These writings are worth examining to discover what has happened both linguistically and theologically in the sub-Apostolic Church, although we cannot draw hasty conclusions from them. They may not only have used words differently, but also have misunderstood Paul. The term ‘Apostolic Fathers’ here covers: 1 and 2 Clement, Barnabas, the Didache, the Shepherd of Hermes, Diognetus, Ignatius, Polycarp to the Philippians, and the Martyrdom of Polycarp.

LINGUISTIC FACTS

Rather than go in detail through all the occurrences of δικαι- in the literature, we may select only those cases where there is some special interest. Thus, in the verb, while it means ‘acquit’ in the majority of cases, it 4 times means ‘make righteous’ (Barn. 15.7; HVis 3.9. 1; HMan. 5.1. 7; HSim. 5.7. 1) with a possible fifth (Diog. 9.5 – the problem of Diog. 9 is discussed below). The existence of this meaning may point to a development beyond Paul in a moralistic direction.

Whenever the noun is used of man, it is always for conduct in relation to God, and similarly the adjective is always in some sense ethical, with nearly always an explicit relation to God. The exceptions are: 1 Clem. 44.3 (adverb); HSim. 1.4 (adverb); Mart. 11.1. Thus, as in earlier literature, adjective and noun are used for behaviour in relationship – the behavioural note is never absent, and the relational seldom.

TEACHING ON JUSTIFICATION

That the Apostolic Fathers have small understanding of justification by faith has been shown by T. F. Torrance, The Doctrine of Grace in the Apostolic Fathers (Grand Rapids, 1959), 133–9 and passim.