The Second Generation of Christian Leadership are known today as the Apostolic Fathers. These were individuals who either knew the apostles or stood in direct succession from them. The Apostolic Fathers are important as they provide a link between the Apostles and the earliest days of the Church. The period of the Apostolic Fathers is considered to span from the end of the New Testament to the middle of the first century (roughly 96-156AD). When using the term the Apostolic Fathers, this typically refers to three individuals: Clement of Rome, Ignatius of Antioch and Polycarp of Smyrna. The term however can be applied to anyone of this era connected to the apostles. Thus another person who is sometimes grouped in with them, is Papias of Hierapolis, who we will also look into. What is important about these individuals, is not only the role they played in leading the church, but the fact that they wrote things down which have been preserved to this very day.
Clement was one of the elders in Rome around the turn of the first century. As a young man he was possibly a disciple of Paul. In Paul’s letter to the Philippians he refers to a Clement, who is described as a fellow worker, whose name is written in the Book of Life (Philippians 4:3). Since Clement was a common name, it is not certain if this is one and the same person. However we do know that Clement was in Rome, had heard the Apostles and was a witness of the deaths of both Peter and Paul. Excluding the possible reference in Philippians, what we know of Clement comes from the letter of 1 Clement. The letter is technically anonymous but Irenaeus later records that Clement was the author.
With the death of Paul Clement would step into his shoes with regards to the oversight of the churches. This is seen in his letter to the Corinthians. Around this time a dispute arose in the church of Corinth. Instigated by one or two individuals the church was incited to remove certain elders from their positions. The Corinthians therefore wrote to Rome looking for guidance. Now when this happened coincided with the Domitian Persecution in 96AD. Clement refers to sudden serious and calamitous events that befell the church in Rome. This is in fact the reason for the delay in responding to the Corinthians. However once the church was able to consider the matter they dispatched a letter to Corinth. Clement’s letter addresses many things but the key message is that they should submit to the elders. Clement remarks that the Apostles preached to us and they in turn were taught by Christ (1 Clement 42:1). Therefore they should not remove those elders which had been appointed by the apostles themselves. The conclusion is that the Corinthians are to repent of their actions and restore the elders to their former position.
Though we only have one preserved letter, Clement is stepping into the shoes of Paul by writing to the churches within his sphere of influence. Rome was a mature and established church and other churches, such as Corinth, looked to them for leadership. Though Clement saw himself as Paul’s successor, he doesn’t consider himself as having the same authority as Paul. This is seen in his writing style. Clement relies heavily on the Old and New Testaments frequently citing them to authenticate his points. In all of his writing his goes to great lengths to show his arguments are coming straight from the scripture. Though much of Clement’s thought can be gleaned, he is often arguing from the testimony of the Apostles. This is why Irenaeus quips that Clement: “might be said to have the preaching of the apostles still echoing [in his ears], and their traditions before his eyes” (Against Heresies vol 3, 3:3).
Papias was a bishop of Hierapolis and a follower of John the son of Zebedee. Irenaeus also remarks that he was a companion of Polycarp. Papias is known for writing a five volume work entitled: An Exposition of the Oracles of the Lord. Sadly this is no longer extant but fragments of it have been preserved by Eusebius and Irenaeus.
In terms of his sources Papias recounts how he heard the teaching of John and Aristion the disciples of Jesus. Additionally he heard from many who knew or claimed to be followers of the Apostles. There were many in his day that would speak much, but Papias was interested in what could be clearly and reliably be attributed to Jesus. He would therefore question those he heard as to what Andrew, Peter, Philip, Thomas, James or John had said.
It is from Papias that we learn important information regarding the gospels of Matthew and Mark. Papias reports that Mark was the interpreter of Peter and that he recorded accurately all that Peter recalled. Mark recorded the saying and deeds of Jesus but not in exact order. Regarding Matthew he records that Matthew first wrote his gospel in Hebrew and each one interpreted them as best he could.
Ignatius was a bishop of Antioch who was martyred for his faith under the emperor Trajan in Rome. According to one tradition when Ignatius was an infant, Jesus took him up in his arms and blessed him. This was on the occasions that Jesus rebuked his disciples for preventing children coming to him (Mark 10:13-16). Though this is clearly apocryphal it demonstrates the reverence Ignatius was later held in. What we know of Ignatius comes from his own writings and that of Polycarp. When persecution broke out in Antioch Ignatius was arrested. Ignatius was then taken to Rome to stand trial. The events aren’t clear but like Paul he may have been a Roman citizen and appealed to Caesar. Regardless Ignatius expected to be martyred publicly for his faith and even desired it. He viewed it that as he had spent his life serving Jesus, now his death would bring greater glory to God and boldness to others.
Ignatius was transported across land and sea on his long voyage to Rome. He passed through Asia Minor and Macedonia before being shipped to Rome. As he went his guards allowed him between stops to speak to the churches. Word quickly got out with many flocking to hear him. So much so that his journey to martyrdom became a speaking tour. As he went he bold preached the gospel and greatly encouraged believers.
On Ignatius journey he wrote several letters to the churches encouraging them in the faith and affirming key doctrines. His main concerns were the unity of the church and combatting Docetism. He saw unity in the church, as realised through the community submitting to the leadership of the bishop. He combatted Docetism by affirming the key doctrines of Christianity, especial the incarnation, death and resurrection of Jesus Christ. Though there are many forgeries, we have preserved to this day 7 authentic letters of Ignatius. Six of these are written to the churches of: Ephesus, Magnesia, Tralles, Rome, Philadelphia and Smyrna. The other letter is written to Polycarp of Smyrna who Ignatius greatly revered and respected.
Polycarp was born in 69AD and was a young man when John the son of Zebedee came to Asia Minor. Polycarp became a disciple of John and would recount many of the things that he had heard from him. Irenaeus later records that it was John who appointed Polycarp as bishop of Smyrna.
Polycarp appears in the correspondence of Ignatius and the events of Ignatius’ journey to Rome. When Ignatius arrived in Smyrna he was received by Polycarp and the church. Moreover Polycarp played host to the many church leaders that had travelled to Smyrna to see Ignatius. Upon departing from Smyrna Ignatius wrote a personal letter to Polycarp. With Ignatius going to his death, he worried greatly about his home church. He therefore entrusted Polycarp, with sending people to Antioch, to help the church he had left. Ignatius also asked that Polycarp send letters ahead of him on the way to Rome, so that other churches might receive him as he travelled through. Beyond the practical elements, Ignatius has great respect and admiration for Polycarp, who he calls most blessed in God. When writing to him, he says that Polycarp has for his own bishop God the Father and the Lord Jesus Christ. He goes on to rejoice to be thought worthy to see his blameless face. As important and influential as Ignatius is, such is the esteem he holds Polycarp in.
The only extant letter we have of Polycarp is his letter to the Philippians. The church had recently had a scandal, where an elder Valens, had exploited the church out of money before leaving. Polycarp writes a short pastoral letter, encouraging them in their faith, whilst instructing them on various points. He also addresses the issue of Valens, leaving the way open for his future repentance and restoration to the church. Polycarp lived a long time and played a major role in the oversight of the church. Taking over in a fashion from John, he took responsibility for the churches in Asia Minor and his reputation was known far beyond.
In 155AD Polycarp now an elderly man, journeyed to Rome to meet with Anicetus the bishop. The two held council over the issue of when to celebrate easter, an issue that had emerged in the church. Whilst in Rome Polycarp spoke many times to the church encouraging them in the faith and powerfully refuting the teaching of the heretics. He was able to appeal to the words of the Apostles themselves and the traditions that came directly from them. His teaching greatly strengthened the church and for many who were entertaining false teachings they were convinced of the truth and turned back to the Apostolic Church.
Early the following year Polycarp would get caught up in a wave of persecution in Smyrna. He was arrested and brought into the arena. Polycarp refused to deny his faith famously responding: “For eighty and six years have I been his servant, and he has done me no wrong, and how can I blaspheme my King who saved me?”. Unable to change his mind the Romans bound him and proceeded to burn him alive. Whilst dying Polycarp prayed and gave glory to God. So ended the life of Polycarp the disciple of John who was an Apostolic Father to the early church.