4 Formative Keys to the Progression of Early Church History

4 Formative Keys to the Progression of Early Church History is an exploration of some of the key components of early Christian development. The purpose of this article is to provide specific information about four crucial developments in the Early Christian church. The four crucial progressions worth noting are: 1. The life and theology of Irenaeus, Bishop of Lyons. 2. Tertullian's controversial statement "What has Athens to do with Jerusalem." 3. The Church's condemnation of Origen. and 4. The development of the doctrine of the Trinity by the three Cappadocian Fathers. These developments and issues propelled the Christian Church into the development of Christian doctrines and theology that had not previously existed.
Irenaeus, Bishop of Lyons (130-202 A.D.)
Irenaeus was one of the most influential and formative Greek theologians in church history. He lived his life in contrast to the many heresies being practiced between the years of the apostles and the days of Origen in the third century and beyond. His goal was to protect believers from heresies such as Gnosticism, a very prevalent heresy and philosophy of the early Christian church. He accomplished this goal vehemently and his life and ministry became one of the greatest influences for the second century church.
Life
Irenaeus of Lyon was born between 130-140 A.D. Although very little is known about the early life of Irenaeus, it is assumed that he grew up in Smyrna in the region of Asia Minor. Irenaeus studied under “the saintly Polycarp” of Smyrna, to whom he owes much of his Biblical Theology, until Polycarp was martyred in the late 150’s. He then studied in the school of Justin, where he developed his apologetic methods and centered his focus on Biblical study. In 164, Irenaeus moved to Lyon and became a priest there. During this time, Christians in both Lyon and Vienne were under strict persecution, including Irenaeus. Despite the ongoing persecution, he was sent by Pothinus, the 90 year old Bishop of Lyon, on a trip to Rome with a letter to Eleutherius. Pothinus died while he was gone and Irenaeus himself narrowly escaped death, but upon his return he was made the new bishop of Lyons. Little is known about his life as a bishop, but it was during this time that he wrote his two greatest works before his death and martyrdom in 202.
Works
Irenaeus wrote two great works that still hold theological weight even today: ‘’Against Heresies’’ and ‘’Demonstration of the Apostolic Preaching’’. However, his works most strongly influenced the audience of his time.
Against Heresies
Irenaeus wrote his greatest work ‘’Against Heresies’’ around 190 A.D. It was a work completely focused on defending the apostolic fathers and refuting the Gnostic heresies of that time period. There is speculation as to who the audience may have been, but many accept that he wrote it for a general Roman audience. ‘’Against Heresies’’ deals primarily with the Valentinians, who were a people group who claimed to be spreading “Christian” Gnosticism rapidly.
Gnosticism
Gnosticism cannot easily be defined. At best, it is a combination of Christianity, Greek philosophy, and mysticism. The difficulty of the Gnostics was that they were well-meaning “Christians” who firmly believed that their new understandings were in fact the truth. This may be comparable to Mormonism or the religion of the Jehovah Witnesses today. Both groups claim to be a part of Christianity, yet they do not recognize many of the central truths found in the Bible. Despite the Gnostic claims, Irenaeus recognized their false teachings and desired to protect other Christians from falling into Gnosticism. Instead of defining Gnosticism by a doctrine, Gnosticism can be better understood by examining its common qualities and characteristics. In his book ‘’Gnosis: The Nature and History of Gnosticism,’’ Kurt Rudolph offers the following four qualities of Gnosticism:
#Strong dualism. The material world is a blend of good and evil, with the good associated with an unknowable, transcendant God and the bad associated with lesser gods, including the Old Testament Creator
#Salvation, not resurrection. While the flesh is not redeemable but evil, a spark of light is contained in each person that can be liberated through gnosis. While the soul or spirit is eternally saved, there is no physical resurrection of the dead, and Christ’s own resurrection did not have to be physical and usually is not.
#Different cosmology. Creation is also dualistic. Sparks of divinity, associated with light, have been encapsulated in certain people. These represent all things good, including spirit, soul and knowledge. Darkness symbolizes evil, expressed through matter, flesh and ignorance.
#Eschatology in the pleroma. Salvation is recognition of where the soul will finally reside, in the place absolutely disconnected to the physical world.
Valentinus attempted to combine these qualities with Christianity, posing a threat to the future of the Biblical Christian Church and Apostolic Succession.
Demonstration of the Apostolic Preaching
Irenaeus wrote ‘’Demonstration of the Apostolic Preaching’’ as an apologetic to Marcianus, a fellow believer of Irenaeus. It was used in the defense of the Apostolic writers and used the typology of Christ in the Old Testament to further explain Christian doctrine. This text was rediscovered in an Arminian translation in 1904 and has only recently been used widespread as new translations are growing.
Theology
The theology of Irenaeus had everything to do with Gnosticism. In other words, Irenaeus' theology is known almost entirely in comparison against Gnosticism. First, Irenaeus emphasizes Jewish monotheism, out of which Christianity came. In contrast to the dualistic views of many Gnostics, Irenaeus taught that God created the cosmos out of nothing through the Son and the Holy Spirit, who are infinitely present with him. There was much speculation regarding the Trinity at this time and Irenaeus emphasized that the Trinity is one God alone. Second, Irenaeus emphasized the free will of humanity, even after the fall. Where the Gnostics emphasized the dualism of persons as the corrupt body and the pure spirit that is caught in the material, Irenaeus taught that humans are one being who can choose to do good or choose to do evil. Third, Irenaeus thought of the Church as the people of God under a new covenant. He emphasized more that the church was a continuation of God's chosen Jewish people, and less the Pauline theology of the manifestation of Christ in the world after his ascension. Irenaeus' Theology expands beyond that of these three points, but nevertheless was a key element in furthering the understanding of Christ.
Significance
Irenaeus was an important figure in the early church largely because of his contribution of Against Heresies. His dedication to refute the claims of the Gnostics is unmistakable and his commitment to theology, philosophy, and to Christ himself makes Irenaeus one of four key elements in the progression of Christianity in the second and third centuries.
==Tertullian: "What has Athens to do with Jerusalem"==
Life of Tertullian
Tertullian was likely born in Carthage around 160. His father was a proconsular centurion and Tertullian was well educated growing up, focusing his studies in philosophy. Around 193 A.D., Tertullian converted to Christianity and assumed a highly-esteemed role in the church in Carthage. While a leader at the church of Carthage, Tertullian accepted the beliefs of the Montanists, a sect that branched off from Christianity. However, after several years of commitment, he departed himself from the sect and began his own sect known as Tertullianism. Many historians debate whether or not Tertullian remained committed to the Christian church throughout this time. Some historians debate that he used his position as a Christian leader to spread his various beliefs or sects while others claim that he remained true to Christianity and was only exploring the various sects as he sought to further his understanding of Christianity. Based solely on his 31 remaining works, Tertullian seemed committed to the Christian faith and refuted heresies that contradicted Christianity. The exact date of his death cannot be proven, but some suggest it was around the mid-220's. Tertullian's commitment to philosophy and literature was unmistakable and his works shook the philosophical world causing many questions to be asked.
==="What has Athens to do with Jerusalem"===
The most controversial statement ever uttered by Tertullian was "What indeed does Athens have to do with Jerusalem? What has the academy to do with the church?" This statement epitimizes the argument of the value of non-church philosophy and literature in the development of church doctrine and theology. Can the church survive without philosophy? Athens was the center of what would have been known as pagan philosophy, while Jerusalem represented the center of Christianity. Tertullian was not trying to denounce philosophy in this statement. In fact, Tertullian himself spent most of his life indulged in philosophy. In addition, Tertullian meant to criticize not the form of philosophy, but the current execution of philosophy. During that time, philosophers were so focused on their own philosophy that they had become anti-religious and known as "patriarchs of heresy." There were so many schools of thought exploring the depths of thought that truth had become lost in the matter. Where philosophy provided the depth of truth, the church provided the simplicity of truth. Tertullian's answer to this question can be found in the submission of his doctrine of Trinity. Without philosophy, Tertullian would not have been able to truly explore and develop this doctrine to the depths that he had. However, he needed his Christian background to return to the simple truths of the matter found in Scripture. The true answer to this question is that when properly executed, Athens and Jerusalem, or philosophy and scripture, very much need each other as they move forward and discover truth. This question caused great upheaval, but became one of the four catalysts which propelled the advancement of Christianity.
Origen
Similar to Irenaeus in the 2nd Century, Origen was a strong influence over the philosophy and doctrine of the church in the 3rd Century. His life and ministry opposed heresies; however, the church of that time and many historians still today question whether or not his teachings may have been considered heretical to the 3rd Century church.
Life and Ministry
Origen was born in 186 A.D. in Alexandria. Located at the mouth of the Nile, Alexandria had a rich history of philosophy, literature, and theology, and Origen was immersed into it all from an early age. Origen's parents were Christians and while his father, Leonides, was still in prison waiting to be martyred, Origen wrote him a treatise letter and wished to be martyred himself. Origen had a great education growing up and when he was still a teenager, Demetrius, the Bishop of Alexandria, instructed him to teach the local catechumens. After teaching for several years, Origen decided to start his own school of Christian thought. As his popularity and teaching became more popular, tension grew between Origen and Demetrius and Demetrius eventually drove him out of town. Origen relocated in Caesarea and continued to teach and write there. The Emperor Decius did not simply kill Christians to persecute them, he tortured them, and Origen was finally able to follow in his father's footsteps and was tortured for his faith in Caesarea at the age of 69. He died soon after.
Heretic Theology?
"Origen was the most distinguished and most influencial of all the theologians of the ancient church, with the possible exception of Augustine... He is the father of the church's science; he is the founder of a theology which was broght to perfection in the 4th and 5th centuries, and which still retained the stamp of his genius when in the 6th century the church disowned its author" - German theologian Adolf Harnack

Origen has for many become infamous for teaching certain theology that would not be considered Biblical today by mainstream Christians. In fact, some Church leaders of that time condemned Origen for some of his theology. As a philosopher and theologian, Origen was one of the first to attempt to make a holistic working theology for Christianity, which he formatted based on Platonism. At its core, his theology matched that of the Apostolic fathers: that there is one God alone, that Jesus is the infinite and divine Son who became human, and that the Spirit is equally divine with the Father and Son. However, beyond this came what may have been heretic teachings. First, Origen explored that instead of there being two narrative accounts of creation in Genesis, there are actually two creations: the first of spiritual things, and the second of material things. He adopts Platonic dualism as he distinguishes between body and Spirit. In the end, all creatures will be saved because all Spirits are naturally pure, including Satan himself. This contradicts what the Apostolic Fathers had been teaching for some time. Another teaching that was questioned of Origen was that he promoted the philosophy of the transmigration of the soul (preexistence and rebirth), known today as reincarnation. Although Origen taught that Jesus taught metempsychosis as part of the ancient mysteries, this was not taught by many of the other Early Church Fathers.
Condemnation
Should Origen be condemned? Are his teachings in fact heretical? First, one must realize that Origen respected the authority of the church and never intended these "teachings" to go beyond their authority. His philosophy and theology was that of exploration, and in that light, his "teachings" may well be considered "imaginative exploration." (11) He was simply putting forth views designed for further discussion, not convictions set in stone. Second, Origen spoke against heresies throughout his life and worked to refute them. His goal was to combat these heresies and return them back to the core Apostolic understandings of the Godhead. Third, there is question to how many of the "heretical teachings" of Origen actually belonged to him. For example, the editor for Origen's principal theological work came forward admitting that he had altered some of the text. The church rightly accused Origen's outrageous thoughts. The thoughts themselves cannot be considered Biblical. However, if in fact Origen did not regularly teach these things as Biblical theology, than it is fair to say that Origen's creativity actually helped create an atmosphere for theological dialogue and discernment that had not previously existed.
The Cappadocian Fathers
When one talks about the Cappadocian Fathers he or she is referring to the three closely related theologians of Cappadocia: Basil the Great, Gregory of Nyssa, and Gregory of Nazianzus. Basil was the elder brother of Gregory of Nyssa and Gregory of Nazianzus was their mutual friend. Each of them served as bishop during the fourth century. Basil served as bishop of Caesarea, Gregory served as bishop of Nyssa, and Gregory of Nazianzus later served as the bishop of Constantinople. They are known as the Cappadocian fathers because they all served in the region of Cappadocia, what is now modern day Turkey. The controversy that they are most renowned for engaging is the Trinitarian controversy. There was a lot of confusion about the nature of the Trinity. Various beliefs about the trinity had been springing up in various regions. In Cappadocia, the Semi-Arians carried the doctrine of trinity taught by Arius. In reaction to the extreme of Platonism, they took on a missional attitude towards reforming and ministering to the non-Christian rhetoricals of their region. The Cappadocian Fathers spent much of their lives correcting the Semi-Arians' false beliefs regarding the Trinity and through careful study and dialogue, they came up with a doctrine of Trinity that has largely influenced the Eastern Orthodox Church even still today, making the Cappadocian Fathers one of the largest contributors towards understanding the nature of the Trinity.
Contribution to doctrine of Trinity
At the time of the 4th Century, Arianism had grown as a prominent guide in understanding the Trinity. However, the Cappadocian Fathers recognized that Arius' view was not Biblical. Arius taught that Jesus Christ has not always existed and that he was God's first creation of the world. This denied Jesus' infinite deity, which changed the whole outlook on the Bible. The semi-arians carried this view into the 4th Century where Constantine, the powerful and religious emperor, sided with them for various reasons. Constantine played a part in the development of the Nicene Creed because he had such political and religious authority. He did not like the wording in certain areas of the creed because it did not describe Christ as the semi-Arians described Christ. He described Christ as homoiousia, which meant that he was of similar substance to God or in close relationship to God, but not God himself. In contrast, the Cappadocian Fathers presented the description of Christ and the Holy Spirit as homoousion, which meant "the same substance as God." They pointed out that if Jesus was not of the same substance than either Jesus is not God or he is one of two gods. The Cappadocian fathers fought long and hard for the acceptance of this view of the Trinity and after many hard fought years, they became the favorable view, which began the removal of many of the Trinitarian heresies of that time.
Conclusion
Jesus Christ left his gospel in the hands of his apostles and the apostles left the gospel in the hands of their followers. However, after the Apostles had died off, confusion and questions began to be asked. The first four centuries of early church history were of the development of doctrines and the exploration of the teachings of Jesus. Throughout these explorations, many false teachings and heresies arose. The 4 Formative Keys to the churches progression combated these false teachings. They kept the church accountable through the combination of intense study of Scripture and the use of philosophy and rhetoric common to that era. They also advanced the exploration through various challenges such as Tertullian's Athens/Jerusalem comparison. Together, they became some of the most influential parts of the history of Christianity.

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