Catholicity

Ecclesiology

After more fasting and prayer, the men laid their hands on them and sent them on their
way. They commissioned them. In that circle of intensity and obedience, fasting and
praying, they laid hands on their heads and sent them off.
Acts 13:3

Neglect, not the grace that is in thee, which was given thee by prophecy,
with the imposition of the hands of the priesthood.
1 Timothy 4, 14

For which cause I admonish thee, that thou stir up the grace of God which is in thee,
by the imposition of my hands.
2 Timothy 1, 6

.

My Explications of the Patristic Texts

Clement of Rome (A.D. 98)
Epistle to Corinthians, 42, 44

“And thus preaching through countries and cities, they appointed the first fruits [of their labors],
having first proved them by the Spirit, to be bishops and deacons of those who should afterward
believe. Nor was this any new thing, since many years before it was written concerning bishops
and deacons. Thus saith the Scripture a certain place, ‘I will appoint their bishops in righteousness
and their deacons in faith.’… Our apostles also knew, through our Lord Jesus Christ, that there
would be strife on account of the office of the episcopate. For this reason, therefore, since they
had obtained a perfect fore-knowledge of this, they appointed those [ministers] already
mentioned, and afterward gave instructions, that when these should fall asleep, other approved
men should succeed them in their ministry…Our sin will not be small if we eject those who have
blamelessly and holily fulfilled its duties from the episcopate.”

Clement of Rome’s text emphasizes the establishment and continuity of church leadership by appointing bishops and deacons. It reflects an understanding of church governance that is rooted in the guidance of the Holy Spirit and recognizes the importance of maintaining order and authority within the community of believers.

Clement acknowledges that the practice of appointing bishops and deacons is not new, indicating a continuity with earlier traditions within the church. This establishes a sense of legitimacy and historical precedent for their roles. The author highlights that the apostles acted under the guidance of Jesus Christ and the Holy Spirit when appointing these leaders. This underscores a belief that their decisions were divinely inspired and, thus, inherently valid.

Bishops and deacons are chosen based on their spiritual testing and qualifications, suggesting that leadership within the church requires capability and a strong character aligned with Christian values. This reinforces the idea that leaders should be examples of faith and righteousness. Clement states that after appointed leaders die, other approved individuals should take over their responsibilities. This succession plan ensures stability and continuity in church leadership, preventing chaos or division following the departure of established leaders.

The author warns against removing those who have faithfully served in their roles, emphasizing the significance of their contributions and the dangers of disrupting the established order. It highlights the importance of honoring tradition and preserving the integrity of the ministry.

Overall, Clement’s text serves both as a historical reflection on early church governance and as a practical guideline for maintaining leadership within the Christian community, stressing the importance of spiritual discernment and continuity in apostolic succession.

Hegesippus (A.D. 180)
Memoirs, fragment in Eusebius Ecclesiatical History, 4:22

“Hegesippus, in the five books of Memoirs which have come down to us, has left a complete
record of his own views. In them, he states that he met many bishops on a journey to Rome and
received the same doctrine from all. It is fitting to hear what he says after making some remarks
about the epistle of Clement to the Corinthians. His words are: ‘And the church of Corinth
continued in the true faith until Primus was bishop in Corinth. I conversed with them on my way
to Rome and abode with the Corinthians for many days, during which we were mutually refreshed
in the true doctrine. When I came to Rome, I remained there until Anicetus, whose deacon was
Eleutherus. Soter and Eleutherus succeeded Anicetus. In every succession, and in every city
that is held which is preached by the law and the prophets and the Lord.’”

In this passage, Hegesippus, a prominent early Greek church historian, vividly narrates his pilgrimage to Rome, a journey marked by significant encounters with various bishops who served as vital links in the early Christian community. He eloquently underscores the remarkable consistency of the teachings he received from these bishops, highlighting their individual wisdom and the collective adherence to a unified doctrine that transcended regional differences. Hegesippus particularly reflects on his time with the Corinthians, describing their fervent gatherings where they passionately reinforced each other in the true doctrine of Christ, emphasizing the strength of their faith amidst challenges.

The narrative poignantly illustrates the critical importance of preserving the true faith through oral and written traditions, the unbroken continuity of doctrinal teachings across diverse cities, and the succession of bishops who played a pivotal role in maintaining ecclesiastical unity. Through his experiences, Hegesippus conveys a powerful message about the need for vigilance in safeguarding the integrity of early Christianity, highlighting the enduring bonds that formed a cohesive church despite geographical and cultural divides.

Irenaeus of Lyons (A.D. 180-189)
Against Heresies, 4:33:8

“True knowledge is that which consists in the doctrine of the apostles, and the ancient
constitution of the Church throughout all the world, and the distinctive manifestation of the
body of Christ according to the successions of the bishops, by which they have handed down that
Church which exists in every place, and has come even unto us, being guarded and preserved
without any forging of Scriptures, by a very complete system of doctrine, and neither receiving
addition nor suffering curtailment in the truths which she believes; and it consists in reading
the word of God without falsification, and a lawful and diligent exposition in harmony with the
Scriptures, both without danger and without blasphemy; and above all, it consists in the pre
eminent gift of love, which is more precious than knowledge, more glorious than prophecy, and
which excels all the other gifts of God.”

According to Irenaeus, the essence of true knowledge lies in embracing the apostles’ teachings, recognizing the Church’s time-honored framework on a global scale, and appreciating the distinct manifestation of the body of Christ through the succession of bishops. This profound knowledge is passed down through generations within the Church, remaining steadfast in its commitment to preserving the Scriptures without alteration. It represents a comprehensive and unchanging system of doctrine that remains faithful to its core beliefs.

Furthermore, true knowledge encompasses reading the word of God without distortion and interpreting it diligently and accurately in alignment with the Scriptures, ensuring the absence of any risk of blasphemy. Above all, true knowledge is embodied by the supreme gift of love, which transcends in value compared to knowledge, surpassing the splendor of prophecy and overshadowing all other divine gifts.

The text conveys that true knowledge is multifaceted, grounded in historical and doctrinal continuity, diligent interpretation, and primarily expressed through love. It promotes a vision of faith that is both intellectually rigorous and deeply relational.

Tertullian (A.D. 200)
Prescription against the Heretics, 33

“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 someone of the apostles or of apostolic men,–a man, moreover, who
continued steadfast with the apostles. …To this test, therefore, will they be submitted for proof
by those churches, who, although they derive not their founder from apostles or apostolic men (as
being of much later date, for they are in fact being founded daily), yet since they agree in the
same faith, they are accounted as not less apostolic because they are akin in doctrine…Then let
all the heresies, when challenged to these two tests by our apostolic church, offer their proof of
how they deem themselves to be apostolic. But in truth, they neither are so nor can they prove
themselves to be what they are not. Nor are they admitted to peaceful relations and communion
by such churches as are in any way connected with apostles, since they are in no sense
themselves apostolic because of their diversity as to the mysteries of the faith.”

Tertullian asserts that any church claiming to be apostolic must provide evidence of its historical continuity. This includes original records documenting an unbroken line of bishops leading back to the apostles or their close associates. This emphasizes the importance of succession in authority and teaching, which is crucial for maintaining doctrinal purity.

Tertullian critiques heretical groups that claim legitimacy simply because they existed during the apostles’ time. He suggests that mere existence in the apostolic age does not confer authenticity or authority. The author proposes that all churches wishing to be considered apostolic must be able to demonstrate a shared faith and doctrine with the truly apostolic churches. Faith, rather than just historical proximity, becomes the criterion for evaluating claims of apostolicity.

According to Tertullian, heretical groups cannot claim the title of ‘apostolic’ because they deviate in their teachings and practices. As a result, they are excluded from the communion of churches that are directly linked to the apostles, highlighting an important aspect of early church identity where orthodoxy was crucial for fellowship. He concludes that no heretical group can prove its claims to being apostolic because its teachings are inherently diverse and often contradictory to the established doctrines. This reflects a broader theme in early Christianity: the struggle to define and protect ‘orthodox’ beliefs from various interpretations and teachings.

Overall, Tertullian’s text defends the early church’s authority and repudiates those who sought to distort its teachings. It underscores the significance of historical lineage, doctrinal agreement, and the necessity of maintaining the integrity of true Christian faith against emerging heresies.

Clement of Alexandria (A.D. 210)
Who is the rich man that shall be saved?

“And that you may still be more confident, that repenting thus truly remains a sure hope of
salvation, listen to a tale? Which is not a tale but a narrative about the Apostle John, handed
down and committed to the custody of memory. For when, on the tyrant’s death, he returned to
Ephesus from the isle of Patmos, he went away, being invited to the contiguous territories of the
nations, here to appoint bishops, there to set in order whole Churches, there to ordain such as
were marked out by the Spirit.”

Clement of Alexandria’s text reflects on the themes of hope, repentance, and the authority of the Apostle John within the early Christian Church. It begins with an assurance that true repentance provides a lasting hope for salvation. The following narrative reinforces this message by recounting an episode from the life of the Apostle John. After the death of a tyrant, who likely represents oppressive rulers of the time, John returns to Ephesus from his exile on the isle of Patmos. His return signifies a new opportunity for the Church and its members, emphasizing the continuity and resilience of the Christian faith despite persecution.

Clement highlights John’s role as a leader and organizer within the early Church. His journey to appoint bishops and restore order in various Christian communities indicates the importance of structured leadership and the guidance of the Holy Spirit in the church’s development. This act of ordaining individuals that are “marked out by the Spirit” suggests a reliance on divine inspiration for choosing leaders, reinforcing the idea that true authority within the Church is rooted in spiritual rather than merely human criteria.

In short, the text emphasizes the assurance of salvation through genuine repentance, the importance of apostolic authority, and the active role of leaders like John in nurturing and organizing the fledgling Christian communities.

Cyprian of Carthage (A.D. 250)
To the Lapsed, 1

“Our Lord, whose precepts and admonitions we ought to observe, describing the honor of a bishop
and the order of His Church, speaks in the Gospel, and says to Peter: ‘I say unto thee, That thou
art Peter, and upon this rock will I build my Church; and the gates of hell shall not prevail against
it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind
on earth shall be bound in heaven: and whatsoever thou shall loose on earth shall be loosed in
heaven.’ Thence, through the changes of times and successions, the ordering of bishops and the
plan of the Church flow onwards; so that the Church is founded upon the bishops, and every act
of the Church is controlled by these same rulers.”

Cyprian’s text reflects on Peter’s foundational role and episcopal authority within the Church. He begins by emphasizing the importance of adhering to Christ’s precepts and guidance. The reference to Christ’s declaration to Peter highlights the significance of Peter as the foundational rock upon which the Church is built. This establishes a direct line of authority and continuity from Christ to Peter and subsequently to the bishops.

The passage underscores the idea that the Church is not just a loose collection of believers but a structured community with ordained leaders, specifically bishops, who carry the responsibility of governance and spiritual oversight. Cyprian points out that the Church’s authority is rooted in this apostolic succession; in other words, the bishops derive their power and legitimacy from their connection to Peter and Christ.

The phrases about binding and loosing reflect the authority to make decisions regarding moral and doctrinal issues, suggesting that the bishops have a crucial role in interpreting and applying Christ’s teachings. In essence, Cyprian argues that the integrity and unity of the Church depend on the bishops’ adherence to this established order and authority. The idea that “the gates of hell shall not prevail against it” conveys a sense of divine protection over this structure, ensuring that the Church will withstand challenges throughout history. Overall, Cyprian’s text strongly defends ecclesiastical authority and the necessity of maintaining order within the Church, rooted in a divinely appointed hierarchy.

Athanasius of Alexandria (A.D. 355)
To Dracontius, Epistle 49

“Before your election, you lived to yourself; after it, you live for your flock. And before you had
received the grace of the episcopate, no one knew you. Still, after you became one, the laity
expected you to bring them food, namely instruction from the Scriptures … If all agreed with
your present advisers, how would you have become a Christian since there would be no bishops
Or if our successors are to inherit this state of mind, how will the Churches be able to hold
together?”

The epistle echoes themes characteristic of Athanasius of Alexandria, an influential Christian theologian and bishop in the 4th century. This excerpt reflects on the responsibilities and transformations that accompany the role of a bishop, contrasting pre- and post-episcopal life.

Athanasius begins by emphasizing a shift in the bishop’s focus from self-centeredness to communal responsibility. Before election to the episcopate, the individual might live a more individualistic life, but upon accepting the role, their existence becomes dedicated to serving the congregation (“flock”). This suggests that the bishop is expected to embody the teachings of Christ and take on a shepherding role.

The mention of being unknown before the election highlights a common theme within many religious traditions, where leaders often emerge from obscurity. Once they assume the role of bishop, however, the laity begins to expect them to provide spiritual nourishment, primarily through scriptural teaching and guidance (“instruction from the Scriptures”). This reflects the reciprocal relationship between clergy and congregation in the Christian community.

The text raises a crucial question about the continuity of leadership within the church. The Bishop posits that if future bishops were to share the same mindset as the present advisers, it could threaten the unity and integrity of the Church. The implication here is that a lack of strong, principled leadership could lead to fragmentation or decline in the faith.

Athanasius lived during a time of doctrinal conflict, particularly regarding Arianism, which questioned the nature of Christ and His relationship to God the Father. His defense of Nicene orthodoxy underscores the significance of bishops not just as local leaders but as crucial figures in maintaining the core tenets of Christianity. This passage reflects his concern for ensuring that future bishops have a strong, unified understanding of Christian doctrine.

Athanasius reminds us of the communal aspect of faith. He suggests that the health of the Church hinges on the character and understanding of its leaders. This notion transcends time; it highlights the importance of wise and theologically sound leadership for churches today.

In essence, the text emphasizes a bishop’s transformative role, the community’s expectations of them, and the implications of leadership for the unity of the Church. It calls for a deep sense of responsibility among bishops, not just for their personal faith but also for the spiritual nourishment and guidance of their congregations.

Augustine of Hippo (A.D. 400)
To Generosus, Epistle 53:2

“For if the lineal succession of bishops is to be taken into account, with how much more certainty
and benefit to the Church do we reckon back till we reach Peter himself, to whom, as bearing in a
figure the whole Church, the Lord said: ‘Upon this rock will I build my Church, and the gates of
hell shall not prevail against it !’ The successor of Peter was Linus, and his successors in unbroken
continuity were these: — Clement, Anacletus, Evaristus, Alexander, Sixtus, Telesphorus, Iginus,
Anicetus, Pius, Soter, Eleutherius, Victor, Zephirinus, Calixtus, Urbanus, Pontianus, Antherus,
Fabianus, Cornelius, Lucius, Stephanus, Xystus, Dionysius, Felix, Eutychianus, Gaius, Marcellinus,
Marcellus, Eusebius, Miltiades, Sylvester, Marcus, Julius, Liberius, Damasus, and Siricius, whose
successor is the present Bishop Anastasius. In this order of succession, no Donatist bishop is found.
But, reversing the natural course of things, the Donatists sent to Rome from Africa an ordained
bishop, who, putting himself at the head of a few Africans in the great metropolis, gave some
notoriety to the name of “mountain men,” or Cutzupits, by which they were known.”

In this passage, Augustine emphasizes the importance of the apostolic succession of bishops to ensure the continuity and authority of the Church. He begins by referring to Saint Peter, regarded as the first pope and the rock upon which Jesus Christ established His Church, quoting the biblical verse where Jesus declares, “Upon this rock will I build my Church, and the gates of hell shall not prevail against it.” This statement underscores the idea that the Church is founded on a solid and divine foundation, with Peter representing the beginning of an unbroken line of leadership.

Augustine lists Peter’s successors, tracing the lineage of bishops down to his own time, demonstrating the stability and consistency of Church authority. By detailing this succession, he reinforces the legitimacy of the current bishop, Anastasias, and suggests that this line of authority provides both certainty and benefit to the Church.

In contrast, the author points out that the Donatists—who were involved in a schism in North Africa—lacked this same continuity. They sought to establish their own authority by sending an ordained bishop from Africa to Rome, which he portrays as an act that disrupts the natural order of ecclesiastical succession. The mention of the term “mountain men” or “Cutzupits” serves to highlight how the Donatists are viewed as disconnected from the legitimate Church, attempting to create a new identity separate from the established hierarchy.

Augustine’s text defends the Catholic Church’s authority and authenticity, contrasting it with the Donatist movement to underscore the significance of maintaining a direct line of succession from the apostles. This historical continuity is framed as essential to the Church’s integrity and spiritual validity.

John Chrysostom (A.D. 404)
Homilies on Phillipians, 1:1

“‘To the fellow Bishops and Deacons.” What is this? Were there several Bishops in one city
Certainly not, but he called the Presbyters so. They still interchanged the titles, and the Bishop
was called a Deacon. For this cause, in writing to Timothy, he said, “Fulfill thy ministry,’ when he
was a Bishop. For that, he was a Bishop who appears by his saying to him, ‘Lay hands hastily on
no man.’ (1 Tim. v. 22.) And again, ‘Which was given thee with the laying on of the hands of the
Presbytery.’ (1 Tim. iv. 14.) Yet Presbyters would not have laid hands on a Bishop. And again, in
writing to Titus, he says, ‘For this cause I left thee in Crete, that thou shouldest appoint elders in
every city, as I gave thee charge. If any man is blameless, the husband of one wife’ (Tit. i. 5, 6);
which he says of the Bishop. And after saying this, he adds immediately, ‘For the Bishop must be
blameless, as God’s steward, not self-willed:’ (Tit. i. 7.)”

In this excerpt from John Chrysostom’s Homilies, the theologian addresses the roles and titles within the early Christian church, particularly focusing on the Bishop and Presbyter (Elder) offices. Chrysostom begins by noting the use of the term “Bishop” in a way that suggests there was a degree of interchangeability in the titles within the church hierarchy at the time. He argues that although the roles were distinct, they were often used in ways that blended the responsibilities and titles of Bishops and Deacons (likely referring to Presbyters here). This reflects a period in church history when the structure of ecclesiastical authority was still being defined.

The author references the Apostle Paul’s letters to Timothy and Titus, using them to illustrate the qualifications and responsibilities expected of a Bishop. Specifically, he cites Paul’s admonition to Timothy about not hastily laying hands on anyone, implying that the ordination of a Bishop should be approached with care and discernment. The phrase about the “laying on of hands” is significant, as it underlines the importance of formal ordination and the involvement of the Presbytery (the body of elders or priests).

Chrysostom also highlights that while Presbyters were involved in the ordination process, the authority of a Bishop was paramount, indicating a hierarchical structure where Bishops held a unique position of leadership and oversight. He further underscores the qualifications required of a Bishop, stressing the need for blamelessness and stewardship, as can be seen in the qualities mentioned by Paul in his letter to Titus.

The text emphasizes the careful consideration of ecclesiastical roles and their responsibility, revealing widespread concerns about maintaining moral and spiritual integrity within church leadership. Through his analysis, Chrysostom draws attention to both the theological and practical implications of church governance in the early Christian community, portraying it as vital for fostering a righteous and effective church.

Jerome (ante A.D. 420)
To Evangelus, Epistle 146:1

“And to Timothy, he says: ‘Neglect not the gift that is in thee, which was given thee by prophecy,
with the laying on of the hands of the presbytery.’… For even at Alexandria from the time of
Mark the Evangelist until the episcopates of Heracles 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, except ordination, belongs to a
bishop that does not also belong to a presbyter? It is not the case that there is one church in Rome
and another in all the world besides. 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 at Rome, Engubium, Constantinople, Rhegium,
Alexandria, or 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.”

The passage from Jerome’s epistle emphasizes the unity and equality of the Christian Church across different locations and the roles of its leaders. The author refers specifically to Paul’s instruction to Timothy, encouraging him not to disregard the spiritual gift imparted to him through prophecy and the laying on of hands by the presbytery, which signifies a formal acknowledgment of his calling and authority.

Jerome reflects on the historical practices of the Church, particularly in Alexandria, where presbyters (elders) elected one of their own as bishop, similar to how an army appoints a general. This analogy highlights the democratic aspect of ecclesiastical governance, suggesting that leadership within the Church is a shared responsibility and that bishops are seen as leaders chosen from among their peers.

He further asserts that the functions of a bishop and a presbyter are closely aligned; both are fundamentally called to serve the Church and administer its sacraments. Jerome then argues against an exaggerated hierarchy by stating that the distinction between bishops and presbyters does not represent different churches. Instead, he emphasizes that there is one universal (Catholic) Church united in Christ, irrespective of geographical location—whether in Rome, Alexandria, or anywhere else.

Indeed, Jerome underscores the importance of shared beliefs and practices across different regions, asserting that all Christians worship the same Christ and adhere to the same “rule of truth.” This assertion seeks to counter any notion of division or exclusivity based on wealth or social status, emphasizing that all bishops, regardless of their circumstances, hold the same dignity and spiritual authority, being successors of the apostles. This passage advocates for a unified Church led by equal clergy members, eschewing divisions based on status or geography while promoting a common commitment to Christ’s teachings.

PAX VOBISCUM