen problematic passages.
While there are many important insights and biblical teachings (> 90% as with most false teachers), it carries the signature of systematic heresy. More precisely it can be seen as the very foundation for the rise of the Roman Catholic church, because we have here the very first documents which specify many of the very specific transgressions which soon led to corrupted doctrines.
1CLEMENT (1 out of 5 stars)
- Spiritualizing.
- Extrabiblical salvation.
- Endorsement of a continuation of sacrifices. Introduction of liturgies.
- Endorsement of capital punishment.
- Endorsement of Deuterocanonicals.
- Frequent language of 'the elect'.
- Bishops and rule of succession.
2CLEMENT (5*)
o No problematic passages found. Sound teaching.
IGNATIUS TO EPHESIANS, MAGNESIANS, ROMANS, PHILADELPHIANS, SMYRNAEANS, POLYCARB (1*)
- Most probably a post-mortem impersonation.
- The writer coined the term 'Catholic church'.
- Creation of the pope's office (bishop + overseers + deacons).
- Deeply ingrained antisemitism, which led him to
- propose to abolish the Weekly Sabbath.
- He converts martyrdom into a spiritual achievement.
- Any sexual union ought to be sanctioned by a bishop.
POLYCARB TO PHILADELPHIANS (5*)
o Endorsement of (the true or the false?) Ignatius, he called him 'blessed Ignatius'.
DIDACHE (4*)
- First fruits to be paid to prophets in priority over the poor; the church itself is not even mentioned.
BARNABAS (1*)
- Deeply ingrained antisemitism.
- False prophecy about a Third Temple in the second century AD.
- False prophecy about Messianic age, not fulfilled in 500 AD.
- Weekly Sabbath + Lord's Day in addition.
- Spiritualizing, abuse of numerologies, questionable use of typology.
DETAILED ACCOUNTS:
1CLEMENT (1*) ---------------------------------
1Clement 4:10 [Spiritualizing:] "Envy compelled Moses to flee from the face of Pharaoh, king of Egypt, because he heard his countryman say, Who made thee a judge or a decider over us? Wilt thou kill me, as thou didst the Egyptian yesterday?" [this is certainly not biblical envy]
1Clement 7:6 [Extrabiblical salvation:] "Noah preached repentance, and as many as hearkened unto him were saved." [false teaching; only his family had been saved]
1Clement 40:1-41:2 [Endorsement of a continuation of sacrifices:] "... we ought to do everything in order, whatsoever the Lord hath commanded us to do at the appointed seasons, and to perform the offerings and liturgies. [...] These he hath not commanded to be done at random or in disorder, but at fixed times and seasons. [...] They, therefore, who at the appointed seasons make their offerings are acceptable and blessed; for while following the laws of the Master they do not completely sin. For to the High Priest were assigned special services, and to the priests a special place hath been appointed; and on the Levites special duties are imposed. But he that is a layman is bound by the ordinances of laymen. [...] Not in every place, brethren, are sacrifices offered continually, either in answer to prayer, or concerning sin and neglect, but in Jerusalem only; and even there the offering is not made in every place, but before the temple in the court of the altar, after that which is offered has been diligently examined by the high priest and the appointed ministers."
1Clement 41:3-4 [Endorsement of capital punishment:] "They, therefore, who do anything contrary to that which is according to his will have for their punishment death. Ye see, brethren, by as much as we have been thought worthy of greater knowledge, by so much the more are we exposed to danger."
1Clement 44:1-2 "Our Apostles, too, by the instruction of our Lord Jesus Christ, knew that strife would arise concerning the dignity of a bishop; and on this account, having received perfect foreknowledge, they appointed the above-mentioned as bishops and deacons: and then gave a rule of succession, in order that, when they had fallen asleep, other men, who had been approved, might succeed to their ministry. [not necessarily a problematic teaching as 'bishop' can simply be a legitimate translation for 'overseer / presbyter / elder'; but in combination with the term 'rule of succession' it rather points to the Roman Catholic Church which would birth soon after].
1Clement 55:4 [Endorsement of Deuterocanonicals:] "The blessed Judith, when the city was besieged, asked of the elders that she should be permitted to go forth into the camp of the aliens." [the book of Judith is Deuterocanonical; the term 'blesses' implies inspiration]
1Clement 2:4 [The term 'the elect' appears 11 times in this letter (1Cle 1:1, 2:4, 6:1, 29:1, 46:4, 46:8, 49:5, 50:7, 52:2, 58:2, 59:2) but nowhere in the other Apostolic letters. In itself the term is not problematic, but it could point to false religions such as Calvinism.] "Ye contended day and night for the whole brotherhood, that in his mercy and good pleasure the number of his elect might be saved."
2CLEMENT (5*) ---------------------------------
No problematic passages found. Sound teaching.
IGNATIUS TO EPHESIANS, MAGNESIANS, ROMANS, PHILADELPHIANS, SMYRNAEANS, POLYCARB (1*)
Deeply heretical and evil writings. Probably an impersonation of the true Ignatius, who was truly brought to Rome and executed there. In those letters, the writer suggests that he was brought to Rome not by sea, but by land, was allowed to stay during his captivity in churches great distances away from the direct route (Asia Minor) and write in at least 2 cities several letters, a scenario even unthinkable for Paul, who enjoyed a certain freedom in Rome, but certainly not on his trip to Rome. The writer also shows a deep desire to be martyred and to be eaten to the last bone by lions, which is a desire foreign to any biblical character. ~Ignatius~ is displayed as the super-spiritual, super-humble and super-martyr, and assumes a mental perspective writing from even above the bishops, while of course writing that he is not even worthy of the title 'Apostle'. He is only "beginning to be a disciple" and a "fellow learner". False humility and manipulation at its finest, while threatening from the position of a god.
- The letters of Ignatius state that bishops are a higher category than the Apostles and that they are in the place of God (literally!). The title bishop / overseer / elder is correct, but it is biblically speaking all of one and the same office. There is also no difference between an elder and a modern pastor. There is only JESUS as the head of all the church, the elders leading a local church, their servants which are deacons and the respective congregations.
"Be zealous to do all things in harmony with God, and the bishop presiding, in the place of God, and the presbyters in the place of the council of the Apostles. And the deacons who are most dear to me entrusted with the service of Jesus Christ, who was made manifest at the end of time."
"I received therefore your Godly benevolence through him and gave God glory that I found you, as I had learned, imitators of God. For when you are in subjugation to the bishop, as to Jesus Christ, it is clear to me that you are living not after men, but after Jesus Christ, who died for our sake. That by believing on his death, you may escape death. Therefore it is necessary. As is your practice that you should do nothing without the bishop. But be ALSO in subjection to the Presbyters as to the Apostles of Jesus Christ, Our Hope. For, if we live in him, we shall be found in him. And they ALSO who are deacons of the mysteries of Jesus Christ, must be in every way pleasing to all men for they are not the ministers of food and drink, but servants of the Church of God."
IGNATIUS SCHEME:
1. Bishop = God
2. Presbyters = Apostles
3. Deacons = Servants
BIBLICAL SCHEME:
1. JESUS CHRIST as the only head of the church
2. Overseers / Presbyters / Elders (all one and the same office)
3. Deacons / Servants
"... see that you all follow the bishop as Jesus Christ follows the Father, and the Presbyters as if it were the Apostles. And reverence the deacons as the command of God. Let no one do any of the things, appertaining to the church without the bishop."
"Give heed to the bishop, and to the Presbytery and deacons."
- In another letter, he disrespects JESUS and gives Him the role of a servant (instead of being the head of the church), compared to the FATHER and even compared to church overseers: "Likewise let all respect the deacons as Jesus Christ, even as the bishop is also a type of the father."
- The presbyters ought to serve the bishop "... each of you and especially the presbyters should refresh the bishop to the honor of the father of Jesus Christ."
- Even the sexual union ought to be sanctioned by a bishop "But it is right for men and women who married to be united with the consent of the bishop. At the marriage, they are according to the Lord and not according to lust, ..."
- First mention in history of the term 'Catholic church': "Things appertained to the church without the bishop, let that be considered a valid Eucharist which is celebrated by the bishop or by one who he appoints. Wherever the bishop appears, let the congregation be present, just as wherever Jesus Christ, is there is the Catholic church. It is not lawful either to baptize or to hold an agape without the bishop. [...] It is good to know God and the bishop. [...] He who does anything without the knowledge of the bishop, he's serving the devil." [the writer just created the new office of a bishop and coined the term 'Catholic church', and now tries to intimidate those who would not dare to accept this new office under total submission]
- He promotes himself as the super-martyr and describes it as a spiritual discipline to be eaten by lions to the last bone: "Suffer me to be eaten by the beasts through whom I can attain to God. I am God's wheat and I am ground by the teeth of wild beasts that I may be found pure bread of Christ. Rather entice, the wild beasts that they may become my tomb. And leave no trace of my body. But when I fall asleep, I be not burdensome to any. Then shall I be truly a disciple of Jesus Christ. When the world shall not even see my body. Beseech Christ, on my behalf that I may be found a sacrifice through these instruments."
- Deeply ingrained antisemitism. Confusion about the Old Testament, by claiming that Judaism came only after Christianity: "It is monstrous to talk of Jesus Christ and to practice Judaism. For Christianity did not base its faith on Judaism, but Judaism on Christianity and every tongue believing on God was brought together in it."
- Initiative to abolish the Weekly Sabbath "It's then they who walked in ancient customs came to a new hope. No longer living for the Sabbath, but for the Lord's day, on which also our life sprang up through him and his death."
POLYCARB TO PHILADELPHIANS (5*) ----------------
Polycarp 9:1 [Endorsement of Ignatius (could be legitimate if he endorses an Ignatius different from the portrayal in the letters).] "I exhort you all therefore to be obedient unto the word of righteousness and to practice all endurance, which also ye saw with your own eyes in the blessed Ignatius and Zosimus and Rufus, yea and in others also who came from among yourselves, as well as in Paul himself and the rest of the Apostles"
Polycarp 13:1 [Strange and clumsy endorsement of Ignatius' letters; unusual instructions through another letter on how to handle letters.] "Ye wrote to me, both ye yourselves and Ignatius, asking that if any one should go to Syria he might carry thither the letters from you. And this I will do, if I get a fit opportunity, either I myself, or he whom I shall send to be ambassador on your behalf also. The letters of Ignatius which were sent to us by him, and others as many as we had by us, we send unto you, according as ye gave charge; the which are subjoined to this letter; from which ye will be able to gain great advantage. For they comprise faith and endurance and every kind of edification, which pertaineth unto our Lord. Moreover concerning Ignatius himself and those that were with him, if ye have any sure tidings, certify us."
DIDACHE (4*) ----------------------------------
Didache 13:3-7 "Therefore thou shalt take the firstfruit of the produce of the winepress and of the threshing-floor and of oxen and sheep, and shalt give them as the firstfruits to the prophets, for they are your high priests. 4 But if you have not a prophet, give to the poor. 5 If thou makest bread, take the firstfruits, and give it according to the commandment. 6 Likewise when thou openest a jar of wine or oil, give the firstfruits to the prophets. 7 Of money also and clothes, and of all your possessions, take the firstfruits, as it seem best to you, and give according to the commandment." [nowhere in the NT are we commanded to give First Fruits to prophets. We are instructed to give by heart, to the poor, to the church]
BARNABAS (1*) ---------------------------------
Barnabas 9:3 "But moreover the circumcision, in which they have confidence, is abolished; for He hath said that a circumcision not of the flesh should be practiced. But they transgressed, for an evil angel taught them cleverness." [outmost heretical teaching that the 600 Old Covenant Laws were taught by an evil angel, although THEOS gave those laws to Moses; Barnabas teaches that those laws were always meant to be a symbolic foreshadow to JESUS and that the Jews erred since Sinai by applying it literally]
Barnabas 9:7 [questionable use of numerology] "For the scripture saith; And Abraham circumcised of his household eighteen males and three hundred. What then was the knowledge given unto him? Understand ye that He saith the eighteen first, and then after an interval three hundred. In the eighteen 'I' stands for ten, 'H' for eight. Here thou hast JESUS (IHSOYS). And because the cross in the 'T' was to have grace, He saith also threehundred. So He revealeth Jesus in the two letters, and in the remaining one the cross."
Barnabas 4:8 [He teaches here that the Old Covenant was broken when the tablets broke, which is an erroneous teaching as the tablets were soon later restored, and a whole book about the Second Law (Deuteronomy, the affirmation of the covenant) was written.]
Barnabas 15:4 "That the Lord will make an end of everything in 6 000 years. For a day with him means a thousand years. And he himself is my witness when he says Lo the day of the Lord shall be as a thousand Years. So then children in six days, that is in six thousand years, everything will be completed." [Barnabas had the Greek Old Testament, meaning the 5500 BC creation date, meaning he believed the Second Coming of JESUS to be in ~ 500 AD. This prophecy clearly failed (even if he would have had already the Masoretic text)]
Barnabas 15:8 "Finally He saith to them; Your new moons and your Sabbaths I cannot away with. Ye see what is His meaning ; it is not your present Sabbaths that are acceptable (unto Me), but the Sabbath which I have made, in the which, when I have set all things at rest, I will make the beginning of the eighth day which is the beginning of another world." [blatant abuse and ignorance of Scripture; 'new moons and sabbaths' clearly refers to Ceremonial Sabbaths, not to the Weekly Sabbath; he uses this 'interpretation' then to justify a Lord's day on the day after the Sabbath]
Barnabas 16:3-4 "They who destroyed this Temple shall themselves build it. That is happening now. For owing to the war, it was destroyed by the enemy. As present, even the servants of the enemy will build it up again." [clearly a false prophecy; there was no third temple built in his time as we clearly see today; he later also refers to a spiritual temple but this passage is clearly speaking of a physical temple].
May 2, 2018
Rick Brannan is the author of Lexical Commentary on the Pastoral Epistles: First Timothy and Second Timothy: Notes on Grammar, Syntax, and Structure, both published in 2016 by Appian Way Press. Brannan is also the general editor of the Lexham English Septuagint, an editor for the Lexham English Bible, as well as the contributor of the introduction and translation of John and the Robber in the opening volume of New Testament Apocrypha: More Noncanonical Scriptures (Eerdmans, 2016) by Tony Burke and Brent Landau. Most recently, Lexham Press has finally published Brannan’s translation of the Apostolic Fathers.
The Apostolic Fathers: A New Translation is a fresh and readable alternative to some of the more widely used contemporary translations of the Apostolic Fathers, particularly The Apostolic Fathers in English by Michael W. Holmes (3rd ed., Baker Academic, 2006) and The Apostolic Fathers by Bart D. Ehrman (2 vol., Harvard University Press, 2003). Brannan has provided, to use translation-speak, an “essentially literal” representation of Kirsopp Lake’s Greek text. Lake’s Latin text is also used where it is applicable, including some portions of Polycarp to the Philippians and the Shepherd of Hermas. Additionally, most areas in the text where differences tend to surface between Lake and other available Greek texts (e.g Holmes, Lightfoot, and Ehrman), Brannan is careful to discuss such within the numerous notes that saturate the volume. These notes in the translation appear to have been curated from various sources and offer readers with cross-references, translational notes, textual critical issues, and lexical oriented discussions.
Those previously acquainted with the writings of the Apostolic Fathers will be familiar with the various works included here. The material was composed in the centuries immediately following the Apostles and the type of literature ranges from letters and epistolary writings to theological tracts and apocalyptic literature. Outside the New Testament and various writings from within Second Temple Judaism, these writings are the most important sources for understanding the rise and development of early Christianity. Brannan has provided students and scholars with a clear and readable translation that synthesizes the most up-to-date research (personal and other peer-reviewed works) into its many translation notes. But, for me, apart from the notes and readability of the translation, I found the typeset and presentation of the work to be unparalleled. It’s absolutely beautiful and really does cultivate a desire to sit down and read. The only thing that would make it better, in my opinion, is a cloth-over-board hardcover binding and the inclusion of the original language text on the opposing page. At the very least, this volume deserves a sturdier binding—something that is a bit more functional for the type of use it will receive as it is likely going to be read and used often.
The Apostolic Fathers: A New Translation by Rick Brannan is remarkable. Not only is the translation readable and fresh, but the presentation is among the best on the market. I know that Brannan didn’t intend to replace Holmes or Ehrman, but this volume should be viewed as a very strong contender. So, if you are looking for an inexpensive alternative to the above-mentioned authors—a translation that is readable and easy on the eyes—then Brannan’s translation couldn’t be recommended more highly!
The Apostolic Fathers: A New Translation is a fresh and readable alternative to some of the more widely used contemporary translations of the Apostolic Fathers, particularly The Apostolic Fathers in English by Michael W. Holmes (3rd ed., Baker Academic, 2006) and The Apostolic Fathers by Bart D. Ehrman (2 vol., Harvard University Press, 2003). Brannan has provided, to use translation-speak, an “essentially literal” representation of Kirsopp Lake’s Greek text. Lake’s Latin text is also used where it is applicable, including some portions of Polycarp to the Philippians and the Shepherd of Hermas. Additionally, most areas in the text where differences tend to surface between Lake and other available Greek texts (e.g Holmes, Lightfoot, and Ehrman), Brannan is careful to discuss such within the numerous notes that saturate the volume. These notes in the translation appear to have been curated from various sources and offer readers with cross-references, translational notes, textual critical issues, and lexical oriented discussions.
Those previously acquainted with the writings of the Apostolic Fathers will be familiar with the various works included here. The material was composed in the centuries immediately following the Apostles and the type of literature ranges from letters and epistolary writings to theological tracts and apocalyptic literature. Outside the New Testament and various writings from within Second Temple Judaism, these writings are the most important sources for understanding the rise and development of early Christianity. Brannan has provided students and scholars with a clear and readable translation that synthesizes the most up-to-date research (personal and other peer-reviewed works) into its many translation notes. But, for me, apart from the notes and readability of the translation, I found the typeset and presentation of the work to be unparalleled. It’s absolutely beautiful and really does cultivate a desire to sit down and read. The only thing that would make it better, in my opinion, is a cloth-over-board hardcover binding and the inclusion of the original language text on the opposing page. At the very least, this volume deserves a sturdier binding—something that is a bit more functional for the type of use it will receive as it is likely going to be read and used often.
The Apostolic Fathers: A New Translation by Rick Brannan is remarkable. Not only is the translation readable and fresh, but the presentation is among the best on the market. I know that Brannan didn’t intend to replace Holmes or Ehrman, but this volume should be viewed as a very strong contender. So, if you are looking for an inexpensive alternative to the above-mentioned authors—a translation that is readable and easy on the eyes—then Brannan’s translation couldn’t be recommended more highly!
April 20, 2022
This is a fascinating insight into the thinking of Christians in the late first and early second centuries. While it cannot be comprehensive of all the avenues of Christian thought, it does help us see what they saw as important to the gospel message, what they thought was 'orthodox' and 'apostolic' teaching.
What struck me throughout these readings was that Christianity was often expressed as being about moral character and lifestyle than the actual life, death, and resurrection of Jesus. In doing so it seemed to be less a Pauline emphasis on 'Christ being our righteousness' to what is more like an occasionally legalistic, James-centered approach to faith in which we 'do' religion correctly. Perhaps I'm wrong on this, but forgiveness and grace seem very much to take a back seat to the warnings against sin.
The translations here are excellent, if at times not the best to read in English, and the footnotes were helpful in making us realize that, just like Scripture, there are debates about the correct ways to translate the text. I would have appreciated a little bit more of an introduction to each of the texts.
What struck me throughout these readings was that Christianity was often expressed as being about moral character and lifestyle than the actual life, death, and resurrection of Jesus. In doing so it seemed to be less a Pauline emphasis on 'Christ being our righteousness' to what is more like an occasionally legalistic, James-centered approach to faith in which we 'do' religion correctly. Perhaps I'm wrong on this, but forgiveness and grace seem very much to take a back seat to the warnings against sin.
The translations here are excellent, if at times not the best to read in English, and the footnotes were helpful in making us realize that, just like Scripture, there are debates about the correct ways to translate the text. I would have appreciated a little bit more of an introduction to each of the texts.
June 26, 2022
An amazing look into the teaching and theology of the early church. The translation is extremely readable, and, from what I am told, quite accurate. Shocking to me how much the theology of my non-denominational church differs from the theology of the leaders of the early church.
As an example. In Philippians 4, Paul says that Clement's name is written in the book of life. Clearly Paul thought quite a lot of Clement. In First Celement (in this book), Clement says that Apostolic Succession was a practice given to the church by Jesus. My non-denominational church is left to either believe that Clement misremembered or that he is lying. Regardless of the way each member in my church evades this teaching, these are the facts:
- Paul says that Clement's name is written in the book of life
- Clement says that Jesus taught Apostolic Succession
- My church says that Apostolic Succession is bogus
As an example. In Philippians 4, Paul says that Clement's name is written in the book of life. Clearly Paul thought quite a lot of Clement. In First Celement (in this book), Clement says that Apostolic Succession was a practice given to the church by Jesus. My non-denominational church is left to either believe that Clement misremembered or that he is lying. Regardless of the way each member in my church evades this teaching, these are the facts:
- Paul says that Clement's name is written in the book of life
- Clement says that Jesus taught Apostolic Succession
- My church says that Apostolic Succession is bogus
January 4, 2024
Turns out New Testament Part 2 wasn't half bad, too bad these didn't make the cut for the Bible. The translation was good with extensive footnotes relating to previous translations and scholarship, as well as explaining the original Greek when needed. As for the books/epistles themselves, it was neat to see how different Church leaders interpreted and shaped later Christian doctrine. If I were to recommend one text in particular it would be the Shephard of Hermas. I found this work to be intriguing and faith-building for many reasons, yet very different from many Biblical and early Church works.
December 6, 2023
What a rich experience it was to read this collection of critical literature in the early church. It was even richer to read this collection with the rest of my staff from my church. It was incredibly helpful to talk through confusing sections, riveting martyr stories, and gush about the goodness of the Gospel in many of these letters/documents.
December 21, 2021
The earliest writings from the church, other than the NT. Some letters were written as early as within John's lifetime.
I was surprised by how many references to the NT writers there were. More proof that we have an accurate transmission of the NT gospels and epistles.
I was surprised by how many references to the NT writers there were. More proof that we have an accurate transmission of the NT gospels and epistles.
April 29, 2023
Gives very good insight into the thoughts and views of the early 2nd century Church. Highlight: Martyrdom of Polycarp for its amazing testimony. Lowlight: Epistle of Barnabas for abusing allegory, Shepherd of Hermas for works-based righteousness and knock off apocalyptic visions.
June 16, 2024
Not a fan of the Shepherd of Hermas. Epistle of Barnabas is a wonderul example of insane crazy biblical interpretation (not to be followed).
The actual fathers (Clement, Ignatius, and Polycarp) are extremely solid and a lovely, encouraging read.
The actual fathers (Clement, Ignatius, and Polycarp) are extremely solid and a lovely, encouraging read.
June 30, 2019
This is a good word for word translation from the Greek of the Apostolic Fathers. The book, however, does not provide as much introductory material as Holmes' volume on the Fathers.
August 18, 2022
The whole thing was worth it just for the Martyrdom of Polycarp. That letter was the best. But overall it was interesting hearing from the early church after Peter and Paul.
June 27, 2023
An excellent translation with tons of helpful footnotes covering translation differences, textual criticism, and historical context.
October 5, 2023
Very accessible translation with helpful footnotes of the Greek critical editions! Thoroughly enjoyed this translation!
April 28, 2024
Facinating reading accounts of some of the original Christian’s.
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