Sources for the Historical Development of Monepiscopacy

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Sources for the Historical Development of Monepiscopacy prepared by Daniel Keeran, MSW, Victoria, BC, Canada

description

from the first century to the fourth century

Transcript of Sources for the Historical Development of Monepiscopacy

Page 1: Sources for the Historical Development of Monepiscopacy

Sources for the

Historical

Development of

Monepiscopacy

prepared by Daniel Keeran, MSW,

Victoria, BC, Canada

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Sources for the Historical

Development of Monepiscopacy prepared by Daniel Keeran, MSW

Victoria, BC, Canada

Related Study:

The Early Church on Scripture and Tradition https://app.box.com/s/kragzxu57z7bmh2y6zq1aegyuixhpneg

Monepiscopacy definition: a form of church government in which a single governing bishop

or leader is appointed in a local church, region, or over an entire denomination.

FIRST CENTURY

Acts 14:23

The writer (Luke) of the book of Acts reports a plural number of elders in each church.

Paul and Barnabas appointed elders for them in each church and, with prayer and fasting, committed

them to the Lord, in whom they had put their trust.

Acts 20:17-28

The writer (Luke) of the books of Acts speaks of elders whom Paul also calls bishops and speaks

only of a plural number of elders/bishops.

From Miletus, Paul sent to Ephesus for the elders of the church. ….Keep watch over yourselves and

all the flock of which the Holy Spirit has made you overseers (bishops). Be shepherds (pastors) of

the church of God, which he bought with his own blood.

Acts 20:30

Paul is quoted as saying that division or departure from truth, will arise within or among the

elders/bishops.

Even from your own number men will arise and distort the truth in order to draw away disciples after

them.

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Galatians 2:6-8

Peter is one of three named pillars in the Jerusalem church, and Paul gives no special honor to Peter

as the head of the church.

As for those who were held in high esteem—whatever they were makes no difference to me;

God does not show favoritism—they added nothing to my message. On the contrary, they recognized

that I had been entrusted with the task of preaching the gospel to the uncircumcised, just as Peter

had been to the circumcised. For God, who was at work in Peter as an apostle to the

circumcised, was also at work in me as an apostle to the Gentiles. James, Cephas and John,

those esteemed as pillars….

Ephesians 4:8-13

Unity in the faith requires no earthly head (such as a pope or singular governing bishop) of the body

of Christ, and none is listed among the gifts given to His people.

This is why it says: “When he ascended high, on he took many captives and gave gifts to his

people.” (What does “he ascended” mean except that he also descended to the lower, earthly

regions? He who descended is the very one who ascended higher than all the heavens, in order to fill

the whole universe.) So Christ himself gave the apostles, the prophets, the evangelists, the

pastors and teachers, to equip his people for works of service, so that the body of Christ may be

built up until we all reach unity in the faith and in the knowledge of the Son of God and become

mature, attaining to the whole measure of the fullness of Christ.

Philippians 1:1

The letter to the church at Philippi mentions only two kinds of appointed officials: bishops (plural) and

deacons (plural).

Paul and Timothy, servants of Christ Jesus, To all God's holy people in Christ Jesus at Philippi,

together with the overseers (bishops) and deacons.

1 Peter 3:1-2

Peter, a pillar (see Galatians 2:6-8) in the Jerusalem church as well as James and John called the

presbyter in 2nd and 3rd John, describes himself as a fellow-elder, and he writes to plural governing

elders in local churches telling them to be pastors of the flock under their care (governing

responsibility).

To the elders among you, I appeal as a fellow elder and a witness of Christ's sufferings who also

will share in the glory to be revealed: Be shepherds (pastors) of God's flock that is under your

care, watching over them--not because you must, but because you are willing, as God wants you to

be; not pursuing dishonest gain, but eager to serve…

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3 John 1:9 (First century)

The first known singular governing head of a local church is mentioned in the third letter of John.

I wrote to the church, but Diotrephes, who loves to be first, will not welcome us.

Letter of First Clement to the Church at Corinth, chapter 43 (First century)

There appears to be more than one bishop in the church at Corinth, as well as deacons. The term

bishop is used interchangeably with the word presbyter.

"First Clement certainly does not support the theory that before the apostles died, they appointed one

man as bishop in each of the churches they founded" (Francis A. Sullivan, S.J., From Apostles To

Bishops, p.101).

They (apostles) preached in country and city, and appointed their first converts, after testing them by

the Spirit, to be the bishops and deacons of future believers. Nor was this any novelty, for Scripture

had mentioned bishops and deacons long before. For this is what Scripture says somewhere: "I will

appoint their bishops in righteousness and their deacons in faith."

Now our apostles, thanks to our Lord Jesus Christ, knew that there was going to be strife over the

title of bishop. It was for this reason and because they had been given an accurate knowledge of the

future, that they appointed the officers we have mentioned. Furthermore, they later added a codicil

to the effect that, should these die, other approved men should succeed to their ministry. In

the light of this, we view it as a breach of justice to remove from their ministry those who were

appointed either by them [i.e., the apostles] or later on and with the whole church's consent,

by others of the proper standing, and who, long enjoying everybody's approval, have ministered to

Christ's flock faultlessly, humbly, quietly, and unassumingly. For we shall be guilty of no slight sin if

we eject from the episcopate men who have offered the sacrifices with innocence and holiness.

Happy, indeed, are those presbyters who have already passed on, and who ended a life of

fruitfulness with their task complete. For they need not fear that anyone will remove them from their

secure positions.

It is disgraceful, exceedingly disgraceful, and unworthy of your Christian upbringing, to have it

reported that because of one or two individuals the solid and ancient Corinthian Church is in revolt

against its presbyters.

Didache (1st – 2nd century, with possible later updates), chapter 15

The writer knows only about two kinds of appointed positions, but no singular governing role.

Appoint for yourselves therefore bishops and deacons worthy of the Lord, men who are meek and

not lovers of money, and true and approved….

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SECOND CENTURY

"Scholars differ on details, such as how soon the church of Rome was led by a single bishop, but

hardly any doubt that the church of Rome was still led by a group of presbyters for at least a part of

the second century" (Francis A. Sullivan, S.J., From Apostles To Bishops,p. viii).

Shepherd of Hermas (2nd century), Vision 2

The writer knows only about a plural number of those who preside over the church at Rome, but no

singular position. The author knows of no singular governing bishop but knows Clement as a

correspondent elder.

Thou shalt therefore say unto the elders (presbyters) of the Church…. Thou shalt therefore write two

little books, and shalt send one to Clement, and one to Grapte. So Clement shall send to the foreign

cities, for this is his duty; while Grapte shall instruct the widows and the orphans. But thou shalt read

(the book) to this city along with the elders (presbyters) that preside over the Church.

Vision 3

Hear now with regard to the stones which are in the building. Those square white stones which fitted

exactly into each other, are apostles, bishops, teachers, and deacons, who have lived in godly

purity, and have acted as bishops and teachers and deacons chastely and reverently to the elect of

God. Some of them have fallen asleep, and some still remain alive.

Polycarp, Letter to the Philippians

Polycarp knows nothing about a singular governing bishop in the Philippian church at this time.

Wherefore, it is needful to abstain from all these things, being subject to the presbyters and

deacons, as unto God and Christ.

THE CHANGE FROM A GROUP OF GOVERNING BISHOPS/PRESBYTERS OVER EACH LOCAL

CHURCH TO A SINGULAR GOVERNING BISHOP OVER EACH LOCAL CHURCH

Ignatius, Letter to Polycarp

Ignatius is first to refer to the singular governing bishop, and he refers to Polycarp as the bishop of

the church of Smyrna.

Ignatius, who is also called Theophorus, to Polycarp, Bishop of the Church of the Smyrnæans, or

rather, who has, as his own bishop, God the Father, and the Lord Jesus Christ…

First Mention of Three Distinct Positions: Bishop, Prebytery, and Deacons

Ignatius (2nd century), writes letters to several churches and speaks of their singular governing

bishop, yet in writing to the church at Rome, he omits any such mention. He speaks of three distinct

positions: a singular bishop, a group of presbyters, and deacons.

In other words, anyone who acts without the bishop and the presbytery and the deacons does not

have a clear conscience. – Letter to the Trallians

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Dionysius of Corinth (fragment of a letter to the Romans, 170 A.D.)

In this fragment from Dionysius at the church in Corinth, dated near the time of Irenaeus and Victor,

the writer refers to the church at Rome but does not mention a headship position over the whole

church.

For this has been your custom from the beginning, to do good to all the brethren in various ways, and

to send resources to many churches which are in every city, thus refreshing the poverty of the needy,

and granting subsidies to the brethren who are in the mines. Through the resources which ye have

sent from the beginning, ye Romans, keep up the custom of the Romans handed down by the

fathers, which your blessed Bishop Sorer(Soter?) has not only preserved, but added to, sending a

splendid gift to the saints, and exhorting with blessed words those brethren who go up to Rome, as

an affectionate father his children.

We passed this holy Lord's day, in which we read your letter, from the constant reading of which we

shall be able to draw admonition, even as from the reading of the former one you sent us written

through Clement.

Clement of Alexandria, The Stromata (Miscellanies), Ch 7

This teacher of Tertullian writes about two positions in the church: elders and deacons.

Similarly, also, in the Church, the elders attend to the department which has improvement for

its object; and the deacons to the ministerial.

Ch 13

Yet in this later chapter, he appears to list three “grades”.

Since, according to my opinion, the grades here in the Church, of bishops, presbyters, deacons,

are imitations of the angelic glory, and of that economy which, the Scriptures say, awaits those who,

following the footsteps of the apostles, have lived in perfection of righteousness according to the

Gospel. For these taken up in the clouds, the apostle writes, will first minister [as deacons], then be

classed in the presbyterate, by promotion in glory (for glory differs from glory) till they grow into “a

perfect man.”

The Instructor, Book 3, Ch 12

In this passage he lists presbyters and bishops as separate and distinct “chosen persons.” Notice

also the reference to the “holy Bible” and indirect reference to Paul’s writings containing related

commands.

Such are a few injunctions out of many, for the sake of example, which the Instructor, running over

the divine Scriptures, sets before His children; by which, so to speak, vice is cut up by the roots,

and iniquity is circumscribed. Innumerable commands such as these are written in the holy Bible

appertaining to chosen persons, some to presbyters, some to bishops, some to deacons, others

to widows, of whom we shall have another opportunity of speaking. Many things spoken in enigmas,

many in parables, may benefit such as fall in with them. But it is not my province, says the Instructor,

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to teach these any longer. But we need a Teacher of the exposition of those sacred words, to

whom we must direct our steps.

First Claim of a Bishop of Rome Over the Whole Church

A heavy charge is laid upon us, fellow-Christians, the care of the whole brotherhood. It is made

yet heavier through the reckless wickedness of abandoned men who are drawing others into crime

and involving themselves in the snares of death. It is gamblers to whom I refer. The fatherly goodness

of God has bestowed on us the authority of the Apostolate; of His heavenly mercy He has

ordained that we should occupy the chair by which we represent the Lord [Latin vicariam

Domini]; through our predecessor we have as ours that source of the true apostolate on which

Christ founded His Church, and we have received authority to bind and loose, and with due

regard to reason forgive sins. And on these very grounds we are warned by the doctrine of

salvation to take heed, lest if we constantly overlook the faults of sinners we suffer with them a like

penalty. - Pope Victor, De Aleatoribus

Irenaeus, Against Heresies

Irenaeus serves as a theological consultant to Victor who is rebuked for having excommunicated

churches because of using a different date than Rome to observe Easter. Victor, who inquired of

Irenaeus about other questions, relented and unity was restored.

We should obey those presbyters in the Church who have their succession from the apostles,

and who, together with succession in the episcopate, have received the assured charisma of the

truth (certum charisma veritatis). – Irenaeus, Against Heresies, Book 4:26:2

…the faith preached to men, which comes down to our time by means of the successions of the

bishops. For it is a matter of necessity that every Church should agree with this Church (Rome),

on account of its preeminent authority, that is, the faithful everywhere, inasmuch as the apostolic

tradition has been preserved continuously by those [faithful men] who exist everywhere… -

Irenaeus, Against Heresies, Book 3, Ch 3, 2

The blessed apostles, then, having founded and built up the Church, committed into the hands

of Linus the office of the episcopate. Of this Linus, Paul makes mention in the Epistles to

Timothy. To him succeeded Anacletus; and after him, in the third place from the apostles,

Clement was allotted the bishopric. This man, as he had seen the blessed apostles, and had been

conversant with them, might be said to have the preaching of the apostles still echoing [in his ears],

and their traditions before his eyes. Nor was he alone [in this], for there were many still remaining

who had received instructions from the apostles. In the time of this Clement, no small dissension

having occurred among the brethren at Corinth, the Church in Rome dispatched a most powerful

letter to the Corinthians, exhorting them to peace, renewing their faith, and declaring the tradition

which it had lately received from the apostles, proclaiming the one God, omnipotent, the Maker of

heaven and earth, the Creator of man, who brought on the deluge, and called Abraham, who led the

people from the land of Egypt, spoke with Moses, set forth the law, sent the prophets, and who has

prepared fire for the devil and his angels. From this document, whosoever chooses to do so, may

learn that He, the Father of our Lord Jesus Christ, was preached by the Churches, and may also

understand the tradition of the Church, since this Epistle is of older date than these men who are now

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propagating falsehood, and who conjure into existence another god beyond the Creator and the

Maker of all existing things. To this Clement there succeeded Evaristus. Alexander followed

Evaristus; then, sixth from the apostles, Sixtus was appointed; after him, Telephorus, who

was gloriously martyred; then Hyginus; after him, Pius; then after him, Anicetus. Soter having

succeeded Anicetus, Eleutherius does now, in the twelfth place from the apostles, hold the

inheritance of the episcopate. In this order, and by this succession, the ecclesiastical tradition

from the apostles, and the preaching of the truth, have come down to us. And this is most

abundant proof that there is one and the same vivifying faith, which has been preserved in the

Church from the apostles until now, and handed down in truth.

But Polycarp also was not only instructed by apostles, and conversed with many who had seen

Christ, but was also, by apostles in Asia, appointed bishop of the Church in Smyrna…

- Irenaeus, Against Heresies, Book 3, Ch 3

THIRD CENTURY

Tertullian, The Prescription Against Heretics, Book One, Ch 32

But if there be any (heresies) which are bold enough to plant themselves in the midst of the apostolic

age, that they may thereby seem to have been handed down by the apostles, because they existed in

the time of the apostles, we can say: Let them produce the original records of their churches; let

them unfold the roll of their bishops, running down in due succession from the beginning in

such a manner that [that first bishop of theirs] bishop shall be able to show for his ordainer and

predecessor some one of the apostles or of apostolic men,—a man, moreover, who continued

stedfast with the apostles. For this is the manner in which the apostolic churches transmit their

registers: as the church of Smyrna, which records that Polycarp was placed therein by John;

as also the church of Rome, which makes Clement to have been ordained in like manner by

Peter.

Tertullian, On Baptism, Ch17

For concluding our brief subject, it remains to put you in mind also of the due observance of giving

and receiving baptism. Of giving it, the chief priest (who is the bishop) has the right: in the next

place, the presbyters and deacons, yet not without the bishop’s authority, on account of the

honour of the Church, which being preserved, peace is preserved. Beside these, even laymen have

the right; for what is equally received can be equally given. Unless bishops, or priests, or deacons, be

on the spot, other disciples are called i.e. to the work. The word of the Lord ought not to be hidden by

any: in like manner, too, baptism, which is equally God’s property, can be administered by all.

But how much more is the rule of reverence and modesty incumbent on laymen—seeing that these

powers belong to their superiors—lest they assume to themselves the specific function of the bishop!

Emulation of the episcopal office is the mother of schisms.

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Cyprian

For Cyprian the “chair of Peter” refers to priests and local bishops in succession from Peter, not

Popes in succession from Peter.

"The Lord says to Peter: ‘I say to you,’ he says, ‘that you are Peter, and upon this rock I will build my

Church, and the gates of hell will not overcome it. And to you I will give the keys of the kingdom of

heaven . . . ’ [Matt. 16:18–19]. On him [Peter] he builds the Church, and to him he gives the command

to feed the sheep [John 21:17], and although he assigns a like power to all the apostles, yet he

founded a single chair [cathedra], and he established by his own authority a source and an intrinsic

reason for that unity. Indeed, the others were that also which Peter was [i.e., apostles], but a primacy

is given to Peter, whereby it is made clear that there is but one Church and one chair. . . . If someone

does not hold fast to this unity of Peter, can he imagine that he still holds the faith? If he

[should] desert the chair of Peter upon whom the Church was built, can he still be confident

that he is in the Church?" (The Unity of the Catholic Church 4; 1st edition [A.D. 251]).

"There is one God and one Christ, and one Church, and one chair founded on Peter by the word of

the Lord. It is not possible to set up another altar or for there to be another priesthood besides

that one altar and that one priesthood. Whoever has gathered elsewhere is scattering" (Letters

43[40]:5 [A.D. 253]).

"There [John 6:68–69] speaks Peter, upon whom the Church would be built, teaching in the name of

the Church and showing that even if a stubborn and proud multitude withdraws because it does not

wish to obey, yet the Church does not withdraw from Christ. The people joined to the priest and the

flock clinging to their shepherd are the Church. You ought to know, then, that the bishop is in the

Church and the Church in the bishop, and if someone is not with the bishop, he is not in the

Church. They vainly flatter themselves who creep up, not having peace with the priests of God,

believing that they are secretly [i.e., invisibly] in communion with certain individuals. For the Church,

which is one and Catholic, is not split nor divided, but it is indeed united and joined by the cement

of priests who adhere one to another" (ibid., 66[69]:8).

FOURTH CENTURY

Constantine wants the then bishop of Rome, Miltiades, to judge a major dispute among bishops, but

when this fails, the Emperor orders bishops to gather at Arles.

Constantine’s Letter Summoning the Council of Rome (AD 313)

Constantine Augustus to Miltiades, bishop of Rome, and to Marcus.

Constantine sees himself as supporting unity against division and supports the role of the bishop of

Rome to hear and decide disputes concerning other bishops.

Many communications have been sent to me by Anulinus, the most illustrious proconsul of Africa, in

which it is said that Caecilian, bishop of the city of Carthage, has been accused by some of his

colleagues in Africa in many matters. It seems to me a very serious thing that in those provinces

which Divine Providence has freely entrusted to my devotion, and in which there is a great population,

the multitude are found following an ignoble course, and dividing, as it were, into two parties, and the

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bishops are at variance. (19.) And so it has seemed good to me that Caecilian himself should

sail to Rome, with ten bishops who accuse him, and with ten others whom he may consider

necessary for his defense. At Rome, in the presence of yourselves and of Retecius and

Maternus and Marinus, your colleagues, whom I have commanded to hasten to Rome for this

purpose, he may be heard, as you may understand to be in accordance with the most holy law.

I have attached to my letter copies of the documents sent to me by Anulinus, and have sent them to

your above-mentioned colleagues, so that you can gain a full understanding of what has occurred.

When your firmness has read these, you will consider in what way the above-mentioned case

may be most accurately investigated and justly decided. For it does not escape your diligence

that my reverence for the legitimate catholic church will not permit me to allow schism or

division in any place. May the divinity of the great God preserve you, most honored sirs, for many

years (Eusebius, Church History, 10.5.18-20).

Constantine’s Letter Summoning the Council of Arles (AD 314)

Constantine Augustus to Chrestus, bishop of Syracuse.

Constantine calls a larger assembly of bishops at Arles after the judgment of the council of Rome fails

restore unity.

When certain men began wickedly and perversely to disagree among themselves in regard to the

holy worship and celestial power and catholic doctrine [a reference to the Donatist schism], I wished

to put an end to such disputes among them. So I commanded that certain bishops should be

sent from Gaul, and that the opposing parties who were contending persistently and incessantly with

each other should be summoned from Africa. In this way the matter which appeared to be causing the

disturbance might be examined and decided with all care in their presence, and in the presence

of the bishop of Rome [this was the Council of Rome in 313].

But some of them, who seem to have forgotten both of their own salvation and of the reverence due

to the most holy religion, have not yet brought the hostilities to an end. They are unwilling to

conform to the judgment already passed [at Rome in 313], and assert that not enough bishops

were present to express their opinions and decisions. They assert that those [present at Rome] had

been too hasty in giving judgment, before all the things which ought to have been accurately

investigated had been examined. On this account it has happened that those very ones who ought to

hold brotherly and harmonious relations toward each other are shamefully, or rather abominably,

divided among themselves, and give occasion to be ridiculed by those men whose souls are

estranged from this most holy religion. Therefore it has seemed necessary to me to provide that

this dissension, which ought to have ceased after the judgment had been already given by

their own voluntary agreement, should now, if possible, be brought to an end by the presence

of a great number of bishops.

Since, therefore, we have commanded a number of bishops from a great many different places

to assemble in the city of Arles, before the 1st of August, we have thought proper to write to you

also. You should secure from the most illustrious Latronianus, corrector of Sicily, a public vehicle, and

you should choose two others of the second rank and take them with you. You should bring along

three servants who may serve you on the way, and arrive to the above-mentioned place before the

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appointed day. It is disgraceful that shameful feuds have allowed this dispute to continue until the

present time. Hopefully it can be resolved when all sides have been heard from, both those who are

now at variance with one another, and those whom I have commanded to be present. By your

firmness and the wise unanimity and harmony of other present, this division can be healed, in

accordance with the faith, so that brotherly harmony may be restored, even if gradually.

Clement of Rome Recognitions, book 10, ch 68 (early 4th century)

Peter ordered the people to meet on the following day; and having ordained one of those who

followed him as bishop over them, and others as presbyters, and having baptized multitudes, and

restored to health all who were troubled with sicknesses or demons.

Clement of Rome (Recognitions), book 6, ch 15

…and baptized them; and celebrating the Eucharist with them, he appointed, as bishop over them,

Maro, who had entertained him in his house, and who was now perfect in all things; and with him he

ordained twelve presbyters and deacons at the same time. He also instituted the order of widows,

and arranged all the services of the Church; and charged them all to obey Maro their bishop in all

things that he should command them.

Clementine Homilies (about 319 A.D.) http://www.newadvent.org/fathers/080800.htm

Clement to James, the lord, and the bishop of bishops, who rules Jerusalem, the holy church of the

Hebrews, and the churches everywhere…

Jerome (4th century), letter 146, to Evangelus

Jerome translated the Greek scriptures into the common Latin language (Vulgate) and explains how

he thinks the idea of the singular governing bishop emerged in Alexandria.

“Jerome refutes the opinion of those who make deacons equal to presbyters, but in doing so himself

makes presbyters equal to bishops. The date of the letter is unknown.” – NewAdvent Catholic Online

Encyclopedia

We read in Isaiah the words, “the fool will speak folly,” and I am told that some one has been mad

enough to put deacons before presbyters, that is, before bishops. For when the apostle clearly

teaches that presbyters are the same as bishops, must not a mere server of tables and of widows

Acts 6:1-2 be insane to set himself up arrogantly over men through whose prayers the body and

blood of Christ are produced? Do you ask for proof of what I say? Listen to this passage: “Paul

and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at

Philippi with the bishops and deacons.” Do you wish for another instance? In the Acts of the

Apostles Paul thus speaks to the priests of a single church: “Take heed unto yourselves and

to all the flock, in the which the Holy Ghost has made you bishops, to feed the church of God

which He purchased with His own blood.” And lest any should in a spirit of contention argue

that there must then have been more bishops than one in a single church, there is the

following passage which clearly proves a bishop and a presbyter to be the same. Writing to

Titus the apostle says: “For this cause left I you in Crete, that you should set in order the things that

are wanting, and ordain presbyters in every city, as I had appointed you: if any be blameless, the

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husband of one wife, having faithful children not accused of riot or unruly. For a bishop must be

blameless as the steward of God.” Titus 1:5-7 And to Timothy he says: “Neglect not the gift that is in

you, which was given you by prophecy, with the laying on of the hands of the presbytery.” 1 Timothy

4:14 Peter also says in his first epistle: “The presbyters which are among you I exhort, who am your

fellow presbyter and a witness of the sufferings of Christ and also a partaker of the glory that shall

be revealed: feed the flock of Christ. ..taking the oversight thereof not by constraint but willingly,

according unto God.” In the Greek the meaning is still plainer, for the word used is επισκοποῦντες,

that is to say, overseeing, and this is the origin of the name overseer or bishop. But perhaps the

testimony of these great men seems to you insufficient. If so, then listen to the blast of the gospel

trumpet, that son of thunder, Mark 3:17 the disciple whom Jesus loved John 13:23 and who reclining

on the Saviour's breast drank in the waters of sound doctrine. One of his letters begins thus: “The

presbyter unto the elect lady and her children whom I love in the truth;” and another thus: “The

presbyter unto the well-beloved Gaius whom I love in the truth.”

When subsequently one presbyter was chosen to preside over the rest, this was done to remedy

schism and to prevent each individual from rending the church of Christ by drawing it to himself. For

even at Alexandria from the time of Mark the Evangelist until the episcopates of Heraclas and

Dionysius the presbyters always named as bishop one of their own number chosen by

themselves and set in a more exalted position, just as an army elects a general, or as deacons

appoint one of themselves whom they know to be diligent and call him archdeacon. For what function,

excepting ordination, belongs to a bishop that does not also belong to a presbyter? It is not the case

that there is one church at Rome and another in all the world beside. Gaul and Britain, Africa and

Persia, India and the East worship one Christ and observe one rule of truth. If you ask for authority,

the world outweighs its capital. Wherever there is a bishop, whether it be at Rome or at

Engubium, whether it be at Constantinople or at Rhegium, whether it be at Alexandria or at

Zoan, his dignity is one and his priesthood is one. Neither the command of wealth nor the

lowliness of poverty makes him more a bishop or less a bishop. All alike are successors of the

apostles.

But you will say, how comes it then that at Rome a presbyter is only ordained on the recommendation

of a deacon? To which I reply as follows. Why do you bring forward a custom which exists in one city

only? Why do you oppose to the laws of the Church a paltry exception which has given rise to

arrogance and pride? The rarer anything is the more it is sought after. In India pennyroyal is more

costly than pepper. Their fewness makes deacons persons of consequence while presbyters are less

thought of owing to their great numbers. But even in the church of Rome the deacons stand while the

presbyters seat themselves, although bad habits have by degrees so far crept in that I have seen a

deacon, in the absence of the bishop, seat himself among the presbyters and at social gatherings

give his blessing to them. Those who act thus must learn that they are wrong and must give heed to

the apostles words: “it is not reason that we should leave the word of God and serve tables.” Acts 6:2

They must consider the reasons which led to the appointment of deacons at the beginning. They

must read the Acts of the Apostles and bear in mind their true position.

Of the names presbyter and bishop the first denotes age, the second rank. In writing both to Titus

and to Timothy the apostle speaks of the ordination of bishops and of deacons, but says not a

word of the ordination of presbyters; for the fact is that the word bishops includes presbyters

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also. Again when a man is promoted it is from a lower place to a higher. Either then a presbyter

should be ordained a deacon, from the lesser office, that is, to the more important, to prove that a

presbyter is inferior to a deacon; or if on the other hand it is the deacon that is ordained presbyter,

this latter should recognize that, although he may be less highly paid than a deacon, he is superior to

him in virtue of his priesthood. In fact as if to tell us that the traditions handed down by the apostles

were taken by them from the old testament, bishops, presbyters and deacons occupy in the

church the same positions as those which were occupied by Aaron, his sons, and the Levites

in the temple.

Eusebius in the History of the Church, book 3, chapter 4

The 4th century writer, reading his contemporary understanding into earlier history, says here that

Timothy and Titus were the first singular governing bishops and extending over a region in the case

of Titus.

For he [Paul] had innumerable fellow-workers or --- as he himself called them --- fellow-soldiers. Most

of these he has honoured with an imperishable memory, paying them constant tribute in his own

letters. Again Luke in the Acts, in listing Paul's disciples, mentions them by name. We may instance

Timothy, stated to have been the first bishop appointed to the see of Ephesus, as was Titus to

the churches of Crete.

Epiphanius in his Panarion, 375 A.D.

Although the monepiscopacy prevailed historically by the 4th century, some Christians still held the

view taught in the 1st century.

Another was the heresy of the Aerians (not Arians), who, contrary to the usage of the Church, held

that there is no difference between bishops and presbyters, both being of the same order and

dignity; that the celebration of Easter is a Jewish superstition; that prayers and offerings should

not be made for the dead, and that fixed fasts should not be prescribed to Christians.

Council of Sardica, Canon 5, 343 A.D.

In this year, charges against a bishop could be appealed to the bishop of Rome.

BISHOP HOSIUS said: Decreed, that if any bishop is accused, and the bishops of the same region

assemble and depose him from his office, and he appealing, so to speak, takes refuge with the

most blessed bishop of the Roman church, and he be willing to give him a hearing, and think it

right to renew the examination of his case, let him be pleased to write to those fellow-bishops who are

nearest the province that they may examine the particulars with care and accuracy and give their

votes on the matter in accordance with the word of truth. And if any one require that his case be

heard yet again, and at his request it seem good to move the bishop of Rome to send presbyters

a latere, let it be in the power of that bishop, according as he judges it to be good and decides

it to be right--that some be sent to be judges with the bishops and invested with his authority by

whom they were sent. And be this also ordained. But if he think that the bishops are sufficient for the

examination and decision of the matter let him do what shall seem good in his most prudent

judgment.

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Conclusions

1. The churches founded by the apostles had a set or plurality of leaders termed elders/presbyters or

bishops used interchangeably.

2. The single governing overseer first emerged with Diotrephes mentioned in 3 John, in opposition to

the apostles.

3. From the letter called First Clement, we next hear of the mutiny against the presbyters at Corinth

by one or two rebels, and the local presbyters in Rome are still all called “bishops.”

4. The first mention chronologically of a singular ruling bishop in each church comes from the letters

of Ignatius, and Irenaeus refers to the succession of monepiscopal bishops in his fight against

Gnostic heresies. Eusebius in the fourth century also records a succession of singular bishops in

different churches but mentions no central ruling bishop or Pope over the whole church.

5. With Irenaeus we also see the primacy or elevated status of Rome as a source of true apostolic

teaching, and he says all churches must agree with the church in Rome perhaps because it’s

teaching can be trusted as coming from Paul and Peter, not because of any claim of authority over

the whole church. Irenaeus does not use Matthew 16:18 as his proof text although Victor, bishop of

Rome, who corresponded with Irenaeus, does so in 175 A.D.

6. What gave rise to the monepiscopacy? First, Ignatius, and then Irenaeus and Tertullian used it to

fight Gnostic heresy, so in that sense it appears to be a sincere defensive reaction.

7. In the 4th century, Jerome says the singular governing bishop idea emerged in Alexandria during

the first century. Did it emerge after or before the revolt in Corinth?

8. Standing Back:

The apostles established churches with a plurality of governing bishops/presbyters within each local

church. The first rebellion against the apostles and the assertion of singular leadership in a local

church occurs with Diotrephes in 3 John. The Didache, the letter called First Clement, and Shepherd

of Hermas, all have a plurality of governing bishops/presbyters within the local church. Then the

rebellion against the presbyters occurs in Corinth in the late first century, and the church in Rome

having a plurality of governing presbyters, is asked for support who sends a letter to the Christian

community in Corinth urging them to support their presbyters. Even the title of the letter called First

Clement comes from the traditional belief that Clement was the singular governing bishop in Rome.

The Shepherd of Hermas (dated 90 to 155 A.D.) mentions a plurality of presbyters who preside over

the church in Rome, and Clement a presbyter and the correspondent for the local church, but he is

not named as the head of the church.

I believe the rebellion against plural governing presbyters/bishops in each church, spread from

Corinth and perhaps Alexandria, Egypt so that in the early second century Ignatius sends letters to

churches (including one to Rome in which he omits mention of a singular governing bishop)

requesting obedience to the singular governing bishop in each church. He makes no of obedience to

a head of the church in Rome if one existed.

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In Irenaeus, this is accompanied by the idea of an unwritten oral apostolic tradition believed to be

equal to scripture. The necessary groundwork for the development of Catholicism, has been laid. The

extreme threat of heretical movements and conflicting theologies, makes the hierarchy and unwritten

apostolic tradition inevitable if not useful. (Much later, Jerome in the 4th century, makes a case for

bishops being the same as presbyters, and he states that the practice of choosing a singular

governing bishop began in Alexandria, Egypt in the first century to prevent disunity.)

By the time of Irenaeus and Victor in 175 A.D., little more than a hundred years after the apostles, we

see a singular governing bishop over the whole church and the idea of apostolic succession as a

defense against heresy. Although he mentions no singular ruling bishop over the whole church,

Eusebius in the 4th century speaks of the singular governing local and even regional bishop and

inserts it into earlier history as being the case with Timothy and Titus. The monepiscopacy has

matured and the prophecy of Paul is fulfilled that: Even from your own number (presbyters/bishops)

men will arise and distort the truth in order to draw away disciples after them. - Acts 20:30

What happened to Victor’s claim, assuming his translators are accurate and impartial? Such a claim

is curiously absent in Eusebius who is also the biographer for the Roman emperor Constantine.

In the 3rd century, Tertullian uses the anti-heresy argument formulated by Irenaeus that the

succession of singular governing bishops originating with the apostles, is proof of truth in contrast to

heretical churches. The identical argument is used today by defenders of Catholicism. Another

perhaps ironic possibility is that this same argument coupled with the notion of unwritten oral

apostolic tradition, opened the door to the false teaching and traditions of men.

A Final Word: It is my belief from reviewing the many sources, that during the apostolic period there

were men such as Timothy and Titus who were instructed by Paul to install local leadership according

to stated qualifications. The local leadership was a group or set of males also referred to as elders or

presbyters, bishops or overseers, and shepherds or pastors. These men were assisted by deacons

whose appointment is also described for future selection or replacements. Timothy and Titus served a

temporary purpose, and no provision was given for their replacement. Then in Corinth during the late

first century, a rebellion occurred against the elders. The next thing we hear is that Ignatius is

commanding obedience to the singular governing bishop in the local church. A radical change in

church governance in the form of monepiscopacy has become well established in local churches by

about 120 A.D., and by 180 A.D. bishop Victor of Rome is communicating his role as caregiver of the

whole church.

A Catholic Apologist Source Listing

http://www.biblicalcatholic.com/apologetics/a87.htm

(1) Tertullian (c. AD 197) speaks of Peter apart from Paul as ordaining Clement as his episcopal

successor (De Praescrip Haer 32).

(2) The Poem Against Marcion (c. 200 AD) states how "Peter bad Linus to take his place and sit on

the chair whereon he himself had sat" (III, 80). The word "chair" (cathedra) in ecclesiastical language

always means one's episcopal throne (i.e. the bishop's chair).

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(3) Caius of Rome (214 AD) calls Pope Victor the thirteenth bishop of Rome after Peter (Euseb HE V,

28).

(4) Hippolytus (225 AD) counts Peter as the first Bishop of Rome (Dict Christian Biog I, 577).

(5) Cyprian (in 250) speaks of Rome as "the place of Peter" (Ep ad Anton), and as "the Chair of

Peter" (Ep ad Pope Cornelius).

(6) Firmilian (257) speaks of Pope Stephen's claim to the "succession of Peter" and to the "Chair of

Peter" (Ep ad Cyprian).

(7) Eusebius (314) says that Peter was "the bishop of Rome for twenty-five years" (Chron an 44), and

calls Linus "first after Peter to obtain the episcopate" (Chron an 66). He also says that Victor was "the

thirteenth bishop of Rome after Peter" (HE III, 4).

(8) The Council of Sardica "honors the memory of the Apostle Peter" in granting Pope Julius I the

right to judge cases involving other episcopal sees under imperial Roman law (Sardica Canon IV, and

Ep ad Pope Julius).

(9) Athanasius (340's) calls Rome the "Apostolic Throne" -- a reference to the Apostle Peter as the

first bishop to occupy that throne (Hist Arian ad Monarch 35).

(10) Optatus (370) says that the episcopal chair of Rome was first established by Peter, "in which

chair sat Peter himself." He also says how "Peter first filled the pre-eminent chair," which "is the first

of the marks of the Church." (Schism Donat II, 2 and II, 3).

(11) Pope Damasus (370) speaks of the "Apostolic chair" in which "the holy Apostle sitting, taught his

successors how to guide the helm of the Church" (Ep ix ad Synod, Orient ap Theodoret V, 10).

Damasus also states how "The first See is that of Peter the Apostle, that of the Roman church" and

says how Rome received primacy not by the conciliar decisions of the other churches, but from the

evangelic voice of the Lord, when He says, "Thou art Peter..." (Decree of Damasus 382).

(12) Ambrose (c. 390) speaks of Rome as "Peter's chair" and the Roman church where "Peter, first of

the Apostles, first sat" (De Poenit I, 7-32, Exp Symb ad Initiand).

(13) Jerome (c. 390) speaks of Rome as the "chair of Peter" and the "Apostolic chair," and states that

Peter held the episcopal chair for twenty-five years at Rome (Epistle 15 and se Vir Illust I, 1).

(14) Augustine (c. 400) tells us to number the bishops of Rome from the chair of Peter itself (in Ps

contra Part Donat), and speaks of "the chair of the Roman church in which Peter first sat" (Contra Lit

Petil).