2. Social, politisk og læringsmæssig stadfæstelse

Indledning
Efter kristendommens opståen fulgte den periode, hvori den blev stadfæstet. Denne stadfæstelse var social, læringsmæssig og politisk og fandt sted under store vanskeligheder på grund af polemikere, interne og eksterne kontroverser samt forfølgelser. Se også modulet om temaer, side 2, om kristne skrifter, kanoniske såvel som apokryfe.
Kilde 1

Polykarpos’ Martyrium

Polykarpos’ Martyrium er en øjenvidneberetning om Polykarpos’ død (som fandt sted mellem 155 og 166) af Marcion. Det er det ældste kristne dokument af sin slags, som er overleveret til i dag. Det er udformet som et brev (en epistel) fra kirken eller den kristne befolkningen i Smyrna til kirken i Philomelium i Frygien.

“We have written to you, brethren, as to what relates to the martyrs, and especially to the blessed Polycarp, who put an end to the persecution, having, as it were, set a seal upon it by his martyrdom […].But upon this the whole multitude, marvelling at the nobility of mind displayed by the devout and godly race of Christians, cried out, "Away with the atheists; let Polycarp be sought out!" […] But the most admirable Polycarp, when he first heard [that he was sought for], was in no measure disturbed, but resolved to continue in the city. However, in deference to the wish of many, he was persuaded to leave it. He departed, therefore, to a country house not far distant from the city […]. [Polycarp is arrested] And the Irenarch [= Justice of the Peace] Herod, accompanied by his father Nicetes (both riding in a chariot), met him, and taking him up into the chariot, they seated themselves beside him, and endeavoured to persuade him, saying, "What harm is there in saying, Lord Cæsar, and in sacrificing, with the other ceremonies observed on such occasions, and so make sure of safety?" But he at first gave them no answer; and when they continued to urge him, he said, "I shall not do as you advise me." So they, having no hope of persuading him, began to speak bitter words unto him, and cast him with violence out of the chariot […].And as he [= Polycarp] was brought forward, the tumult became great when they heard that Polycarp was taken. And when he came near, the proconsul asked him whether he was Polycarp. On his confessing that he was, [the proconsul] sought to persuade him to deny [Christ], saying, "Have respect to thy old age," and other similar things, according to their custom, [such as], "Swear by the fortune of Cæsar; repent, and say. Away with the Atheists." […]Polycarp declared, "Eighty and six years have I served Him, and He never did me any injury: how then can I blaspheme my King and my Saviour?" […] they cried out to let loose a lion upon Polycarp. But it was not lawful to do so, seeing the shows of wild beasts were already finished. Then it seemed good to them to cry out with one consent, that Polycarp should be burnt alive. […]those who were appointed for the purpose kindled the fire […]. And he appeared within not like flesh which is burnt, but as bread that is baked […]. Moreover, we perceived such a sweet odour, as if frankincense or some such precious spices had been smoking there.”


The Martyrdom of Polycarp, oversat af Alexander Roberts og James Donaldson.

Kilde 2

Justin Martyr, The First Apology, 67.

Justinus Martyr (tidlige 100-tal) var en græsk samaritaner fra Nablus. Under sit første ophold i Rom henvendte han sig omkring 150 i en forsvarstale til Kejser Antonius (regent 138-161) – altså en tale, der forsvarede de kristnes sag mod beskyldninger fra ikke-kristne.

“And we afterwards continually remind each other of these things. And the wealthy among us help the needy; and we always keep together; and for all things wherewith we are supplied, we bless the Maker of all through His Son Jesus Christ, and through the Holy Ghost. And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need. But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Saviour on the same day rose from the dead. For He was crucified on the day before that of Saturn (Saturday); and on the day after that of Saturn, which is the day of the Sun, having appeared to His apostles and disciples, He taught them these things, which we have submitted to you also for your consideration.”

Justin Martyr, The First Apology 67, oversat fa Philipp Schaff, Ante Nicene Fathers.

Kilde 3

Eusebius of Caesarea, Ecclesiastical History, X, 5, 1-14.

Eusebius (ca. 265 – ca. 340), biskop i Cæsarea, betragtes som den kristne kirkes første historiker. Han var dog ikke historiker først og fremmest, men specialist i bibelske og apologetiske spørgsmål. Hans Kirkehistorie var tænkt som en religiøs læretekst, hvis formål var at kaste lys over den kristne tro, set en af kirkefædrenes synspunkt. Det kejserlige edikt, som Eusebius gengiver i sit værk, kaldes nu som regel Milano-ediktet, hvilket er et fejlagtigt navn, da det egentlig ikke er et edikt. Det omhandler i stedet en overenskomst mellem Konstantin (regent 306-337) og Licinius (regent 308-324) om at gøre en ende på de forfølgelser, der begyndte under Diocletian (regent 284-305), og som derefter blev fortsat af andre medkejsere.

1.

“Let us finally subjoin the translations from the Roman tongue of the imperial decrees of Constantine and Licinius. 2. “Perceiving long ago that religious liberty ought not to be denied, but that it ought to be granted to the judgment and desire of each individual to perform his religious duties according to his own choice, we had given orders that every man, Christians as well as others, should preserve the faith of his own sect and religion […].4. When I, Constantine Augustus, and I, Licinius Augustus, came under favorable auspices to Milan and took under consideration everything which pertained to the common good and prosperity, we resolved among other things, or rather first of all, to make such decrees as seemed in many respects for the benefit of every one; namely, such as should preserve reverence and piety toward the deity. We resolved, that is, to grant both to the Christians and to all men freedom to follow the religion which they choose, that whatever heavenly divinity exists may be propitious to us and to all that live under our government. 5. We have, therefore, determined, with sound and upright purpose, that liberty is to be denied to no one, to choose and to follow the religious observances of the Christians, but that to each one freedom is to be given to devote his mind to that religion which he may think adapted to himself, in order that the Deity may exhibit to us in all things his accustomed care and favor […]. 14. And that the terms of this our gracious ordinance may be known to all, it is expected that this which we have written will be published everywhere by you and brought to the knowledge of all, in order that this gracious ordinance of ours may remain unknown to no one.”

Eusebius of Caesarea, Ecclesiastical History X,5:1-14, oversat af Philipp Schaff, Nicene and Post-Nicene Fathers.