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Each of the early Christian communities that we know about had its own unique character, and its own unique problems, as we see in the New Testament documents. Generally speaking, however, each church had great concern for the others and were all called to teach the same doctrines and to practice the same virtues, living the same life in Christ and the Holy Spirit.

And they devoted themselves to the apostles' teachings, and communion, to the breaking of the bread, and the prayers.

And all who believed were together and had all things in common; and they sold their possessions and goods and distributed them to all, as any had need (Acts 2:42, 44).

This description of the Church in Jerusalem can generally be applied to all of the early Christian communities.
www.oca.org/pages/orth_chri/Orthodox-Faith/Bible-and-Church-History/First-Century.html

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The second century saw the further development of the Christian faith, and the greater persecution of the Church by the Roman imperial authorities for whom Christianity was an "illegal religion."

The Christians were criminals in the eyes of the Romans, not only religiously, but also politically. They transgressed the laws of the state because they refused to honor the earthly emperor as king, lord, and god, which was required of them as members of imperial society. They prayed for the civil authorities and gave "honor to whom honor is due" (Romans 13:1-7), but they refused to give the earthly king the glory and worship which was due to God, and to His Christ, alone. Thus the Roman law declared: It is not lawful to be a Christian.

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The persecution of the Christians in the second century was largely local, conducted according to the zeal of the local imperial authorities. Nevertheless, the persecutions were widespread and the Christians were generally hated even by the most tolerant and open minded of the Roman rulers. They were hated mostly for what was considered their stubbornness and intolerance due to their exclusive devotion to Christ as Lord. They were persecuted also for what was considered to be the political danger which they brought to the unity of law and order in the imperial reign, particularly because of the increasing number of persons who were joining the Church.


INGATIUS

Among the most famous of the Christian leaders and martyrs of the second century were the bishops Ignatius of Antioch (d. c110) and Polycarp of Smyrna (d. 156), and the philosopher Justin (d. c165). Each of these men who were killed for the faith left writings which, together with the Didache (the Teachings of the Twelve Apostles), the Letter to Diognetus, the letters of Clement of Rome, the Letter of Barnabas, the Shepherd of Hermas and the apologetic writings of such men as Athenagoras of Athens, Melito of Sardis, Theophilus of Antioch and the greatest of the second century theologians, Irenaeus of Lyons, all give a very vivid picture of the faith and life of the second century Church.

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The Christian Church lived in relative peace from the death of Marcus Aurelius (185) to the time of the Emperor Decius (249). When Decius came to power, he inaugurated a universal persecution of Christians throughout the whole empire. The persecutions by Decius were continued in force by Valerian (253-260). During this time, not only were the Christians forced to sacrifice to the imperial gods, but the clergy were sought out to be killed and all Christian properties were to be confiscated and destroyed. There was an all-out attempt to purge the Church of its leadership and to destroy it completely.

After Valerian, however, Gaflienus, his son, stopped the policy of general persecution and the Christians once more lived in relative peace until the end of the century. During this period, there was an astounding growth in Church membership which perhaps reached up to ten percent of the imperial population.
http://www.oca.org/pages/orth_chri/Orthodox-Faith/Bible-and-Church-History/Second-Century.htm

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Hieromartyr Polycarp, Bishop of Smyrna (+167)

Saint Polycarp, Bishop of Smyrna, was born about the year 80 and lived in Asia Minor in the city of Smyrna. He was left an orphan at an early age, but through the direction of an Angel, he was raised by the pious widow Kallista. After the death of his adoptive mother, Polycarp gave away his possessions and began to lead a chaste life, caring for the sick and the infirm. He was very fond of and close to the holy bishop of Smyrna, Bukolos (commemorated 6 February). He ordained Polycarp as deacon, entrusting to him to preach the Word of God in church.

At this time the holy Apostle John the Theologian was still alive. Saint Polycarp was especially close to Saint John the Theologian, whom he accompanied on his apostolic wanderings. Sainted Bukolos ordained Saint Polycarp presbyter, and shortly before his death expressed last wishes that he be made bishop upon the Smyrna cathedra. When the ordination of Saint Polycarp to bishop was accomplished, the Lord Jesus Christ appeared to him. Saint Polycarp guided his flock with apostolic zeal. He was also greatly loved among the clergy. With great warmth did Saint Ignatios the God-Bearer regard him. Setting out to Rome where execution awaited him -- he was torn asunder by wild beasts -- he wrote to Saint Polycarp: "Just as the winds and turbulence require the rudder for coming ashore, so likewise are the present times necessary, in order to reach God."

The emperor Marcus Aurelius (161-180) came upon the Roman throne and started up a most fierce persecution against christians. The pagans demanded that the judge seek out Saint Polycarp -- "the father of all the christians" and "the seducer of all Asia". During this while Saint Polycarp, at the persistent urging of his flock, stayed at a small village not far from Smyrna. When the soldiers came for him, he went out to them and led them in to eat, and at this time he began to pray, having prepared himself for the deed of martyrdom. His suffering and death are recorded in "An Epistle of the Christians of the Church of Smyrna to the other Churches" -- one of the most ancient memorials of Christian literature. Having been brought to trial, Saint Polycarp firmly confessed his faith in Christ and was condemned to burning. The executioners wanted to tie him to a post, but he calmly told them that the bonfire would not work, and they could merely tie him with ropes. The flames encircled the saint but did not touch him, coming all together over his head. Seeing that the fire did him no harm, the throng of pagans demanded that he be killed with a sword. When they inflicted the wound upon Saint Polycarp, there flowed from it so much blood, that it extinguished the flames. The body of the priestmartyr Polycarp was then committed to flame. The Christians of Smyrna reverently gathered up his venerable remains, honouring his memory as sacred.

A story has been preserved about Saint Polycarp by his disciple, Sainted Ireneios of Lyons, which Eusebios cites in his Ecclesiastical History (V, 20):

I was still very young when I saw thee in Asia Minor at Polycarp's -- writes Saint Ireneios to his friend Florinus -- ... but I would still be able to point out the place where Blessed Polycarp sat and conversed, be able to depict his walk, his mannerisms in life, his outward appearance, his speaking to people, his companionable wandering with John, and how he himself related, together with other eye-witnesses of the Lord -- those things that he remembered from the words of others and in turn told what he heard from them about the Lord, His teachings and miracles ... Through the mercy of God to me, I then already listened attentively to Polycarp and wrote down his words not on tablets, but in the depths of my heart ... Wherefore, I am able to witness before God, that if this blessed and apostolic elder heard something similar to thy fallacy, he would immediately stop up his ears and express his indignation with his usual phrase: 'Good God! That Thou hast permitted me to be alive at such a time!'

During his life the sainted bishop wrote several Epistles to the flock and letters to various individuals. There has survived to the present his Epistle to the Philippians which, on the testimony of Blessed Jerome, was read in the churches of Asia Minor at Divine-services. It was written by the saint in response to the request of the Philippians to send them a letter of the PriestMartyr Ignatios, which had been preserved by Saint Polycarp.

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Originally posted by DLW

Do share it with them...

I think also the Protestant/Catholic Schism encouraged the latter attitude since so much of that was in large part a tax-revolt in the north and Catholic Scholastic Theologians tried hard to undercut the theological legitimacy of the Protestants and Protestant theologians adopted the same form of reasoning in response...

dlw

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Again, we bow before You and pray to You, O good and loving God. Hear our supplication: cleanse our souls and bodies from every defilement of flesh and spirit, and grant that we may stand before Your holy altar without blame or condemnation. Grant also, O God, progress in life, faith, and spiritual discernment to the faithful who pray with us, so that they may always worship You with reverence and love, partake of Your Holy Mysteries without blame or condemnation, and become worthy of Your heavenly kingdom.

. . .

Let us stand well. Let us stand in awe. Let us be attentive, that we may present the holy offering in peace.

Mercy and peace, a sacrifice of praise.

The grace of our Lord Jesus Christ, and the love of God the Father, and the communion of the Holy Spirit, be with all of you.

. . .

Let us love one another that with one mind we may confess: Father, Son, and Holy Spirit, Trinity one in essence and inseparable.

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We offer to You these gifts from Your own gifts in all and for all.

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