Early Christian Communities: Hippolytus
Elliot S.
Part 1
Hippolytus was a presbyter in early Christianity. He claimed that the Roman pope was misinterpreting the bible. His followers made him a kind of “rival pope” (Ehrman 328). Hippolytus wrote a treaty called the Apostolic Tradition to provide guidance to Christian Communities. In it, He explains the proper power of each position of the clergy. The bishop shall be ordained on a Sunday, the Christian day of rest. The people shall choose the bishop. The bishop laying his hands on their head ordains the presbytery and deacon. The deacon’s job is to support the bishop. This is why the bishop chooses the deacon. The presbyter has no power to choose the clergy. Hippolytus puts a large amount of focus on hands being laid on a person. In many of his important ceremonies, he recommends that this should be done.
Hippolytus also talks about ceremonies. He explains that the breaking of the bread is a “blessing” (Ehrman 328) not “Thanksgiving” (Ehrman 330). The group meal is a good time to ask the bishop questions. He continues on to promote supporting widows with food and how this should be practiced. He lays out many specific rules such as the exact few fruits that can be blessed. Another supportive statement is made when Hippolytus pronounces that the high priest should visit anybody who is sick to give them support. Next, Hippolytus gives another loving tip. He says that we should keep burial charges low so we do not hurt the poor. The bishop will pay for the caretaker. These ideas make for a positive supportive community.
Hippolytus’s guidlines reminds me of the original Apostle communities were everybody shared everything and took care of each other. There are many supportive ideas such as keeping the cost of a funeral low so the poor aren’t burdened.
Additionally, Hippolytus talks about prayer. All faithful Christians should pray first thing in the morning to avoid sin later in the day. If a “great” (331 Ehrman) teacher comes, Christians should come to see him because this strengthens the faith. Moreover, if there is no service, one must read the bible in one’s own house. Last, prayer must be done before bed. These rules are set up to give one eternal life, the promise of Christianity. Hippolytus explains that anybody who disagrees with these rules is a heretic or Jew. To conclude, Hippolytus finds these rules essential for any Christian.
Part 2
I found it interesting that Lynch’s chapter on Christian Communities does not mention the “prominent” (Ehrman328) Hippolytus’ treaty even though “most scholars think that it reflects the organization of the Roman church of Hippolytus’s own day. (328 Ehrman). Lynch’s chapter on Christian communities gave some loose outlines for cultural practices. Also, he said that there were regional differences. We can see that while Hippolytus’s guidelines may have been popular, many communities did not follow them strictly. Even though not all of Hippolytus’s ideas were followed, some can be seen in these proto-orthodox communities. Just as he recommends, the people have the power in choosing a new bishop. Another similarity is the recommendation for widows. Both Hippolytus and the proto-orthodox specifically recommend that the widows should pray often.
The beginning of Christian worship started in synagogues. Over time, they developed their own unique place of worship called a church. Christians separated themselves from Jews by making minor changes to their practice. While both fasted, Christians made it a priority to fast on different days of the week than Jews (343 Ehrman).The Christian ceremony was private to outsiders. This explanation differs from the one given by Ehrman. Ehrman’s chapter states the importance of Hippolytus’ treaty. The Lynch chapter gives a more thorough explanation of Christian cultural history. The gradual development and
When I read Ehrman’s piece, I was lead to believe that the Hippolytus Treaty was a huge change in Christian culture which was known by most Christian communities.. After reading Lynch’s piece, I understand that the shift of Christian cultural was gradual and everyone did not know Hippolytus’s Treaty Further, one may make the inference that Ehrman was exaggerating Hippolytus’s treay. Overal, I have a better understanding of Christian communities after reading and comparing two documents by two different perspectives. Hippolytus also talks about ceremonies.
One critical facet was having a way to retain and gain members and having a way to repel non-faithful individuals. Admission into these proto-orthodox communities was originally simple. It was made simple so Christianity could expand. Later, they increased the requirements because they found that some members gave “superficial” (Lynch 106) commitments. One way this was accomplished was the creation of three concentric circles. The two outer circles are people trying to get into the community. This reading
This shows how Hippolytus’s Treaty to be extreme. His treaty pronounces that those who disagree with his ideas are heretics. Lynch’s chapter shows an example on why laws cannot be permanent. Laws such as an easy admittance into Christianity need to be changed as a result of people’s reactions to them. Luckily for early Christian communities, they weren’t set in their laws and were able to make the proper law changes to fit their situation.
The social welfare was a fantastic part of Christianity. Not only did it help attract people to the cause, it is a loving act that should be a part of all communities. The social welfare and support reminds me of Jesus’ explains to love your neighbor as yourself.' There is no commandment greater than these (Mark 12:31).
We can see the differences in different scholars point of view. Further, reading multiple points of view on one subject will give us a better, better-rounded, view on a subject.
Bibliography
1.Ehrman, D. Bart, After the New Testament A Reader in Early Christianity (New York Oxfor University Press 1999), 328-332.
2. Lynch, H. Joseph, Early Christianity A Brief History (Oxford University Press 2010) 105-120.
Part 1
Hippolytus was a presbyter in early Christianity. He claimed that the Roman pope was misinterpreting the bible. His followers made him a kind of “rival pope” (Ehrman 328). Hippolytus wrote a treaty called the Apostolic Tradition to provide guidance to Christian Communities. In it, He explains the proper power of each position of the clergy. The bishop shall be ordained on a Sunday, the Christian day of rest. The people shall choose the bishop. The bishop laying his hands on their head ordains the presbytery and deacon. The deacon’s job is to support the bishop. This is why the bishop chooses the deacon. The presbyter has no power to choose the clergy. Hippolytus puts a large amount of focus on hands being laid on a person. In many of his important ceremonies, he recommends that this should be done.
Hippolytus also talks about ceremonies. He explains that the breaking of the bread is a “blessing” (Ehrman 328) not “Thanksgiving” (Ehrman 330). The group meal is a good time to ask the bishop questions. He continues on to promote supporting widows with food and how this should be practiced. He lays out many specific rules such as the exact few fruits that can be blessed. Another supportive statement is made when Hippolytus pronounces that the high priest should visit anybody who is sick to give them support. Next, Hippolytus gives another loving tip. He says that we should keep burial charges low so we do not hurt the poor. The bishop will pay for the caretaker. These ideas make for a positive supportive community.
Hippolytus’s guidlines reminds me of the original Apostle communities were everybody shared everything and took care of each other. There are many supportive ideas such as keeping the cost of a funeral low so the poor aren’t burdened.
Additionally, Hippolytus talks about prayer. All faithful Christians should pray first thing in the morning to avoid sin later in the day. If a “great” (331 Ehrman) teacher comes, Christians should come to see him because this strengthens the faith. Moreover, if there is no service, one must read the bible in one’s own house. Last, prayer must be done before bed. These rules are set up to give one eternal life, the promise of Christianity. Hippolytus explains that anybody who disagrees with these rules is a heretic or Jew. To conclude, Hippolytus finds these rules essential for any Christian.
Part 2
I found it interesting that Lynch’s chapter on Christian Communities does not mention the “prominent” (Ehrman328) Hippolytus’ treaty even though “most scholars think that it reflects the organization of the Roman church of Hippolytus’s own day. (328 Ehrman). Lynch’s chapter on Christian communities gave some loose outlines for cultural practices. Also, he said that there were regional differences. We can see that while Hippolytus’s guidelines may have been popular, many communities did not follow them strictly. Even though not all of Hippolytus’s ideas were followed, some can be seen in these proto-orthodox communities. Just as he recommends, the people have the power in choosing a new bishop. Another similarity is the recommendation for widows. Both Hippolytus and the proto-orthodox specifically recommend that the widows should pray often.
The beginning of Christian worship started in synagogues. Over time, they developed their own unique place of worship called a church. Christians separated themselves from Jews by making minor changes to their practice. While both fasted, Christians made it a priority to fast on different days of the week than Jews (343 Ehrman).The Christian ceremony was private to outsiders. This explanation differs from the one given by Ehrman. Ehrman’s chapter states the importance of Hippolytus’ treaty. The Lynch chapter gives a more thorough explanation of Christian cultural history. The gradual development and
When I read Ehrman’s piece, I was lead to believe that the Hippolytus Treaty was a huge change in Christian culture which was known by most Christian communities.. After reading Lynch’s piece, I understand that the shift of Christian cultural was gradual and everyone did not know Hippolytus’s Treaty Further, one may make the inference that Ehrman was exaggerating Hippolytus’s treay. Overal, I have a better understanding of Christian communities after reading and comparing two documents by two different perspectives. Hippolytus also talks about ceremonies.
One critical facet was having a way to retain and gain members and having a way to repel non-faithful individuals. Admission into these proto-orthodox communities was originally simple. It was made simple so Christianity could expand. Later, they increased the requirements because they found that some members gave “superficial” (Lynch 106) commitments. One way this was accomplished was the creation of three concentric circles. The two outer circles are people trying to get into the community. This reading
This shows how Hippolytus’s Treaty to be extreme. His treaty pronounces that those who disagree with his ideas are heretics. Lynch’s chapter shows an example on why laws cannot be permanent. Laws such as an easy admittance into Christianity need to be changed as a result of people’s reactions to them. Luckily for early Christian communities, they weren’t set in their laws and were able to make the proper law changes to fit their situation.
The social welfare was a fantastic part of Christianity. Not only did it help attract people to the cause, it is a loving act that should be a part of all communities. The social welfare and support reminds me of Jesus’ explains to love your neighbor as yourself.' There is no commandment greater than these (Mark 12:31).
We can see the differences in different scholars point of view. Further, reading multiple points of view on one subject will give us a better, better-rounded, view on a subject.
Bibliography
1.Ehrman, D. Bart, After the New Testament A Reader in Early Christianity (New York Oxfor University Press 1999), 328-332.
2. Lynch, H. Joseph, Early Christianity A Brief History (Oxford University Press 2010) 105-120.
Early Christian Communities
Jenna L.
Early Christian communities have gone through many growing and changing periods during the development of Christian Church. Before Christianity became widely spread, the rules and regulations of church were not as predominate and the same with different groups and locations of followers. Different groups from around the Roman Empire were formed and changed along with leadership and development of admission rules. In the 1st century, the Christians started to loosely develop their rules but major changes began during the 3rd and 4th century. In Rome, early church leaders began to organize hierarchies and establish rules for followers. Christians began wanting to create their own identity that was very different from Romans and other pagans at the time. They wanted to move away from their terribly negative stereotypes and slander that was put upon them from the very beginning. The early groups began creating their own sense of identity and great leadership to help develop their beliefs further. Hippolytus was one of the first figures in early Christianity and was a presbyter in the Church of Rome. He wrote The Apostolic Tradition, which provided early liturgical rules and guidelines for daily living and guidelines for traditions. In this section of his treatise, he describes duties of church leaders, practices and traditions for early Christians. Also, in the article Hippolytus, Ps.- Hippoyltus and the Early Canons, Ronald E. Heine connects The Apostolic Tradition and some other of Hippolytus into the development of the church. Hippolytus’ writings gives early Christians and other readers details about how people could enter the church, how to properly prepare for different rituals and the importance of following these rules and regulations.
In Hippolytus’ The Apostolic Tradition he begins with details for new converters to faith, or catechumens, and how they could enter into the faith. The process Hippolytus notes many different types of potential members to the faith. He mentions different types of rules for men, women and children. He highlights different types of people but focusing on the ones who come from pagan backgrounds and making sure that they give up the old pagan lifestyles in order to become a catechumen. He gives very specific examples for forgiveness to certain types of people. He states, “A teacher of young children had best desist, but if he has no other occupation, he may be permitted to continue” (The Apostolic Tradition 16: 13). He does give special exceptions to some people but not when it comes to people who are knowingly sinning. He continues with explaining that catechumen must spend three years listening to “the word” but not hear the explanations or “the mystery” of the faith until they are fully members. Once they do that, they can be start process of baptism, after teachers have tested them. Hippolytus discusses the steps of baptism and the church leaders involvement of this important process. As the catechumens are being baptized they must state the creed from memory and accept the belief statements of the church. Lastly, the catechumens partake in communion and breaking of bread with bishops and other church leaders and Hippolytus explains how they must do this.
To help understand Hippolytus’ teachings, Ronald E. Heine’s Hippolytus, Ps.- Hippoyltus and the Early Canons, gives background of Hippolytus and some of his most famous and influential writings, which we have previously read in class. Heine addresses some beliefs and importance in Hippolytus’ writings as well as much controversy of authorship of his early writings. However, he does focus on The Apostolic Tradition and the importance of this document. Heine states, “Their contents have great intrinsic interest for the early history of church order and worship, treating such subjects as ordination, baptism, worship and prayer in the manner of manuals explaining how and when they are to be performed” (149). Heine’s emphasis is on the importance of step-by-step process of the history of the church and its developments with important writings by early teachers like Hippolytus.
While Hippolytus outlines who can become a catechumen, we see that there are many ways of living during the 3rd and 4th century but he wanted to make sure there were no pagan worshipers and especially no people who were knowingly sinning. He addresses the issues of concubines of men but forgives unwilling concubines. He does not want any sort of magicians or anyone who makes false idols or kills on purpose. Hippolytus is making it clear that catechumens must live morally and if they do not they are rejected.
As the document continues, Hippolytus lays out very strict steps in the process of baptism and addresses the issue of martyrdom. He states, “If a catechumen should be arrested for the name of Lord; let him not hesitate about bearing his testimony; for if it should happen that they… kill him, he will be justified, for he has been baptized in his own blood” (The Apostolic Tradition 19:2). He is giving this example during a time where martyrdom happened a lot and he wanted to note the catechumens who were not baptized into the faith but were still witnesses. This quote is very interesting in this context because martyrdom was extremely important during the time of the early church so they still wanted to spread the word and had rules in place in case it happened. Each catechumen should know the history of the faith and knew what happened to the earliest followers. But, if a new converter passes all the tests and has a sponsor to testify on their behave, they are able to continue the baptism process. Which ends with the statement of creed, noting the importance of saying the meanings of the words and the sharing of the Eucharist with deacons or bishops. This is important because Hippolytus is explaining the importance of the statement of faith, which is the backbone of the Christians beliefs and sharing a meal together to remember the life of their Messiah. It is also noting the importance of sharing meals and ideas together as a community, which is why so many people wanted to join the faith. Hippolytus outlined these processes only allow the people who believed and weed out the people that just wanted the better community aspect of the Christian communities.
The Apostolic Tradition is an important document because it helps organize the rapidly growing Christian group. It gives definition to people who want to enter this tradition and people who are not in it for the right reasons. It begins to answer the question of how should we form this group and add new believers? Can anyone join? And what are the rules? As we dive deeper into the text, early Christian believers can have guidelines for entrance. The believers of this time are looking for their community and faith in one place and Hippolytus is just one of the many that outlined the process for entrance. His rules and regulations are there to benefit the community and keep positive progression for Christians at this time.
Works Cited
Heine, Ronald E. “Hippolytus, ps.-Hippolytus, and the early Canons.” In The Cambridge History of Early Christian Literature. eds. Frances Young, Lewis Ayres, and Andrew Louth, 142-151. Cambridge: Cambridge University Press, 2004.
Hippolytus, . "The Apostolic Tradition." Trans. Array After The New Testament; A Reader in Early Christianity. New York: Oxford University Press, 1999. 353-356. Print.
Early Christian communities have gone through many growing and changing periods during the development of Christian Church. Before Christianity became widely spread, the rules and regulations of church were not as predominate and the same with different groups and locations of followers. Different groups from around the Roman Empire were formed and changed along with leadership and development of admission rules. In the 1st century, the Christians started to loosely develop their rules but major changes began during the 3rd and 4th century. In Rome, early church leaders began to organize hierarchies and establish rules for followers. Christians began wanting to create their own identity that was very different from Romans and other pagans at the time. They wanted to move away from their terribly negative stereotypes and slander that was put upon them from the very beginning. The early groups began creating their own sense of identity and great leadership to help develop their beliefs further. Hippolytus was one of the first figures in early Christianity and was a presbyter in the Church of Rome. He wrote The Apostolic Tradition, which provided early liturgical rules and guidelines for daily living and guidelines for traditions. In this section of his treatise, he describes duties of church leaders, practices and traditions for early Christians. Also, in the article Hippolytus, Ps.- Hippoyltus and the Early Canons, Ronald E. Heine connects The Apostolic Tradition and some other of Hippolytus into the development of the church. Hippolytus’ writings gives early Christians and other readers details about how people could enter the church, how to properly prepare for different rituals and the importance of following these rules and regulations.
In Hippolytus’ The Apostolic Tradition he begins with details for new converters to faith, or catechumens, and how they could enter into the faith. The process Hippolytus notes many different types of potential members to the faith. He mentions different types of rules for men, women and children. He highlights different types of people but focusing on the ones who come from pagan backgrounds and making sure that they give up the old pagan lifestyles in order to become a catechumen. He gives very specific examples for forgiveness to certain types of people. He states, “A teacher of young children had best desist, but if he has no other occupation, he may be permitted to continue” (The Apostolic Tradition 16: 13). He does give special exceptions to some people but not when it comes to people who are knowingly sinning. He continues with explaining that catechumen must spend three years listening to “the word” but not hear the explanations or “the mystery” of the faith until they are fully members. Once they do that, they can be start process of baptism, after teachers have tested them. Hippolytus discusses the steps of baptism and the church leaders involvement of this important process. As the catechumens are being baptized they must state the creed from memory and accept the belief statements of the church. Lastly, the catechumens partake in communion and breaking of bread with bishops and other church leaders and Hippolytus explains how they must do this.
To help understand Hippolytus’ teachings, Ronald E. Heine’s Hippolytus, Ps.- Hippoyltus and the Early Canons, gives background of Hippolytus and some of his most famous and influential writings, which we have previously read in class. Heine addresses some beliefs and importance in Hippolytus’ writings as well as much controversy of authorship of his early writings. However, he does focus on The Apostolic Tradition and the importance of this document. Heine states, “Their contents have great intrinsic interest for the early history of church order and worship, treating such subjects as ordination, baptism, worship and prayer in the manner of manuals explaining how and when they are to be performed” (149). Heine’s emphasis is on the importance of step-by-step process of the history of the church and its developments with important writings by early teachers like Hippolytus.
While Hippolytus outlines who can become a catechumen, we see that there are many ways of living during the 3rd and 4th century but he wanted to make sure there were no pagan worshipers and especially no people who were knowingly sinning. He addresses the issues of concubines of men but forgives unwilling concubines. He does not want any sort of magicians or anyone who makes false idols or kills on purpose. Hippolytus is making it clear that catechumens must live morally and if they do not they are rejected.
As the document continues, Hippolytus lays out very strict steps in the process of baptism and addresses the issue of martyrdom. He states, “If a catechumen should be arrested for the name of Lord; let him not hesitate about bearing his testimony; for if it should happen that they… kill him, he will be justified, for he has been baptized in his own blood” (The Apostolic Tradition 19:2). He is giving this example during a time where martyrdom happened a lot and he wanted to note the catechumens who were not baptized into the faith but were still witnesses. This quote is very interesting in this context because martyrdom was extremely important during the time of the early church so they still wanted to spread the word and had rules in place in case it happened. Each catechumen should know the history of the faith and knew what happened to the earliest followers. But, if a new converter passes all the tests and has a sponsor to testify on their behave, they are able to continue the baptism process. Which ends with the statement of creed, noting the importance of saying the meanings of the words and the sharing of the Eucharist with deacons or bishops. This is important because Hippolytus is explaining the importance of the statement of faith, which is the backbone of the Christians beliefs and sharing a meal together to remember the life of their Messiah. It is also noting the importance of sharing meals and ideas together as a community, which is why so many people wanted to join the faith. Hippolytus outlined these processes only allow the people who believed and weed out the people that just wanted the better community aspect of the Christian communities.
The Apostolic Tradition is an important document because it helps organize the rapidly growing Christian group. It gives definition to people who want to enter this tradition and people who are not in it for the right reasons. It begins to answer the question of how should we form this group and add new believers? Can anyone join? And what are the rules? As we dive deeper into the text, early Christian believers can have guidelines for entrance. The believers of this time are looking for their community and faith in one place and Hippolytus is just one of the many that outlined the process for entrance. His rules and regulations are there to benefit the community and keep positive progression for Christians at this time.
Works Cited
Heine, Ronald E. “Hippolytus, ps.-Hippolytus, and the early Canons.” In The Cambridge History of Early Christian Literature. eds. Frances Young, Lewis Ayres, and Andrew Louth, 142-151. Cambridge: Cambridge University Press, 2004.
Hippolytus, . "The Apostolic Tradition." Trans. Array After The New Testament; A Reader in Early Christianity. New York: Oxford University Press, 1999. 353-356. Print.