6. The Apostolic Fathers. — (a) 1 Clement. — The author of 1 Clement in a curious passage (chs. 24-26) proves the doctrine of the future resurrec- tion along the lines of St. Paul's proof in 1 Co 15. He uses the analogy of day and night, of the seed sown, and finally the myth of the phoenix, to illus- trate his view. But, while a resurrection of the flesh is clearly implied, its time and nature are left undefined. The only other passage that bears on the subject is in ch. 50, where the resurrection and public manifestation of the righteous are placed at the ^irnr/coTrj t^s /3a<TiXe(as toC OeoC, appar- ently the coming of the Kingdom ; but whether an earthly millennial kingdom is intended or an eternal heavenly one is not clear.
(h) 2 Clement. — In this little treatise we have a good deal more definite teaching on the resurrec- tion. In ch. 8 the future state of the believer is contingent on purity of the flesh and on baptism. In ch. 9 the resurrection of the flesh is explicitly stated, ' Let none of you say that this flesh is not ed nor rises again,' ' we shall receive the
ward in this flesh.' In ch. 14 we have an apparent similarity to the my.stical teaching of Ignatius. The relation between flesh and spirit is conceived of as corresponding to the relation
J mi
328
RKSURKECTION
llESUKRECTION
between the Church and Christ ; the abuse of the one involves the loss of the other. Life and immortality are connected with the possession of the Si)irit, which is identitied with Christ. In chs. 16 and 17 a physical resurrection of both righteous and wicked at the Day of Jiulf^nicnt is implied. In ch. 19 those who do ri{,'liteoiisness 'gather the immortal fruit of the resurrection.'
(f) I/fnatius. — The general trend of Ignatius' attitude towards the resurrection closely resembles, and has possibly been formed by, that of the Fourth Gospel. Christ is his true life. He expects to rise again to God as the immediate consequence of his martyrdom. He lays stress, however, in the Pauline way, on the salvation of both flesh and spirit by the Passion of Christ, who Himself rose both in flesh and in spirit. The possession of life and immortality is also connected with the Euchar- ist, ' the medicine of immortality ' (Eph. xx. 2). In Magn. 9 we have a reference to the raising of the righteous dead of the OT, by the descent of Christ into Hades, possibly reflected in Mt 29°^- " ; cf. also Hermas, Sim. ix. 16, and Gospel of Peter, 9. In Smyrn. 3 we have the assertion of the physical resurrection of Christ, in 7 those who have love are those who will rise again. In the Letter to Polycarp, 7, is the only clear reference to the resurrection as an eschatological event, ' that I may be found your disciple at the resurrection.'
From the nature of the correspondence a clear statement of eschatological views is hardly to be expected, but it is fairly clear that the older scheme of eschatological expectation has no living place in the experience of Ignatius. 'Christ our life' has for him replaced the earlier form of Jewish Christian hope.
{d) Epistle of Polycarp. — This letter contains two references (chs. 2 and 5) to the resurrection as the subject of future hope, but nothing definite as to its time and nature.
(e) The Didache. — In the last chapter of the Didache we have a brief summary of the kind of eschatology which was characteristic of primitive .Judico-Christian community represented by this treatise. There is the great tribulation preceded by a general apostasy, as in the little Apocalyf)se of Mk 13. Then come the signs of the Parousia, the third sign being the resurrection of the dead. Then the writer adds, 'but not of all the dead,' quoting Zee 14^ in order to limit the resurrection to the righteous only.
This apparently will be the pre-millennial resur- rection of Rev 20''*. But no mention is made of a flnal judgment and resurrection.
(/) Barnabas teaches (v. 7) the general resurrec- tion and judgment of both wicked and righteous, and also (xi. 8) lays stress on the importance of baptism in this respect (cf. also xxi. 1. 6).
(g) The Shepherd of Hermas. — In this strange medley we have what may represent the point of view of the poorer and uneducated class of Chris- tians in Rome about the middle of the 2nd century. Much stress is laid on baptism for the salvation of flesh and spirit to the Kingdom of Christ (Vis. III. iii. 5). In Vis. IV. iii. 5 the world is to be destroyed by blood and fire, but the righteous pass through the final tribulation in safety. The elect will dwell in the world to come, without spot and pure. In Sim. IV. ' the world to come is summer for the righteous, but winter for the wicked.' All are to be manifested in that world and to receive the reward of their deeds. In Sim. v. vii. 4 both flesh and spirit, kept pure, are to be preserved for the future life. In Sim. ix. 16 we have the fullest passage for the raising of the OT saints, but with considerable difl'erences from the view that appar- ently became stereotyped in the Roman Creed. The apostles after their death preached to the OT