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.
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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.
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