Good Can Shine During Hard Times

The Quartodeciman Controversy – Part 1

By Kelly McDonald, Jr.

In the New Testament, we learn that Jesus kept the Passover (also called Pascha) on the 14th of the Hebrew month called Aviv or Nisan. He taught the disciples to remember His suffering and death on this day. This instruction was followed by the early disciples (see Acts 20:6, I Cor. 5:6-8, I Cor. 11:17-32 for some examples). Remembering the death of Jesus on Passover was of major importance to early Christians.

In the mid-second century, a movement started among some Christians in Rome to abandon the Passover feast; they also tried to establish a new celebration. The dispute about which celebration was truer to the first Apostles became known as the Quartodeciman Controversy. Quartodeciman is a Latin word meaning “fourteenth.” Believe it or not, this subject had an impact on the weekly Sabbath!

The Quartodeciman Controversy in early Church history had three phases to it. In this week’s article, we will review the first of these phases, called the Controversy Begins. It contains four episodes.

Episode #1 – Polycarp Visits Rome
In about 155 AD, the Bishop of Rome, Anicetus, abandoned the Passover feast. Polycarp, the Bishop of Smyrna and disciple of the Apostle John, was still alive at that time. The churches of Asia connected to his leadership still followed the example of Jesus and the early disciples. He was likely the last living eye-witness of the first Apostles. To learn more about Polycarp, CLICK HERE to read a free article.

Polycarp traveled to Rome to convince Anicetus to continue with the Scriptural reckoning for Passover – the 14th of Nisan. Eusebius, a fourth century chronicler, tells us about this event:

“At this time, while Anicetus was at the head of the church of Rome, Irenaeus relates that Polycarp, who was still alive, was at Rome, and that he had a conference with Anicetus on a question concerning the day of the paschal feast…” (Eusebius, Church History, 4.14.1-7).

“And when the blessed Polycarp was at Rome in the time of Anicetus, and they disagreed a little about certain other things, they immediately made peace with one another, not caring to quarrel over the matter. For neither could Anicetus persuade Polycarp not to observe what he had always observed with John the disciple of our Lord, and the other apostles with whom he had associated; neither could Polycarp persuade Anicetus to observe it, as he said that he ought to follow the customs of the presbyters that had preceded him…” (ibid, 5.24.16-17; emphasis mine).

Essentially, the issue between Polycarp and Anicetus came to a standstill. Polycarp could not convince Anicetus to celebrate Passover as he received it from the first Apostles, and Anicetus could not convince Polycarp to change. Notice one detail provided by Eusebius in the account above: Anicetus followed the customs of men. To him, the traditions of the bishop of Rome were of greater weight than the example of Jesus. While the two parties disagreed, they still maintained peace with each other.

Polycarp had greater standing to maintain his view than did the bishop of Rome.  Anicetus was either the 10th or 11th bishop of Rome. Polycarp was the disciple of the Apostle John and appointed by him and other disciples to be the Bishop of Smyrna. During the tenure of Anicetus, heretical teachings were rampant (Click here to read an article about heresy being rampant under Anicetus’ tenure). Another reason Polycarp went to Rome was to confront these heretical teachers.

Polycarp was especially set apart by God to face the challenges of his times. He was taught by the disciple who leaned on the Lord’s chest during Passover. Anicetus’ decision initiated a dispute which would last for centuries to come.

Episode #2 – The Dispute in Laodicea

About a decade after this event, a dispute about Pascha arose in the province of Asia. The chronicler Eusebius described the situation:

 

“In those days also Melito, bishop of the parish in Sardis, and Apollinarius, bishop of Hierapolis, enjoyed great distinction…The following works of these writers have come to our knowledge. Of Melito, the two books On the Passover…In the books On the Passover he indicates the time at which he wrote, beginning with these words: ‘While Servilius Paulus (Sergius Paulus) was proconsul of Asia, at the time when Sagaris suffered martyrdom, there arose in Laodicea a great strife concerning the Passover, which fell according to rule in those days; and these were written’…” (ibid, 4.26.1-4; emphasis mine).

 

It appears that the nature of the conflict in Asia concerning Pascha was serious. This episode introduced a new paradigm where Christian leaders composed literature to defend or clarify their view on Pascha. For instance, Melito composed two works on the subject (one of which was republished in the mid-twentieth century). It was followed by other leaders such as Clement of Alexandria.

 

Another church leader from this time mentioned by Eusebius was Claudius Apollinarius. He served as the bishop of Hierapolis, a city close to Laodicea, between 160-180 AD. He also composed a work On Pascha. Claudius thought that Jesus died on the fourteenth of Nisan and used the gospels (plural) to support this view. He refuted the arguments of those who thought Jesus died on the fifteenth of Nisan.

 

In this second episode, we learn that believers developed different views about the chronology of events at the end of Jesus life. Due to the limited amount of material, it is not clear how or if these differing views affected their Paschal practice.

 

Episode #3 – Controversy in Rome
Eleutherus was the bishop of Rome from 174-189 AD. During his tenure, Quartodeciman Christians worked to convince others in Rome to return to the example of Jesus and observe Passover. Among the leaders of this movement was a man named Blastus.

 

In Pseudo-Tertullian we learn: “In addition to all these, there is likewise Blastus, who would latently introduce Judaism. For he says the Passover is not to be kept otherwise than according to the law of Moses, on the fourteenth of the month…” (Against all Heresies, 8)

 

Immigration from east to west was very common in the ancient world. The Quartodeciman Christians who immigrated and settled near Rome likely maintained their native practice. Blastus and others could have fallen in this category. According to Eusebius, he had a significant following (Church History, 5.15.1, 5.20.1).

 

To our knowledge, Blastus only differed from Rome in the Quartodeciman practice. His movement must have been influential because the well-known bishop Irenaeus wrote a letter to counter his efforts. We do not possess much information about this episode in the controversy.

Episode #4 – Victor and Polycrates
Not long after these events, the fourth episode of this controversy occurred (early 190s). This time the disagreement occurred between Polycrates, the bishop of Ephesus, and Victor, the bishop of Rome. The outcome was very different than previous chapters.

“A question of no small importance arose at that time. For the parishes of all Asia, as from an older tradition, held that the fourteenth day of the moon, on which day the Jews were commanded to sacrifice the lamb, should be observed as the feast of the Saviour’s passover” (ibid, 5.23.1; emphasis mine).

Eusebius, a pro-Roman Church writer, admitted that Polycrates and the bishops in agreement with him followed an older practice than that of the bishops of Rome. And it certainly was not just a tradition, but truth rooted in Scripture and the example of Jesus and His early disciples.

Polycrates wrote a letter to Victor to defend his practice of Passover; it preserved by Eusebius and an excerpt is located below:

“But the bishops of Asia, led by Polycrates, decided to hold to the old custom handed down to them. He himself, in a letter which he addressed to Victor and the church of Rome, set forth in the following words the tradition which had come down to him: ‘We observe the exact day; neither adding, nor taking away. For in Asia also great lights have fallen asleep, which shall rise again on the day of the Lord’s coming, when he shall come with glory from heaven, and shall seek out all the saints. Among these are Philip, one of the twelve apostles…and, moreover, John, who was both a witness and a teacher, who reclined upon the bosom of the Lord…And Polycarp in Smyrna, who was a bishop and martyr…[others are mentioned]… Melito the Eunuch who lived altogether in the Holy Spirit, and who lies in Sardis, awaiting the episcopate from heaven… All these observed the fourteenth day of the passover according to the Gospel, deviating in no respect, but following the rule of faith. And I also, Polycrates, the least of you all, do according to the tradition of my relatives, some of whom I have closely followed. For seven of my relatives were bishops; and I am the eighth. And my relatives always observed the day when the people put away the leaven. I, therefore, brethren, who have lived sixty-five years in the Lord, and have met with the brethren throughout the world, and have gone through every Holy Scripture, am not affrighted by terrifying words. For those greater than I have said ‘We ought to obey God rather than man’ [Acts 5:29]…I could mention the bishops who were present, whom I summoned at your desire; whose names, should I write them, would constitute a great multitude. And they, beholding my littleness, gave their consent to the letter, knowing that I did not bear my gray hairs in vain, but had always governed my life by the Lord Jesus” (ibid, 5.24.1-8; emphasis mine).

Polycrates cited that he and his relatives also celebrated the day of removing leaven (a reference to removing leaven before the feast of unleavened bread). Those that celebrated Passover on the 14th of Nisan had tremendous support – Polycrates said that ‘a great multitude’ supported him. Eusebius attested that all the churches of Asia still kept Passover in this manner.

The Bishop of Rome, Victor, would have none of this! He tried to excommunicate the Eastern churches. This move was an attempt to separate the two groups from each other. Eusebius discussed this development.

“Thereupon Victor, who presided over the church at Rome, immediately attempted to cut off from the common unity the parishes of all Asia, with the churches that agreed with them, as heterodox; and he wrote letters and declared all the brethren there wholly excommunicate. But this did not please all the bishops. And they besought him to consider the things of peace, and of neighborly unity and love. Words of theirs are extant, sharply rebuking Victor” (ibid, 5.24.9-10).

Other Christian bishops did not approve of Victor’s actions. They sent letters to rebuke him for this move. It was likely viewed as a power grab or an attempt to denigrate the churches of the East. This is the first time that the Bishop of Rome tried to assert such authority over another group of churches – and the first time they tried to sever ties with others. In later centuries, this attempt to exert control over another region would become standard practice.

The bishop of Lyons, Irenaeus, also disagreed with Victor. In his youth, Irenaeus spent some time around Polycarp; he is one of our primary sources about his life. He sent a scathing letter to Victor. In it, he said that some of the prior Roman bishops did not observe Passover. They still maintained peaceful communication with those who differed from them.

Irenaeus wrote: “Among these were the presbyters before Soter, who presided over the church which you now rule. We mean Anicetus, and Pius, and Hyginus, and Telesphorus, and Xystus. They neither observed it themselves, nor did they permit those after them to do so….And yet though not observing it, they were none the less at peace with those who came to them from the parishes in which it was observed; although this observance was more opposed to those who did not observe it….But none were ever cast out on account of this form; but the presbyters before you who did not observe it, sent the eucharist to those of other parishes who observed it” (ibid, 5.24.14-15; emphasis mine).

Irenaeus provides us with a list of Roman bishops who did not keep Passover. The earliest one did not date to the time of the early Apostles, but instead to a man named Xystus (also called Sixtus). He was one of the Roman bishops during the reign of the Roman Emperor Hadrian, who ruled from 117-138 AD.

The Christian writer Epiphanius (approx. 380 AD) said that all of Christendom used to keep Passover in the same way until the reign of Hadrian. He wrote:

“(speaking of the Audians) For they choose to celebrate the Passover with the Jews…And indeed, < it is true > that this used to be the church’s custom…each is found writing to the other and quarreling, and down to our own day. This has been the situation ever since was thrown into disorder after the time of the circumcised bishops…” (Panarion, 70.9.1-2, 9, Translated by Frank Williams)

The confusion about when to keep Passover occurred when the time of the circumcised bishops ended. When was this? In the 130s AD, Hadrian fought a major war with the Jewish people. At the end of it, he banned Jewish people, including Jewish Christians, from Jerusalem.

In the book of Acts, we learn that Jerusalem was considered the de-facto capital of Christendom. Leaders met there to make important decisions. Ministers were sent out to assist the brethren in other places. Those same ministers had to report back to Jerusalem about their activity. For some examples of this, see the following verses: Acts 1:4-8, 11:1-2, 11:19-22, 11:26-27, 12:24-25, 13:13, 15:2, 16:4, and Gal. 2:1-2.

Starting with Hadrian’s ban, there was confusion about which city held that type of authority in Christianity. Up until that time, all the bishops of Jerusalem had been Jewish, but they also held the purity of the faith. Those that followed them did not have this purity. Eusebius related:

“…But I have learned this much from writings, that until the siege of the Jews, which took place under Adrian [Hadrian], there were fifteen bishops in succession there [Jerusalem], all of whom are said to have been of Hebrew descent, and to have received the knowledge of Christ in purity, so that they were approved by those who were able to judge of such matters…” (Eusebius, Church History, 4.5.2).

In the writings on this subject, none of the bishops of Rome appealed to Peter or Paul as a reason to abstain from keeping Passover. And they could not use their writings or example. Peter kept Passover with Jesus. Paul instructed the Corinthians to observe it (I Cor. 5:6-8). Therefore, the practice of Rome at that time was not even Apostolic in its claim.

You might ask yourself: “What does this issue have to do with the Sabbath?” Though we do not know exactly when this practice started, by the time of Victor the Roman Church kept Passover on the first Sunday after the 14th of Nisan. From the position of a once a year observance, pro-Roman Church writers pushed for weekly observances. Friday was promoted as a day of fasting because they believed Christ died on that day. Weekly Sunday services were pushed because they believed Christ resurrected on that day.

Tertullian remarked about the weekly Friday fast and gatherings on Sunday, which he called the ‘day of the Lord’s resurrection.’ We have two quotes from him: “Why do we devote to Stations the fourth and sixth days of the week, and to fasts the  preparation-day?” (On Fasting, 14). “We, however (just as we have received), only on the day of the Lord’s Resurrection ought to guard not only against kneeling, but every posture and office of solicitude…” (On Prayer, 23). In other writings, Tertullian advocated for the continuity of the Sabbath (see Against Marcion, 4.12).

By the time of Eusebius, it became more common to fast on Friday and then meet on Sunday. He wrote: “But we celebrate these same mysteries throughout the whole year, commemorating the passion of the Saviour by fasting on every day before the Sabbath [that is, Friday]… and on every Lord’s day [Sunday] being revived by the sanctified body of the same saving Pascha…” (De Solemnitate Paschali, quoted by Odom, p 287).

In another place, Eusebius claimed that these practices replaced the once a year meeting for Passover. “Those with Moses killed the lamb of the Passover once in every year toward evening on the fourteenth (day) of the first lunar month; but we, those of the new covenant [who are] observing the Pascha on every Lord’s day [Sunday], are always satisfying ourselves with the body of the Saviour, always partake of the blood of the Lamb…Wherefore, also, in every week we perform the feast of our Pascha on the salutary and Lord’s Day [Sunday], fulfilling the mysteries of the true Lamb by whom we are redeemed” (ibid, p 286).

The Quartodeciman Controversy was part of the movement by the Church of Rome to abandon any practices considered ‘Jewish.’ Their actions were contrary to those taught by the first Apostles. Moreover, this controversy was eventually used to push the idea of weekly fasting on Friday and Sunday gatherings.

Despite these Church Councils and laws, a significant number of Christians, especially in the East, continued to keep Passover into the fourth and fifth centuries.

In Part two of this series, we will examine the next two phases of the Quartodeciman Controversy: Confusion and Forced Conformity.

Passover and Unleavened Bread is a practice that takes us back to the example of Jesus and the early disciples. It reminds us of the early Church practice before man-made practices came along.

To learn more about this subject, download our FREE book “The Quartodeciman Controversy” (CLICK HERE).

God Bless!

Kelly McDonald, Jr.
BSA President – www.biblesabbath.org

Bibliography
Epiphanius of Salamis, Panarion, 70.9.1-2,9. Translated by Frank Williams. The Panarion of Epiphanius of Salamis. Books II and III, De Fide. 2nd ed. Boston: Brill Publishers, 2013. pp 420-421.

Eusebius of Caesarea. Church History, 4.5.2, 4.6.3-4. 4.14.1-7, 4.26.1-4, 5.5.8, 5.15.1, 5.20.1, 5.23.1-2, 5.24.1-17. Translated by Arthur Cushman McGiffert. Nicene and Post Nicene Fathers, vol. 1. Edited by Philip Schaff and Henry Wace. New York: The Christian Literature Company, 1890. pp 176-177, 187, 220, 229, 237, 241-244.

Eusebius. De Solemnitate Paschali, VII, X-XII. Translated by Robert Odom. Sabbath and Sunday in Early Christianity. Washington, DC: Review and Herald Publishing Association. 1977. pp 286-287.

Irenaeus. Against Heresies, 3.3.4, 3.4.3. Translated by Alexander Roberts and William Rambaut. Ante-Nicene Fathers, vol. 1. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. New York: Charles Scribner’s Sons, 1899. pp 416-417.

Tertullian. Against All Heresies, 8. Translated by Rev. S. Thelwall. Ante-Nicene Fathers, vol. 3. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. Buffalo: The Christian Literature Publishing Co., 1885. p 654.

Tertullian. On Prayer, 23. Translated by Peter Holmes. Ante-Nicene Fathers, vol. 3. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. Buffalo, NY: The Christian Literature Publishing Company, 1885. p 689.

Tertullian. On Fasting, 14. Translated by S. Thelwall. Ante-Nicene Fathers, Vol. 4. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. Buffalo, NY: Christian Literature Publishing Co., 1885. p 112.

Genesis 4:3 – An Early Example of Sabbath Observance?

By John Lemley

“Genesis 4:3 – “In the process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD.” The focus of this article will be on the words “in the process of time.”

I was first alerted to this phrase as being a possible allusion to the seventh-day Sabbath in the September 1979 issue of Impact Series by the Institute for Creation Research. The title of the article is Creation and the Seven-Day Week by Henry M. Morris. On page ii Mr. Morris quotes Genesis 2:1-3 following it with this explanation:

“And then God blessed and sanctified the seventh day! He declared it to be a holy day, a day peculiarly the Lord’s Day. The six days had been occupied with His creation; one day should be occupied with the Creator. He frequently referred later to “my Sabbaths” (e.g. Exodus 31:13).”

Then, Mr. Morris moves to the account of Cain and Abel in Genesis chapter 4 where he finds an example of seventh-day Sabbath observance.

“That the children of Adam, even after the expulsion from Eden, continued to regard every seventh-day as a day of rest and worship is clearly implied in the story of Cain and Abel…”

(this article is an excerpt from the May-June 2017 edition of the Sabbath Sentinel)

To read the rest of this article, which starts on page 9, click this link: https://biblesabbath.org/media/May-June_2017.pdf

Polycarp: The Heretic Fighter

By Kelly McDonald, Jr.

The second century was a time when Christianity was influenced by false teachers and heretical ideas; we have reviewed these in a three-part series (CLICK HERE to start with part 1). God reserved a remnant of the faithful to fight them. He always does. There was a specific person God reserved to lead the stand against it all. His name was Polycarp.

Polycarp was appointed by the first Apostles as the Bishop of Smyrna and was a disciple of the Apostle John. By the 150s AD, he was likely the last living person who was taught by the first disciples. This made him a living legend in some ways.

Much of what we know about Polycarp comes from Irenaeus (a second-century Christian who knew Polycarp personally), an epistle he wrote called The Letter to the Philippians, and other primary sources from near that time.

The historian Eusebius recorded about 330 AD that: “Pothinus having died with the other martyrs in Gaul at ninety years of age, Irenaeus succeeded him in the episcopate of the church at Lyons. We have learned that, in his youth, he was a hearer of Polycarp” (idem, Church History, 5.5.8).

Irenaeus heard Polycarp as a youth and said the following about him: “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 [Polycarp] tarried [on earth] a very long time….having always taught the things which he had learned from the apostles, and which the Church has handed down, and which alone are true” (Irenaeus, Against Heresies, 3.3.4; emphasis mine).

“…I can even describe the place where the blessed Polycarp used to sit and discourse — his going out, too, and his coming in — his general mode of life and personal appearance, together with the discourses which he delivered to the people; also how he would speak of his familiar intercourse with John, and with the rest of those who had seen the Lord; and how he would call their words to remembrance. Whatsoever things he had heard from them respecting the Lord, both with regard to His miracles and His teaching, Polycarp having thus received [information] from the eye-witnesses of the Word of life, would recount them all in harmony with the Scriptures.…” (quoted from Fragments from the Lost writings Irenaeus, sec. 2; emphasis mine)

Irenaeus went on to say: “And I can bear witness before God, that if that blessed and apostolic presbyter had heard any such thing, he would have cried out, and stopped his ears, exclaiming as he was wont to do: O good God, for what times have You reserved me, that I should endure these things?” (ibid)

As the false doctrines were spreading rampantly throughout the Christian community, Polycarp wondered why he was kept alive to hear such things. Looking back upon the tumultuous times of the second century, we know the truth. He was being kept alive to confront these false teachings and teachers.

Between 110 and 140 AD, he wrote a letter to the Philippians. We reviewed this letter deeper in another article (click here to read about the Letter to the Philippians). In it, he affirmed keeping the commandments of God and quotes many New Testament letters almost word for word. He quoted from as many as 18 letters that we consider canon for the New Testament.

To give you an idea about the gravity of his testimony, consider the following: His letter to the Philippians was lauded by contemporaries who said it would bring assurance to the truth about salvation (Irenaeus, Adv. Haer. 3.3.4). The letter was so highly regarded that even as late as 400 AD it was routinely read in Christian assemblies in Asia.

“Polycarp – disciple of the apostle John and by him ordained bishop of Smyrna was chief of all Asia, where he saw and had as teachers some of the apostles and of those who had seen the Lord…He wrote a very valuable Epistle to the Philippians which is read to the present day in the meetings in Asia” (On Illustrious Men, 17, emphasis mine).

Tertullian, who lived in the late second and early third centuries, wrote much against heresy. One of the ways he combated false teachers was to appeal to the list of bishops in every city that went back to the first Apostles. This is usually termed ‘Apostolic Succession.’ It was very important in the second century. The heretics could not trace any of their teachers to the time of Jesus – though they claimed to do so. Here is an excerpt from Tertullian’s work Prescription Against Heretics about this topic:

“But if there be any (heresies) which are bold enough to plant themselves in the midst of the apostolic age, that they may thereby seem to have been handed down by the apostles, because they existed in the time of the apostles, we can say: Let them produce the original records of their churches; let them unfold the roll of their bishops, running down in due succession from the beginning… in such a manner that [that first bishop of theirs] bishop shall be able to show for his ordainer and predecessor some one of the apostles or of apostolic men, — a man, moreover, who continued steadfast with the apostles. For this is the manner in which the apostolic churches transmit their registers: as the church of Smyrna, which records that Polycarp was placed therein by John…” (idem, sec. 32)

As Tertullian recounted the records of the churches, the Church of Smyrna and Polycarp were listed FIRST to prove apostolic succession. He pointed out that there were written records in his day that confirmed Polycarp as the successor to the Apostle John. That was his chief point concerning Apostolic succession.

These details, among others we could use, clearly prove Polycarp’s weightiness as a witness for Apostolic teaching.

In about the year 155, Polycarp went to Rome to confront the Bishop Anicetus about when to keep Passover (CLICK HERE to read this article). Remember from our three part series in March 2020 (click here to read part 1 of this series) that Anicetus was the Bishop under whom many heresies increased. As Irenaeus wrote:

“For Valentinus came to Rome in the time of Hyginus, flourished under Pius, and remained until Anicetus. Cerdon, too, Marcion’s predecessor, himself arrived in the time of Hyginus… Marcion, then, succeeding him, flourished under Anicetus, who held the tenth place of the episcopate” (Irenaeus, Against Heresies, 3.4.3).

Valentinus was best known for his mixture of Gnosticism and Christianity, which included trying to mix common sayings of the day with the New Testament. This formed a new, mutilated text. Marcion also tried to mutilate the New Testament by taking out verses that did not suite his doctrine. He especially wanted to separate keeping God’s commandments from the message of Christ’s resurrection. Their greatest outreach occurred in Rome; apparently the Roman Bishops could not stop them (or did not try to).

If there was a human being alive who could combat the errors of these men, it was Polycarp. He either had many of the documents which would compose the New Testament or he knew them by heart (the Letter to the Philippians is an exceptional example of this). He was a disciple of John and held to the purity of the faith.

“…To these things all the Asiatic Churches testify, as do also those men who have succeeded Polycarp down to the present time– a man who was of much greater weight, and a more stedfast witness of truth, than Valentinus, and Marcion, and the rest of the heretics. 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…And Polycarp himself replied to Marcion, who met him on one occasion, and said, “Dost thou know me?” [Polycarp replied] “I do know thee, the first-born of Satan”…(Irenaeus, Against Heresies, 3.3.4, emphasis mine throughout).

Irenaeus agreed that Polycarp conversed with many who had seen Christ and his teachings were true. The Asiatic Churches (meaning those in the East) were still practicing what was originally passed down to the Apostles; he was their leader. The Western Churches, led by Rome, were being swayed by false teachings.

Polycarp was the only one equipped for the task of fighting these various difficulties. As the heretics sought to cut out portions of the New Testament or add to it, he refuted them. Of all the Apostles who could have discipled Polycarp, John was the only one who stayed with Christ through His suffering, death, and resurrection (according to the New Testament record).

When the Bishops of Rome were going astray and being swayed by all sorts of doctrines, Polycarp came to sort out the mess. He confronted Marcion and all the heretics. He even called Marcion a son of the devil! In a time of turmoil, he turned many back to the true faith. His weight as a witness was stronger and more steadfast than the newer doctrines he opposed.

Polycarp was indeed a second-century heretic fighter. In our next article on Sabbath history, we will look at another issue he sought to settle in his trip to Rome: the Quartodeciman controversy (CLICK HERE to read this article).

CLICK HERE to read a free book on the Life of Polycarp. 

Kelly McDonald, Jr.

BSA President – www.biblesabbath.org

The 2^nd Century Rise of Heresy (Part 3 of 3)

By Kelly McDonald, Jr.

Last week, we began to review the false teachings that began in the mid-second century, including some specific teachers. In this week’s article, we will review two of the more influential teachers, Valentinian and Marcion. Their teachings have lasted down to our present time in some fashion or form.

“For Valentinus came to Rome in the time of Hyginus, flourished under Pius, and remained until Anicetus. Cerdon, too, Marcion’s predecessor, himself arrived in the time of Hyginus…” (Irenaeus. Adversus Haereses. 3.4.3; emphasis mine).

To give you an idea of the time period we are discussing, consider the following: Hyginus was the Bishop of Rome from 138-142 AD, Pius from 142-154, and Anicetus 154-166. Valentinus desired to be a bishop in the Roman Church, but was denied the role. He then broke with them to start his own following.

Valentinians blended Bible verses with other common sayings from their day to present what they portrayed as a more perfect truth. They melded Christianity with pagan festivals and encouraged breaking the commandments of God.

“…They gather their views from other sources than the Scriptures; and, to use a common proverb, they strive to weave ropes of sand, while they endeavor to adapt with an air of probability to their own peculiar assertions the parables of the Lord, the sayings of the prophets, and the words of the apostles, in order that their scheme may not seem altogether without support. In doing so, however, they disregard the order and the connection of the Scriptures, and so far as in them lies, dismember and destroy the truth…these persons patch together old wives’ fables, and then endeavor, by violently drawing away from their proper connection, words, expressions, and parables whenever found, to adapt the oracles of God to their baseless fictions” (Irenaeus, Adv. Haers., 1.8.1).

Among their other false ideas: They accused God of creating a defective earth (ibid, 4.33.3). They taught that mankind was not made from the earth as described in Genesis (ibid, 5.15.4). They declared birth as an evil event, which subsequently led them to deny the bodily birth, suffering and resurrection of Christ (Clement, Stromata, 3.17.102). They did not believe that the corruptible body could become incorruptible by the power of God (Irenaeus, Against All Heresies, 2.14.4).

They were known for shifting views and creating fables immediately to justify whatever belief was convenient at the time (Tertullian, Against the Valentinians, ch. 1). For instance, they did not believe written documents contained truth, but only voice could spread truth. His group was among the largest groups of that time; he led many astray.

“The Valentinians, who are no doubt a very large body of heretics–comprising as they do so many apostates from the truth, who have a propensity for fables…” (Tertullian. Against the Valentinians, ch. 1).

“For [they allege] that the truth was not delivered by means of written documents, but vivâ voce [by voice]” (Irenaeus, 3:2:1).

“…boast that they possess more Gospels than there really are. Indeed, they have arrived at such a pitch of audacity, as to entitle their comparatively recent writing “the Gospel of Truth,” though it agrees in nothing with the Gospels of the Apostles, so that they have really no Gospel which is not full of blasphemy…” (ibid, 3:11:9).

“…he did not invent Scriptures to square with his own subject-matter, but adapted his matter to the Scriptures; and yet he took away more, and added more, by removing the proper meaning of every particular word, and adding fantastic arrangements of things which have no real existence…” (Tertullian, Prescriptions Against Heresy, ch. 38)

The last heretic we will discuss is Marcion, who followed in the footsteps as a man named Cerdon.

Cerdo or Cerdon taught that there were two gods: one of the Old Testament and one of the New Testament. He also went on to teach that Jesus was not the Son of the God of the Old Testament. Instead, he taught Jesus was the son of an entirely different God. He came to Rome during the time of Hyginus (which was the same time Valentinus arrived). He initially professed loyalty to the Roman church and spread his false teachings secretly. He eventually taught these things publicly.

Marcion succeeded him and deepened the heresy even further. In 144 AD, Marcion came to Rome. His teachings diffused throughout the Christian world. We will briefly look at the primary sources from this time period, which discuss his life and false teachings.

“Cerdon was one who took his system from the followers of Simon, and came to live at Rome in the time of Hyginus… He taught that the God proclaimed by the law and the prophets was not the Father of our Lord Jesus Christ… Marcion of Pontus succeeded him, and developed his doctrine. In so doing, he advanced the most daring blasphemy against Him who is proclaimed as God by the law and the prophets, declaring Him to be the author of evils, to take delight in war, to be infirm of purpose, and even to be contrary to Himself” (Irenaeus, Adv. Haer., 1:27:1-2; emphasis mine).

“Cerdon, too, Marcion’s predecessor, himself arrived in the time of Hyginus…Coming frequently into the Church, and making public confession, he thus remained, one time teaching in secret, and then again making public confession; but at last, having been denounced for corrupt teaching, he was excommunicated from the assembly of the brethren. Marcion, then, succeeding him, flourished under Anicetus, who held the tenth place of the episcopate” (Irenaeus, Adv Haer., 3:4:3; emphasis mine throughout).

“And there is Marcion, a man of Pontus, who is even at this day alive, and teaching his disciples to believe in some other god greater than the Creator. And he, by the aid of the devils, has caused many of every nation to speak blasphemies, and to deny that God is the maker of this universe, and to assert that some other being, greater than He, has done greater works. All who take their opinions from these men, are, as we before said, called Christians;…but we do know that they are neither persecuted nor put to death by you, at least on account of their opinions”  (Justin, First Apology, Chapter 26).

Among more of his false teachings: he taught that Christ’s statements in Matthew chapter 5 forbidding adultery, murder, and swearing were an indication that they had been overturned and no longer applied (Irenaeus, Adv. Haer., 4:13:1). He prohibited marriage (Tertullian, Against Marcion, 5:7). He taught that Christ’s actual body was not crucified – but a phantom body (ibid, 4:40). He did not believe that the resurrection of the flesh was possible, but only the salvation of the soul (ibid, 5:10).

He truly despised the Old Testament and the Law of God he hated the Sabbath. Here is a quote from him about the seventh day: “Since that day is the rest of the God of the Jews, who made the world and rested the seventh day, we therefore fast on that day, that we may not do anything in compliance with the God of the Jews” (Epiphinaus, Haers., Sec. 42, from Bingham, 1139).

These heretics laid the foundation for a large anti-Sabbatarian movement in the second century. In the next few months, look for more articles on this subject.

However, these heretics were opposed by the second century hero, Polycarp. CLICK HERE to read more about his stand against them!

Kelly McDonald, Jr.

BSA President – www.biblesabbath.org

 

The 2^nd Century Rise of Heresy (Part 2 of 3)

By Kelly McDonald, Jr.

Last week we began to discuss some of the factors that preceded the rise of heresy in the second century. In part two of this series, we will review some of the heretics of the second century and their teachings. There are at least five common beliefs shared among them:

1) Many were influenced by Gnosticism.

2) They were very anti-Semitic.

3) They devalued or disregarded the Old Testament as the background source for the New Testament.

4) They sought to replace the Old Testament with Greek philosophy, cultural influences, Stoicism or Gnostic sources.

5) They tried to replace or edit the writings that we call the New Testament.

Gnosticism is a belief system which blended Greek and Middle Eastern influences. Some of their common beliefs are as follows: matter is evil and spiritual things are good; an inferior god made the material world and a superior god made the spiritual realm; spirit and matter are opposed; and a strong emphasis on the gaining of knowledge as essential to the salvation of one’s immortal soul.

Paul had to address Gnosticism in his letter to the Corinthians. This church was focused on obtaining mysteries and operating in spiritual gifts, but they were loose in their morals. Paul explained in I Corinthians 3:16-17, 6:9-20 that sin committed in the body is still sin against God. Gnosticism had an even greater influence among Christians in the second century AD.

The heretics of the second century also had a hatred for the Jewish people. Their rhetoric is disgusting – some of believed that Christ came to destroy the God of the Jews.

Third, they wanted to devalue or disregard the Old Testament, which was the source material for God’s covenant with Israel and Judah. This part of the Bible also required submission of the human body to a holy lifestyle abhorred by Gnostics. They wanted Greek philosophy or some other belief system to replace the Old Testament. This would produce a twisted view of Christ’s life and the lives of the early disciples.

This development led them to write their own New Testament manuscripts or edit existing ones with their own spin to them. All these actions by Gnostics added confusion within the Christian community and among the general public. Those who sought the True God would be confused about Christianity.

In the late second century, several Christian writers wrote extensive works refuting these heretics – including Irenaeus, Clement of Alexandria, Tertullian, and Hippolytus. Unfortunately, Christianity was stained by the time they came along. Many of them were influenced to one degree or another by heretical teaching.

Among the first false teachers were Saturninus and Basilides, who began to spread heresy during the time of the Roman Emperor Hadrian (117-138 AD) and continued to do so into the reign of Antonius (138-161 AD). Irenaeus, who lived in this time period, wrote about their errors:

“1. Arising among these men, Saturninus (who was of that Antioch which is near Daphne) and Basilides laid hold of some favourable opportunities, and promulgated different systems of doctrine — the one in Syria, the other at Alexandria…. Man, too, was the workmanship of angels, a shining image bursting forth below from the presence of the supreme power…He has also laid it down as a truth, that the Saviour was without birth, without body, and without figure, but was, by supposition, a visible man; and he maintained that the God of the Jews was one of the angels; and, on this account, because all the powers wished to annihilate his father, Christ came to destroy the God of the Jews, but to save such as believe in him…This heretic was the first to affirm that two kinds of men were formed by the angels — the one wicked, and the other good. And since the demons assist the most wicked, the Saviour came for the destruction of evil men and of the demons, but for the salvation of the good” (Irenaeus, Against Heresies, 1:24:2; emphasis mine throughout).

Saturninus was a dualist gnostic, so he viewed matter as evil. This caused him to deny the bodily birth of Christ; he taught that the Lord only appeared as an apparition. Moreover, he promoted the idea that angels created mankind and that their leader was the God of the Jews, who Christ was sent to destroy. He taught that Christ came to save good people and destroy the wicked.

The beliefs of Basilides are summarized below: “3. Basilides again, that he may appear to have discovered something more sublime and plausible, gives an immense development to his doctrines….4. Those angels who occupy the lowest heaven, that, namely, which is visible to us, formed all the things which are in the world, and made allotments among themselves of the earth and of those nations which are upon it. The chief of them is he who is thought to be the God of the Jews; and inasmuch as he desired to render the other nations subject to his own people, that is, the Jews, all the other princes resisted and opposed him. Wherefore all other nations were at enmity with his nation. But the father without birth and without name, perceiving that they would be destroyed, sent his own first-begotten Nous (he it is who is called Christ) to bestow deliverance on those who believe in him, from the power of those who made the world. He appeared, then, on earth as a man, to the nations of these powers, and wrought miracles…” (ibid, 1:24:3; emphasis mine throughout).

Basilides had viewpoints similar to Saturninus. He believed that the universe was created by angels and the chief one was the God of the Jews. He taught that Christ was sent to save the world from Him. He also denied Christ’s suffering in the flesh and affirmed that salvation came to the soul alone (ibid, 1:24:4). His followers engaged in idolatry, magic, and sorcery, yet claimed it was part of his worship of the true god.

The attack of these heretics was clear: they sought to portray the God of the Old Testament as a separate God than that of the New Testament. Saturninus goes as far to say that Jesus came to destroy the God of the Jews! How could anyone read the New Testament and come to such conclusions? When we read the Bible, it is clear that through Christ all things were created (John 1:1-3, Col. 1:15-17). Saturninus operated out of Syria and Basilides in Alexandria.

Next week we will finish by talking about two of the more popular heretics of the time period: Valentinus and Marcion. To read Part 3, CLICK HERE.

Kelly McDonald, Jr.

BSA President – www.biblesabbath.org

How Should We Respond to COVID-19?

By Kelly McDonald, Jr.

Much of the world has been affected by the Corona Virus (also called COVID-19). This virus has spread to many places in a relatively short time period.

In the United States, businesses are closing in various parts of the country. Schools and other events are being suspended. Large segments of the population are going to find themselves either without work or quarantined to one degree or another. Forms of entertainment are suspended at the present and could be for the next few months. In other words, we are all going to have some or a lot of extra time on our hands.

What should we do with it?

As Christians, we should have a unique perspective to the world. We have hope (Romans 5:1-5). We have precious promises to remind us that God is with us no matter what happens. Consider Romans 8:28: “And we know that in all things God works for the good of those who love him, who have been called according to his purpose”. Consider also Matthew 28:20: “And surely I am with you always, to the very end of the age.”

We also have a relationship with the Creator of the Universe. One of the ways that we access His provision is prayer. As Paul wrote “Pray without ceasing” (I Thess. 5:17; see also Romans 8:26). We can pray anywhere – and it is a vital tool to help us and others focus during a time that seems uncertain. There’s so much we cannot control around us – but we can control our response. We know the God who is more than able to part Red Seas and even abate plagues.

In this article, I want to walk you through a prayer strategy to help you and others.

1) Examine yourself – 2 Corinthians 13:5. Take time to look at your own relationship with God. Is it where it needs to be? Where have you fallen short? Have you allowed the various closed activities, such as work, entertainment, or schooling, to come between you and God? Are you studying to show yourself approved? (2 Tim. 2:15). What does your prayer life look like? Have you become negligent of your brothers and sisters in Christ? Have you become lukewarm in your commandment keeping? (Rev. 3:15-22) Has God called you to do something and you have ignored it or allowed busy-ness to occupy your time? (Matt. 25:14-30)

In a world with so much finger pointing, we need to look at ourselves first and foremost.

2) Ask God for forgiveness and repent – In whatever realm we have fallen short, each of us (including myself) needs to ask God to forgive us and then repent. Repent means to change your mind in such a way that it changes your lifestyle. Whatever you asked God to forgive you for, be prepared to take action. If you haven’t been honest with people, then make the commitment to change and be honest. If you have neglected the study of God’s word, then take the time to do so. If you haven’t really prayed/sought God’s will for your life, then do it. Get serious about your calling and election. If you need to talk to a brother or sister in Christ, then give them a call. We have the time to do it.

(There are some life changes you need to make that you will have to wait until after this virus passes over to carry out. If that’s the case, pray for a strategy and courage to do so when the opportunity makes itself known.)

3) Ask God to forgive the sins of our nation – Once we have examined ourselves, we need to take a long hard look at the sins of our country. Over 60 million babies have been aborted and marriage/sexuality has been perverted. We have made idols of our entertainment; we trust too much in our prosperity. The commandments of God are transgressed with wild abandon. You may find other things, but those are the obvious ones I am praying about. We need to ask God to forgive our nation and cause the nation to repent.

During this crisis, pray that God will cause everyone to see their own sins and short comings. Ask God to reveal to everyone in our country that our prosperity could be gone in a heartbeat (as it has been reduced very quickly) and that we should look to Him as our source instead of our stuff. Since we will all be doing at a lot less, I believe it may be easier for God to get people’s attention (Be still and know). Ask God to heal our land.

4) Pray for our leaders – I can’t imagine the logistical obstacles that leaders in government are overcoming to adjust to this situation. The virus is newer, so we don’t have prior experience with its symptoms/after effects. Let’s pray for our leaders to make sound, wise decisions.

5) Pray for people affected by the virus – God is the healer; one of the reasons Christ came was to bring us healing through His stripes. Ask God to supernaturally intervene to heal those who are affected by the virus.

6) Pray for healthcare and other essential workers – Some people will have to go to work no matter what happens. Healthcare workers, law enforcement officers, firefighters, electrical workers, etc. Pray for those who are in essential fields to be protected from this virus and have confidence to continue their necessary job.

7) Pray for necessities to continue uninterrupted – Pray for the factories and industries that make necessities (such as food, etc.) to continue uninterrupted and the workers that deliver them (truck drivers) to be unimpeded.

8) Pray for those who are quarantined – Some people will voluntarily stay inside while others will be forced to do so. Some people don’t do well in closed environments. Pray for the God of hope to help them cope with the situation. He is the God of all comfort.

9) Pray for those who are unemployed – A lot of people are becoming unemployed. Ask for God to give them supernatural provision in this time and favor. Ask for God to do it in a way where they will recognize it is His hand at work.

10) Pray for people to remain calm and helpful – Humans tend to fear uncertainty; this can lead to selfishness. Pray for people to remain calm and level-headed during this time. Remind yourself and others of the verse: “Love your neighbor as yourself.”

Lastly, pray for us all to learn something from this whole ordeal. While none of us chose for these events to happen, our God uses events like this to teach us and guide us. Be keenly aware of what lessons you might learn in this season. If you are worried or concerned, ask God to increase your faith and give your strength in this time. Go through encouraging verses in the Bible, such as many of the Psalms, that will help you cope with the situation.

Too often we treat prayer as our last option. Let’s make it our priority and what our God work in us and in the world around us.

God Bless.

Kelly McDonald, Jr.

BSA President – www.biblesabbath.org

The 2^nd Century Rise of Heresy (Part 1 of 3)

By Kelly McDonald, Jr.

In the second century AD, Christianity experienced a tremendous attack of false doctrine and heresy. People tried to mix the pure faith with other religions. In this three-part series, we are going to discuss the rise of heresy in the second century. We will review the events leading up to this trend and some of the specific individuals involved.

First, we will examine the quotes of two different authors who describe these turbulent times.

Hegessipus (writing between 150-170 AD)

“And, after profound peace had been established in every church, they remained down to the reign of Trajan Caesar…Symeon son of Clopas, was informed against [accused] by the various heresies, and subjected to an accusation like the rest…He was finally condemned to be crucified. Up to that period the Church had remained like a virgin pure and uncorrupted…But, when the sacred band of apostles had in various ways closed their lives, and that generation of men to whom it had been vouchsafed to listen to the Godlike Wisdom with their own ears had passed away, then did the confederacy of godless error take its rise…And the church of the Corinthians continued in the orthodox faith up to the time when Primus was bishop in Corinth. I had some intercourse with these brethren on my voyage to Rome…in every city, the state of affairs is in accordance with the teaching of the Law and of the Prophets and of the Lord…After James the Just had suffered martyrdom [62 AD], as had the Lord on the same account, again Symeon son of Clopas, descended from the Lord’s uncle, is made bishop [of Jerusalem]… Therefore was the Church called a virgin, for she was not as yet corrupted by worthless teaching. Thebulis it was who, displeased because he was not made bishop, first began to corrupt her by stealth. He too was connected with the seven sects which existed among the people…from these have come false Christs, false prophets, false apostles – men who have split up the one Church into parts through their corrupting doctrines, uttered in disparagement of God and of His Christ…” (fragments)

Clement of Alexandria (writing around 180 AD)

“The Tradition of the Church Prior to that of the Heresies… For the teaching of our Lord at His advent, beginning with Augustus and Tiberius, was completed in the middle of the times of Tiberius. And that of the apostles, embracing the ministry of Paul, ends with Nero. It was later, in the times of Adrian [Hadrian] the king, that those who invented the heresies arose…” (Stromata Book 7, Chapter 17)

Hegessipus is considered the earliest Christian historian. He noted that Christianity held to the true faith until the reign of the Roman Emperor Trajan (98-117 AD). What might have caused him to say such a thing?

During the reign of Trajan, Christians were persecuted (see Pliny the Younger’s letters 96-98 to Trajan). They were put on trial and tortured. During this time of persecution, strong leaders were martyred within Christianity. Hegessipus specifically mentioned how Simeon was turned in by the heretics.

A second important factor that Hegessipus noted was the death of the first Apostles. Of them, John passed away last in approximately 100-105 AD. Many of their followers had either passed away or were older at this time. The individuals with the freshest memories of Christ’s life were no longer around.

These two factors played a huge role in the heretics who would try to alter Christianity in the second century.

Clement of Alexandria, who lived a little later, said that during the reign of Hadrian (117-138 AD) that the heretics arose. The significant event of that occurred during his reign was the Roman-Judean war. The Jewish people lost this war. As a result, Hadrian placed a special tax on the Jewish people. He also banned all the Jewish people from Jerusalem, including the Bishop of the city (who some considered to be the bishop of all Christendom). Some troubles in Christianity started at this time, including an argument about when to keep the Passover (which we will look at in a future article).

These events converged in a time period from 98-138 AD when Christianity would be assaulted by outside belief systems. They started in secret but came out in the open when they thought the time was right.

In the next article of this multi-part series, we will look at some of these heretics and their beliefs. To read Part 2, CLICK HERE

Kelly McDonald, Jr.

BSA President – www.biblesabbath.org