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Here the injunction is general; as He who called you ii. God your Father will take strict, impartial account of your behaviour in His household, while you sojourn ii. So be reverent ii.

Library : The Seven Epistles Of St. Ignatius Of Antioch | Catholic Culture

Finally, c , remember the cost of your redemption from the futile traditions of your past. Their ancestral customs and national traditions were futile , because they led to nothing; such religious and patriotic rites did not avail to bring them near to God iii. In another sense, of course, they were far from weak; age-long customs acquire a sanctity and binding force, which in the mission-field have always been found an obstacle. The pull of these old habits is referred to in iv.

But they were futile because they yielded no sure hope in God , and from them these Asiatic Christians had to be emancipated. This may be an allusion to the passover lamb of Exodus xii. The fundamental idea in all such references to emancipation as ransom in the N. The Ransomer owns those whom he has emancipated at the cost of his own life; remember that, Peter urges—you belong to Another, after what he has done for you the argument of ii. This conception emerges in Hebrews ix. Peter does not develop the idea, 20 but proceeds to describe Christ in his own way as above the order of time and the universe, predestined he had said this before, in Acts ii.

The history of the world is determined by a redeeming purpose of God from all eternity, a purpose which was inaugurated when Christ appeared so 1 Timothy iii.

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It was natural for readers familiar with the book of Enoch and its messianic theology; in Enoch xlviii. Faith is determined by revelation, by the character of the God who appeals for it, here by God who raised Jesus from the dead. As the resurrection of Christ is the basis of hope for Christians, their faith becomes confident and hopeful of a similar triumph over death for themselves the thought of Paul in Romans viii. Thus the paragraph closes as it started, with hope ver. To Christians of pagan birth their new faith meant hope pre-eminently see 1 Thessalonians iv.

Only, this hope is not a selfish possession; it involves brotherly love and mutual affection in the members of the community. The general moral obligations of the faith have been already outlined; now, after the slight digression in , the apostle goes forward to the special obligations of community-life among Christians i. The first movement of this long paragraph i. So off with all malice, all guile and insincerity and envy and slander of every kind!

Peter had once spoken about God cleansing the hearts 22 of pagans by faith Acts xv. Here he uses another ritual term like James iv. Sincere is emphatic; the object of the Truth i. Paul has twice to give the same warning about Christian love Romans xii. There is an apt illustration of the thought and term in Marcus Aurelius xi.

Such an affection, Peter implies, does not spring up naturally in human nature; it is not a sensuous affection, but flows from the heart heartily , from souls purified by a spiritual process, otherwise it may become a short-lived impulse or dry up into a formal expression. Even in Christians it requires to be disciplined and trained.

This conception recurs elsewhere in the N.

The Epistle of Barnabas

Love must be taken as seriously as hope, Peter means. In Christian circles it is constantly spoiled by spitefulness, self-seeking, censoriousness, fickleness, and formality; vital love of this new and exacting kind grows in a regenerated life, and the practice of it requires a realization of the re-generating power of God. Brotherly love is a moral task, but it is also an endowment. This is the point of the connexion between ver. Christian brotherly love , which may be defined as devotion to the ends of God in human personality, comes from the new relation to God in which He has placed us.

Peter again, as in , recalls the roots as he appeals for the fruits of Christian living. Born by the Word of the truth , another writer put it James i. Seed was appropriate, as it meant not only human seed but the seed of plant life. Here the gospel word of God is the saving revelation of Christ who has appeared ver. You are born of immortal seed, i. Such is your regenerate nature, a nature not only of faith and hope but of love, it is implied.

Let its instincts have full play. Off with see Colossians iii.

The regenerate nature has instincts of love, but it demands a moral effort; old inconsistent ways of life have to be thrown aside Ephesians iv. It is not enough to avoid or discard what is inconsistent; a taste for the new life must be developed , Peter then describes again the strong position of Christians in the purpose of God, the honour. Like newly-born children babes at the breast —either an indication that this part of the homily had been originally addressed to the newly-baptized, or a reminder that, however experienced, they were not beyond the need of simple spiritual nourishment for the regenerate life, that they might grow up to salvation the other side of i.

This is a striking and original expression; the present attitude of Christians is more than mere waiting for the imminent salvation i. Thirst for as the one food you appreciate the pure unadulterated spiritual milk, i.

II.— Comments on the Epistle of Jude.

Peter does not contrast milk with solid food, as Paul had done in 1 Corinthians iii. But what is in his mind is 3 a reminiscence of Psalm xxxiv. Here kindness is the same as goodness in Titus iii. Any mention of the Lord in the O. The metaphor is abruptly changed, from child-life to architecture, but there is no change in the thought: all depends upon Christians availing themselves of what God has provided in Christ. These words echo another passage, from Isaiah, which he is about to quote.

Hebrew thought also associated the building of a house with a family, as in 1 Samuel ii. A priesthood and sacrifices were the normal features of any ancient religious house; the former is spiritualized as usual to mean the Christian body of members, but Peter does not explain what the sacrifices are; this is done in Romans xii. Such is their appointed doom.

The scripture is a Isaiah xxviii. In Luke xx. Probably the references are to some book of proof-texts from the O. But not so all. There are unbelieving people in the world.

Men come across Christ; some find and make him the stay and support of life, while others trip over him and collapse. To some he is, as the psalm sings, the cornerstone of their Sion or sanctuary, the foundation-stone at the angle of the building which determines the whole structure; to others he is in their way.

But the idea is plain: the presence of Christ in the world elicits faith and unbelief. The belief of Christians is thrown into relief against a background of repudiation on the part of others. These others include Jews, but they are not confined to Jews. Peter does not enter into any explanation of the offence of the cross , as Paul does; we are not told why some do not believe in Christ, but merely that they stumble over the Stone in their fatal see iv. Such i. A similar problem is discussed by Paul in Romans ix.

But Peter is not thinking of Israel specially. He does not mean that a special number of men were predestined to unbelief and doom, for the unbelieving ver.


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From this stern reminder that the attitude of men towards Christ is critical and decisive, and that the world-order is a grave matter for the disobedient 9 ii. Some of these predicates had been already combined in Judaism, e. The elect race is from Isaiah xliii. The People who belong to Him is a fusion of Exodus xix. The object of all this honour and privilege is that you may proclaim from Isaiah xlii.

The term rendered wondrous deeds is almost the same in meaning as the triumphs of God in Acts ii. Darkness is often the term for the paganism from which converts have been emancipated see Colossians i. Christians are the People of God , not that they may exult over the Jews who have been superseded, but that they may exhibit the marvellous goodness of God and by their dutiful life see, e. This is really the climax of the passage: Such is your destiny. The transference of the religious consciousness from the city or state to a religious society had been already initiated in cults like those of Isis and Mithras, which were international or rather non-national in scope.

For this and other reasons they were suspected by the Romans, either as immoral which was sometimes true, of Isis at anyrate or as harbouring anti-social and unpatriotic tendencies.

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Sorry Christians: Our Bible Contains Fake Letters From Paul (And Peter)

Both criticisms were levelled against Christianity as one of these new Oriental fellowships, and both now engage the attention of the apostle, who issues a series of counsels ii. The first is an admonition 11—12 on how the consecrated nation ver. The first time Peter speaks in his own person, he affectionately calls his readers beloved see iv. What was once said of the Jewish nation is now said of the Christian church; they are appealed to as sojourners and exiles on earth the thought of i.

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The classical expression of this other-worldly consciousness occurs in the Epistle to Diognetus v. All the more reason, therefore, to hold aloof from their surroundings. Abstain from the passions iv. Both metaphors are combined in Marcus Aurelius, ii. One good of this moral discipline is that it forms an effective 12 reply to the pagan slander of Christians as bad characters so iv.

It is a vague term to express the ordinary pagan antipathy to Christians as a pest to society. Live down these hateful slanders and insinuations; says Peter so in iii.