The Church Fathers: The Church Is Hierarchical

 

This is a faithful saying: If a man desires the position of a bishop (episkopoi),
he desires good work.
1 Timothy 3, 1 [NKJV]

Let the priests (presbyteroi) that rule well be esteemed worthy of double honor:
especially those who labor in the word and doctrine.
1 Timothy 5, 17 [DRB]

Likewise, deacons (diakonoi) must be reverent, not double-tongued,
not given to much wine, not greedy for money.
1 Timothy 3, 8 [NKJV]

My explications of the texts

Clement of Rome (c. A.D. 96)

1st Epistle to the Corinthians, 44:1-2

“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.”

The passage is taken from the writings of early Christianity (Apostolic era) and discusses the appointment of ministers to the position of bishop. It highlights the foresight of the apostles, who were the leaders of the early Church, in recognizing that there would be strife and conflict over the office of the bishop. The apostles were aware that the position of bishop would be a point of contention, and as such, they appointed certain ministers to this position. They also instructed that when these individuals passed away, other approved men would succeed them in their ministry (Apostolic succession). This was done because they had a perfect understanding of what would come.

Clement emphasizes the importance of succession planning in the early Church and the need for qualified individuals to lead the Church. The apostles had a forward-thinking approach to leadership and recognized the importance of proper planning to ensure the continuity and longevity of the Church. Overall, the text serves as a testament to the wisdom and insight of the apostles in their leadership of the early Church. It also highlights the importance of foresight, planning, and qualified leadership in ensuring the success and growth of the Church.

Ignatius of Antioch (c. A.D. 110)
Epistle to the Smyraens, 8

“See that ye all follow the bishop, even as Jesus Christ does the Father, and the presbytery as ye would the apostles; and reverence the deacons as the institution of God. Let no man do anything connected with the Church without the bishop. Let that be deemed a proper Eucharist, which is [administered] either by the bishop or by one to whom he has entrusted it. Wherever the bishop shall appear, there let the multitude [of the people] also be; even as, wherever Jesus Christ is, there is the Catholic Church. It is not lawful without the bishop to either baptize or celebrate a love-feast, but whatsoever he shall approve of, that is also pleasing to God, so that everything that is done may be secure and valid.”

This passage is a part of a letter written by Ignatius, an early Christian bishop, to the Smyrnaeans, in which he provides guidance on how to conduct oneself within the Church. Ignatius advises the readers to follow the bishop just as Jesus Christ follows the Father. This means that the bishop’s authority should be obeyed as Jesus obeyed his Father’s will. Additionally, he advises the readers to follow the presbytery, a group of elders, as they would follow the apostles. This means that the presbytery should be respected and followed as they were the representatives of the apostles.

Furthermore, Ignatius emphasizes the importance of respecting the deacons, as they were an essential part of the Church’s organizational structure. They were responsible for serving the Church in various capacities, including caring for the poor and sick. He stresses that the deacons were an institution of God and should be revered as such. He also stresses the importance of the bishop’s authority within the Church. He emphasizes that no one should do anything related to the Church without the bishop’s permission. The bishop’s authority extends to the administration of sacraments, such as the Eucharist, which should be administered only by the bishop or someone he has authorized. Ignatius urges the people to follow the bishop wherever he goes, just as they would follow Jesus Christ. He emphasizes that wherever the bishop appears, the people should also be present, just as wherever Jesus Christ is, there is the Catholic Church.

Finally, Ignatius explains that baptizing or celebrating a love feast is not lawful without the bishop’s approval. Love feasts, also known as “agape meals,” were communal gatherings where participants shared a simple meal and participated in services to promote fellowship, brotherhood, unity, and Christian love. Love feasts had their roots in the first century among early Christians and share similarities with the more recognized Lord’s Supper, or Eucharist. The bishop had the authority to regulate the Church’s practices, including this one. Indeed, Ignatius notes that whatever the bishop approves of is pleasing to God and that everything done in accordance with the bishop’s authority is secure and valid.

Hegesippus (c. A.D. 180)
fragment in Eusebius Ecclesiastical History, 4:22

“Hegesippus and the Events which he mentions. 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 on a journey to Rome, he met many bishops 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 as follows: ‘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. Anicetus was succeeded by Soter and Eleutherus. In every succession, and in every city that is held which is preached by the law and the prophets and the Lord.’”

The text describes the views of Hegesippus, an ancient writer and chronicler who left behind five books of Memoirs. He is known as a prominent Christian historian, and his writings provide valuable insights into the early Christian Church’s history. During his journey to Rome, he met several bishops who taught him the same doctrine. This indicates that the bishops shared a common understanding of religious teachings. Hegesippus was impressed by this unity of faith and believed it was a sign that the Church was founded on solid and unchanging principles. The passage also mentions that Hegesippus commented on Clement’s epistle to the Corinthians. Specifically, he stated that the church of Corinth remained in the true faith until Primus became bishop. Primus may have introduced some changes to the teachings of the church of Corinth that contravened the teachings of the Roman church.

Hegesippus spent many days with the Corinthians, and the passage notes that he was mutually refreshed by their teachings. Apparently, he found their teachings to be enlightening and inspiring. He was impressed by their commitment to the Christian faith and believed that they were an excellent example of how Christians should live their lives. The passage goes on to state that Hegesippus stayed in Rome until the bishop Anicetus was succeeded by Soter and Eleutherus. He must have spent considerable time in Rome and may have interacted with many other religious leaders during his stay. He was likely involved in important theological debates and would have played a significant role in shaping the early Church’s doctrines.

According to Hegesippus, the law, prophets, and the Lord preach the true doctrine in every succession and city. This suggests that the church’s teachings are consistent and are based on the teachings of the law, prophets, and the Lord. He believed the Christian faith was founded on timeless principles that would guide believers for generations. Overall, the passage provides detailed insights into the views of Hegesippus and the religious teachings prevalent during his time. It offers valuable information about the early Christian Church’s history and its challenges as it developed into the institution we know today.

Cyprian of Carthage (A.D. 250)
To the Lasped, Epistle 26/33

“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. Since this, then, is founded on the divine law, I
marvel that some, with daring temerity, have chosen to write to me as if they wrote in the name
of the Church; when the Church is established in the bishop and the clergy, and all who stand fast
in the faith. Far be it from the mercy of God and His uncontrolled might to suffer the number of
the lapsed to be called the Church… But if certain lapsed ones claim to be the Church, and if the
Church be among them and in them, what is left but for us to ask of these very persons that they
would deign to admit us into the Church? Therefore it behooves them to be submissive, quiet, and
modest, as those who ought to appease God in remembrance of their sin, and not to write letters
in the name of the Church when they should rather be aware that they are writing to the Church.”

In this epistle, Cyprian requests that the lapsed Christians claiming to be in communion with the Church send him their names and a copy of the indulgence certificate they received so that he may respond appropriately to each person. He commends the lapsed Catholics who have done penance for their denial of Christ and are waiting patiently for reunion with the Church. In this text, Cyprian, a bishop in Carthage, writes a letter to Cornelius, another bishop. He discusses the significance of bishops in the Church, stating that they are the foundation and rulers of the Church and that every act of the Church is controlled by them. He uses a quotation from the Gospel to support this idea, where Jesus tells Peter that He will build His Church upon him.

Furthermore, Cyprian addresses the issue of the “lapsed” Christians who had renounced their faith and offered sacrifices to the Roman gods during times of persecution and then sought to be readmitted to the Church. He argues that it is not fitting for them to claim that they are the Church and that the Church is established in the bishop, clergy, and all those who stand fast in their faith. He also emphasizes that it is only through the mercy of God that the lapsed can be readmitted. Cyprian also criticizes those who write to him as if they represent the Church when, in fact, the Church is established in the bishop and the clergy. He urges those who have lapsed to be submissive, quiet, and modest as they seek to appease God and be readmitted to the Church. Overall, the text emphasizes the importance of bishops in the Church, the need for humility and submission among those who seek to be part of it, and the role of divine law and God’s mercy in the governance of the Church.

Athanasius of Alexandria (A.D. 355)
Letter to Dracontius 49: 2, 4

“And before you had received the grace of the episcopate, no one knew you; but 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 the state of mind, how will the Churches be able to
hold together?”

The Epistle 49, 1-10 is directed towards a bishop named Dracontius. Bishop Athanasius expresses disappointment and disapproval towards Dracontius for his conduct, which causes grief and offense to those around him. The author questions how Dracontius will be able to defend himself against the accusations made against him and how he will be able to restore the broken peace that he has caused. He reminds Dracontius that he was chosen to be a leader of the people and, therefore, has a responsibility to provide them with guidance and instruction from the Scriptures. Athanasius expresses concern that Dracontius has been neglecting his duty by focusing on his needs instead of those of his flock. This neglect has caused the people to suffer, leaving them hungry for guidance and instruction. The author warns Dracontius that he will be held accountable for his actions and must be prepared to face the consequences. Overall, the epistle is a cautionary message to a religious leader about the importance of fulfilling his responsibilities and caring for those under his guidance.

In the above section, Athanasius explicates the significance of the office of bishop. He argues that bishops would be unnecessary if everyone had the same knowledge and insight as the bishop’s current advisers. This is because the primary role of a bishop is to provide direction and leadership to the Church, especially in matters of faith and morals. In addition, he emphasizes the importance of maintaining unity within the Church and the role of bishops in achieving this goal. He asserts that if the successors of the current bishops do not possess the same level of knowledge and insight, the Church may struggle to remain cohesive and unified. Therefore, bishops must continue to provide spiritual guidance and instruction to the people to ensure that the Church remains a unified and harmonious community.

Hilary of Poitiers (A.D. 359)
On the Trinity

“The Blessed Apostle Paul, in laying down the form for appointing a bishop and creating by his
instructions an entirely new type of member of the Church, has taught us in the following words
the sum total of all the virtues perfected in him:–Holding fast the word according to the doctrine
of faith that he may be able to exhort to sound doctrine and to convict gainsayers. For there are
many unruly men, vain talkers, and deceivers. In this way, he points out that the essentials of
orderliness and morals are only profitable for good service in the priesthood if, at the same time,
the qualities needful for knowing how to teach and preserve the faith are not lacking, for a man is
not straightway made a good and useful priest by a merely innocent life or by mere knowledge of
preaching.”

The Bishop of Poitiers discusses the teachings of the Apostle Paul regarding the appointment of bishops and the creation of a new type of member of the Church. He emphasizes the importance of possessing moral and intellectual qualities to become a practical and valuable priest. Moreover, Hilary teaches that a mere innocent life or knowledge of preaching is not sufficient to become a good and productive priest. According to the Apostle Paul, a priest must hold fast to the word according to the doctrine of faith, be able to exhort sound doctrine, and convict gainsayers. This is because many unruly men, vain talkers, and deceivers can lead others astray if they are not countered with the proper teachings and virtues.

The author highlights the importance of orderliness, good morals, and the qualities needed to teach and preserve the faith. The qualities required for a successful priesthood include exhorting sound doctrine, which means encouraging others to follow the correct teachings of the Church. Convicting gainsayers means being able to refute those who oppose the teachings of the Church. The text underscores the importance of moral and intellectual qualities to become a successful priest. A person seeking to become a good and useful priest must be able to teach and preserve the faith while possessing the qualities needed to counter those who oppose the teachings of the Church.

Augustine of Hippo (A.D. 388)
On the Morals of the Catholic Church, 69

“There is not, however, such narrowness in the moral excellence of the Catholic Church as that I
should limit my praise of it to the life of those here mentioned. For how many bishops have I
known most excellent and holy men, how many, presbyters, how many deacons, and ministers of
all kinds of the divine sacraments, whose virtue seems to me more admirable and more worthy of
commendation on account of the greater difficulty of preserving it amidst the manifold varieties
of men, and in this life of turmoil!”

The text emphasizes the moral excellence of the Catholic Church and how it is not limited to just a few individuals. Augustine profoundly appreciates the many bishops, presbyters, deacons, and ministers who have been excellent and holy men of the faith. The author believes their virtue is worthy of commendation and admiration, especially given their challenges. The Bishop of Hippo acknowledges that these individuals must maintain their moral excellence amidst the manifold varieties of men and in this life of turmoil. They must navigate the complexities of human nature and the many difficulties that arise in their roles as religious leaders. Despite these challenges, they uphold their values and remain steadfast in their faith, making their virtues even more commendable.

Augustine’s admiration for the moral excellence of the Catholic Church extends beyond the individuals mentioned here. The Church is praised for its commitment to moral excellence and the many ways it has contributed positively to society. He highlights the Church’s role in promoting virtues such as love, compassion, and kindness, which are essential for building a better world. Thus, the text celebrates the moral excellence of the Catholic Church and its many leaders who have demonstrated great virtue. It acknowledges these individuals’ challenges and the importance of upholding their values amidst the various complexities of human nature. The author’s admiration extends beyond individuals to the Church and its positive impact on society.

John Cassian (ante A.D. 435)

Institutes, 2:5,11:14

“For in the early days of the faith when only a few, and those the best of men, were known by
the name of monks, who, as they received that mode of life from the Evangelist Mark of blessed
memory, the first to preside over the Church of Alexandria as Bishop…But sometimes, it creates a
wish to take holy orders and a desire for the priesthood or diaconate. It represents that if a man
has even against his will received this office, he will fulfill it with such sanctity and strictness that
he will be able to set an example of saintliness even to other priests and that he will win over
many people, not only by his manner of life but also by his teaching and preaching.”

John Cassians’ Institutes provides insight into the early days of Christianity when only a few men were known as monks. These men were considered the best and most pious and followed a mode of life received from the Evangelist Mark. According to tradition, Mark was the first bishop of the Church of Alexandria, and he is credited with introducing this way of life to the monks. This mode of life was characterized by strict adherence to religious practices and the pursuit of spiritual perfection. Monks lived in seclusion, dedicating themselves to contemplation, prayer, and the study of religious texts. They renounced worldly pleasures and possessions, living a life of poverty and simplicity.

The priesthood was seen as a higher calling, requiring a deep commitment to God and the Church. Those who entered the priesthood were expected to live a life of exemplary piety and to serve as spiritual leaders in their communities. John Cassian suggests that even if a man had unwillingly received the priesthood office, he would fulfill his duties with great sanctity and strictness. This would make him an example of saintliness to other priests and help him win over many people through his teaching and preaching. The author thus emphasizes the importance of fulfilling religious duties with dedication and commitment, regardless of the circumstances of one’s appointment. Overall, John Cassian provides a detailed picture of the early days of Christianity and the role of monks and priests in that period. He highlights the importance of leading a pious and contemplative life and the significance of the priesthood as a spiritual calling.

Pope Gregory the Great [590-604] (A.D. 595)
To Augustine, Epistle 64

“Through my most beloved son Laurentius, the presbyter, and Peter, the monk, I received thy

Fraternity’s letter, in which thou hast been at pains to question me on many points…Augustine’s

first question. I ask, most blessed father, concerning bishops, how they should live with their

clergy And concerning the offerings of the faithful received at the altars, both into what portions

they should be divided and how the bishop should deal with them in the Church. The answer of

St. Gregory, Pope of the City of Rome. Holy Scripture, which no doubt thou knowest well, bears

witness, especially the epistles of the blessed Paul to Timothy, in which he studied to instruct him

how to behave himself in the house of God. Now it is the custom of the Apostolic See to deliver an

injunction to bishops when ordained, that of all emoluments that come in four divisions should be

made: to wit, one for the bishop and his household on account of hospitality and entertainment;

another for the clergy; a third for the poor; and a fourth for the reparation of Churches.”

The text is a letter written by Pope Gregory, Bishop of Rome, to Augustine, a Catholic monk who would become the first Archbishop of Canterbury in 597, in response to a letter he received from someone who had asked him for advice on various aspects of church governance. Specifically, the person asked about the relationship between bishops and their clergy and how the offerings of the faithful should be managed in the Church. In his response, Gregory began by pointing out that Holy Scripture, particularly the epistles of the blessed Paul to Timothy, provides guidance for bishops on how to conduct themselves in the house of God. He then explained that when a bishop is ordained, the Apostolic See, or the Holy See of Rome, provides instructions that divide all emoluments into four portions.

Pope Gregory explained that these four portions are divided as follows: the first portion is for the bishop and his household to cover the costs of hospitality and entertainment; the second portion is for the clergy; the third portion is for the poor; and the fourth portion is for the repair of Churches. He further elaborated that the first portion is intended to ensure that the bishop can provide a hospitable and welcoming environment for visitors and guests of the Church. The second portion is designed to provide for the needs of the clergy, who serve the Church in various capacities. The third portion is intended to support the less fortunate, such as the poor and needy. In contrast, the fourth is intended to ensure that the Church’s physical infrastructure is maintained and maintained in good repair. Overall, Pope Gregory’s response provides a detailed framework for how bishops should manage the offerings received at the altars, how they should live with their clergy, and how the Church’s resources should be allocated to ensure that the needs of all members of the Church are met.

Pax vobiscum

The Church Fathers: The Church Is One & Visible

 

There is one body and one Spirit, just as you were called to the one hope of your calling,
one Lord, one faith, one baptism, one God and Father of all,
who is above all and through all and in all.
Ephesians 4, 4-5

My explications of the Patristic texts

Tertullian (A.D. 197)
Apology, 39:1

“I shall at once go on to exhibit the peculiarities of the Christian society, that, as I have refuted
the evil charged against it, I may point out its positive good. We are a body knit together by a
common religious profession, unity of discipline, and the bond of a common hope. We meet
together as an assembly and congregation, offering up prayer to God with united force, and we
may wrestle with Him in our supplications. This violence God delights in…We assemble to read
our sacred writings if any peculiarity of the times makes either forewarning or reminiscence
needful. However it be in that respect, with the sacred words we nourish our faith, we animate
our hope, we make our confidence more steadfast; and no less by inculcations of God’s precepts
we confirm good habits.”

Tertullian delves into the intricacies of the Christian community, shedding light on its unique characteristics and values. He emphasizes the strong bond among its members, forged through a shared religious identity, adherence to common disciplines, and a collective sense of hope for the future. He also underscores the significance of communal gatherings, where members come together to engage in fervent, unified prayer and to seek solace and guidance from a higher power. Furthermore, the author highlights studying sacred scriptures to fortify faith, nurture hope, and cultivate unwavering confidence. Additionally, the text emphasizes the role of divine teachings in shaping and reinforcing positive behaviors and moral principles within the community.

Origen (A.D. 244)
Commentary on Matthew, Tract 30

“We are not to give heed to those who say, Behold here is Christ, but show him not in the Church,
which is filled with brightness from the East even unto the West; which is filled with true light; is
the ‘pillar and ground of truth’; in which, as a whole, is the whole advent of the Son of Man, who
saith to all men throughout the universe, ‘Behold, I am with you all the days of life even unto the
consumption of the world.’”

Origen emphasizes the importance of not being misled by those who claim to represent Christ but do not demonstrate his presence in the Church. He describes the Church as filled with true light and the foundation of truth. His text portrays the Church as the embodiment of the presence of the Son of Man, who promises to be with the people throughout their lives until the end of the world. This passage underscores the significance of recognizing the true representation of Christ and the presence of his teachings within the Church.

Cyprian of Carthage (A.D. 251)
On Unity, 6

“The spouse of Christ cannot be adulterous; she is uncorrupted and pure. She knows one home;
she guards with chaste modesty the sanctity of one couch. She keeps us for God. She appoints the
sons whom she has born for the kingdom. Whoever is separated from the Church and is joined to
an adulteress is separated from the promises of the Church, nor can he who forsakes the Church of
Christ attain the rewards of Christ. He is a stranger; he is profane; he is an enemy. He can no
longer have God for his Father, who has not the Church for his mother. If anyone could escape who
was outside the ark of Noah, then he also may escape who shall be outside of the Church. The
Lord warns, saying, ‘He who is not with me is against me, and he who gathereth not with me
scattereth.’”

St. Cyprian emphasizes the importance of remaining faithful to the Church and avoiding separation from it. He uses the metaphor of the Church as the spouse of Christ, highlighting the need for purity and fidelity. The bishop warns that being separated from the Church is akin to being separated from Christ's promises and unable to attain Christ's rewards. He stresses the idea that those outside the Church are considered strangers, profane, and enemies, and they cannot have God as their Father if they do not have the Church as their mother. Cyprian also parallels the story of Noah’s ark, suggesting that just as those outside the ark could not escape, those outside the Church may also not be able to escape. Finally, the passage quotes the Lord’s warning about being either with Him or against Him, emphasizing the importance of unity and gathering with Christ.

Hilary of Poitiers (A.D. 355)
Commentary on Matthew 5:13

“But neither should a lamp, once it is lit, be concealed under a bushel. What benefit is possessing
something that provides light in a concealed area? Yet the Lord appropriately compared a bushel
to the synagogue, which maintained a sure means of measuring all its observances as it eagerly
welcomed the fruits that were brought. Despite all the fruit that was brought, it was empty,
though not capable of hiding the light. And thus, the lamp of Christ should not be hidden under a
bushel or under the concealing cover of the synagogue. Rather, it is highlighted in his sufferings
on the tree, offering eternal light to those who will dwell in the Church. In a similar light, the
apostles are also admonished to sign so that in admiration of their works, praise may be rendered
to God.”

This passage from St. Hilary’s Commentary on Matthew 5 (The Sermon on the Mount) explores the notion of not hiding one’s inner light, using the analogy of a lamp concealed under a bushel. It prompts the reader to reflect on the inherent pointlessness of possessing something that provides illumination if it remains hidden. The text also parallels a synagogue that remained unoccupied despite eagerly receiving offerings. This emphasizes the significance of not concealing the light of Christ but instead displaying it through his sufferings, offering everlasting radiance to those within the Church. Additionally, the text urges the apostles to radiate their light so that praise may be attributed to God for their actions.

Basil the Great (A.D. 375)
Commentary on Isaiah, 2:66

“‘And in the last days the mountain of the house of the Lord shall be prepared on the top of the
mountains’ The house of the Lord, ‘prepared on the top of the mountains,’ is the church, according
to the declaration of the apostle, ‘Know,’ he says, ‘how thou oughtest to behave thyself in the
house of God, which is the church of the living God’ Whose foundations are on the holy
mountains, for it is built upon the foundation of the apostles and prophets. One also of these
mountains was Peter, upon which the rock the Lord promised to build his church.”

This passage from St. Basil’s Commentary on Isaiah offers an insightful interpretation of biblical teachings, delving into the establishment and significance of the church as the revered “house of the Lord” and its foundational principles. It delves into the apostles’ declaration regarding the conduct within the “house of God,” drawing a connection to the church of the living God. Furthermore, the text alludes to the church’s foundation being rooted in the teachings of the apostles and prophets, emphasizing the pivotal role of figures like Peter. This interpretation underscores the church’s profound spiritual significance and historical underpinnings, emphasizing its deep roots in the teachings of the apostles and prophets.

Augustine of Hippo (A.D. 400)
Answer to Letters of Petilian, 2:38

“Petilianus said: ‘If you declare that you hold the Catholic Church, the word ‘catholic’ is merely the
Greek equivalent for entire or whole. But it is clear that you are not on the whole because you
have gone aside into the part.’ Augustine answered: I too indeed have attained to a very slight
knowledge of the Greek language, scarcely to be called knowledge at all, yet I am not shameless
in saying that I know that means not ‘one,’ but ‘the whole;’ and that means “according to the
whole:” whence the Catholic Church received its name, according to the saying of the Lord, ‘It is
not for you to know the times, which the Father hath put in His own power. But ye shall receive
power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in
Jerusalem, and in Judea, and in Samaria, and even in the whole earth.’ Here you have the origin of
the name ‘Catholic.’”

The text features a thought-provoking dialogue between Petilianus and Augustine as they delve into the profound significance of the word “Catholic.” Petilianus passionately argues that “catholic” simply means “entire” or “whole” in Greek, emphasizing the idea that those who align with the Catholic Church should embody an undivided and complete unity. Conversely, Augustine eloquently posits that “catholic” denotes “according to the whole,” he fervently asserts that the Catholic Church derived its name from the Lord’s proclamation, symbolizing its mission to bear witness throughout the world. Augustine’s perspective beautifully highlights that the term “Catholic” underscores the universal and all-encompassing nature of the Church, inviting a profound reflection on the Church’s global mission and unity.

Cyril of Alexandria (ante A.D. 429)
Commentary on Isaias

“For the church is lofty, conspicuous, and well known to all men everywhere. It is also lofty in
another sense, for her thoughts have nothing earthly, but she is above all that is earthly and,
with the eyes of the understanding, looks upon, as far as it is possible, the glory of God and
glories in doctrines truly exalted, concerning God … Wherefore, with justice may the house of God
be called a mountain (known) by the understanding, and it is perfectly visible, as being raised
upon the hills; and one may say of it, and with great cause, what as a notable illustration was
uttered by the mouth of the Saviour: ‘A city placed upon a hill cannot be hidden’”

The text depicts the church as a towering and easily recognizable establishment known to all people. It highlights that the church is lofty in its physical prominence and spiritual nature, as its thoughts and focus are directed towards matters beyond the earthly realm. St. Cyril emphasizes the church’s elevated perspective, as it seeks to understand and glorify God through exalted doctrines. By likening the house of God to a mountain known by understanding, he underscores the visibility and significance of the church, much like a city situated on a hill that cannot be concealed. This comparison illustrates that the church and its teachings are meant to be widely acknowledged and celebrated.

He that is not with me is against me:
and he that gathers not with me scatters.
Luke 11, 23

Pax vobiscum

The Church Fathers: Apostolic Succession

 

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.”

St. Clement’s text discusses the early Christian practice of appointing bishops and deacons to lead and serve the growing Christian communities. It emphasizes the importance of selecting these leaders carefully after testing them with the guidance of the Spirit. It also mentions that the concept of bishops and deacons was not new, as it had been written about in scripture many ages before. Clement’s epistle also acknowledges the foresight of the apostles, who knew there would be conflicts over the office of the episcopate. Therefore, they appointed ministers and instructed that approved men should succeed them in their ministry. Finally, the text warns against the great sin of removing those who have faithfully and holily fulfilled their duties from the episcopate.

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. Anicetus was succeeded by Soter and Eleutherus. 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, an early Greek church historian, vividly narrates his pilgrimage to Rome, chronicling his profound encounters with various bishops. He eloquently underscores the remarkable consistency of the teachings he received from these bishops, emphasizing the profound unity of doctrine within the early Christian church. Hegesippus also poignantly reflects on his time spent with the Corinthians, where they fervently reinforced each other in the true doctrine. The passage powerfully underscores the importance of preserving the true faith, the unbroken continuity of doctrine across diverse cities, and the successions of bishops within the early Christian church.

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 St. 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, transcending in value compared to knowledge, surpassing the splendor of prophecy, and overshadowing all other divine gifts.

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’s Prescription delves into the criteria for determining the authenticity of heresies in relation to their connection to the apostolic age. The text underscores the significance of tracing the lineage of bishops back to the apostles to validate the teachings and practices of different churches. It also suggests that even if some churches were not directly founded by apostles, they could still be considered apostolic if they adhere to the same faith and doctrine. Furthermore, the text challenges heresies to prove their apostolic legitimacy. It implies that those who cannot do so are not genuinely apostolic and are not accepted by churches with apostolic connections.

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.”

The passage details the actions of the Apostle John upon his return to Ephesus from the Isle of Patmos after the tyrant's death. John’s journey involved appointing bishops, organizing Churches, and ordaining individuals chosen by the Spirit for these crucial roles in the nearby regions. The text highlights the significant authority and responsibilities of the Apostle John within the early Catholic Church.

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.”

St. Cyprian cites a passage from the Gospel in which Jesus is depicted speaking to Peter about the foundation of the Church and the significance of bishops. Jesus emphasizes Peter as the rock on which he will build his Church and gives him the keys to the kingdom of heaven. This passage often establishes the authority and leadership of bishops within the Church, highlighting their crucial role in guiding and governing the Church. It underscores the importance of bishops in preserving the teachings and traditions of the Church across different eras and successions.

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?”

St. Athanasius delves into the profound transformation in duties and anticipations that accompany the elevation to the role of a bishop within the Christian faith. He underscores the shift from a self-centered existence to one dedicated to serving the congregation and providing spiritual counsel to the laity. Additionally, he expresses apprehension regarding the significance of bishops in the Christian faith and the potential ramifications for the unity of the Church if future leaders fail to embrace this ethos.

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.”

The text is a historical account discussing the lineal succession of bishops, particularly tracing back to Peter, Jesus’ disciple. It emphasizes the importance of this lineage for the Church and lists the successive bishops from Peter to the present Bishop Anastasius. It also mentions the absence of a Donatist bishop in the succession and describes the Donatists’ attempt to establish their own bishop in Rome.

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.)”

St. John discusses the early Christian church’s organizational structure, specifically the interchangeable use of titles between bishops and deacons. He points out that the titles were used interchangeably, with bishops sometimes called deacons. This practice likely reflects the evolving nature of the church’s hierarchy and the fluidity of titles and roles in the early Christian community. Additionally, Chrysostom cites specific biblical verses to emphasize the roles and qualifications of a bishop, highlighting the importance of their blameless conduct and their role as stewards of God. This sheds light on the historical development of church leadership and the understanding of ecclesiastical roles in early Christianity.

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.”

St. Jerome discusses the role and authority of bishops and presbyters in the early Christian church. He emphasizes the equality and unity of bishops and presbyters, stating that both share the same essential functions and priesthood. The author highlights the practice in Alexandria, where presbyters would select one of their own to be a bishop, indicating that the bishop’s authority was derived from the presbyters. He also asserts that the authority of bishops is not tied to wealth or poverty, emphasizing the spiritual equality of bishops regardless of their material circumstances. Additionally, the text emphasizes the unity of the Church, stating that regardless of location, all bishops share the same dignity and priesthood and are considered successors of the apostles. This passage reflects the early ecclesiastical structure and the principles of unity and equality within the early Christian church.

Pax vobiscum