Christianity in the 2nd century

Christianity in the ante-Nicene period was the time in Christian history up to the First Council of Nicaea. This article covers the period following the Apostolic Age of the first century, c. 100 AD, to Nicaea in 325 AD.

The second and third centuries saw a sharp divorce of Christianity from its early roots. There was an explicit rejection of then-modern Judaism and Jewish culture by the end of the second century, with a growing body of ''adversus Judaeos'' literature. Fourth- and fifth-century Christianity experienced pressure from the government of the Roman Empire and developed strong episcopal and unifying structure. The ante-Nicene period was without such authority and was more diverse. Many variations in this era defy neat categorizations, as various forms of Christianity interacted in a complex fashion. One variation was proto-orthodoxy which became the international Great Church and in this period was defended by the Apostolic Fathers. This was the tradition of Pauline Christianity, which placed importance on the death of Jesus as saving humanity, and described Jesus as God come to Earth. Another major school of thought was Gnostic Christianity, which placed importance on the wisdom of Jesus saving humanity, and described Jesus as a human who became divine through knowledge.

While the Jewish Christian church was centered in Jerusalem in the first century, Gentile Christianity became decentralized in the second century. Various local and provincial ancient church councils were held during this period, with the decisions meeting varying degrees of acceptance by different Christian groups. Major figures of the second century who were later declared by the developing proto-orthodoxy to be heretics were Marcion, Valentinius, and Montanus.

Although the use of the term '' Christian'' is attested in the Acts of the Apostles (80–90 AD), the earliest recorded use of the term ''Christianity'' (Greek: ) is by Ignatius of Antioch about 107 AD, who is also associated with modification of the sabbath, promotion of the bishop, and critique of the Judaizers.

Beliefs

Eschatology

The predominant eschatological view in the Ante-Nicene period was Premillennialism, the belief of a visible reign of Christ in glory on earth with the risen saints for a thousand years, before the general resurrection and judgment. Justin Martyr and Irenaeus were the most outspoken proponents of premillennialism. Justin Martyr saw himself as continuing in the “Jewish” belief of a temporary messianic kingdom prior to the eternal state. Irenaeus devoted Book V of his '' Against Heresies'' to a defense of the physical resurrection and eternal judgement.

Other early premillennialists included Pseudo-Barnabas, Papias, Methodius, Lactantius, Commodianus Theophilus, Tertullian, Melito, Hippolytus of Rome and Victorinus of Pettau.
By the third century there was growing opposition to premillennialism. Origen was the first to challenge the doctrine openly. Dionysius of Alexandria stood against premillennialism when the chiliastic work, ''The Refutation of the Allegorizers'' by Nepos, a bishop in Egypt, became popular in Alexandria, as noted in Eusebius's, ''Ecclesiastical History''. Eusebius said of the premillennialian, Papias, that he was "a man of small mental capacity" because he had taken the Apocalypse literally.

Real presence

Practices

Christian communities came to adopt some Jewish practices while rejecting others. Only Marcion proposed rejection of all Jewish practice, but he was excommunicated in Rome c. 144 and declared heretical by the growing proto-Orthodoxy.

Lord's Day

According to Bauckham, the post-apostolic church contained diverse practices as regards the Sabbath. It seems clear that most of the Early Church did not consider observation of the Jewish Sabbath to be required or of eminent importance to Christians and in fact worshiped on the Lord's Day. In the '' Didache'', the Twelve Apostles commanded believers to "Gather together each Sunday, break bread and give thanks, first confessing your sins, that your sacrifice may be pure."

Infant baptism

Infant baptism was widely practised at least by the third century,Cross, F. L., ed. ''The Oxford Dictionary of the Christian Church''. New York: Oxford University Press. 2005, article ''Infant Baptism'' but it is disputed whether it was in the first centuries of Christianity. Some believe that the Church in the apostolic period practised infant baptism, arguing that the mention of the baptism of households in the Acts of the Apostles would have included children within the household.Richard Wagner, ''Christianity for Dummies''
(John Wiley & Sons 2011 ) Others believe that infants were excluded from the baptism of households, citing verses of the Bible that describe the baptized households as believing, which infants are incapable of doing. In the second century, Irenaeus, bishop of Lyons, may have referred to it. Additionally, Justin Martyr wrote about baptism in First Apology (written in the mid-second century), describing it as a choice and contrasting it with the lack of choice one has in one's physical birth."Since at our birth we were born without our own knowledge or choice, by our parents coming together, and were brought up in bad habits and wicked training; in order that we may not remain the children of necessity and of ignorance, but may become the children of choice and knowledge, and may obtain in the water the remission of sins formerly committed, there is pronounced over him who chooses to be born again, and has repented of his sins, the name of God the Father and Lord of the universe; he who leads to the laver the person that is to be washed calling him by this name alone." However, Justin Martyr also seems to imply elsewhere that believers were "disciples from childhood", indicating, perhaps, their baptism.

The so-called '' Apostolic Tradition'' says to "Baptize first the children, and if they can speak for themselves let them do so. Otherwise, let their parents or other relatives speak for them." If it was written by Hippolytus of Rome, ''Apostolic Tradition'' could be dated about 215, but recent scholars believe it to be material from separate sources ranging from the middle second to the fourth century, being gathered and compiled on about 375–400.
The third century evidence is clearer, with both Origen (calling infant baptism "according to the usage of the Church") and Cyprian advocating the practice. Tertullian acknowledges the practice (and that sponsors would speak on behalf of the children), but, holding an unusual view of marriage, argues against it, on the grounds that baptism should be postponed until after marriage.

Interpretation of the baptismal practices of the early church is important to groups such as Baptists, Anabaptists, and the Churches of Christ who believe that infant baptism was a development that occurred during the late second to early third centuries. The early Christian writings mentioned above, which date from the second and third century indicate that Christians as early as the second century did maintain such a practice.

Prayer and worship

In '' Apostolic Tradition'', Hippolytus instructed Christians to pray seven times a day, "on rising, at the lighting of the evening lamp, at bedtime, at midnight" and "the third, sixth and ninth hours of the day, being hours associated with Christ's Passion." Christians attended two liturgies on the Lord's Day, worshipping communally in both a morning service and evening service, with the purpose of reading the Scriptures and celebrating the Eucharist. Throughout the rest of the week, Christians assembled at the church every day for morning prayer (which became known as '' lauds'') and evening prayer (which became known as ''vespers''), while praying at the other fixed prayer times privately. This practice of seven fixed prayer times was done in the bodily positions of prostration and standing. Derived from the writings of Saint Paul, Christians employed the orans position in prayer too. A Christian cross on an eastern wall of a dwelling was used to mark the eastward direction of prayer.

Holy Kiss

Instituted in the New Testament, in the early Church, "the verbal exchange of 'peace' with a kiss appears to be a Christian innovation, there being no clear example in pre-Christian literature." The Holy Kiss was thus followed as a Christian teaching, not a cultural practice. The early Christian apologist Tertullian wrote that before leaving a house, Christians are to give the Holy Kiss and say "peace to this house". In early Christianity, "the kiss was shared in conjunction with the benedictions at the conclusion of worship services" though it soon "became associated with the Eucharist" and thus "its location during the worship service moved forward in time to the celebration of Communion." The Holy Kiss was seen as an essential part of preparing to partaking in the Eucharist:

For the early Christians, the Holy Kiss "was associated with the peace and unity given by the Holy Spirit to the congregation." To guard against any abuse of this form of salutation, women and men were required to sit separately, and the kiss of peace was given only by women to women and by men to men, with closed mouths. Apostolic Tradition specified with regard to catechumens: "When they have prayed they shall not give the kiss of peace for their kiss is not yet holy" (18:3). As such, the Holy Kiss was distinguished as a ritual only to be partaken of by baptized Christians, with catechumens and non-Christians not being greeted this way (18:4).

Headcovering

Christianity in the ante-Nicene period continued the practice of female Christian headcovering (from the age of puberty onward), with early Christian apologist Tertullian referencing and stating "So, too, did the Corinthians themselves understand aul In fact, at this day the Corinthians do veil their virgins. What the apostles taught, their disciples approve." Hippolytus of Rome specified the type of veil: "And let all the women have their heads covered with an opaque cloth, not with a veil of thin linen, for this is not a true covering."

Footwashing

The early Christian apologist Tertullian recorded that footwashing was a regular part of Christian worship in the ante-Nicene period. Footwashing was done with a basin "of water for the saints' feet" and a "linen towel". Being commanded in John 13

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