A Beautiful Extra-Biblical Account of an Act of the Apostle John

I came across this story while reading Eusebius, the church historian who wrote at around 300 AD. It is hard to say whether this story is true, or if it may have been embellished over the years. However, it is the sort of story which one desires to be true. If it is fiction, it is a beautiful fiction of the sort of life and character we should have in Christ.

Eusebius, Book 3, chapter 23:

1. At that time the <!––>apostle<!––> and evangelist <!––>John<!––>, the one whom Jesus <!––>loved<!––>, was still living in <!––>Asia<!––>, and governing the churches of that region, having returned after the death of Domitian from his exile on the island [that is, the isle of Patmos, where he wrote Revelation].

2. And that he was still <!––>alive<!––> at that time may be established by the testimony of two <!––>witnesses<!––>. They should be trustworthy who have maintained the orthodoxy of the Church; and such indeed were Irenæus and <!––>Clement of Alexandria<!––>.

3. The former in the second book of his work Against Heresies, writes as follows: And all the elders that associated with <!––>John<!––> the disciple of the Lord in <!––>Asia<!––> bear <!––>witness<!––> that <!––>John<!––> delivered it to them. For he remained among them until the <!––>time<!––> of Trajan.

4. And in the third book of the same work he attests the same thing in the following words: But the church in Ephesus also, which was founded by Paul, and where <!––>John<!––> remained until the <!––>time<!––> of Trajan, is a faithful <!––>witness<!––> of the <!––>apostolic tradition<!––>.

5. <!––>Clement<!––> likewise in his book entitled What Rich Man can be saved? indicates the <!––>time<!––>, and subjoins a narrative which is most attractive to those that enjoy hearing what is beautiful and profitable. Take and read the account which runs as follows:

6. <!––>Listen to a tale, which is not a mere tale, but a narrative concerning John the apostle, which has been <!––>handed down<!––> and treasured up in <!––>memory<!––>. For when, after the <!––>tyrant’s<!––> death, he returned from the isle of Patmos to Ephesus, he went away upon their invitation to the neighboring territories of the Gentiles, to appoint bishops in some places, in other places to set in order whole churches, elsewhere to choose to the <!––>ministry<!––> some one of those that were pointed out by the <!––>Spirit<!––>.

7. When he had come to one of the cities not far away (the name of which is given by some ), and had consoled the brethren in other matters, he finally turned to the bishop that had been appointed, and seeing a youth of powerful physique, of pleasing appearance, and of ardent temperament, he said, ‘This one I commit to you in all earnestness in the presence of the Church and with Christ as <!––>witness<!––>.’ And when the bishop had accepted the charge and had promised all, he repeated the same injunction with an appeal to the same <!––>witnesses<!––>, and then departed for <!––>Ephesus<!––>.

8. But the presbyter taking home the youth committed to him, reared, kept, cherished, and finally baptized him. After this he relaxed his stricter care and watchfulness, with the idea that in putting upon him the seal of the Lord he had given him a perfect protection.

9. But some youths of his own age, idle and dissolute, and accustomed to evil practices, corrupted him when he was thus prematurely freed from restraint. At first they enticed him by costly entertainments; then, when they went forth at night for robbery, they took him with them, and finally they demanded that he should unite with them in some greater crime.

10. He gradually became accustomed to such practices, and on account of the positiveness of his <!––>character<!––>, leaving the right path, and taking the bit in his teeth like a hard-mouthed and powerful horse, he rushed the more violently down into the depths.

11. And finally <!––>despairing<!––> of salvation in God, he no longer meditated what was insignificant, but having committed some great crime, since he was now lost once for all, he expected to suffer a like fate with the rest. Taking them, therefore, and forming a band of robbers, he became a bold bandit-chief, the most <!––>violent<!––>, most bloody, most cruel of them all.

12. <!––>Time<!––> passed, and some necessity having arisen, they sent for <!––>John<!––>. But he, when he had set in order the other matters on account of which he had come, said, ‘Come, O bishop, restore us the deposit which both I and Christ committed to you, the church, over which you preside, being <!––>witness<!––>.’

13. But the bishop was at first confounded, thinking that he was falsely charged in regard to money which he had not received, and he could neither believe the accusation respecting what he had not, nor could he disbelieve <!––>John<!––>. But when he said, ‘I demand the young man and the soul of the brother,’ the old man, groaning deeply and at the same time bursting into tears, said, ‘He is dead.’ ‘How and what kind of death?’ ‘He is dead to God,’ he said; ‘for he turned wicked and abandoned, and at last a <!––>robber<!––>. And now, instead of the church, he haunts the mountain with a band like himself.’

14. But the <!––>Apostle<!––> rent his clothes, and beating his head with great lamentation, he said, ‘A fine guard I left for a brother’s soul! But let a horse be brought me, and let some one show me the way.’ He rode away from the church just as he was, and coming to the place, he was taken prisoner by the robbers’ outpost.

15. He, however, neither fled nor made entreaty, but cried out, ‘For this did I come; lead me to your captain.’

16. The latter, meanwhile, was waiting, armed as he was. But when he recognized <!––>John<!––> approaching, he turned in shame to flee.

17. But <!––>John<!––>, forgetting his age, pursued him with all his might, crying out, ‘Why, my son, do you flee from me, your own father, unarmed, aged? Pity me, my son; <!––>fear<!––> not; you have still hope of life. I will give account to Christ for you. If need be, I will willingly endure your death as the Lord suffered death for us. For you will I give up my <!––>life<!––>. Stand, believe; Christ has sent me.’

18. And he, when he heard, first stopped and looked down; then he threw away his arms, and then trembled and wept bitterly. And when the old man approached, he embraced him, making <!––>confession<!––> with lamentations as he was able, <!––>baptizing<!––> himself a second time with tears, and concealing only his right hand.

19. But <!––>John<!––>, pledging himself, and assuring him on oath that he would find forgiveness with the Saviour, besought him, fell upon his knees, <!––>kissed<!––> his right hand itself as if now purified by repentance, and led him back to the church. And making <!––>intercession<!––> for him with copious prayers, and struggling together with him in continual fastings, and subduing his <!––>mind<!––> by various utterances, he did not depart, as they say, until he had restored him to the church, furnishing a great example of true repentance and a great proof of regeneration, a trophy of a visible resurrection.<!––>

 

Amazing Testimony of Early Christians

While doing my reading for my reading project in the church fathers, I came across this portion which I found really amazing. It is worth reading, as a testimony to the sort of witness and effect which the early Christians had.

The following is an official oration which was presented by a Roman general, before the Roman senate. This event occurred sometime around 150 A.D.

Epistle of Marcus Aurelius to the senate, in which he testifies that the Christians were the cause of his victory
The Emperor Cæsar Marcus Aurelius Antoninus, Germanicus, Parthicus, Sarmaticus, to the People of Rome, and to the sacred Senate greeting: I explained to you my grand design, and what advantages I gained on the confines of Germany, with much labour and suffering, in consequence of the circumstance that I was surrounded by the enemy; I myself being shut up in Carnuntum by seventy-four cohorts, nine miles off. And the enemy being at hand, the scouts pointed out to us, and our general Pompeianus showed us that there was close on us a mass of a mixed multitude of 977,000 men, which indeed we saw; and I was shut up by this vast host, having with me only a battalion composed of the first, tenth, double and marine legions. Having then examined my own position, and my host, with respect to the vast mass of barbarians and of the enemy, I quickly betook myself to prayer to the gods of my country. But being disregarded by them, I summoned those who among us go by the name of Christians. And having made inquiry, I discovered a great number and vast host of them, and raged against them, which was by no means becoming; for afterwards I learned their power. Wherefore they began the battle, not by preparing weapons, nor arms, nor bugles; for such preparation is hateful to them, on account of the God they bear about in their conscience. Therefore it is probable that those whom we suppose to be atheists, have God as their ruling power entrenched in their conscience. For having cast themselves on the ground, they prayed not only for me, but also for the whole army as it stood, that they might be delivered from the present thirst and famine. For during five days we had got no water, because there was none; for we were in the heart of Germany, and in the enemy’s territory. And simultaneously with their casting themselves on the ground, and praying to God (a God of whom I am ignorant), water poured from heaven, upon us most refreshingly cool, but upon the enemies of Rome a withering hail. And immediately we recognised the presence of God following on the prayer — a God unconquerable and indestructible. Founding upon this, then, let us pardon such as are Christians, lest they pray for and obtain such a weapon against ourselves. And I counsel that no such person be accused on the ground of his being a Christian. But if any one be found laying to the charge of a Christian that he is a Christian, I desire that it be made manifest that he who is accused as a Christian, and acknowledges that he is one, is accused of nothing else than only this, that he is a Christian; but that he who arraigns him be burned alive. And I further desire, that he who is entrusted with the government of the province shall not compel the Christian, who confesses and certifies such a matter, to retract; neither shall he commit him. And I desire that these things be confirmed by a decree of the Senate. And I command this my edict to be published in the Forum of Trajan, in order that it may be read. The prefect Vitrasius Pollio will see that it be transmitted to all the provinces round about, and that no one who wishes to make use of or to possess it be hindered from obtaining a copy from the document I now publish.

 

Insights from Ignatius

Wikipedia on Ignatius: Ignatius of Antioch (Ancient Greek: Ἰγνάτιος, also known as Theophorus from Greek Θεοφόρος “God-bearer”) (ca. 35 or 50-between 98 and 117)[1] was among the Apostolic Fathers, was the third Bishop and Patriarch of Antioch, and was a student of John the Apostle[2][3]. En route to his martyrdom in Rome, Ignatius wrote a series of letters which have been preserved as an example of very early Christian theology. Important topics addressed in these letters include ecclesiology, the sacraments, and the role of bishops.
***
I have read these letters as the first in a long line of early church sources. What is really fascinating is to see that the heart and life of Jesus is really the center and core of the faith of these people. It’s all about humility, love, and overcoming evil with gentleness and patience.
Convicting, soul-cleansing stuff!

You can read any/all of the church fathers for free at www.newadvent.org/fathers

***

I know that ye are not puffed up, for ye have Jesus Christ in
yourselves. And all the more when I commend you, I know that ye cherish
modesty [711] of spirit; as it is written, “The righteous man is his
own accuser.”

Let not those who seem worthy of credit, but teach strange doctrines,
[1080] fill thee with apprehension. Stand firm, as does an anvil which
is beaten. It is the part of a noble [1081] athlete to be wounded, and
yet to conquer. And especially, we ought to bear all things for the
sake of God, that He also may bear with us. Be ever becoming more
zealous than what thou art. Weigh carefully the times. Look for Him who
is above all time, eternal and invisible, yet who became visible for
our sakes; impalpable and impassible, yet who became passible on our
account; and who in every kind of way suffered for our sakes.

Give ye [1099] heed to the bishop, that God also may give heed to you.
My soul be for theirs [1100] that are submissive to the bishop, to the
presbyters, and to the deacons, and may my portion be along with them
in God! Labour together with one another; strive in company together;
run together; suffer together; sleep together; and awake together, as
the stewards, and associates, [1101] and servants of God. Please ye Him
under whom ye fight, and from whom ye receive your wages. Let none of
you be found a deserter. Let your baptism endure as your arms; your
faith as your helmet; your love as your spear; your patience as a
complete panoply [or complete set of armor]. Let your works be the charge [1102] assigned to you,
that ye may receive a worthy recompense. Be long-suffering, therefore,
with one another, in meekness, as God is towards you. May I have joy of
you for ever! [1103]

His letter to the Trailians was so good I decided to cut/paste it here in its entirety. (Note: it’s open-source, so I can do that) I have underlined the sections I found especially interesting.

Greeting

Ignatius,  who is also called Theophorus, to the holy Church which is at  Tralles, in Asia, beloved of God, the Father  of Jesus Christ,  elect, and worthy of God, possessing  peace through the flesh,  and blood, and passion of Jesus Christ,  who is our hope,  through our rising  again to Him,  which also I salute in its  fullness,  and in the  character,  and wish abundance of happiness.
Chapter 1. Acknowledgment of their excellence

I know that  you possess an unblameable and sincere mind in  patience, and that not only in present practice,  but  according to inherent nature, as Polybius your bishop has shown me, who has come to Smyrna by the will of God and Jesus Christ, and  so sympathized in the joy which I, who  am bound in Christ  Jesus, possess, that I beheld your whole multitude in him. Having  therefore received through him the testimony of your good-will,  according to God,  I gloried to find you, as I knew you were, the  followers of God.
Chapter 2. Be subject to the bishop, etc

For, since you are subject to the bishop as to Jesus Christ, you  appear to me to live not after the manner of men, but according  to Jesus Christ,  who died for us, in order, by believing in His  death, you may escape from death. It is therefore necessary that, as you indeed do, so without the bishop you should  do nothing, but should also  be subject to the presbytery, as to  the apostle of Jesus Christ, who  is our hope, in  whom, if we live, we shall [at last] be found. It is fitting also that  the deacons, as  being [the ministers] of the mysteries of Jesus Christ,  should in every respect be pleasing to all.  For they  are not ministers of meat and drink, but servants of  the Church of God.  They are bound, therefore, to avoid all grounds of accusation [against  them], as they would do fire.
Chapter 3. Honour the deacons, etc

In like manner, let all reverence the deacons as an appointment  of Jesus Christ, and  the bishop as Jesus Christ, who  is the Son of the Father,  and the presbyters as the sanhedrim of God, and assembly  of the apostles.  Apart from these, there is no Church.   Concerning all this, I am persuaded that you are of  the same opinion. For I have received the manifestation  of your love, and still  have it with me, in your bishop, whose very  appearance is highly instructive,  and his meekness  of itself a power; whom I imagine even the  ungodly must reverence, seeing they are  also pleased  that I do not spare myself. But shall I, when permitted to write on this  point, reach such a height of self-esteem, that  though being a condemned  man, I should issue commands  to you as if I were an apostle?
Chapter 4. I have need of humility

I have great knowledge in God,  but I restrain myself, lest, I should perish through boasting. For now  it is needful for me to be the more fearful; and not  give heed to those that puff me up. For they that speak to me [in the  way of commendation] scourge me. For I do indeed desire to suffer, but I  know not if I  be worthy to do so. For this longing, though it is not manifest to many,  all the more vehemently assails me. I therefore have  need of meekness, by which the prince of this world is brought to nought.
Chapter 5. I will not teach you profound doctrines

Am I not able to write to you of heavenly things?  But I fear to  do so, lest I should inflict injury on you who are but babes [in Christ].  Pardon me in this respect, lest, as not being able  to receive [such doctrines], you should be strangled  by them. For even I, though I am bound [for Christ],  yet am not on that account able to understand heavenly things, and the places  of the angels, and their  gatherings under their respective princes, things visible and invisible.  Without reference to such abstruse subjects, I am still but a learner  [in other respects ]; for many  things are wanting to us, that we come not short of God.
Chapter 6. Abstain from the poison of heretics

I therefore, yet not I, but the love of Jesus Christ,  entreat you that you use Christian nourishment only, and abstain from herbage of a different kind; I mean heresy. For those   [that are given to this] mix  up Jesus Christ with their own poison, speaking things which are unworthy of credit,  like those who administer a deadly drug in sweet wine,  which he who is ignorant of does greedily  take, with a fatal pleasure  leading to his own death.

Chapter 7. The same continued

Be on your guard, therefore, against such persons. And this  will be the case with you if you are not puffed up, and continue in  intimate union with  Jesus Christ our God, and the  bishop, and  the enactments of the apostles. He that  is within the altar is pure, but  he that is without is not pure; that is, he who does anything apart from  the bishop,  and presbytery,  and deacons,   such a man is not pure in his conscience.
Chapter 8. Be on your guard against the snares of the devil

Not that I know there is anything of this kind among you; but I put you on your guard,  inasmuch as I love you greatly, and foresee the snares of the devil. Wherefore,  clothing  yourselves with  meekness, be renewed  in faith, that is the  flesh of the Lord, and in love, that is the  blood of Jesus  Christ. Let no one of you cherish any grudge against his neighbour.  Give no occasion to the Gentiles, lest by  means of a few foolish men the whole multitude [of  those that believe]  in God be evil spoken of.  For, “Woe to him by whose vanity my name is blasphemed among  any.” Isaiah 52:5
Chapter 9. Reference to the history of Christ

Stop your ears, therefore, when any one speaks to you at variance  with   Jesus Christ, who  was descended from David, and was also of Mary;  who was truly born, and ate and drank. He was truly persecuted under Pontius Pilate;  He was truly crucified, and [truly]  died, in the sight of beings in heaven, and on  earth, and under the earth. He was also truly raised from the dead, His Father quickening Him, even as after the same manner  His Father will so raise up us who believe in Him by Christ Jesus,  apart from whom we do not possess the true life. [note: contrary to those who say this stuff was invented by Constantine, the Apostle's creed is almost fully developed here, at the end of the first century!]
Chapter 10. The reality of Christ’s passion

But if, as some that are without God, that is, the  unbelieving, say, that He only seemed to suffer (they themselves only  seeming to exist), then why am I in bonds? Why do I  long to be exposed to  the wild beasts? Do I therefore  die in vain?  Am I not then guilty of falsehood  against [the cross of] the Lord?
Chapter 11. Avoid the deadly errors of the Docetæ

Flee, therefore, those evil offshoots [of  Satan], which  produce death-bearing fruit, whereof if any one  tastes, he instantly dies. For these men are not the  planting of the Father. For if they were, they would appear as branches  of the cross,  and their fruit would be incorruptible. By it  He  calls you through His passion, as being  His members. The head, therefore, cannot be born by itself, without its  members; God,  who is [the Saviour] Himself, having promised their  union.
Chapter 12. Continue in unity and love

I salute you from Smyrna, together with the Churches of God which are with me, who have refreshed me in  all things, both in the flesh and in the spirit. My  bonds, which I carry about with me for the sake of Jesus Christ (praying that I may  attain to God), exhort you. Continue in harmony among yourselves, and in prayer with one  another; for it becomes every one of you, and especially the presbyters, to  refresh the bishop,  to the honour of the Father,  of Jesus Christ,  and of the apostles.  I entreat you in love to hear me, that I may not, by having written, be a testimony against  you. And also pray for me, who have need of your love, along with  the mercy of God,  that I may be worthy of the lot for which I am destined,  and that I may not be found reprobate.
Chapter 13. Conclusion

The love of  the Smyrnæans and Ephesians salutes you. Remember in your prayers the Church which is in  Syria, from  which also I am not worthy to receive my appellation,  being the last  of them. Fare well in Jesus  Christ, while you continue subject to the bishop, as to the  command [of God], and in like manner to the presbytery. And,  every man, love one another with an undivided heart. Let my spirit be sanctified  by yours, not only now, but also when I  shall attain to God.  For I am as yet exposed to danger. But the Father is faithful in Jesus Christ to fulfil both mine and your petitions: in whom may  you be found unblameable.