Early Church Facts https://earlychurchfacts.com Facts of the Early Church Fathers. Mon, 02 Mar 2026 00:11:37 +0000 en-US hourly 1 https://wordpress.org/?v=6.9.3 https://earlychurchfacts.com/wp-content/uploads/cropped-icon2-32x32.jpg Early Church Facts https://earlychurchfacts.com 32 32 252880313 Call no man Father https://earlychurchfacts.com/call-no-man-father-2/ Sun, 01 Mar 2026 00:10:25 +0000 https://earlychurchfacts.com/?p=88 What did Jesus mean by this?

Let’s Read Scripture:

Then Jesus spoke to the crowds and to his disciples: 2 “The scribes and the Pharisees are seated in the chair of Moses. 3 Therefore do whatever they tell you, and observe it. But don’t do what they do, because they don’t practice what they teach. 4 They tie up heavy loads that are hard to carry and put them on people’s shoulders, but they themselves aren’t willing to lift a finger to move them. 5 They do everything to be seen by others: They enlarge their phylacteries and lengthen their tassels. 6 They love the place of honor at banquets, the front seats in the synagogues, 7 greetings in the marketplaces, and to be called ‘Rabbi’ by people.

8 (1)“But you are not to be called ‘Rabbi,’ because you have one Teacher, and you are all brothers and sisters. 9(2) Do not call anyone on earth your father, because you have one Father, who is in heaven. 10 (3) You are not to be called instructors either, because you have one Instructor, the Messiah. 11 The greatest among you will be your servant. 12 Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.

The introduction is about authority – sitting in Moses’ seat (Exodus 18:13) judging, teaching and providing instruction to Israel.

Jesus then describes what they do from Moses’ seat: they don’t practice what they teach; they place heavy burdens on people. They love to be exalted above others.

Then Jesus gives the three “do not call” statements:

  • Do not be called ‘Rabbi’ (Rabbi means ‘teacher’ John 1:38)
  • Do not call any man on earth ‘Father’
  • Do not be called ‘Instructor’.

Jesus next describes the punishment: Whoever exalts himself will be humbled.

Jesus’ Introduction, explanation, and conclusion, indisputably prove Jesus’ statement is about spiritual authority and rank.

There are two types of ‘fathers’:

  • Progenitor “Father” = “This is where I came from.” (Historical/Essential) – becoming a father is not about exultation/status.
  • Hierarchical “Father” = “This is who outranks me” (Ecclesiastical/Jurisdictional)

God was ‘Father’ to the Jews already

Jews already regarded God as their Father who was their progenitor. It was foundational to the formation of Israel:

His people have acted corruptly toward him;
this is their defect—they are not his children
but a devious and crooked generation.
6 Is this how you repay the Lord,
you foolish and senseless people?
Isn’t he your Father and Creator?
Didn’t he make you and sustain you?

Deuteronomy 32:5-6

Many times the Old Testament & Deuterocanonicals calls God ‘Father’ (e.g., Isaiah 63:16; Sirach 23:1, 4; Wisdom of Solomon 14:3, etc).

There is nothing in the context of Matthew 23:1-12, that suggests Jesus is speaking of a ‘progenitor father’.

Arguing that Jesus is speaking in v.9 regarding God as their “ultimate progenitor father” is incongruent with the introduction, reasons, and punishment he provides.

It is about authoritative hierarchy

Progenitor status is a fact of history; it doesn’t involve or require “exalting oneself.” In fact, God commanded us to have children, and for those children to honour their parents. Parents do not “lord” it over them, nor take the name “father” to claim authority over their child. You either are someone’s progenitor or you aren’t.

Hierarchical status is an act of exaltation. The religious leaders were taking the title of ‘rabbi’ and ‘father’ to elevate themselves above the “brothers” (Acts 7:2; 22:1).

Rabbis placed great yokes upon their followers (Matthew 11:28-30) which Paul connects to slavery (Acts 15:10; Galatians 5:1; 1 Timothy 6:1, cf. Deut 28:48). It was very much great authority over those under him.

Jesus is teaching equality among his followers – none are to be set in authority over their brothers. This is echoed in all gospels again, (Matthew 20:20-28,Mark 10:35-45; Luke 22:24-27).

The Rabbi’s Yoke: “Do what I say because I sit in the Chair.” (authority-based)

Jesus’ Yoke: “Learn from me, for I am gentle and humble in heart.” (Matthew 11:29)(brotherly-based)(1 Corinthians 4:16; 11:1; 1 Peter 5:3).

The entire context of “call no man father” is not one of ultimate parentage, but of claiming authority over one another.

Considering the following scenarios where the authority of a father is usurped:

When one child sets themselves as “father” over other believers, they usurp the father’s authority. For example: when a child sets themselves as the “re-teller” or “explainer” what their father (while the father is absent) has said, they usurp the father’s instructions – forcing their brother to rely on their interpretation rather than the actual words of the father.

When a child, sends another child (perhaps the “favourite”), to ask one’s behalf, or to ask their brother what ‘dad said’ because they are afraid to ask their father (for whatever reason), that weaker child, functionally sets the “favourite” child in the place of the father, usurping the father’s position.

Patristic evidence:

Early patristic evidence is low for interpretation of this passage. Simply put, the church did not use the terms “father” or “teacher” or even exercise a hierarchy of authority. Roles such as bishops/elders and deacons, were roles, not hierarchy. That distinction came in the AD.300s as the Roman Church became the Imperial Roman Empire. But in Acts, the Apostles don’t even elect the deacons, rather Peter instructed the congregation to elect, and the Apostles commissioned them (Acts 6:3-6).

The Damascus Document (CD XIII, 9) confirms that second temple periods shows Pharisees etc, did set themselves up as “fathers” with the authority and obedience of their disciples. Jesus was rejecting this framework for Christians.

The Didache (Late 1st/Early 2nd Century) While it doesn’t quote Matthew 23:9 verbatim, this very early document reflects an egalitarian structure. It describes “apostles and prophets” as traveling workers who are to be judged by their conduct, not their rank. “Let every apostle who comes to you be received as the Lord. But he shall not remain more than one day; or two days, if there’s a need. But if he remains three days, he is a false prophet. And when the apostle goes away, let him take nothing but bread until he lodges. If he asks for money, he is a false prophet.” (Chapter 11).

Justin Martyr, uses the term “president” for the person who presides over the Eucharist meal – not bishop, not “father”, etc. Justin explicitly calls him the “president of the brethren” (tō proestōti tōn adelphōn). This president is a brother among brothers who has been tasked with a specific function (leading the prayer and thanksgiving), not a “Father” who has been granted a specific rank of holiness or authority.

Clement of Alexandria (c. 150 – 215 AD) In The Instructor (Book 1, Chapter 1) “Let us then designate this Word appropriately by the one name Tutor (or Pædagogue, or Instructor).” in chapter 5 “it is time for us in due course to say who our Instructor is: He is called Jesus….The Word, then, who leads the children to salvation, is appropriately called the Instructor (Pædagogue).”

Common “Rebuttals”

All the “rebuttals” to Jesus’ statement in Matthew 23:9, are attempts to conflate Progenitor “Fathers” and Hierarchical “Fathers”.

The “rebuttals” try to make Jesus’ command about vocabulary, but Jesus made it about power. By treating “Father” as a synonym for “influence” or “lineage,” they ignore the specific context of the Seat of Moses and authority and the punishment prescribed.

Challenge 1: Stephen called them “brothers and fathers” in Acts 7:2; as did Paul in Acts 22:1.

Firstly, one must distinguish between salutations and social conventions and one acknowledging spiritual authority/hierarchy. After all, Daniel called Nebuchadnezzar the “King of Kings” (Daniel 2:37), and we do not conclude that Daniel was claiming divinity for Nebuchadnezzar (cf.,Revelation 19:16). It is clear that neither Stephen or Paul gave any credence to their claimed spiritual or hierarchical authority in their rebuke, but rather expressing a social convention of address.

Secondly, Stephen’s argument and Paul’s actually highlights that the Pharisees’ did use the title ‘Father’ as a title of rank to separate them from ‘brothers’, the very thing that Jesus condemned.

Thirdly, the use of “father” outside of the church, is not evidence of the use of “father” rank inside the church.

Challenge 2: But the Holy Spirit appoints some to be teachers.
( ref: 1 Corinthians 12:28 or Ephesians 4:11; 1 Corinthians 4:15)

This challenge is a deliberate attempt to switch the progenitor father, and authority father, by focusing on the vocabulary, rather than the message.

Firstly, this rebuttal misses the entire point of Jesus’ teaching in Matthew 23. Jesus is NOT claiming there must be no teachers in the Christian walk, rather there must be no teachers who set themselves up as authorities over their brother and sisters, which should be obvious by the concluding reasons Jesus gives in v.8, 11-12. Jesus isn’t banning the function of teaching, but the rank of Teacher.

The Apostle Peter explains that leaders in the church are NOT to be lords over their flocks.

“Shepherd God’s flock among you…not lording it over those entrusted to you, but being examples to the flock.“ This is why Peter calls himself a fellow elder (1 Peter 5:1); this why the Christian faith is a brotherhood of believers, and Peter speaks of the priesthood of all believers (1 Peter 2:5–9); and Paul exhorts them saying “imitate me, as I imitate Christ”.

Jesus is not condemning the action of teaching, he’s condemning brothers and sisters from being a higher rank of authority.

We see this in Paul’s instructions on how to operate a church gathering (1 Corinthians 14). There is no “authority”, there is no “liturgy”.

Challenge 3: But the NT does teach there is authority in the church.

True. Paul also teaches that there is authority of husband to wife, and simultaneously says “submit one to another”.

But Peter called the church together and told them to choose deacons, and the Apostles would commission them. The authority is one of mutual submission.

Paul in Galatians 2:6 shows that there is no hierarchy of authority. For Paul also rebuked Peter later in the epistle.

The authority of church leadership is limited to the management of the church, not to dogma. Teaching most certainly happens within the church, but not one from rank and authority.

Justin Martyr and the Didache provide ample evidence of this as already discussed above.

Challenge 4: Paul says he is a ‘father’ to the Church in Corinth.

“For you may have countless instructors in Christ, but you don’t have many fathers. For I became your father in Christ Jesus through the gospel.” – 1 Corinthians 4:15

What type of father is Paul claiming to be? Progenitor or hierarchy?

The answer is found in the next verse: “Therefore, I urge you to imitate me.” (v.16).

He is referring here a paternal fatherly (the permissible progenitor father, not the forbidden hierarchical father) care “to warn you as my dear children” (v.14). For Paul founded Corinth with Peter (Eusebius’s Church History (Book 2, Chapter 25, Section 8)), along with Apollos (1 Corinthians 1:12) and could claim authority over them, but does not. Instead, they exhort the church to follow their example, one brother to another.

Challenge 5: ‘Progenitor’ and ‘Hierarchy’ distinction is just word games.

The argument goes that progenitor fathers have hierarchical/rank authority – so Jesus must be talking about claiming to be the ultimate progenitor.

The answer to that is “NO”. Earthly fathers are appointed for a time to teach and train our children (Deuteronomy 11:19). It is for a time only (Hebrews 5:12); it is not their whole lives.

The challenge denies the context: sitting in Moses seat, being honoured; lord over others. And ignores the punishment: “Whoever exalts himself will be humbled…“

Any decent father who has lead his children in the faith, will call his own biological sons ‘brothers’, and his daughters, “sisters”. Yes, I was charged with their safety for a short period, to bring them up in the training and admonition of the Lord, but I do not outrank them, they are my brothers and sisters in Christ. When their child converts to Christ, it is a father’s joy that their child is no longer ‘son’ but ‘brother’.

]]> 88 Call no man Father https://earlychurchfacts.com/call-no-man-father/ Sun, 22 Feb 2026 05:18:59 +0000 https://earlychurchfacts.com/?p=35 What did Jesus mean by this?

Let’s Read Scripture:

Then Jesus spoke to the crowds and to his disciples: 2 “The scribes and the Pharisees are seated in the chair of Moses. 3 Therefore do whatever they tell you, and observe it. But don’t do what they do, because they don’t practice what they teach. 4 They tie up heavy loads that are hard to carry and put them on people’s shoulders, but they themselves aren’t willing to lift a finger to move them. 5 They do everything to be seen by others: They enlarge their phylacteries and lengthen their tassels. 6 They love the place of honor at banquets, the front seats in the synagogues, 7 greetings in the marketplaces, and to be called ‘Rabbi’ by people.

8 (1)“But you are not to be called ‘Rabbi,’ because you have one Teacher, and you are all brothers and sisters. 9(2) Do not call anyone on earth your father, because you have one Father, who is in heaven. 10 (3) You are not to be called instructors either, because you have one Instructor, the Messiah. 11 The greatest among you will be your servant. 12 Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.

The introduction is about authority – sitting in Moses’ seat (Exodus 18:13) judging, teaching and providing instruction to Israel.

Jesus then describes what they do from Moses’ seat: they don’t practice what they teach; they place heavy burdens on people. They love to be exalted above others.

Then Jesus gives the three “do not call” statements:

  • Do not be called ‘Rabbi’ (Rabbi means ‘teacher’ John 1:38)
  • Do not call any man on earth ‘Father’
  • Do not be called ‘Instructor’.

Jesus next describes the punishment: Whoever exalts himself will be humbled.

Jesus’ Introduction, explanation, and conclusion, indisputably prove Jesus’ statement is about spiritual authority and rank.

There are two types of ‘fathers’:

  • Progenitor “Father” = “This is where I came from.” (Historical/Essential) – becoming a father is not about exultation/status.
  • Hierarchical “Father” = “This is who outranks me” (Ecclesiastical/Jurisdictional)

God was ‘Father’ to the Jews already

Jews already regarded God as their Father who was their progenitor. It was foundational to the formation of Israel:

His people have acted corruptly toward him;
this is their defect—they are not his children
but a devious and crooked generation.
6 Is this how you repay the Lord,
you foolish and senseless people?
Isn’t he your Father and Creator?
Didn’t he make you and sustain you?

Deuteronomy 32:5-6

Many times the Old Testament & Deuterocanonicals calls God ‘Father’ (e.g., Isaiah 63:16; Sirach 23:1, 4; Wisdom of Solomon 14:3, etc).

There is nothing in the context of Matthew 23:1-12, that suggests Jesus is speaking of a ‘progenitor father’.

Arguing that Jesus is speaking in v.9 regarding God as their “ultimate progenitor father” is incongruent with the introduction, reasons, and punishment he provides.

It is about authoritative hierarchy

Progenitor status is a fact of history; it doesn’t involve or require “exalting oneself.” In fact, God commanded us to have children, and for those children to honour their parents. Parents do not “lord” it over them, nor take the name “father” to claim authority over their child. You either are someone’s progenitor or you aren’t.

Hierarchical status is an act of exaltation. The religious leaders were taking the title of ‘rabbi’ and ‘father’ to elevate themselves above the “brothers” (Acts 7:2; 22:1).

Rabbis placed great yokes upon their followers (Matthew 11:28-30) which Paul connects to slavery (Acts 15:10; Galatians 5:1; 1 Timothy 6:1, cf. Deut 28:48). It was very much great authority over those under him.

Jesus is teaching equality among his followers – none are to be set in authority over their brothers. This is echoed in all gospels again, (Matthew 20:20-28,Mark 10:35-45; Luke 22:24-27).

The Rabbi’s Yoke: “Do what I say because I sit in the Chair.” (authority-based)

Jesus’ Yoke: “Learn from me, for I am gentle and humble in heart.” (Matthew 11:29)(brotherly-based)(1 Corinthians 4:16; 11:1; 1 Peter 5:3).

The entire context of “call no man father” is not one of ultimate parentage, but of claiming authority over one another.

Considering the following scenarios where the authority of a father is usurped:

When one child sets themselves as “father” over other believers, they usurp the father’s authority. For example: when a child sets themselves as the “re-teller” or “explainer” what their father (while the father is absent) has said, they usurp the father’s instructions – forcing their brother to rely on their interpretation rather than the actual words of the father.

When a child, sends another child (perhaps the “favourite”), to ask one’s behalf, or to ask their brother what ‘dad said’ because they are afraid to ask their father (for whatever reason), that weaker child, functionally sets the “favourite” child in the place of the father, usurping the father’s position.

Patristic evidence:

Early patristic evidence is low for interpretation of this passage. Simply put, the church did not use the terms “father” or “teacher” or even exercise a hierarchy of authority. Roles such as bishops/elders and deacons, were roles, not hierarchy. That distinction came in the AD.300s as the Roman Church became the Imperial Roman Empire. But in Acts, the Apostles don’t even elect the deacons, rather Peter instructed the congregation to elect, and the Apostles commissioned them (Acts 6:3-6).

The Damascus Document (CD XIII, 9) confirms that second temple periods shows Pharisees etc, did set themselves up as “fathers” with the authority and obedience of their disciples. Jesus was rejecting this framework for Christians.

The Didache (Late 1st/Early 2nd Century) While it doesn’t quote Matthew 23:9 verbatim, this very early document reflects an egalitarian structure. It describes “apostles and prophets” as traveling workers who are to be judged by their conduct, not their rank. “Let every apostle who comes to you be received as the Lord. But he shall not remain more than one day; or two days, if there’s a need. But if he remains three days, he is a false prophet. And when the apostle goes away, let him take nothing but bread until he lodges. If he asks for money, he is a false prophet.” (Chapter 11).

Justin Martyr, uses the term “president” for the person who presides over the Eucharist meal – not bishop, not “father”, etc. Justin explicitly calls him the “president of the brethren” (tō proestōti tōn adelphōn). This president is a brother among brothers who has been tasked with a specific function (leading the prayer and thanksgiving), not a “Father” who has been granted a specific rank of holiness or authority.

Clement of Alexandria (c. 150 – 215 AD) In The Instructor (Book 1, Chapter 1) “Let us then designate this Word appropriately by the one name Tutor (or Pædagogue, or Instructor).” in chapter 5 “it is time for us in due course to say who our Instructor is: He is called Jesus….The Word, then, who leads the children to salvation, is appropriately called the Instructor (Pædagogue).”

Common “Rebuttals”

All the “rebuttals” to Jesus’ statement in Matthew 23:9, are attempts to conflate Progenitor “Fathers” and Hierarchical “Fathers”.

The “rebuttals” try to make Jesus’ command about vocabulary, but Jesus made it about power. By treating “Father” as a synonym for “influence” or “lineage,” they ignore the specific context of the Seat of Moses and authority and the punishment prescribed.

Challenge 1: Stephen called them “brothers and fathers” in Acts 7:2; as did Paul in Acts 22:1.

Firstly, one must distinguish between salutations and social conventions and one acknowledging spiritual authority/hierarchy. After all, Daniel called Nebuchadnezzar the “King of Kings” (Daniel 2:37), and we do not conclude that Daniel was claiming divinity for Nebuchadnezzar (cf.,Revelation 19:16). It is clear that neither Stephen or Paul gave any credence to their claimed spiritual or hierarchical authority in their rebuke, but rather expressing a social convention of address.

Secondly, Stephen’s argument and Paul’s actually highlights that the Pharisees’ did use the title ‘Father’ as a title of rank to separate them from ‘brothers’, the very thing that Jesus condemned.

Thirdly, the use of “father” outside of the church, is not evidence of the use of “father” rank inside the church.

Challenge 2: But the Holy Spirit appoints some to be teachers.
( ref: 1 Corinthians 12:28 or Ephesians 4:11; 1 Corinthians 4:15)

This challenge is a deliberate attempt to switch the progenitor father, and authority father, by focusing on the vocabulary, rather than the message.

Firstly, this rebuttal misses the entire point of Jesus’ teaching in Matthew 23. Jesus is NOT claiming there must be no teachers in the Christian walk, rather there must be no teachers who set themselves up as authorities over their brother and sisters, which should be obvious by the concluding reasons Jesus gives in v.8, 11-12. Jesus isn’t banning the function of teaching, but the rank of Teacher.

The Apostle Peter explains that leaders in the church are NOT to be lords over their flocks.

“Shepherd God’s flock among you…not lording it over those entrusted to you, but being examples to the flock.“ This is why Peter calls himself a fellow elder (1 Peter 5:1); this why the Christian faith is a brotherhood of believers, and Peter speaks of the priesthood of all believers (1 Peter 2:5–9); and Paul exhorts them saying “imitate me, as I imitate Christ”.

Jesus is not condemning the action of teaching, he’s condemning brothers and sisters from being a higher rank of authority.

We see this in Paul’s instructions on how to operate a church gathering (1 Corinthians 14). There is no “authority”, there is no “liturgy”.

Challenge 3: But the NT does teach there is authority in the church.

True. Paul also teaches that there is authority of husband to wife, and simultaneously says “submit one to another”.

But Peter called the church together and told them to choose deacons, and the Apostles would commission them. The authority is one of mutual submission.

Paul in Galatians 2:6 shows that there is no hierarchy of authority. For Paul also rebuked Peter later in the epistle.

The authority of church leadership is limited to the management of the church, not to dogma. Teaching most certainly happens within the church, but not one from rank and authority.

Justin Martyr and the Didache provide ample evidence of this as already discussed above.

Challenge 4: Paul says he is a ‘father’ to the Church in Corinth.

“For you may have countless instructors in Christ, but you don’t have many fathers. For I became your father in Christ Jesus through the gospel.” – 1 Corinthians 4:15

What type of father is Paul claiming to be? Progenitor or hierarchy?

The answer is found in the next verse: “Therefore, I urge you to imitate me.” (v.16).

He is referring here a paternal fatherly (the permissible progenitor father, not the forbidden hierarchical father) care “to warn you as my dear children” (v.14). For Paul founded Corinth with Peter (Eusebius’s Church History (Book 2, Chapter 25, Section 8)), along with Apollos (1 Corinthians 1:12) and could claim authority over them, but does not. Instead, they exhort the church to follow their example, one brother to another.

Challenge 5: ‘Progenitor’ and ‘Hierarchy’ distinction is just word games.

The argument goes that progenitor fathers have hierarchical/rank authority – so Jesus must be talking about claiming to be the ultimate progenitor.

The answer to that is “NO”. Earthly fathers are appointed for a time to teach and train our children (Deuteronomy 11:19). It is for a time only (Hebrews 5:12); it is not their whole lives.

The challenge denies the context: sitting in Moses seat, being honoured; lord over others. And ignores the punishment: “Whoever exalts himself will be humbled…“

Any decent father who has lead his children in the faith, will call his own biological sons ‘brothers’, and his daughters, “sisters”. Yes, I was charged with their safety for a short period, to bring them up in the training and admonition of the Lord, but I do not outrank them, they are my brothers and sisters in Christ. When their child converts to Christ, it is a father’s joy that their child is no longer ‘son’ but ‘brother’.

]]> 35