A Source Book for Ancient Church History. Joseph Cullen Ayer

the idea of the indissolubility of marriage are expressed in the following extract from Hermas:

      Hermas, Pastor, Man. IV, I, 3.

       Hermas wrote in the second century. Opinions have varied as to his date, some putting him near the beginning, some near the middle of the century. The weight of opinion seems to be that he lived shortly before 150. His work entitled The Pastor is in the form of revelations, and was therefore thought to partake of an inspiration similar to that of Holy Scripture. This naturally gave it a place among Scriptures for a while and accounts for the great popularity of the work in the early Church. It is the best example of an extensive apocalyptic literature which flourished in the Church in the first two centuries.

      Ch. 1. If the husband should not take her back [i.e., the penitent wife who has committed adultery] he sins, and brings a great sin upon himself; for he ought to take back [pg 044] her who has sinned and repented; but not frequently; for there is but one repentance to the servants of God [i.e., after becoming the servants of God]. On account of her repentance [i.e., because she may repent, and therefore should be taken back] the husband ought not to marry. This treatment applies to the woman and to the man.

      Ch. 3. And I said to him: “I should like to continue my questions.” “Speak on,” said he. And I said: “I have heard, sir, from some teachers that there is no other repentance than that when we descend into the water and receive remission of our former sins.” He said to me: “Thou hast well heard, for so it is. For he who has received remission of his sins ought to sin no more, but to live in purity. Since, however, you inquire diligently into all things, I will point out this also to you, not as giving occasion for error to those who are to believe, or have lately believed, in the Lord. For those who have now believed and those who are to believe have not repentance of their sins, but they have remission of their former sins. For to those who have been called before these days the Lord has set repentance. For the Lord, who knows the heart and foreknows all things, knew the weakness of men and the manifold wiles of the devil, that he would inflict some evil on the servants of God and would act wickedly against them. The Lord, therefore, being merciful, has had mercy on the works of His hands and has set repentance for them; and has intrusted to me the power over this repentance. And therefore I say unto you,” he said, “that if after that great and holy calling any one is tempted by the devil and sins, he has one repentance. But if thereupon he should sin and then repent, to such a man his repentance is of no benefit; for with difficulty will he live.”23

      [pg 045]

§ 16. Moral Ideas in the Post-Apostolic Period

       Table of Contents

      Christians were convinced that their religion made the highest possible moral demands upon them. They were to live in the world, but remain uncontaminated by it (cf. supra, § 11). This belief even candid heathen were sometimes forced to admit (cf. Pliny's correspondence with Trajan, supra, § 7). The morality of the Christians and the loftiness of their ethical code were common features in the apologies which began to appear in the post-apostolic period (cf. The Apology of Aristides, infra, § 20, a). Christianity was a revealed code of morals, by the observance of which men might escape the fires of hell and obtain the bliss of immortality (a) (cf. infra, § 30). At the same time there was developed a tendency toward asceticism, by which a higher excellence might be obtained than the law required of ordinary Christians (b, c). This higher morality was not without its compensations; superior merit was recognized by God, and was accordingly rewarded; it might even be applied to offset sins committed (d, e). This last idea is to be traced to the book of Tobit (cf. also James 5:20; I Peter 4:8). The fuller development is to be found in the theology of Tertullian and Cyprian (v. infra, § 39).

      (a) Justin Martyr, Apologia, I, 10, 12. (MSG, 6:339, 342.)

      Ch. 10. We have received by tradition that God does not need man's material offerings, since we see that He himself provides all things. And we have been taught, have been convinced, and do believe that He accepts only those who imitate the virtues which reside in Him, temperance and justice and philanthropy, and as many virtues as are peculiar to a God who is called by no given name. And we have been taught that He in the beginning, since He is good, did for man's sake create all things out of unformed matter; and if men by their works show themselves worthy of His design, they are deemed worthy, for so we have received, of reigning [pg 046] in company with Him, having become incorruptible and incapable of suffering. For as in the beginning He created us when we were not, so we consider that, in like manner, those who choose what is pleasing to Him are, on account of their choice, deemed worthy of incorruption and of fellowship with Him. For the coming into being at first was not in our power; and in order that we may follow those things which please Him, choosing them by means of the rational faculties with which He has himself endowed us, He both persuades us and leads us to faith. …

      Ch. 12. And more than all other men are we your helpers and allies in promoting peace; for we are of the opinion that it is impossible for the wicked, or the covetous, or the conspirator, or the virtuous to escape the notice of God, and that each man goes to eternal punishment or salvation according to the deserts of his actions. For if all men knew this, no one would choose wickedness, even for a little time, knowing that he goes to the eternal punishment of fire; but he would in every respect restrain himself and adorn himself with virtue, that he might obtain the good gifts of God and escape punishment. For those who, on account of the laws and punishments you impose, endeavor when they offend to escape detection, offend thinking that it is possible to escape your detection, since you are but men; but if they learned and were convinced that it is not possible that anything, whether actually done or only intended, should escape the notice of God, they would live decently in every respect, on account of the penalties threatened, as even you yourselves will admit.

      (b) Didache, 6. Cf. Mirbt, n. 13.

      See that no one cause thee to err from this way of the teaching, since apart from God it teacheth thee. For if thou art able to bear all the yoke of the Lord, thou wilt be perfect; but if thou art not able, do what thou art able. And concerning foods, bear what thou art able; but against that which [pg 047] is sacrificed to idols be exceedingly on thy guard; for it is the service of dead gods.

      (c) Hermas, Pastor, Man. IV, 4.

      And again I asked him, saying: “Sir, since you have been so patient with me, will you show me this also?” “Speak,” said he. And I said: “If a wife or husband die, and the widow or widower marry, does he or she commit sin?” “There is no sin in marrying again,” said he; “but if they remain unmarried, they gain greater honor and glory with the Lord; but if they marry, they do not sin. Guard, therefore, your chastity and purity and you will live to God. What commandments I now give you, and what I am to give you, keep from henceforth, yea, from the very day when you were intrusted to me, and I will dwell in your house. And your former sins will be forgiven, if you keep my commandments. And to all there is forgiveness if they keep these my commandments and walk in this chastity.”

      (d) Clement of Rome, Ep. ad Corinthios, II, 4, 16.

      Ch. 4. Let us, then, not call Him Lord, for that will not save us. For He saith: “Not every one that saith to me, Lord, Lord, shall be saved, but he that worketh righteousness.” Wherefore, brethren, let us confess Him by our works, by loving one another, by not committing adultery, or speaking evil of one another, or cherishing envy; but by being continent, compassionate, and good. We ought also to sympathize with one another, and not be avaricious. By such works let us confess Him, and not by those that are of an opposite kind. And it is not fitting that we should fear men, but rather God. For this reason, if we should do such things, the Lord hath said: “Even though ye were gathered together to me in my very bosom, yet if ye were not to keep my commandments, I would cast you off, and say unto you. Depart from me; I know you not, whence ye are, ye workers of iniquity.”24

      [pg 048]

      Ch.