Hope in the Second Century: Fidelity, Conversion, and Perspective on the Future

In the second century, the theme of hope (έλπίς) remains one of the pillars of Christian spirituality, inherited from the Scriptures and from apostolic tradition. Although the eschatological focus is still decisive, a practical broadening of this virtue can be perceived: hope is a call to patience, to perseverance, and to fidelity in the midst of tribulations.
In this article, we will explore how certain post-apostolic writings reinforced the notion of hope as a motivation for conversion, a support in persecution, and a point of convergence for the Christian communities in their pursuit of a life faithful to Christ.

Hope and exhortation to fidelity and conversion

New accents emerge in the way the faithful are exhorted and consoled, always motivated by the promise of a better future. Such is the case with the First Letter of Clement, which concludes its exhortation with the expectation of the imminent parousia:

“First Letter of Clement 23:5:
Consider, beloved, how the Lord continually shows us the future resurrection. He established the firstfruits of the resurrection in the Lord Jesus Christ and, through His example, revealed to us what awaits us. So let us confidently await the day on which His promises will be manifested, for He is faithful to fulfill them”.

The same epistle highlights the promises that God reserves for those who await Him:

First Letter of Clement 34:8:
“Wonderful, beloved, are the riches of the promises of God. Consider how great and immense is the happiness prepared for those who await Him. For ‘no eye has seen, nor ear heard, nor has it ever entered into the human heart what God has prepared for those who love Him’ (cf. Is 64:3; 1 Cor 2:9)”.

First Letter of Clement 35:4:
“Therefore, let whoever has charity in Christ fulfill the commandments of Christ. Who is able to explain the beauty of the love of God? The height to which He raises us is beyond telling. It is in Him that our hope is founded, and through Him we contemplate the essence of patience, so that in all things we may give thanks to His name”.

Above all, these post-apostolic writings encourage hope itself.

The final chapter of the Didache exhorts to vigilance and patience:

Didache 16:1, 4:
“Watch over your life. Let your lamps not be extinguished and your loins not be loosened, but be prepared, for you do not know the hour at which the Lord will come. […] Then the signs of the truth will appear. First the sign of the appearance in heaven, then the sound of the trumpet and, finally, the resurrection of the dead. But not all rise again, only those who believed and persevered”.

In parallel, the cult of patient and persevering hope arises in the letters of Ignatius of Antioch, above all in his formulas of greeting or prayer:

Ignatius of Antioch, Letter to the Ephesians 3:1:
“I exhort you to do nothing without God. Do everything according to the doctrine of Christ, for He is your immortality and your hope”.

Ignatius of Antioch, Letter to the Magnesians 7:1:
“Do all things, then, in the name of Jesus Christ. Do nothing apart from the bishop and the presbytery […] let there be among you one prayer, one supplication, one disposition of soul, one hope in love and blameless joy, for the Lord Jesus Christ is one”.

Ignatius of Antioch, Letter to the Trallians 1:1:
“Ignatius, called Theophorus, to the Church of the Trallians, beloved by God the Father and by Jesus Christ, He who is our hope, I wish every joy”.

Ignatius of Antioch, Letter to the Romans 10:3:
“I beg you, then, do not show me an untimely kindness. Let me be food for the beasts, through which it is granted me to reach God. I am the wheat of God, and I will be ground by the teeth of the beasts to be found the pure bread of Christ, in the hope of rising again in Him”.

Ignatius of Antioch, Letter to the Philadelphians 11:2:
“Remain, then, in the hope of the Lord, and do not let yourselves be deceived by those who proclaim different doctrines”.

Ignatius of Antioch, Letter to the Smyrnaeans 10:2. 12:2:
“Guard yourselves against dividing. Rather follow the example of Christ, for where the bishop is, there the community must be, just as where Jesus Christ is, there is the Catholic Church. […] I greet in the name of Jesus Christ all who love Him, awaiting His coming. They will be participants in the Kingdom of God”.

Polycarp, a contemporary of Ignatius, points out that the letters of his colleague deal with faith, patience and all edification directed to the Lord:

Polycarp of Smyrna, Letter of Ignatius to Polycarp (cross-reference ep. 13:27):
“We have received the letters of Ignatius, which were written to us by him and by others, and we read them with great profit, for in them are found faith, patience and all edification that leads to the Lord”.

He himself calls upon his readers to persevere:

Polycarp, Letter to the Philippians 8:1:
“I exhort you, then, to obey the word of righteousness, to exercise all patience, as you have seen in your holy brothers […] In Him, then, they placed their hope (ἔλπισαν)”.

Persecutions and the intensification of the call to hope

In the face of persecutions, these appeals become even more urgent. The First Letter of Clement mentions the perseverance of the Roman apostles and martyrs:

First Letter of Clement 5:4–6:2:
“Peter, who through unjust envy endured not one or two but innumerable tribulations, and after his martyrdom departed for the place of glory that was his due. Through envy and discord, Paul, pointing to the prize of patience, endured chains seven times, was exiled, stoned, and proclaimed the Gospel […] These were great examples among us. Also through envy, a great number of the faithful were persecuted, suffering many torments, among them women who endured terrible sufferings. These, firm in hope, obtained a noble destiny”.

This same epistle evokes the “three young men” who persevered, trusting in God:

First Letter of Clement 4:58 (or 58:2 in some editions):
“Beloved, let us be timid in spirit. Let us leave aside vainglory, let us abandon vain seditions and turn to what is good. For it is better, in simplicity of heart and in hope, to turn to the mercy of God”.

Ignatius encourages Polycarp to endure everything in the struggle for God:

Ignatius of Antioch, Letter to Polycarp 3:1:
“Endure all things in the struggle for God, as He too endured all things for you. And if you are scourged, if you are imprisoned, if you are tested by fire or by the cross, remain firm in the hope of Him who is above all times”.

Ignatius of Antioch, Letter to Polycarp 2:3:
“Remember the eternal reward, which surpasses every earthly suffering, so that you may not let yourself be overcome by present pains”.

In a similar way, the Martyrdom of Polycarp praises the dedication of the martyrs:

Martyrdom of Polycarp 2:2f. 12:1:
“They neither cried out nor lamented, but, full of courage, accepted the outcome and, as if they were carried off to another world, did not fear the torments inflicted upon them. […] Just as the Lord sustained us, He will also sustain all those who hope in Him. Therefore, we exhort you to follow this example of patience and love for the Lord”.

The continual invitation to conversion
Conversion in Clement and in the Didache

Already in the First Letter of Clement the theme of conversion proves essential:

First Letter of Clement 7–20 (excerpt 7:1):
“So then, brothers, let us fulfill the will of the Father who called us, so that we may live according to charity and leave behind all that turns us away from the goal. Let us turn to the Lord, who loved us before the foundation of the world”.

Clement emphasizes that God does not abandon the one who awaits Him, but punishes those who depart from His commandments:

First Letter of Clement 11:1. 12:7. 22:9. 35:1–5. 59:3 (excerpts):
11:1: “Behold, the Lord does not abandon the one who awaits Him, but is just and faithful to fulfill His promises. On the other hand, whoever departs from His commandments prepares ruin for himself. […] 59:3: Let us pray to God that He, the observer of all things, may keep us from every transgression and from discord, so that we may live in union and solid faith, in the hope of His mercy”.

The Didache (4:10) also mentions the importance of fraternal correction and of common zeal for salvation:
“You shall not hesitate to correct your neighbor, but you shall do everything in meekness and fear of the Lord. Thus you will hold firm the hope of what you hear, so that you may not lose heart”.

Second Letter of Clement: renewal and eternal life

The Second Letter of Clement opposes the relaxation of faith (1:2) and calls for a renewed understanding of the Scriptures (19:1. 3:1). It also speaks about the correct interpretation of baptism (1:4–6. 9:2) and about conversion “while there is time”:

Second Letter of Clement 8:1–4:
“While we possess life in this body, and while we have time to convert to the Lord, let us do so with all diligence, so that we may be saved. For after we depart from this world, we can no longer confess or practice the works of faith”.

Hope occupies a central place, for the author stresses the expectation of eternal life:

Second Letter of Clement 5:5. 8:4–6. 14:5. 10:4. 19:3. 20:3 (excerpts):
5:5: “We must have hope in the life that is to come, because God has promised us that which surpasses our imagination. […] 14:5: The resurrection is certain. Its fruit is imperishable, for the Lord will fulfill all that He promised. Our part is to keep ourselves in vigilance and piety. 20:3: Like one who plants a seed and awaits the harvest, so too let us, entrusted to the seed of the Gospel, wait with patience for the day of the divine harvest”.

For this reason, the Christian must persevere in order to receive the reward:

Second Letter of Clement 11:1–7:
“Do not be hard of heart, brothers, lest you be cast out of the Kingdom of God. If you waver, remember that God is faithful to repay each one according to his works, and that His promise surpasses every human expectation”.

And the expectation of the Kingdom of God must be lived in love and justice:

Second Letter of Clement 12:1:
“Await the manifestation of God in love and justice, for no one knows the day on which He will reveal Himself”.

The hope for one’s own salvation, firm before God:

Second Letter of Clement 15:3–5:
“Let your conscience, then, be pure, and your hope secure. Whoever trusts in the Lord will not be disappointed on the day of His visitation”.

It is founded on the divine power, which created all things out of nothing. Thus, to the fear of judgment:

Second Letter of Clement 16:3. 17:5–6:
16:3: “Let us have reverence, then, for dreadful is the judgment of the one who did not keep his baptism pure. 17:5–6: Those who handed their lives over to worldly pleasures will have to render an account. But whoever persevered in good works and despised the fleeting deceits of this world will be able to present himself with confidence”.

At the end, the one who remained firm is praised:

Second Letter of Clement 17:7:
“Happy is the one who served God with all his heart, for he will not fear on that day, but will praise the Lord with joy”.

The high point of conversion in the Shepherd of Hermas

In the Shepherd of Hermas, of an “apocalyptic” character, the heavenly Church and the angel of penance cry out for immediate conversion. For those who have turned to evil, the expectation of the goods to come and hope appear to be annulled:

Shepherd of Hermas, Vision 1:1:8:
“I saw, then, the figure of the Church, which said to me: ‘Whoever turns away from justice and abandons the Lord will be able to await no part in the goods to come, for he has already received his share of what is fleeting in this world’”.

But a new hope arises: the hope of conversion:

Shepherd of Hermas, Parables (Similitudes) 6:2:4. 8:6:5. 8:10:2:
6:2:4: “If, however, they repent from the heart, they will find life again, for the Lord is great in mercy toward the one who has not blasphemed”.
8:10:2: “Sin, once confessed and abandoned, opens the way to hope, for God does not close the doors to the one who repents”.

Even the deacons who administered their office badly can obtain life if they convert:

Shepherd of Hermas, Parables (Similitudes) 9:26:2:
“Those who received responsibility in the house of the Lord and fulfilled it unworthily were lost, but if they now repent from the heart, they too can attain life”.

Conversion demands, above all, longanimity:

Shepherd of Hermas, Mandates 5:1:1–4:
“Hear, then, the commandment that I give you today: be long-suffering and meek, for longanimity overcomes all things, and thus the devil finds no foothold in you. Whoever loves God and hopes in His help overcomes the evil works of the world”.

Shepherd of Hermas, Mandates 12:5:2. 12:6:4 (excerpts):
“The devil cannot dominate the servants of God who trust in Him with all their heart. It is these who, hoping with firmness, are strengthened against the insinuations of the evil one and persevere in virtue”.

Hope as the essence of the post-apostolic life of faith

The communities of the second century, pressed externally and internally, valued hope so greatly that it could be described as the essence of the whole life of faith. Ignatius of Antioch spoke of a common name and common hope:

Ignatius of Antioch, Letter to the Ephesians 1:2. 21:2 (excerpts):
1:2: “To all of you, who are co-heirs of Christ through the same baptism and the same hope, I send greetings in the Lord”.
21:2: “Jesus Christ is our hope, in Him we have been renewed for eternal life”.

Justin Martyr speaks of a new law, new covenant and of the expectation of those who await divine salvation:

Justin Martyr, Dialogue with Trypho 11:4. Cf. 16:4. 35:2. 52:4 (excerpts):
“There is a people, among all peoples, that awaits the revelation of the Messiah and lives under a law that is no longer that of Moses, but that of Christ, the new Covenant, whose principal commandment is love”.

Hope united all Christians, masters and slaves, for all hoped in the same Lord:

Epistle of Barnabas 19:7:
“Whether they be great or small, free or servants, all serve the same Lord and all await in common the same hope”.

It was the common hope of the elect:

First Letter of Clement 58:2. 35:2. 51:1. 57:2 (excerpts):
58:2: “Behold the common hope of the elect: to be preserved by God, who sees all things, and to receive from the same source mercy and salvation”.

It also served as a bond between Christians and the prophets of the Old Testament, who awaited the coming of the Messiah:

Ignatius of Antioch, Letter to the Philadelphians 5:2. Letter to the Magnesians 5:2 (excerpts):
Philadelphians 5:2: “Faith, hope and love were also the virtues of the prophets who awaited the revelation of Christ”.
Magnesians 5:2: “Let us not be like those who merely profess but do not truly believe in the coming of Christ. Rather, let us remain in the same hope as the saints who went before us”.

The guarantee of this hope is Christ, frequently called our hope:

Ignatius of Antioch, Letter to the Ephesians 21:2: “Jesus Christ, our hope, in whom we have the remission of sins and the resurrection”.
Ignatius of Antioch, Letter to the Magnesians 11:1: “For if we did not have Christ, our hope would be vain and we would be held fast in darkness”.
First Letter of Clement 58:2: “Beloved, established in Christ, who is our hope, let us flee from all wickedness and live in accord with His will”.

More specifically, Christian hope is based on the cross:

Epistle of Barnabas 8:5: “The cross of Christ is the sign by which we recognize the hope of eternal life”.
Ignatius of Antioch, Letter to the Ephesians 9:1: “Do nothing without the sign of the Lord, for it is on the wood that our hope is confirmed”.

Nevertheless, it cannot be thought that communion with Christ in the present excludes the future aspect. Even the sacraments, which emphasize the saving presence, point to the consummation to come:

Didache 10:6; 9:4; 10:5:
10:6: “Remember, Lord, your Church, deliver it from all evil and perfect it in your love. Gather it from the four winds into your Kingdom which you have prepared for it”.
9:4: “Just as this broken bread was scattered over the mountains and was gathered into one, so may your Church be gathered into your Kingdom”.

In the same sense, baptism is a seal for eternal life:

Second Letter of Clement 8:6: “Baptism in Christ marks us for the day of redemption, as a seal that attests our hope”.
Ignatius of Antioch, Letter to Polycarp 6:2: “Whoever has kept the purity of his baptism will not perish, but will see the glory of the Lord”.

And the Eucharist is medicine for immortality:

Ignatius of Antioch, Letter to the Ephesians 20:2: “Hasten, then, to the Eucharist, which is the medicine of immortality, the antidote so that we may not die, but may live in Christ for ever”.

Recommended reading: Spe Salvi (Benedict XVI), an encyclical on Christian hope.

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Conclusion

The hope of conversion in the Shepherd of Hermas and in so many other testimonies of the second century opens clearly onto eternal life (Shepherd of Hermas, Parables 6:2:4. 8:7:2–3. 8:10:2). A profoundly practical vision of hope emerges: it drives the change of life (conversion), strengthens the faithful in persecution and sustains the cohesion of the communities.

In summary, these works show that hope, drawn from the New Testament, is much more than an expectation of the end of time. It grounds daily perseverance and the commitment of the Christian to live charity and fidelity, convinced that God will fulfill His promises. In the second century, this virtue not only shaped theology, but also communal identity and the witness of faith in the face of adversity. In the thought and the sentiments of the post-apostolic communities, pressed both externally and internally, hope occupied so important a place that it could be described as the essence of the whole life of faith.

After all, if Christ is “our hope”, it falls to Christians of every age, and especially to those of the second century, to live in the certainty that “He who began the good work will bring it to completion” (cf. Phil 1:6). Thus hope reveals itself as a secure anchorage, a light that guides the way and energy for transformation, personal and communal.

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To deepen the theology of Marian hope, consult the Encyclical Redemptoris Mater by Pope John Paul II.