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Introduction Have you ever wondered what the early Church during the first few centuries believed and taught? Do you think that those who lived during and immediately after the lives, ministries, and teachings of the Apostles could have all gone wrong in their teachings? Or would you think that those who lived during those times must certainly have known the truths of the Bible, and must be correct in their teachings? How do you think your doctrine and the doctrines of today line up with what they believed then? Should we assume that we have truth that they didn't, or should we accept that they may have had more truth than we do? These are some good and important questions that every Christian should ask their selves as they begin to read this book and to study in their search for Bible truths. There is absolutely no indication in early Church history (the first three centuries) that the true Church ever had major disagreements on Bible doctrines. They were commended in writings, such as the Shepherd of Hermas, for having such unity in their doctrines. It was only those heresies that were considered outside of the true Church that were confronted so often. It is evident in early Church writings that the early Church never swayed from the truth until the time of Constantine and the formation of the Catholic Church in 325 A.D. Although there were some disagreements in the understanding of certain things starting at the end of the second century, such as the nature of Christ; whether He had one divine nature or two natures, human and divine (known as the Monophysite doctrine); this was not a major issue until the fourth and fifth centuries when it was finally marked as heresy by the Catholic Church. Man has always struggled with this understanding. Even today many people are not sure about that question. But with the basic doctrines of the Bible, such as salvation, baptisms, sin and holiness; there was unity in the Church. With such unity, which was passed on to them by the Apostles, this should give us great reason to accept what they taught as a good tool in interpreting what the Apostles teach in the scriptures. Once we can establish in our minds that the early Church understood Bible doctrines correctly; then we can go on to see exactly what they taught, to see how it lines up with the scriptures. Although we must understand and maintain that the Holy Scriptures (The Bible) is the ultimate authority, above all other writings; these other writings can help us to determine what exact it is that the Bible teaches. With so many variations of teachings taken from the Bible today, I believe that many of these difficulties can be solved by looking at what the early Church taught and believed. I have not found any Church writings to contradict the Bible at all, as long as they are understood correctly by the reader. But most writings are very clear in what they are saying. As we get into some of these writings, we will see how they compare to the scriptures, and how they can be helpful in clarifying some of the teachings of the Bible; many of which have been misinterpreted by men, or even taught incorrectly, to mean something other than what they are really saying. After all, this is why we have so many different doctrines and teachings, is it not? A clear misunderstanding of what the scriptures are really saying. There is no doubt that the Bible by itself contains the truth in every doctrine, and can be correctly understood without the help of these early Church writings; but it is because of confusion that has set into the minds of so many people through false teachings that I have used these early Church writings to help us understand the truth that has already been revealed in the scriptures. The early Church fathers said many of the same things in their writings that the Apostles said in their writings; giving us a slightly clearer picture. They did not teach anything different; but only said it in a way that gives us better understanding and proof of what the Bible really does teach. This makes it harder to twist and turn the scriptures to mean something other than what there are really saying; since the early Church takes the same sayings and uses them in their proper context and use; which exposes the false teachings. Bible doctrines have been argued for centuries, within the Church; ever since the fourth century. Before that time the Church was in unity. The Church of the early centuries fought against heresies that were outside of the Church of Jesus Christ. Today the fight is within the Church. We deal with an endless number of arguments concerning subjects starting with salvation, then going on into the deity of Christ, the Trinity/Oneness debate, the proper way to baptize, the Sabbath day, and of course the many theories of the Rapture of the Church. Although I have not purposed to get into all of these subjects, I do believe that clarity is given to us concerning many of them in the early Church writings, as we will soon see. It is my purpose in this book to show the history of the teachings that are today known as the five points of Calvinism, and especially of the fifth point - the perseverance of the saints or Eternal Security; the history and roots of the Oneness doctrine of the Godhead; the teachings of the purpose and methods of water baptism; and a few other teachings of the early Church. The Apostolic Fathers Christian writers of the first and second centuries who are known, or are considered, to have had personal relations with some of the Apostles, or to have been so influenced by them that their writings may be held as echoes of genuine Apostolic teaching. Though restricted by some to those who were actually disciples of the Apostles, the term applies by extension to certain writers who were previously believed to have been such, and virtually embraces all the remains of primitive Christian literature antedating the great apologies of the second century, and forming the link of tradition that binds these latter writings to those of the New Testament. It was in 325 A.D. that many changes were made with the Church. This was the establishment of the rule of the Catholic Church over all other teachings. Most all heresy would soon be done away with, along with anything that disagreed with the Catholic Church of the 4th century. The council of Nicea was called by the Emperor Constantine (who had received a vision from God), desiring to have a unified Church. In His vision he saw the sign of the cross emblazoned across the sky and the words In hoc signo vinces, "In this sign you will win." The church began to senjoy the first sweet taste of secular power. Constantine patronized the church with favors it had never known before. He moved toward making Christianity the official religion of the empire. A dramatic new course had been set. Christianity had prevailed! It became the authorized faith of the Roman Empire by the end of the fourth century. The Roman empire covered about half of Europe, much of the Middle East, and the north coast of Africa. The empire then began to crumble, partly because it was too big for Rome to govern. The more the political power of the empire decreased, the more the church became the stabilizing and unifying source for the Roman society, outlasting the empire itself, which ended in 476 A.D., and in a sense eventually replacing the empire. In Constantine's forming of the Catholic Church, the truth had been pushed out with the heresies, and some paganism was brought into the Church. No Church history after 325 A.D. can be trusted as the teachings of the Apostles without comparing them with the scriptures and the teachings of the early Church. While the early Church agreed doctrinally, and did not sway from the truth (As it has been recorded), the Catholic Church certainly did! The council of Nicene was originally called to determine whether Jesus was of the same substance as the Father; different; or similar. Was He God or Man, or somewhere in between? It was at Nicea that the Church had written the Nicene Creed, when they decided that Jesus was God, and was one substance with the Father. All Church Fathers existing before this time are called Ante-Nicene fathers, meaning "before" the council of Nicea; while those during this council are called Nicene fathers; and those after are called Post-Nicene fathers. We will be discussing mostly just the views of the ante-Nicene fathers. It is in their writings that we find the agreement of most doctrines, as taught from the time of the Apostles. There is a significant difference between the writings of the ante-Nicene fathers and those of the Nicene and post-Nicene fathers. Although there is agreement concerning the deity of Christ, as agreed at the council; doctrines of salvation and holiness did differ. It is evident that the post-Nicene fathers taught something different than the early fathers, beginning to teach predestination and election. It is especially under the authority of Jerome and Augustine that these teachings came in strong in the Church. It is also evident that it was after this council in Nicene (even though their motives may have been pure), that when they began to disallow teachings that differed, they also began to accept teachings that were not supported by those before them. Many of the teachings in the Church today can be traced back to these times, but not before. The Catholic Church began to do great damage to the truth, allowing pagan rituals, relics, and doctrines to creep into the Church; mixing them with Christianity. This had not happened to the true Church that was ante-Nicene. It is for this reason that I want to take time to see what the early Ante-Nicene Church taught. What the Nicene and post-Nicene Church taught and believed is only relevant in the tracing of certain teachings; but not in the determining of truth; since it disagrees with what those before them taught and believed, including the Apostles themselves. Who would you rather trust? Those who were discipled by the Apostles and spent time with them; and those following who taught the same? Or would you rather trust and believe those who disagreed with their teachings and became famous even to this day for their own teachings? Doctrines that were formed by Augustine that disagree with the Apostles and the early Church are some of the most popular doctrines within the Church today. These doctrines should be questioned! In the teachings of John Calvin (much of which was drawn from the teachings of Augustine), there are 5 points given. None of these are supported by the early Church! For centuries men have argued different sides of these doctrines, both sides using scriptures to support their beliefs. Many hours have been spent by men "proof-texting" (Scripture battles). They toss scriptures back and forth while arguing their own views as to what is truth and what is not. Neither side ever moves from their position, insisting that the other is wrong. Many people, being caught in a place where they are dependant upon those who teach them doctrine do not know how to determine truth; so they simply trust what they are taught. Although scripture is the only true way of finally determining truth; since there are so many scriptures tossed around, many become confused. It is in light of this fact that the use of early Church writings becomes useful to us. Although they may not be scripture, they are a collection of very good historical facts about what the early Church taught and believe. If we can know without a doubt which side of these different views the early Church supported; and we could link these doctrines all the way back to the writings to the Apostles; and we could show that the opposite teaching was rejected by the Church; then this should prove the point of which doctrines are correct, and which are not. Someone might ask, "Can we trust the teachings of the early Church?" The answer is, "Only if they agree with the scriptures". We will soon see that they do agree, without a shadow of difference. The truth was very clear to the early Church, who carried on what the Apostles had taught them. These teachings, which disagree with many later teachings of the Church (post-Nicene), were the only truth known to the true Church of Christ during these first few centuries. It is up to you and I to determine through the facts of history, as they line up with the scriptures, who we will believe. Will we believe the teachers of today, the Nicene and post-Nicene teachers, or will we believe the writers of the Bible and the agreeable writings of the early Church? Calvinism Calvinism can only be traced back within the Church as far as Augustine and Jerome, shortly after the council of Nicea. Predestination was not taught in the same way before this time. Many people trust in these doctrines today, which cannot be found before this time. Calvinism teaches a popular system of doctrines taught in many Churches today. Many Christians are not even aware of what it is or where it came from. They ignorantly receive the teachings of pastors and well meaning people and begin to believe the doctrines as taught by John Calvin and others. Calvin's doctrines were systematized into five points known as TULIP by the synod of Dort. These five points are Total depravity, Unconditional election, Limited atonement, Irresistible grace, and Perseverance of the saints (AKA "Eternal Security"). A brief and basic definition of these is as follows: Total depravity - Man is incapable of choosing to come to Christ to be saved. Salvation is therefore a complete work of God, and God alone! Unconditional Election - Those who are saved are saved unconditionally. They have been elected by God for salvation (The select few), in which nothing at all can change. Not even their free will to return to sin. Limited Atonement - God selected certain people for salvation, according to His own choice, and rejects all others. Christ died only for those elect, and nobody else. Irresistible Grace - Because we are His elect, His grace is irresistible. We cannot resist His call, since we cannot make the choice to begin with. It is all the working of God. When God calls, His elect "will" answer! Perseverance of the Saints - The elect of God will persevere through every trial and circumstance unto the end. Nothing can keep them out of heaven or cause them to fall away from salvation, and to be condemned in the end. A large amount of people have come to believe these doctrines, many not even knowing where they originated. It is especially the fifth point that so many believe today; which is alone a very dangerous doctrine. We will begin to see that not only does the Bible teach against such, but the early Church saw this as heresy. All five of these points are spoken against by the early Church; while not a single one of them can receive any support from these writings. This should send a message to the Church concerning the truth! There have been attempts made by Calvinists, Baptists, and other Eternal Security proponents to show that the roots of their Church and doctrines go back to the Apostles and continued through the early Church to the present. In one particular writing (called "The Trail of Blood" by J.M. Carroll), the writer attempts to prove such, but in reality proves nothing at all for his case. Good comments are made to show the history of faithful Christians, such as some of the Ana-Baptists (in the attempt to show that they were the Baptists of today), but no historical connection can be made with the true early Church at all. The Ana-Baptists (re-baptizers) were persecuted for their stance against the Catholic Church in the 15th century, and their form of baptism by sprinkling, and therefore "re-baptized" people using the method of immersion. There stance against false teaching, their willingness to stand in the midst of persecution, and their love for the truth (at least with the doctrine of water baptism) can represent true Christianity, but in no way do they prove to be today's Baptists. Carrol attempts to trace this group all the way back to the early Church with assumptions that cannot be proven. And the doctrine of Eternal Security certainly cannot be traced with it; at least not to the first four centuries; and not within the teachings of the true Church. The attempts to prove their roots within the true Church have failed! Although the roots of Calvinism and Eternal Security cannot at all be traced back to the Early Church and the teachings of the early Church fathers, they can be traced back to the same time in which the early Church existed. This teaching was not found in the true Church at all. But as I will show in this book, they can be found being taught as heresy, as the Early Church fathers confronted the heretics of their days. Eternal Security is never found being taught by any of the early Church fathers (Ante-Nicene fathers - before 325 A.D.), but it is confronted as heresy; while the truth is declared by them continuously. What they had taught as truth is clearly what is nowadays known as Arminianism. There is no variance between the two teachings (with the doctrine of salvation), but rather complete unity between what the early Church taught and believed, and what modern day Wesleyan Arminians teach and believe. What today is known as Calvinism on the other hand, came into the Church with men such as Augustine and those after him; and eventually to John Calvin, and on from their to our modern day Calvinists. Although traces of their teachings are found in many heresies during the first centuries, it was with the Nicene fathers (After 325 A.D.), under the authority of the Catholic Church, and with men such as Augustine that we find these teachings beginning to be formed into teachings within the Church of Christ. At this time there were many pagan symbols, methods, and even doctrines (Gnosticism) that were mixed together with true Christianity. The true Church was then polluted with lying doctrines of devils and many other things that are far from true Christianity. Most of these issues still remain in the Catholic Churches of today. But some have even been passed down to many protestant Churches; all who claim to have come out from the pagan ways of the Church. But what they do not realize, is that even though they let go of the pagan rituals and relics of the Church, they held onto those doctrines that were influenced by paganism and Gnosticism. These doctrines are what had become the five points of Calvinism, as I will soon show. So, if the teachings of Augustine, Calvin, and today's popular Eternal Security teachers cannot be found anywhere in early Church history, as being taught by the early Church; then where can it be found? Only with the teachings of the heretics! But in reality, it goes back much further than that. In My book "Faith without Works" Volume One, I had explain how the lie of the serpent, concerning the death of man, began in the Garden of Eden when the serpent told Eve, ".Ye shall not surely die". Did God lie? It would appear as if Adam and Eve did not die as God said, living on for many, many years. But we know that they did die: first spiritually, and then eventually physically as well. When God told them that they would die, He meant exactly what He said. Satan has always been out to destroy that which God has established. Certainly we would not be so ignorant to believe that he would not do the same with the Church of Jesus Christ! "For we are not ignorant of his devices" (2 Corinth. 2:11). But, this same lie has been carried down through the centuries of the past, while so many people seem to ignorantly accept it. We can see it in every part of Church history, just presented in different ways. In the first century, there were many who had fallen away from the true faith in Christ, and began to teach heresies. These false teachers would begin to teach various beliefs about the deities, about grace, love, and eternal judgment. They would teach that God was one who would no longer judge sin, as the early Church fathers had consistently taught. They would make a different God in the Old Testament than what we have in the New Testament; they would teach that all law was done away with, including the moral law; and they would lead many astray just as it was prophesied by Jesus and the Apostles. In these very heresies we can find the roots of Calvinism and Eternal Security, which go all the way back to the original lie in the Garden of Eden. And the question still remains today, "If a man sins, will he or will he not die?" Many will say, "the blood of Jesus forgives all sins: past, present, and future". But as we will soon see, both the Bible and the early Church writings make it clear that this statement cannot be true without continued repentance. It is also made clear the true power of the blood of Christ removes sins, so that we will no longer sin. If we do sin, then we must repent. Those who continue in or return to sinning do not understand the true power of the blood of Christ, nor do they understand what grace really is. Grace is not forgiveness while sinning; but is power to overcome sin through God's gift of the Holy Spirit. There is therefore no excuse for sin. So, if we do sin, we must repent in order to be forgiven; lest we be judged for our rebellion to God's commands, and our refusal to walk in the newness of life that He provided through the giving of His Holy Spirit. If we do not do this, then what makes our lives any different from the sinners who do not know God? Since there is no longer any excuse for sin in our lives as Christians, present and future sins are not "covered", but rather require repentance. These issues are addressed by the early Church fathers all throughout their writings. These early heretics were guilty of teaching what is known as Antinomianism. This is the belief that Christians are not obligated to keep the moral law in order to be saved. It is the belief that Christ made a separation between law and grace. Therefore, if a Christian is under grace, there is no need to be too concerned about keeping God's laws. This was a common teaching of the Gnostics, who were the heretics of those days. Gnosticism is the doctrine of salvation by knowledge. It was a pagan belief system that many Christians were led astray with; mixing their Christian beliefs with it. It is defined as follows: the thought and practice especially of various cults of late pre-Christian and early Christian centuries distinguished by the conviction that matter is evil and that emancipation comes through gnosis (knowledge). To them, freedom from control of the enemy of our souls came through knowledge that was given to only a specific group of people. Gnostics were "people who knew", and their knowledge established them as superior class of beings (elect of God), who's present and future status was essentially different from that of those who, for whatever reason, did not "know". This was a belief in predestination, as being God's elect, given special knowledge, while others were rejected from salvation. With Gnosticism, there was no requirement of holiness or even putting asunder the old life. As long as you accept Jesus as the Messiah, believe that He died for your sins, and accept the doctrine they taught it; then you are saved for eternity - unconditionally! This knowledge of these things alone saved them. All the points of Calvinism lie within the teachings of these groups, all of whom were completely rejected by the early Church, along with their heretical doctrines. Calvinists and the Eternal Security proponents, like these Gnostics, will argue that we are now under grace. To them, as long as you have the knowledge of this grace and accept it, there are no other requirements for salvation. Holiness is not required as long as we can say that we have faith. But they misunderstand completely what grace really is. Grace is not a license to sin, nor is it the ability to be saved in our sins, but it is the God given ability through the gift of His Holy Spirit to overcome sin completely. As we cover the quotes from the early church fathers we will see clearly that sin is to no longer have any part in the life of the Christian, and if a Christian does sin then they must repent in order to remain saved. We are saved from sin; never in our sins. Unless there is repentance, there cannot be salvation! This is the ever so often message given to us by all the early Church fathers. Pay close attention to the quotes of the early Church fathers as they mention these Gnostic/Antinomian beliefs, and how they compare to the often taught Calvinistic teachings of today. Anyone who have listened to the popular radio teachers of today have heard these heretical doctrines dogmatically taught, while the truth is spoken harshly against. After examining these writings, each Christian must decide what the truth is, and what doctrines are lies. With so much information given to us, first in the scriptures, and then confirmed by the early Church; there should be no question in the heart of those who truly hunger for the truth. Let's start with some quotes from the earliest of the Church fathers to the latest. We will not be covering all the quotes in topical order, but in order of the writings. The Almost Canonical Writings The first four writings I want to talk about are writings that much of the early Church had accepted as scripture. Tertullian, Origen, and others had quoted from a few of these writings. Didache (Di-da-kay) The manuscript bears the heading "Teaching of the Twelve Apostles," followed by the fuller title "Teaching of the Lord by the Twelve Apostles to the Gentiles." The Doctrine of the Twelve Apostles frequently called also by the shorter name of Didache, was not entirely unknown when the complete text was first discovered. The Epistle of Pseudo-Barnabas, Clement of Alexandria, Origen, the author of the Apostolic Constitutions, and others had quoted it or embodied fragments of it in their works. St. Athanasius had even mentioned it expressly by its title, the "Doctrine of the Apostles." The treatise was very popular in the early Church; some looked upon it as an inspired book. But the complete original text was discovered only in 1873, by Philotheos Bryennios in the Codex Hierosolymitanus, which dates from 1056. The Didache is an anonymous writing and its author is unknown. The work was probably composed between 80 and 110 A.D. The basis for such a conclusion is the fact that the liturgy and hierarchy which the author describes, are quite primitive; there is no trace in the work of a creed or a canon of the Scriptures, and no allusion is made to pagan persecution or Gnosticism. On the other hand, the writer is acquainted with the gospels of St. Matthew and St. Luke and entertains an obvious mistrust towards wandering Christian teachers who visit the communities. This state of affairs is characteristic of the end of the first century. "Watch for your life's sake. Let not your lamps be quenched, nor your loins unloosed; but be ready, for you know not the hour in which our Lord will come. But come together often, seeking the things which are befitting to your souls: for the whole time of your faith will not profit you, if you are not made perfect in the last time. For in the last days false prophets and corrupters shall be multiplied, and the sheep shall be turned into wolves, and love shall be turned into hate; for when lawlessness increases, they shall hate and persecute and betray one another, and then shall appear the world-deceiver as Son of God, and shall do signs and wonders, and the earth shall be delivered into his hands, and he shall do iniquitous things which have never yet come to pass since the beginning. Then shall the creation of men come into the fire of trial, and many shall be made to stumble and shall perish; but those who endure in their faith shall be saved from under the curse itself. And then shall appear the signs of the truth: first, the sign of an outspreading in heaven, then the sign of the sound of the trumpet. And third, the resurrection of the dead -- yet not of all, but as it is said: "The Lord shall come and all His saints with Him." Then shall the world see the Lord coming upon the clouds of heaven." The concern of the writer is for the souls of the Christians. He says that "the whole time of your faith will not profit you, if you are not made perfect in the last time". To be made perfect has to do with holy living through faith in Christ. If we do not do this, then our whole time of past faith will not profit us. What is it that faith did profit us from the beginning, other than "eternal life"? If we do not continue in the faith and do the "things which are befitting to your souls", then their can be no profiting. For many who fall away, even though they were at one time the sheep of Christ, they "shall be turned into wolves". Many Christians today have no problem believing that a person can "become" one of Christ's sheep when they are born again. The question rises as to what they were before they became a sheep? They will argue that once a person becomes a sheep that they cannot afterwards become a wolf. The Apostles did differ from such a view. If a person can change natures by coming to Christ; why is it so hard to believe that they can also change natures by falling away from Christ? They will attempt to use scriptures such as John 10:28-29 "And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand." This scripture clearly speaks of God's protection of the Christian; but does not speak against man's free will and ability to willingly walk away from Christ. If apostasy from the truth, after once knowing it, is not possible, then Christ and the Apostles wasted a lot of time talking about it for nothing. "Many shall be made to stumble and shall perish". It is their own sin that makes them stumble, and there unwillingness to repent that causes them to perish. Christ is always faithful to protect, guide, and strengthen those who seek Him and hunger for Him. It is true that there is great security for the person who is in Christ. Every person who willing gives in to sin and the ways apart from Christ will certainly perish. "But those who endure in their faith shall be saved from under the curse itself". The conditions are clear! EPISTLE OF BARNABAS (written A.D. 80-120) Kirsopp Lake in The Apostolic Fathers (published London 1912), v. I, pp. 337-339, said the following about the Epistle of Barnabas, 1 Clement, and the Shepherd of Hermas: "The document which is always known as the Epistle of Barnabas is, like 1 Clement, really anonymous, and it is generally regarded as impossible to accept the tradition which ascribes it to the Barnabas who was a companion of S. Paul, though it is convenient to continue to use the title." "Barnabas, like 1 Clement and Hermas, became canonical in some circles: it is quoted by Clement of Alexandria as Scripture, and is referred to by Origen as a Catholic Epistle.without any suggestion that it belonged to a different category of books." Although it is difficult to determine who exactly wrote these books, it is clear that each was accepted as scripture by some of the early Church. Most other early Church writings were not accepted as scripture, even though they do hold great truths as they were taught by the early Church. But because these three books cannot be traced to the exact writer (not being written by Apostles of Christ), these were rejected by certain men as canonical scripture. But even if we cannot accept these writings as scripture, they are evidence of what the early Church believed and taught. The Epistle of Barnabas Some believe that this epistle was written by the Barnabas in the Bible, while others do not. Who exactly this Barnabas is, is not clear. But it is clear that this writing was first century writing, and it was accepted at first as scripture. Although it was later rejected, the following quotes agree with the writings of the Holy Scriptures. Translated by J.B. Lightfoot Barnabas 4:6 Barnabas 4:7 Barnabas 4:8 Barnabas 4:9 Barnabas 4:10 Barnabas 4:11 Barnabas 4:12 Barnabas 4:13 Barnabas 4:14 Commentary on Epistle of Barnabas "...and not to liken yourselves to certain persons who
pile up sin upon sin, saying that our covenant remains to them also." This scripture quoted by Barnabas is given in Matthew 22:14,
where Jesus is telling a parable about a king who invited quests to a
wedding. The wedding refers to Christ and the Jews. But as he sent out
His servents (the Angels) to invite the guests (Jews), they did not come.
So the King told His servents to go out into the highways (the gentile
world) and to invite all who would come to be a part of the wedding. Many
people then "chose" to come to the wedding. But one particular man came
who did not have on a wedding garment (holiness). It is at this point
in the parable that Jesus said the following: Matthew:13-14 "Then said
the king to the servants, Bind him hand and foot, and take him away, and
cast him into outer darkness; there shall be weeping and gnashing of teeth.
For many are called, but few are chosen." The First Epistle of Clement It would appear that this letter was actually written by the Church of Rome, rather than by Clement himself. But Clement was the Bishop of Rome at this time in history, when this letter was written. It was received by many as scripture during the first few centuries. Being one of the closest writings to the days of the Apostles, as well as Clement being so close to the Apostle Peter and other Apostles, there is no reason to question the doctrine written in 1 Clement; since it lines up perfectly with the writings of the Bible. Clement was a famous man in his own time. Tradition has naturally identified him with the Clement who is mentioned in Philippians 4.3. In his third book against heresies, Irenaeus wrote: "The blessed apostles, then, having founded and built up the Church, committed into the hands of Linus the office of the episcopate. Of this Linus, Paul makes mention in the Epistles to Timothy. To him succeeded Anacletus; and after him, in the third place from the apostles, Clement was allotted the bishopric. This man, 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 [in this], 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 despatched 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". 1 CLEMENT (written A.D. 80-140) 1 Clement 7:4 1 Clement 7:5 1 Clement 8:6 1 Clement 11:1 1 Clement 11:2 1 Clement 16:1 1 Clement 21:1 1 Clement 22:6 1 Clement 26:1 1 Clement 28:1 1 Clement 28:2 1 Clement 28:3 1 Clement 28:4 1 Clement 29:1 1 Clement 41:3 1 Clement 41:4 1 Clement 51:1 1 Clement 51:2 1 Clement 51:3 1 Clement 51:4 1 Clement 57:2 1 Clement 59:1 Commentary on 1 Clement Clement explains that repentence is given to the "whole
world". There is no mention of it being only for those predestined to
salvation, the elect. In 7:5 he said "from generation to generation
the Master hath given a place for repentance unto them that desire
to turn to Him." A place of repentance is given to those who "desire"
to turn to Him, not only to those who are the elect. We become "elect"
by coming to Him in repentance. Clement, like all the other early Church
fathers, did not teach any single point of Calvinism as Calvinists do
today. Salvation is offered to whosoever will choose to receive it. THE SHEPHERD OF HERMAS (written A.D. 139-155) The Shepherd of Hermas is a very fascinating writing and strongly recommended for reading. It is full of visions, commandments, and parables given to a man called Hermas. Many believe this to be the Hermas that the Apostle Paul referred to in Romans 16:14. He was a servant who had earned his freedom, whom also had received many visions, commandments, and parables from heavenly beings. The time of his birth and death are unknown. Early Church fathers have quoted this book and accepted it as canonical. The whole writing is about repentance and keeping the moral laws of God. It clearly describes the true Church (the body of Christ) as being only those who keep these laws, while all others are outside of the Church; and cannot be made part of it unless they are first purified. Even many who were made part of the Church, who later had become corrupted, were cast out. This is unlikely to be a writing that Calvinists and Eternal Security proponents will accept as being of God. If they would accept it, they would, after having read it, have to accept that their doctrines are certainly erroneous. The message of holiness is very clear. Although those who adhere to the Calvinist doctrines today might have a hard time accepting this writing, since it contradicts their teachings, the early Church had no problems with it at all. Even those of the Church who in later times did not receive this writing as canonical, they still accepted its teachings as being doctrinally correct. Although the whole writing is best read in completion in order to get the whole message, I will use a few quotes from it in order to show what this well received writing teaches. 2[6]:5 For the Master sware by His own glory, as concerning His elect; that if, now that this day has been set as a limit, sin shall hereafter be committed, they shall not find salvation. 2[6]:6 Thou shalt therefore say unto the elders of the Church, that they direct their paths in righteousness, that they may receive in full the promises with abundant glory. 3[7]:2 But herein is thy salvation, in that thou didst not depart from the living God, and in thy simplicity and thy great continence. These have saved thee, if thou abidest therein; and they save all who do such things, and walk in guilelessness and simplicity. These men prevail over all wickedness, and continue unto life eternal. 3[7]:3 Blessed are all they that work righteousness. They shall never be destroyed. Sin is to cease in the life of the Christian. Many people have a hard time receiving this message. They cannot comprehend this. If so, it is because they do not understand the power of the Holy Spirit, the grace of God. Our salvation is received and kept by our continuing in Christ, His commandments, and holiness, and never departing from them. God has enabled us by giving us His Holy Spirit so that this can be possible. Through this we "continue unto life eternal". And because of this we will never be destroyed by the enemy, but kept by His keeping power and love. It is because of righteousness, through the Holy Spirit, that we have the promises of God. This is the grace of God poured out upon us! We can continue unto eternal life because of His grace through the giving of His Holy Spirit. If we do not continue, we will lose it! 1 Timothy 4:16 "Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee". 9[17]:1 "Hear me, my children. I brought you up in much simplicity and guilelessness and reverence, through the mercy of the Lord, Who instilled righteousness into you, that ye might be justified and sanctified from all wickedness and all crookedness. But ye will not to cease from your wickedness. It is interesting to notice that it is said here that God instilled righteousness, but yet they would not cease from their wickedness. God gave His spirit to men so that they can overcome all sin, but men still choose to do evil. God did His part and is always faithful to do so; but man must be responsible in doing his part by choosing to do what is right. Total Depravity cannot be used as an excuse to sin, as many have done. Even though we may have been born in sin, and in our sinful nature could not help but to sin; Christ changed that old nature; and we buried it when we gave our lives to Him. We now have a new nature, if we indeed abide in Christ. If we will choose to walk in newness of life, He has already given us the power to overcome, if we will just use it. Calvinists and Eternal Security proponents will attempt to say that this verse supports imputation of righteousness. This verse does show that God's righteousness is imparted to men, but not that sin is covered by it, as they teach. If this were so, then the presence of sin would not even be an issue with God; since it would appear that covering sin is God's method of dealing with sin. But the Bible teaches that sins are taken away, not covered. Therefore, if sins are not taken away and are still present, then there must be judgment of those sins. 2[23]:6 Trust ye in the Lord, ye men of doubtful mind, for He can do all things, yea, He both turneth away His wrath from you, and again He sendeth forth His plagues upon you that are of doubtful mind. Woe to them that hear these words and are disobedient; it were better for them that they had not been born." How could it be worse for a disobedient Christian (of whom this book is written to), unless they could be condemned to hell after having once been saved? To say that it would be better for them to have never been born is saying that they are now in the worst spiritual condition possible. The message of this book is "repentance", from beginning to end. It is said over and over again that if men will repent they will "live unto God" or be saved. If they do not repent, the message is very clear that they will not be saved. The message is without a doubt to the Church of Christ, not to sinners, Jews, or any other group of people. 5[25]:6 So I wrote down the commandments and parables, as he commanded me. 5[25]:7 If then, when ye hear them, ye keep them and walk in them, and do them with a pure heart, ye shall receive from the Lord all things that He promised you; but if, when ye hear them, ye do not repent, but still add to your sins, ye shall receive from the Lord the opposite. All these the shepherd, the angel of repentance. commanded me to write. Here we see the message given in a very clear way. Put in simple words, "If' we will live holy lives we will have the promises of God; and if we do not live holy lives we will not have the promises of God. This includes eternal life. Although God may promise us these things, they are not without conditions. 1[29]:3 Look to it therefore. Abstain from this desire; for, where holiness dwelleth, there lawlessness ought not to enter into the heart of a righteous man." 3[46]:5 He answered and said unto me; "If thou set it before thyself that they can be kept, thou wilt easily keep them, and they will not be hard; but if it once enter into thy heart that they cannot be kept by a man, thou wilt not keep them. 3[46]:6 But now I say unto thee; if thou keep them not, but neglect them, thou shalt not have salvation, neither thy children nor thy household, since thou hast already pronounced judgment against thyself that these commandments cannot be kept by a man." Many people feel that it is too difficult to be holy. They therefore easily accept the doctrine that teaches that we are all sinners and cannot help but to sin daily. This is the farthest thing from the teachings of the scriptures. It is said here that if we will determine in our heart that these laws can be kept, then we will keep them easily. On the other hand, if we convince ourselves that they cannot be kept then we will not keep them. Sounds so basic; but it is so true. We must believe that it is possible, and by faith, walk in the power of the Spirit. If we will say that it cannot be done, then we are pronouncing judgment against ourselves. If we believe that we can do all things through Christ who strengthens us (Phil. 4:13), then we will do as God commanded us and be holy as He is holy (Lev. 20:7, 1 Peter 1:15 & 16). The Shepherd of Hermas makes it clear (as the Bible does), that if God's commandments are not kept, then salvation will be lost; saying, "if thou keep them not, but neglect them, thou shalt not have salvation". Even though he may presently have salvation, as all Christians do, nobody who does not keep the commandments of God will be saved in the end. Such a person is not holy because they are not walking in the Spirit; and therefore have fallen from grace. 4[47]:4 But they that have the Lord on their lips, while their heart is hardened, and are far from the Lord, to them these commandments are hard and inaccessible. Many people profess Christ and received Him as Lord at some time in their lives. But when it came down to overcoming sin and living holy lives they failed. The Lord is on their lips, but their heart is hardened by sin. To them the commandments are too hard to be kept. Therefore, they turn to an easy doctrine that allows them to sin and still be saved (according to false teachings). They can then feel better about their sinfulness, while professing to be Christians. But this simply is not possible! 1[50]:4 Thou, therefore who hast fields and dwellings and many other possessions, when thou art cast out by him, what wilt thou do with thy field and thy house and all the other things that thou preparedst for thyself? For the lord of this country saith to thee justly, "Either conform to my laws, or depart from my country." 1[50]:7 Take heed therefore, ye that serve God and have Him in your heart: work the "works of God being mindful of His commandments and of the promises which He made, and believe Him that He will perform them, if His commandments be kept. [61]:3 These commandments are suitable for those who meditate repentance; for if they walk not in them, their repentance is in vain. God is very serious about keeping His commandments. A Christian who does not keep them is not just in danger of losing rewards, as many teach. They must even keep His commands or depart from His country. His promise of salvation and every other promise are given to those who keep His commandments. If they do not keep His commandments, then their repentance is vain; not being true repentance at all. Repentance is the very thing that brought us into the saving grace of God. We had to confess our sins before salvation could ever take place. If this is vain, then we clearly are not saved, but abide in our sins, which will all be judged. The only hope is to return to repentance, and to walk in holiness and purity of life. 1[61]:4 Ye then that repent, cast away the evil doings of this world which crush you; and, by putting on every excellence of righteousness, ye shall be able to observe these commandments, and to add no more to your sins. If then ye add no further sin at all, ye will depart from your former sins. Walk then in these my commandments, and ye shall live unto God. These things have [all] been told you from me." This could easily be taken wrong, to infer that we overcome sin on our own doing. This is only partially true. Our part in overcoming is simply obeying God by faith. It is the choice to receive from God all that we need, by our own free will. Then, if we will do as He commands, we will overcome sin and will have no problem being holy as He commanded. If we obey Him, the Holy Spirit will empower us to be holy. It is then that we will "live unto God" - be saved. 6[72]:3 I say unto him, "Sir, now then show me concerning those that have given up their rods, what manner of man each of them is, and their abode, that when they hear this, they that believed and have received the seal and have broken it and did not keep it sound may fully understand what they are doing, and repent, receiving from thee a seal, and may glorify the Lord, that He had compassion upon them and sent thee to renew their spirits." Here we have the sealed Christians again who had "broken" their seal. The promise to them is not of salvation unconditionally, but that if they will repent, they can once again receive the seal and be saved. 18[95]:2 If then he that ought to do good committeth wickedness, does he not seem to do greater wickedness than the man that knoweth not God? Therefore they that have not known God, and commit wickedness, are condemned to death; but they that have known God and seen His mighty works, and yet commit wickedness, shall receive a double punishment, and shall die eternally. In this way therefore shall the Church of God be purified. The man who does wickedness after being saved does greater wickedness that the man that has never been saved at all. This is without a doubt, like every other quote in this writing, speaking of "sinning Christians". Those who have seen His mighty works, who have returned to sin, will receive double punishment, and shall die eternally! Can it be any more clear than that? 2[112]:3 "I too, Sir," I say, "declare to every man the mighty works of the Lord; for I hope that all who have sinned in the past, if they hear these things, will gladly repent and recover life." 2[112]:4 "Continue therefore," said he, "in this ministry, and complete it unto the end. For whosoever fulfill his commandments shall have life; yea such a man (shall have) great honor with the Lord. But whosoever keep not his commandments, fly from their life, and oppose him, and follow not his commandments, but deliver themselves over to death; and each one becometh guilty of his own blood. But I bid thee obey these commandments, and thou shalt have a remedy for thy sins. It is unquestionably mentioned all through this writing that sin will cause the loss of salvation, unless there is repentance. Repentance is the key to our "living unto God". He says that those who repent will recover life. But those who do not will fly from it, or lose it. Those who lose life and are delivered over to death do so by their own doing; being guilty of their own blood. 3[113]:2 Only do thou purify thy house; for in a clean house they (the Holy Spirit) will gladly dwell. For they are clean and chaste and industrious, and have favor in the sight of the Lord. If, therefore, they shall find thy house pure, they will continue with thee; but if the slightest pollution arise, they will depart from thy house at once. For these virgins love not pollution in any form." In this parable virgins are used to represent the Holy Spirit. If our house is not kept clean, then the Holy Spirit will not remain with us. The Holy Spirit will not dwell in even the slightest presence of sin in our lives. He will remain where there is immediate repentance of sin, after having dealt with us about it. But if we refuse, He will depart from us. The key always lies in our willingness to repent. 4[114]:4 Do therefore good works, whoever of you have received (benefits) from the Lord, lest, while ye delay to do them, the building of the tower be completed. For it is on your account that the work of the building has been interrupted. Unless then ye hasten to do right, the tower will be completed, and ye shut out." There are far too many details to this writing to explain it all in this book. But the tower is the Church (Body of Christ), He is saying that if men do not repent and begin to live holy lives, before the tower is completed (the time of the first resurrection), then they will be shut out, no longer having the opportunity to be saved. If men die in their sins, they also will be shut out, not being fit for the building of the tower. More writings of Apostolic Fathers IGNATIUS OF ANTIOCH (Written A.D. 105-115) Ignatius was the third bishop of Antioch in Syria, and was martyred in Rome around 108 A.D. The time of his birth is unknown. But we do know that he was well acquainted with the ministry of the Apostles, and followed their teachings. He was known to have been a disciple of the Apostle John. The epistles or letters of Ignatius are among the most famous documents of early Christianity. Being another man that lived during the latter part of the first century, his writings were well received by the Church. Ignatius had written several letters to different Churches, and one letter to Polycarp, bishop of Smyrna. We will look at only a few of these letters. The following quote is the Second Epistle of Ignatius to Saint John. This shows that Ignatius not only lived during the later years of the Apostles and the mother of Jesus, but he also knew them. If he knew them, certainly he knew their doctrines and followed them. It was for this reason that he was known as the father of the Church, carrying on the teachings of the Apostle with boldness and great zeal. "If thou wilt give me leave, I desire to go up to Jerusalem, and see the faithful saints who are there, especially Mary the mother, whom they report to be an object of admiration and of affection to all. For who would not rejoice to behold and to address her who bore the true God from her own womb, provided he is a friend of our faith and religion? And in like manner [I desire to see] the venerable James, who is surnamed Just, whom they relate to be very like Christ Jesus in appearance, in life, and in method of conduct, as if he were a twin-brother of the same womb. They say that, if I see him, I see also Jesus Himself, as to all the features and aspect of His body. Moreover, [I desire to see] the other saints, both male and female. Alas! Why do I delay? Why am I kept back? Kind teacher, bid me hasten [to fulfill my wish], and fare thou well. Amen." To the Ephesians Translation by J.B. Lightfoot 10:1 And pray ye also without ceasing for the rest of mankind (for there is in them a hope of repentance), that they may find God. Therefore permit them to take lessons at least from your works. 14:2 No man professing faith sinneth, and no man possessing love hateth. The tree is manifest from its fruit; so they that profess to be Christ's shall be seen through their actions. For the Work is not a thing of profession now, but is seen then when one is found in the power of faith unto the end. 16:1 Be not deceived, my brethren. Corrupters of houses shall not inherit the kingdom of God. 16:2 If then they which do these things after the flesh are put to death, how much more if a man through evil doctrine corrupt the faith of God for which Jesus Christ was crucified. Such a man, having defiled himself, shall go into the unquenchable fire; and in like manner also shall he that hearkeneth unto him. 17:1 For this cause the Lord received ointment on His head, that He might breathe incorruption upon the Church. Be not anointed with the ill odour of the teaching of the prince of this world, lest he lead you captive and rob you of the life which is set before you. 17:2 And wherefore do we not all walk prudently, receiving the knowledge of God, which is Jesus Christ? Why perish we in our folly, not knowing the gift of grace which the Lord hath truly sent? In this letter Ignatius speaks of the same hope of repentance for the world that Clement spoke of. This hope was not just for an elect few, but for "the rest of mankind" as well. Verse 14:2 sounds a lot like what we read in 1 John 3:6 "Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him." And in 1 John 5:18 "We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not." Ignatius says that our faith is not just a profession, but is seen through our works. As James said in James 2:20, "Faith without works is dead"; and in Hebrews 11:6, "without faith it is impossible to please Him (God)". According to Ignatius, if we do not live holy and pure lives, then we do not understand the grace of God at all, saying, "Why perish we in our folly (foolish actions), not knowing the gift of grace which the Lord hath truly sent?" To the Magnesians Translation by C.H. Hoole 5:1 Since, therefore, things have an end, the choice of two things, death and life, is placed at once before us, and each is about to depart to his own place. 5:2 For as there are two kinds of coins, the one of God, the other of the world, and each hath its own impression, the unbelieving the impress of the world, the believers in love the impress of God the Father through Jesus Christ, through whom unless we attain voluntarily to die unto his passion, his life is not in us. Many claim to have the life of Christ within them, but have never died to themselves. Others gave it all up at one time, but were pulled back in by lusts and cares of this world. When we give our lives to Jesus, we must give it all up to Him, putting our complete faith in Him. Jesus said in John 12:25 "He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal." In his letter to the Magnesians Ignatius explains that death and life is set before us. Now remember that he is writing this letter to a Church. He is not confronting sin, sinners, or any problem in the Church; but is explaining that even though we are presently saved, both death and life are still set before us. Each one of us will depart to our own place when we die. If we have chosen to return to sin then will go with all others who do the same. But if we continue in faith and holiness, then we have the promise of eternal life. We must "attain voluntarily to die unto his passion". Ignatius to Polycarp Chapter 1:2 ".exhort all men that they may be saved." 2nd Epistle to the Ephesians Chapter 10 "Pray for all men; for there is hope of repentance for them." Chapter 14 "The work is not of promise, unless a man be found in the power of faith, even to the end." The Epistle of Ignatius to Hero, a Deacon of Antioch Chapter 2 "Every one that teaches anything beyond what is commanded, though he be [deemed] worthy of credit, though he be in the habit of fasting, though he live in continence, though he work miracles, though he have the gift of prophecy, let him be in thy sight as a wolf in sheep's clothing, labouring for the destruction of the sheep. If any one denies the cross, and is ashamed of the passion, let him be to thee as the adversary himself. "Though he gives all his goods to feed the poor, though he remove mountains, though he give his body to be burned," let him be regarded by thee as abominable. If any one makes light of the law or the prophets, which Christ fulfilled at His coming, let him be to thee as antichrist." THE EPISTLE OF POLYCARP (Written A.D. 110-140) Polycarp was the Bishop of Smyrna in the first half of the second century, and was martyred, in all probability, on February 23rd, 155 A.D., at the age of eighty-six. He had been a disciple of John, and opinions differ as to whether this John was the son of Zebedee, or John the Presbyter. According to Irenaeus, Polycarp wrote several epistles, but only one exists. This is the epistle sent to the Philippians in connection with Ignatius. The object of the epistle is apparently partly to warn the Philippians against certain disorders in the Church at Philippi, and especially against apostasy. If apostasy were not possible, then no warning would ever need to be given. If the saints will persevere, because they are unconditionally elected and drawn by an irresistible grace; then why concern ourselves with warning Christians of spiritual "death"? The answer to this question should be obvious through the reading of the Bible alone. The early Church writings amplify what Jesus and the Apostles taught concerning the possibility of apostasy. Irenaeus speaks of Polycarp in his third book on all heresies saying, "But Polycarp also was not only instructed by apostles, and conversed with many who had seen Christ, but was also, by apostles in Asia, appointed bishop of the Church in Smyrna, whom I also saw in my early youth, for he tarried [on earth] a very long time, and, when a very old man, gloriously and most nobly suffering martyrdom, departed this life, having always taught the things which he had learned from the apostles, and which the Church has handed down, and which alone are true. To these things all the Asiatic Churches testify, as do also those men who have succeeded Polycarp down to the present time". Irenaeus again says of Polycarp, "He it was who, coming to Rome in the time of Anicetus caused many to turn away from the aforesaid heretics to the Church of God, proclaiming that he had received this one and sole truth from the apostles,-that, namely, which is handed down by the Church. There are also those who heard from him that John, the disciple of the Lord, going to bathe at Ephesus, and perceiving Cerinthus within, rushed out of the bath-house without bathing, exclaiming, "Let us fly, lest even the bath-house fall down, because Cerinthus, the enemy of the truth, is within." And Polycarp himself replied to Marcion, who met him on one occasion, and said, "Dost thou know me? ""I do know thee, the first-born of Satan." Such was the horror which the apostles and their disciples had against holding even verbal communication with any corrupters of the truth; as Paul also says, "A man that is an heretic, after the first and second admonition, reject; knowing that he that is such is subverted, and sinneth, being condemned of himself." There is also a very powerful Epistle of Polycarp written to the Philippians, from which those who choose to do so, and are anxious about their salvation, can learn the character of his faith, and the preaching of the truth. Then, again, the Church in Ephesus, founded by Paul, and having John remaining among them permanently until the times of Trajan, is a true witness of the tradition of the apostles." Polycarp: To the Philippians Polycarp 2:1 "Wherefore gird up your loins and serve God in fear and truth, forsaking the vain and empty talking and the error of the many, for that ye have believed on Him that raised our Lord Jesus Christ from the dead and gave unto him glory and a throne on His right hand; unto whom all things were made subject that are in heaven and that are on the earth; to whom every creature that hath breath doeth service; who cometh as judge of quick and dead; whose blood God will require of them that are disobedient unto Him." Polycarp 2:2 "Now He that raised Him from the dead will raise us also; if we do His will and walk in His commandments and love the things which He loved, abstaining from all unrighteousness, covetousness, love of money, evil speaking, false witness; not rendering evil for evil or railing for railing or blow for blow or cursing for cursing;" Polycarp 3:3 "For if any man be occupied with these, he hath fulfilled the commandment of righteousness; for he that hath love is far from all sin." Polycarp 5:1 "Knowing then that God is not mocked, we ought
to walk worthily of His commandment and His glory." Polycarp 10:2 "When ye are able to do good, defer it not, for Pitifulness delivereth from death. Be ye all subject one to another, having your conversation unblamable among the gentiles, that your good works both ye may receive praise and the Lord may not be blasphemed in you." Polycarp 10:3 "But woe to him through whom the name of the Lord be blasphemed. Therefore teach all men soberness, in which ye yourselves also walk." Polycarp 11:1 "I was exceedingly grieved for Valens, who aforetime was a presbyter among you, because he is so ignorant of the office which was given unto him. I warn you therefore that ye refrain from covetousness, and that ye be pure and truthful. Refrain from all evil." Polycarp 11:4 "Therefore I am exceedingly grieved for him and for his wife, unto whom may the Lord grant true repentance. Be ye therefore yourselves also sober herein, and hold not such as enemies but restore them as frail and erring members, that ye may save the whole body of you. For so doing, ye do edify one another." As you read these quotes, you may be like many others who can hear the many echo's of Bible scriptures. These same warnings are given all through the New Testament. We must serve God, having a holy fear, or be judged for disobedience. The conditions of salvation are clear both in the scriptures and in these writings. Woe unto those who blaspheme His name through their sins! 2 CLEMENT (A.D. 130-160) This writing is referred to as the "so-called" second Epistle of Clement, because it is believed that this writing was written too late to have been written by Clement of Rome. The author of this writing is therefore unknown. Like the first Epistle of Clement, this letter is also written to the Corinthians. But because the title of the manuscript had been mutilated, the name of the author is not present. Although this epistle did not hold the same authority with the Church as the first epistle did, it was recognized by some as second epistle of Clement, and never rejected as holding incorrect doctrine. Even if its authenticity or authorship may have been questioned, its doctrine was not. It agrees with what all the early Church fathers had written. 2 Clement 3:2 "Yea, He Himself saith, Whoso confesseth Me, Him will I confess before the Father." 2 Clement 3:3 "This then is our reward, if verily we shall confess Him through whom we were saved." 2 Clement 3:4 "But wherein do we confess Him? When we do that which He saith and are not disobedient unto His commandments, and not only honor Him with our lips, but with our whole heart and with our whole mind." 2 Clement 3:5 "Now He saith also in Isaiah, This people honoreth me with their lips, but their heart is far from Me." 2 Clement 4:1 "Let us therefore not only call Him Lord, for this will not save us:" 2 Clement 4:2 "for He saith, Not every one that saith unto Me, Lord, shall be saved, but he that doeth righteousness." 2 Clement 4:3 "So then, brethren, let us confess Him in our works, by loving one another, by not committing adultery nor speaking evil one against another nor envying, but being temperate, merciful, kindly. And we ought to have fellow-feeling one with another and not to be covetous. By these works let us confess Him, and not by the contrary." 2 Clement 4:4 "And we ought not rather to fear men but God." 2 Clement 4:5 "For this cause, if ye do these things, the
Lord said, Though ye be gathered together with Me in My bosom, and do
not My commandments, I will cast you away and will say unto you, Depart
from Me, I know you not whence ye are, ye workers of iniquity." 2 Clement 5:6 "What then can we do to obtain them, but walk in holiness and righteousness, and consider these worldly things as alien to us, and not desire them?" 2 Clement 5:7 "For when we desire to obtain these things we fall away from the righteous path." 2 Clement 6:1 "But the Lord saith, No servant can serve two masters. If we desire to serve both God and mammon, it is unprofitable for us:" 2 Clement 6:2 "For what advantage is it, if a man gain the whole world and forfeit his soul?" 2 Clement 6:3 "Now this age and the future are two enemies." 2 Clement 6:4 "The one speaketh of adultery and defilement and avarice and deceit, but the other biddeth farewell to these." 2 Clement 6:5 "We cannot therefore be friends of the two, but must bid farewell to the one and hold companionship with the other." 2 Clement 6:6 "Let us consider that it is better to hate the things which are here, because they are mean and for a short time and perishable, and to love the things which are there, for they are good and imperishable." 2 Clement 6:7 "For, if we do the will of Christ, we shall find rest; but if otherwise, then nothing shall deliver us from eternal punishment, if we should disobey His commandments." 2 Clement 6:8 "And the scripture also saith in Ezekiel, `Though Noah and Job and Daniel should rise up, they shall not deliver their children in the captivity'." 2 Clement 6:9 "But if even such righteous men as these cannot by their righteous deeds deliver their children, with what confidence shall we, if we keep not our baptism pure and undefiled, enter into the kingdom of God? Or who shall be our advocate, unless we be found having holy and righteous works?" 2 Clement 7:1 "So then, my brethren, let us contend, knowing that the contest is nigh at hand, and that, while many resort to the corruptible contests, yet not all are crowned, but only they that have toiled hard and contended bravely." 2 Clement 7:2 "Let us then contend that we all may be crowned." 2 Clement 7:3 "Wherefore let us run in the straight course, the incorruptible contest. And let us resort to it in throngs and contend, that we may also be crowned. And if we cannot all be crowned, let us at least come near to the crown." 2 Clement 7:4 "We ought to know that he which contendeth in the corruptible contest, if he be found dealing corruptly with it, is first flogged. and then removed and driven out of the race course." 2 Clement 7:5 "What think ye? What shall be done to him that hath dealt corruptly with the contest of incorruption?" 2 Clement 7:6 "For as concerning them that have not kept the seal, He saith, `Their worm shall not die, and their fire shall not be quenched, and they shall be for a spectacle unto all flesh'." 2 Clement 8:1 "While we are on earth then, let us repent: for we are clay under the craftsman's hand." 2 Clement 8:2 "For in like manner as the potter, if he be making a vessel, and it get twisted or crushed in his hands, reshapeth it again; but if he have once put it into the fiery oven, he shall no longer mend it: so also let us, while we are in this world, repent with our whole heart of the evil things which we have done in the flesh, that we may be saved by the Lord, while we have yet time for repentance." 2 Clement 8:3 "For after that we have departed out of the world, we can no more make confession there, or repent any more." 2 Clement 8:4 "Wherefore, brethren, if we shall have done the will of the Father and kept the flesh pure and guarded the commandments of the Lord, we shall receive life eternal." 2 Clement 8:5 "For the Lord saith in the Gospel, `If ye kept not that which is little, who shall give unto you that which is great? For I say unto you that he which is faithful in the least, is also faithful in much'." 2 Clement 8:6 "So then He meaneth this, Keep the flesh pure and the seal unstained, to the end that we may receive life." 2 Clement 11:5 "Wherefore, my brethren, let us not be double-minded but endure patiently in hope, that we may also obtain our reward." 2 Clement 11:6 "For faithful is He that promised to pay to each man the recompense of his works." 2 Clement 11:7 "If therefore we shalt have wrought righteousness in the sight of God, we shalt enter into His kingdom and shall receive the promises which ear hath not heard nor eye seen, nor eye seen, neither hath it entered into the heart of man." 2 Clement 14:1 "Wherefore, brethren, if we do the will of God our Father, we shall be of the first Church, which is spiritual, which was created before the sun and the moon; but if we do not the will of the Lord, we shall be of the scripture that saith, My house was made a den of robbers. So therefore let us choose rather to be of the Church of life, that we may be saved." 2 Clement 17:1 "Let us therefore repent with our whole heart, lest any of us perish by the way. For if we have received commands, that we should make this our business, to tear men away from idols and to instruct them, how much more is it wrong that a soul which knoweth God already should perish!" 2 Clement 17:2 "Therefore let us assist one another, that we may also lead the weak upward as touching that which is good, to the end that we all may be saved: and let us convert and admonish one another." 2 Clement 17:3 "And let us not think to give heed and believe now only, while we have departed home, let us remember the commandments of the Lord, and not suffer ourselves to be dragged off the other way by our worldly lusts; but coming hither more frequently, let us strive to go forward in the commandments of the Lord, that we all having the same mind may be gathered together unto life." 2 Clement 17:7 "But the righteous, having done good and endured torments and hated pleasures of the soul, when they shall behold them that have done amiss and denied Jesus by their words or by their deeds, how that they are punished with grievous torments in unquenchable fire, shall give glory to God, saying, There will be hope for him that hath served God with his whole heart." 2 Clement 18:1 "Therefore let us also be found among those that give thanks, among those that have served God, and not among the ungodly that are judged." 2 Clement 19:3 "Let us therefore practice righteousness that we may be saved unto the end. Blessed are they that obey these ordinances. Though they may endure affliction for a short time in the world, they will gather the immortal fruit of the resurrection." Many people confess to be Christians, and confess that Jesus is Lord with their mouth. But as mentioned by the writer of 2 Clement, their confession is vain and useless, unless they have works of righteousness. A true confession of Christ is evident when we live our lives in obedience to His commands. If we do no live our lives as He commanded us to, then we by our actions deny Him. In 2 Clement 4:5 the writer said "For this cause, if ye do these things, the Lord said, Though ye be gathered together with Me in My bosom, and do not My commandments, I will cast you away and will say unto you, Depart from Me, I know you not whence ye are, ye workers of iniquity." Even though a Christian may be gathered unto His bosom, in which a person cannot get any closer to Christ than this; if that Christian does not do His commandments, they will be cast away and called a worker of iniquity. The disobedient, sinful Christian who once had a close relationship with Christ will be cast out, losing salvation, if they return to sin and disobedience. Notice how the following verses line up with the Bible. 2 Clement 5:6 "What then can we do to obtain them, but
walk in holiness and righteousness, and consider these worldly things
as alien to us, and not desire them?" 2 Clement 6:1 "But the Lord saith, `No servant can serve
two masters'. If we desire to serve both God and mammon, it is unprofitable
for us:" We have two paths set before us. We have the choice of two masters that we can serve. Our choice is between righteousness of unrighteousness; the righteous path or the sinful; Jesus or Satan. We cannot have both God and sin! Many call themselves Christians because they know they had a true salvation experience at some point in their life. They trust in the one time experience and believe the Eternal Security doctrine that teaches "once you are saved, you are saved for eternity, unconditionally". But this is neither the doctrine of the Bible nor the doctrine of the early Church. This is heresy! Look at the further comments in this writing. 2 Clement 6:7 "For, if we do the will of Christ, we
shall find rest; but if otherwise, then nothing shall deliver us from
eternal punishment, if we should disobey His commandments." "If we do the will of Christ" we will be saved, not "Once Saved, Always Saved"! Those who do not live right will be faced with eternal punishment. Wherein is our confidence? Many say that it is in Jesus, while they yet live in their sins. But if our commitment to Christ is not kept pure, how can we then say that He will be our advocate? As mentioned here, Christ will only be the advocate for those who have holy and righteous works. And these holy and righteous works are not to our own merit, but are given to us by the grace of God through His Holy Spirit, so that we cannot boast. There will be no excuse for sin on judgment day. There will be no excuse for not living holy and righteous lives, when Christ provided all that we need to do so through the gift of His Holy Spirit. Christ is our advocate because through His Spirit He made us holy and righteous in deeds. He will not be an advocate for a sinning "Christian"! The end for those who have returned to sin and fallen from grace is as follows: 2 Clement 7:6 "For as concerning them that have not kept the seal, He saith, Their worm shall not die, and their fire shall not be quenched, and they shall be for a spectacle unto all flesh." The Eternal Security proponents will all say that we have been sealed by God's Spirit, and that a person sealed with the seal of God cannot be unsealed. Seals are never "unsealed"; but they can be broken. It was the understanding of this early Church father that the seal of God could be given to a Christian, but that the Christian has the responsibility to keep that seal. If the seal is not kept, then it may be broken open. This being the case, they will be face with eternal punishment, possessing here the description of the eternal hell that all sinners that do not know God will go to. 2 Clement 8:6 "So then He meaneth this, Keep the flesh pure and the seal unstained, to the end that we may receive life." Eternal Life is given to all who receive Christ. It is our inheritance, if we meet the conditions set before us. We must keep the flesh pure and the seal unstained to the end of this life. It is then that we actually receive the inheritance. We have the benefits of eternal life right now, and the guarantee of receiving it if were remain faithful to the end. But we must endure faith to the end in order to receive it. A seal does not guarantee anything, unless it is kept pure. 2 Clement 8:4 "Wherefore, brethren, if we shall have done the will of the Father and kept the flesh pure and guarded the commandments of the Lord, we shall receive life eternal." We haven't received it yet. It will be given to all who receive Christ and remain faithful. The promise is ours! But not without conditions! 2 Clement 14:1 "Wherefore, brethren, if we do the will of God our Father, we shall be of the first Church, which is spiritual, which was created before the sun and the moon; but if we do not the will of the Lord, we shall be of the scripture that saith, My house was made a den of robbers. So therefore let us choose rather to be of the Church of life, that we may be saved." Even though we have been saved at some point in our lives, being saved in the end is NOT without conditions. We must "choose" to be of the Church of life, that we may be saved in the end. 2 Clement 17:1 "Let us therefore repent with our whole heart, lest any of us perish by the way. For if we have received commands, that we should make this our business, to tear men away from idols and to instruct them, how much more is it wrong that a soul which knoweth God already should perish!" If we do not repent after we have sinned, they we will perish. A soul which knows God in the present can still perish, if they do not obey His commands. 2 Clement 19:3 "Let us therefore practice righteousness that we may be saved unto the end. Blessed are they that obey these ordinances. Though they may endure affliction for a short time in the world, they will gather the immortal fruit of the resurrection." It is only those who practice righteousness that will be saved in the end. A person can claim to be saved by grace all they want. They can claim to have faith, believing that Jesus is their savior. But if they do not live right, and they allow sin to reign in their lives; they cannot be saved in the end. EPISTULA APOSTOLORUM (A.D. 140-150) This writing is known as the Epistle of the Apostles, and was written as a disputation to the Gnostic teachings of the second century. Although this writing was never received as scripture, it was a writing that was accepted by the Church as holding biblical truth, in which much of it contains words spoken by Jesus to the Apostles. It gives us the further understanding of what the early Church taught and believed, and what they had learned and had been taught by Jesus. The Epistula Apostolorum mentions John, Thomas, Peter, Andrew, James, Philip, Batholomew, Matthew, Nathanael, Judas Zelotes, and Cephas as well as Joseph and Mary. "We, John, Thomas, Peter, Andrew, James, Philip, Batholomew, Matthew, Nathanael, Judas Zelotes, and Cephas, write unto the churches of the east and the west, of the north and the south, the declaring and imparting unto you that which concerneth our Lord Jesus Christ: we do write according as we have seen and heard and touched him, after that he was risen from the dead: and how that he revealed unto us things mighty and wonderful and true." Although this writing is believed to have been written around 140-150 A.D., it is not known when exactly these writings may have originated, and by whom they were written. It appears that at least one of the Apostles had written it originally, and it may have been passed on to those after them, and then later published for others to read at a later date. It is all of these unknowns that kept this writing from being canonized. But nevertheless, we have the writings of what was never really rejected as being the words of Christ; that do not disagree with scripture in any way at all; and gives us further conformation regarding the truth of the scriptures. Not in any way as an addition to the Bible, but as proof of what the Bible really teaches. Translated by M.R. James 27 "For to that end went I down unto the place of Lazarus, and preached unto the righteous and the prophets, that they might come out of the rest which is below and come up into that which is above; and I poured out upon them with my right hand the water (?) (baptism, Eth.) of life and forgiveness and salvation from all evil, as I have done unto you and unto them that believe on me. But if any man believe on me and do not my commandments, although he have confessed my name, he hath no profit therefrom but runneth a vain race: for such will find themselves in perdition and destruction, because they have despised my commandments." 28 ...Then said he unto us: Verily I say unto you, all that have believed on me and that believe in him that sent me will I take up into the heaven, unto the place which my Father hath prepared for the elect, and I will give you the kingdom, the chosen kingdom, in rest, and everlasting life. 29 But all they that have offended against my commandments and have taught other doctrine, (perverting) the Scripture and adding thereto, striving after their own glory, and that teach with other words them that believe on me in uprightness, if they make them fall thereby, shall receive everlasting punishment. We said unto him: Lord, shall there then be teaching by others, diverse from that which thou hast spoken unto us ? He said unto us: It must needs be, that the evil and the good may be made manifest; and the judgment shall be manifest upon them that do these things, and according to their works shall they be judged and shall be delivered unto death. And we said unto him: Lord, will they that believe be treated like the unbelievers, and wilt thou punish them that have escaped from the pestilence? And he said unto us: If they that believe in my name deal like the sinners, then have they done as though they had not believed. And we said again to him: Lord, have they on whom this lot hath fallen no life? He answered and said unto us: Whoso hath accomplished the praise of my Father, he shall abide in the resting-place of my Father. 37 Then said we unto him: Lord, teach us what shall come to pass thereafter? And he answered us: In those years and days shall war be kindled upon war; the four ends of the earth shall be in commotion and fight against each other. Thereafter shall be quakings of clouds (or, clouds of locusts), darkness, and dearth, and persecutions of them that believe on me and against the elect. Thereupon shall come doubt and strife and transgressions against one another. And there shall be many that believe on my name and yet follow after evil and spread vain doctrine. And men shall follow after them and their riches, and be subject unto their pride, and lust for drink, and bribery, and there shall be respect of persons among them. 47 But if any man fall under the load And he said unto us: There shall come forth another doctrine, and a confusion, and because they shall strive after their own advancement, they shall bring forth an unprofitable doctrine. And therein shall be a deadly corruption (of uncleanness), and they shall teach it, and shall turn away them that believe on me from my commandments and cut them off from eternal life. But woe unto them that falsify this my word and commandment, and draw away them that hearken to them from the life of the doctrine and separate themselves from the commandment of life: for together with them they shall come into everlasting judgment. Even though a person has confessed the name of Jesus, has believed on His name; if they do not do as He commanded, they cannot be saved. "He hath no profit therefrom but runneth a vain race". It is said here that "If they that believe in my name deal like the sinners, then have they done as though they had not believed. And we said again to him: Lord, have they on whom this lot hath fallen no life?" It is made clear here that if a Christian will act like a sinner, then it will be "as though" he never believed at all. But it is "as though" they never believed, since they did actually believe at one time. The disciples of Jesus asked Him if these people would be saved. Jesus answered indirectly by saying that "Whoso hath accomplished the praise of my Father, he shall abide in the resting-place of my Father." Those who have not done so will therefore not abide in the resting place of His Father, not being saved. The following statement: "And there shall be many that believe on my name and yet follow after evil and spread vain doctrine", agrees with the Bible when Peter warned of the heresies to come. These are men who agreed with the doctrine taught to them, but then afterward fell into heresies, spreading vain doctrines that cannot save anyone. People can believe that God is a God of love and grace (which He is), but take it to the extreme of teaching heresy by teaching that sin will no longer condemn the Christian. To those who live according to such a doctrine, their doctrine is vain. Then finally, one of the best statements of this writing tells us the following: "There shall come forth another doctrine, and a confusion, and because they shall strive after their own advancement, they shall bring forth an unprofitable doctrine. And therein |