<> Ask the Pastor The Rev. Walter Snyder Lent is passing quickly; soon it will be Easter. This week, I'll be the "answer man" again, but the two following Sundays will focus on the Passion (suffering) of Jesus Christ and his death and resurrection. We'll get back to the Q & A format on the Second Sunday of Easter, which is the 14th of April. Q: Pastor, you've referred to the "Church Fathers" and to the early Church. Could you tell us a bit more about the Christian Church in its early days? Also, is there a denomination today that follows the practices of the first Christians more closely than others? A: The second question I'll answer first. I'm not going to pick one over another. Part of my reasoning will be evident as we study the early Church. Another part is that unless I'm careful, I could offend a large number of readers by implying that all but theirs is an acceptable continuation of the Apostolic tradition and practice. Defining the Church and identifying its members has been a major source of argument among theologians and lay people for centuries. For now, we'll define his Church as that assembly of people who believe in Jesus Christ as their Savior from sin and who are recipients of the gifts he gives his Bride. The central gift is the Gospel of the forgiveness of sins, which makes us his people and keeps us in the true Faith. An easy division of Church history is into three periods, Ancient (until AD 590), Medieval (590-1517), and Modern (1517-present). Today, we'll concentrate on the earliest times - the Church's "Good Old Days." The Apostolic Era lasted until about AD 100. Three great centers arose in Asia: Jerusalem, Antioch, Syria, and Ephesus. The Roman church was also established prior to the deaths of Peter and Paul (both probably in the mid-60s). Acts 8 tells us that the Jerusalem church was dispersed in 44. Prior to that time, the believers there seem to have continued worship at the Temple and Synagogue study as well as meeting on the Lord's Day (Sunday) for Christian instruction, worship, and celebration of the Lord's Supper (Acts 2:42). Our earliest extra-Biblical writings focus on teaching, so we don't have full record of what these people did when gathering. This is why I couldn't fully answer your second question. It is much easier to define an Apostolic tradition based upon the teaching of the Twelve than upon their Sunday morning activities. We do know that the Bible was read (at first only the Old Testament, since that's all there was), sermons and instructions based upon these writings and upon the words about Jesus were given, and the early Christians sang "psalms and hymns and spiritual songs." Exactly how they defined the later two is open to debate. Probably some of the Epistles were read as Sunday sermons. The Bible recounts certain heresies that afflicted the Church even before the deaths of the Apostles, and it's no surprise that these intensified as the eyewitnesses to the Resurrection died out. The Post-Apostolic Era (ca. 100- ca. 170) produced the first historians, who wanted to keep the record straight. Likewise, the Apologists (defenders) of the faith were kept busy. Many of these were persecuted and put to death. Probably the most famous apologist for the Faith was Justin Martyr. It was during this time that the word "martyr" came to mean not just "witness," but one who suffered - and, perhaps, died - because of the witness. Justin was one such person. Problems came from within the Church. Already faced by Paul in Galatia and elsewhere by him and others, legalists added burdens and barriers to the freedom of the Gospel. Paganism and Gnosticism (a higher "secret" wisdom, much like the modern "New Age" movement) were the major sources of contention from without. The Ante-Nicene Era (ca. 170-325) saw the Church grow in spite of persecution. Wild speculation about the person and nature of Jesus Christ likewise grew, and the defenders of the faith were kept busy holding at bay those who would demean the Savior or twist the Scriptures. This is also the time when the state first recognized, then supported and adopted Christianity. Most official persecution ended, but government interference increased. It was easier, indeed "hip" to call oneself Christian. Many non-believers and hangers-on joined themselves to the Church, often bringing their own flawed theology. The end of persecution also allowed open, formal worship. Much of what had been an underground liturgy was brought to light. Worship practices were shared and there was a general coming-together in how things were done. Separate buildings, rather than homes, became the places of worship. Much of what is still used in many liturgical churches today has its roots in this time. The Council of Nicea closed this period with formal statements of faith and stern, often harsh, condemnation of the heretics and their teachings. Then arose the Post-Nicene Era (325-590). Christianity became more entrenched. Church and state began a period of mutual support. More heresies were introduced and battled. Several great Councils met to preserve sound teaching. As the Roman Empire crumbled and Islam gained in power, the Ancient Period closed with the political realm in shambles while theologians often took leadership positions in government by design or default. For better or for worse, the Church would be the major guardian of Western civilization and culture for years to come. Until next week, when we enjoy more of your questions, remember to "Ask the Pastor" at P.O. Box 1080, Jasper, Texas, 75951; e-mail xrysostom@aol.com; or catch me around town. Walter Snyder is the pastor of St. Paul and Faith Lutheran Churches, Jasper and Woodville and coauthor of the book "What Do Lutherans Believe? A Study Guide in Christian Teachings for Adults." Copyright (c) 1996 by Walter P. Snyder Permission is granted by author to reproduce or retransmit this by any means, provided that its content is not altered, that this notice of copyright and permission is included, and that no financial gain is realized.