* See, for models of prayer in the Apostolic Age, Didache, 10, and 1 Clem. 59-61.
with love and temperance or self-control ; while joy, peace, and thankfulness (cf. Ph 4^, eiixo-pt-cria) are the resultant gi-aces of Christian conduct.
The domestic and social virtues are fi'equently urged on the Christian convert — love of husband for wife, of wife for husband, of children for parents, of slave for master, of master for slave (cf. Ro 31^, Col 31*'--). In all social relations St. Paul is con- scious of the need of Christian tactfulness and dis- cretion (Col 3-1 and Ph P). ' To walk worthily of the gospel of Christ' (Ph 1-^) is his comprehensive formula for Christian conduct. The Christian's re- lation to the heathen outsiders and to his less strict or ' weak ' brother, and to heathen practices and use of heathen tribunals, is set forth in 1 Cor. , which is a manual of social Christianity. He did not attack the slave-system or proclaim a social revolution : he sought to Christianize the relationship of master and slave by Christianizing both master and slave (see art. Philemon). In 1 Thess. he warns men against the moral perils of ' an overstrained Parousia- expectation ' ; in 2 Thess. he proclaims the dignity and duty of labour.
Finally, there is the duty of the ' strong ' to help the weak (Gal 6'), the care for and liberality towards the poor (see 1 Co 16), and, above all, obedience to civicand Imperial authorities (Ro 13i"i''). In dealing with social and civil responsibilities, the ethics of Pauline Christianity are opposed to revolt or agita- tion. The sanctification of the individual and the community is their aim and object. For his views Avith regard to the subordination of women (1 Co 7), St. Paul has frequently been criticized, but on the whole they made for domestic purity and the strengthening of the marriage tie, in an age when the matrimonial relationship was losing its binding and sacred sanctions. His doctrine of the solidarity of society — a sin against a brother is a sin against Christ (1 Co 8'-) — and of the equality of all men in Christ (Gal 3-**, Col 3^) prepared the way for the uit- lifting of the masses, and identified Christianity Avith the spirit of brotherhood, even though the re- ferences to love of the brethren are more frequent than to love of mankind as a whole (see art. F'ellowship). In fact, Christianity, as we And it set forth by St. Paul and exemplified however imperfectly by the Pauline churches, already exhibits the new ethical passion and power which were eventually to win the Empire and the world.
3. Post-Pauline Christianity. — For this period our chief authorities are the later writings of the NT. These include, in addition to the Pastoral Epistles and the Epistle to the Epliesians (now widely regarded as sub-Pauline), the Epistle to the Hebrews, 1 Peter, the Johannine writings, Revela- tion, James, and Jude. We have also the Ignatian Epistles, 1 Clement, and the recently disco veredOrfc? of Solomon (q.v.), to which Harnack assigns the date of c. A.D. 100. The interest of tiie Odes is doctrinal and ceremonial rather than ethical, although it appears that they were associated Avith the teach- ing of the catechumens. 1 Peter, Revelation, and HebreAvs belong to the time of the persecution under Domitian. in Avhich Christians and JeAvs alike sutt'ered. The Pastorals apparently have re- ference to the earlier or Neronian persecution (a.d. 64), in Avhich a large number of the Christians perished because they Avere convenient scajjegoats (Tac. Ann. xv. 44) for Nero's unreasoning anger. ]}oth Ephesians and the Pastorals give us tlie Pauline type of morality, Epliesians being influ- enced by and modelled on Colossians. In fact, the influence of St. Paul is manifest not only in those Epistles traditionally assigned to him, but generally in the later literature, Avhich is really tlie ott'spring of a JeAvish-Christian type of thought, e.g. 1 Peter, HebreAA's, and the Johannine Avritings.
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For the special characteristics of this post- Pauline literature, see artt. on the several books.
In 1 Peter, Hebrews, and the Epistle of the Roman Church to the Church of Corinth (1 Clem.) we find ourselves in touch with the Church at Rome. In Hebrews the Christians addressed had already passed through the Xeronian persecution and become a ' gazing-stock ' (10*^) to the world. The didactic purpose was to show the preparatory character of the Jewish religion; but throughout we find the hortatory element prominent : it was a X070S wapaKXriaeus (13--). The peril was shrinking from confession of Christ, a failure of wap'p-qaia (10^^), their lack of Christian knowledge (6^) ; on the other hand, good works are praised (6^") — brotherly love, hospitality, care for the sick and imprisoned ; the great need is ttIcttis, not intellec- tual belief, but the moral assurance of a future reward — 'a better country.' 1 Peter similarly lays stress on the consolatory power of eXwis — the 'living hope' of a future life— in the midst of sufferings. 1 Clem, shows that the Church at Rome had not lost its stability, nor forgotten the duty of intercession especially for captive fellow- members. On the other hand, at Corinth since the 40 years when St. Paul wrote, there is little change ; there are the defects of licentiousness and rebellion against authority. Throughout the Epistle we are conscious of St. Paul's influence ; ch. 49, e.g., is an imitation of the 'hymn of love.' 1 Peter, while sent from Rome, is addressed to the Churches of Asia Minor.