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Updated: May 5, 2025
The birth from a virgin, then has no claim to be part of Paley's miraculous story in the earliest times. The evidence of miracle-working by Christ to be found in the Epistles is chiefly conspicuous by its absence, but it figures largely in post-apostolic works.
But a second and greater difficulty arises in the doubtful authenticity of the second Epistle of Peter. Neander positively decides against that epistle. Among many reasons, the similarity of its second chapter to the Epistle of Jude is a cardinal fact. Jude is supposed to be original; yet his allusions show him to be post-apostolic. If so, the second Epistle of Peter is clearly spurious.
Believing in a Church in which the Spirit of God as truly governs and guides to-day as He did in Reformation or post-Apostolic times, and in a Christian liberty of which neither the practice nor legislation of holy men of the past can deprive them, they rightly refuse to surrender their liberty or to retire from their responsibility.
Luke. The apostolic and the immediately post-apostolic Fathers never mention Luke as having written a history of our Lord at all. There was indeed a Gospel in use among the Marcionites which resembled that of St. Luke, as the Gospel of the Ebionites resembled that of St. Matthew.
Think of the post-Apostolic age of the Church, of Germany in the generation after Luther, not to come nearer home, and we must see that Israel's experience was an all but universal one. It is hard to keep a community even of professing Christians on the high level. No great cause is ever launched which does not lose 'way' as it continues.
Before we resume our examination of the connection between the death of Jesus and the doing away of sin, let us look for a moment at what post-apostolic thought has had to say about it.
But the orthodox doctrine affirmed at Nicæa has prevailed in the great branches of the Christian Church, and the acceptance of its fundamental principle that of the Incarnation in the post-apostolic age was destined to have an incalculable influence upon the development of individual and national life, civil as well as religious, throughout the world.
Along with this, Schwegler's work on the "Post-Apostolic Times" deserves mention as clearing up many obscure points relating to the early development of dogma.
It is a contest in which opinions may vary in all degrees, from pure Deism to utter Ultramontanism. The High Churchmen in question insisted that their position, and theirs only, was precisely that of the Church in early post-Apostolic times, when doctrine had become fully defined, but was as yet uncorrupted by later superstitions.
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