Common beliefs and practices of the early church

[Ernie]

I use the term primitive Christian or historical Christian to refer to people whose believe and practice align with what was generally believed and practiced in the first three centuries.

I don't use either label, for two reasons:

1. I see a lot more variety and disagreement in the first three centuries than you do.
2. Almost every church tradition says they are the ones who are doing what the first Christians did. And they have very different models. So I don't think this definition clarifies much.

I don't know that there is much disagreement about what was commonly believed and practiced in the first three centuries based on texts from that era.
I think the disagreements have to do with how much to read into arguments from silence.

Hi Ernie - when you say there isn’t much disagreement about what the early Christians believed and did, do you mean among the early Christians, among scholars who read the writings of the early church today, or among other Christians who study those writings now?

I think I see real differences in all three groups. From what I have read, the early writers didn’t always agree with each other, and modern scholars like Ferguson and Quantz talk a lot about how beliefs and practices varied from place to place. Even readers who mainly follow Bercot sometimes disagree on how to understand or apply what the early church taught. I don't think this is mostly about arguments from silence.

I wanted to be clear why I do not see it the same way you do. And why I find terms like "historical church" or "primitive church" less clear than you do.

[Ernie]

It seems that you might be focusing on what was not common in the early church rather than what was common.

Here is an example of something that I think both scholars and otherwise would agree was a common practice of the early church.

Clement of Alexandria, Stromata, Book VII, Chapter 7: "And raising their hands to heaven, they give thanks." (Alexandria, Egypt, ~200 AD)
Tertullian, On Prayer, Chapter 17: "We lift up our hands in prayer, as Moses did." (Carthage, North Africa, ~210 AD)
Origen, Homilies on Exodus, Homily 13: "The lifting of hands in prayer signifies the elevation of the soul." (Alexandria, Egypt, ~245 AD)
Cyprian, On the Lord's Prayer, Chapter 31: "With hands raised, we beseech God’s mercy." (Carthage, North Africa, ~250 AD)
Justin Martyr, Dialogue with Trypho, Chapter 90: "We pray with hands outstretched, as our Lord taught." (Rome, Italy, ~160 AD)
Hippolytus, Apostolic Tradition, Chapter 18: "The deacon raises hands with the people during supplication." (Rome, Italy, ~215 AD)

There are also pictures from the catacombs that confirm this.

I don't know how many people had this practice, but with people from all around the Mediterranean talking about this, I think it was a common practice, even if only a minority did this.

What is your take?

[Bootstrap]

It seems that you might be focusing on what was not common in the early church rather than what was common.

I don't think so. I have been highly influenced by Richard Hays' "The Moral Vision of the New Testament", where he asks which things are mentioned the most frequently in all books of the New Testament and prioritizes according to that order. I like churches that major in the same things the New Testament majors in.

Here's an attempt to create a summary of what is most central to New Testament teaching compared to the Apostolic Fathers (the ones who actually know the apostles face-to-face) and to the later Ante-Nicene Fathers (before the Council of Nicea and Constantine). To me, this illustrates a drift from New Testament Christianity that had already started in the time of the Apostolic Fathers.

Click on the image to view. Created with help from GPT. The order of the rows represents the emphasis given to each in the New Testament.

[Bootstrap]

I also put that into a Google document with a lot more detail - you can leave comments in the document if you wish:

https://docs.google.com/document/d/1cQc ... sp=sharing

[JohnH]

The early church put down their most important beliefs and practices in the Bible. Do we really need to look for something “better” than that?

[Bootstrap]

Here is an example of something that I think both scholars and otherwise would agree was a common practice of the early church.

Clement of Alexandria, Stromata, Book VII, Chapter 7: "And raising their hands to heaven, they give thanks." (Alexandria, Egypt, ~200 AD)
Tertullian, On Prayer, Chapter 17: "We lift up our hands in prayer, as Moses did." (Carthage, North Africa, ~210 AD)
Origen, Homilies on Exodus, Homily 13: "The lifting of hands in prayer signifies the elevation of the soul." (Alexandria, Egypt, ~245 AD)
Cyprian, On the Lord's Prayer, Chapter 31: "With hands raised, we beseech God’s mercy." (Carthage, North Africa, ~250 AD)
Justin Martyr, Dialogue with Trypho, Chapter 90: "We pray with hands outstretched, as our Lord taught." (Rome, Italy, ~160 AD)
Hippolytus, Apostolic Tradition, Chapter 18: "The deacon raises hands with the people during supplication." (Rome, Italy, ~215 AD)

There are also pictures from the catacombs that confirm this.

I don't know how many people had this practice, but with people from all around the Mediterranean talking about this, I think it was a common practice, even if only a minority did this.

What is your take?

Hi Ernie,

You're right - raising hands in prayer is rooted in Scripture, not just the church fathers, e.g. "I want men everywhere to pray, lifting up holy hands" (1 Tim 2:8), and it's mentioned many times in the Psalms and other places in the Old Testament. I find it a meaningful way to pray, and I think it was commonly practiced.

But I don't think it was central to the faith of the New Testament. It's not a major emphasis - and in general, specific rituals and distinctive religious practices beyond things like communion and foot washing are not central to New Testament faith. It's easy to lose our focus on what is central when we put too much emphasis on distinctive rituals and theology - and in general, I think the Church needs to be called back to what is most central.

I think the New Testament is more focused on things like these:

What the New Testament Emphasizes Most

• Love the Lord your God with all your heart, soul, mind, and strength
  “This is the first and greatest commandment.” (Matthew 22:37–38)
• Love your neighbor as yourself
  “By this everyone will know that you are my disciples, if you love one another.” (John 13:35)
• Seek first the kingdom of God and His righteousness
  “But seek first His kingdom…” (Matthew 6:33)
  The kingdom was the core of Jesus’ message: a new way of life under God’s reign.
• Follow Jesus in daily obedience, taking up your cross
  “Whoever wants to be my disciple must deny themselves and take up their cross daily…” (Luke 9:23)
• Live in holiness, purity, and integrity
  “Be perfect, therefore, as your heavenly Father is perfect.” (Matthew 5:48)
  “Be holy, for I am holy.” (1 Peter 1:16)
• Love, forgive, and serve one another
  “Wash one another’s feet... I have set you an example.” (John 13:14–15)
  “Serve one another humbly in love.” (Galatians 5:13)
• Practice generosity and care for the poor
  “Sell your possessions and give to the poor.” (Luke 12:33)
  “Religion that God our Father accepts… is to look after orphans and widows.” (James 1:27)
• Pray constantly, depend on the Father
  “Your Father knows what you need…” (Matthew 6:8)
  “Devote yourselves to prayer, being watchful and thankful.” (Colossians 4:2)
• Live with humility and unity in the church
  “Let the greatest among you be your servant.” (Matthew 23:11)
  “Make every effort to keep the unity of the Spirit…” (Ephesians 4:3)
• Forgive, reconcile, and seek peace
  “First go and be reconciled to your brother or sister.” (Matthew 5:24)
  “Forgive, as the Lord forgave you.” (Colossians 3:13)
• Bear witness to Jesus and make disciples
  “Go and make disciples of all nations...” (Matthew 28:19)
  “You will be my witnesses...” (Acts 1:8)

[JohnL]

Ernie, do yall accept The Didache aka The Lord's Teaching Through the Twelve Apostles to the Nations? It's supposed to be from the 1st century in Koine Greek and I wonder if that would be a good addition to your search. There was a class about it but I had a schedule conflict and couldn't go. I've been meaning to find a copy or study guide for it.

[ohio jones]

I've been meaning to find a copy or study guide for it.

LMGTFY:
https://www.ecatholic2000.com/fathers/didache.shtml

[Bootstrap]

Ernie, do yall accept The Didache aka The Lord's Teaching Through the Twelve Apostles to the Nations? It's supposed to be from the 1st century in Koine Greek and I wonder if that would be a good addition to your search. There was a class about it but I had a schedule conflict and couldn't go. I've been meaning to find a copy or study guide for it.

The Didache is a good example of the Apostolic Fathers. You can find it here:

https://www.earlychristianwritings.com/ ... tfoot.html

If you can read Koine Greek, you can also find it here - it's fairly easy Greek:

https://www.ccel.org/ccel/lake/fathers2.v.html

What do you mean by "accept"? I assume none of us accept it as part of the New Testament canon, it's clearly one of the writings in the Apostolic Fathers:

https://en.wikipedia.org/wiki/Apostolic_Fathers

I like the Didache, but I do not consider it authoritative in the way that I consider the New Testament authoritative. For instance, do all Christians need to follow this command?

8:1 And let not your fastings be with the hypocrites, for they fast on the second and the fifth day of the week;
8:2 but do ye keep your fast on the fourth and on the preparation (the sixth) day.

Are Christians who do not fast on the fourth and sixth days of the week unfaithful? Should we all go join churches that do?

How high a priority is that compared to the things emphasized in the New Testament?

Or do we believe that someone is a false prophet if they stay 3 days? Or some of the other criteria for false prophets here?

But concerning the apostles and prophets, according to the decree of the Gospel, thus do. Let every apostle that comes to you be received as the Lord. But he shall not remain except one day; but if there be need, also the next; but if he remain three days, he is a false prophet. And when the apostle goes away, let him take nothing but bread until he lodges; but if he ask money, he is a false prophet. And every prophet that speaks in the Spirit you shall neither try nor judge; for every sin shall be forgiven, but this sin shall not be forgiven. But not every one that speaks in the Spirit is a prophet; but only if he hold the ways of the Lord. Therefore from their ways shall the false prophet and the prophet be known. And every prophet who orders a meal in the Spirit eats not from it, except indeed he be a false prophet; and every prophet who teaches the truth, if he do not what he teaches, is a false prophet. And every prophet, proved true, working unto the mystery of the Church in the world, yet not teaching others to do what he himself does, shall not be judged among you, for with God he has his judgment; for so did also the ancient prophets. But whoever says in the Spirit, Give me money, or something else, you shall not listen to him; but if he says to you to give for others' sake who are in need, let no one judge him.

How does this relate to ...

“Paul stayed in Corinth for a year and a half, teaching them the word of God.” (Acts 18:11)

“Therefore be alert, remembering that for three years I did not cease night or day to admonish every one with tears.” (Acts 20:31)

“Paul went in, as was his custom, and on three Sabbath days he reasoned with them from the Scriptures…” (Acts 17:2)

[JohnL]

I've been meaning to find a copy or study guide for it.

LMGTFY:
https://www.ecatholic2000.com/fathers/didache.shtml

Thanks OJ. So is this something that the Catholics accept too? All I know about it is it's a documentation of early Christian life and teachings.