An edition of From Apostle To Priest
(1900)
From Apostle To Priest
by Falconer, James W. (James William), 1868...
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Table of Contents
CONTENTS
CHAPTER I
Form and Spirit
Of all forms of rule in the Western world the Episcopal is one of the most ancient. It arose in the second century A.D., and developed till, in 440, Leo became first Pope. The bishop was the bond of union in Catholicism. The path of the bishop had little to obstruct it, except Montanism and Monasticism, until the Reformation, when new forms of rule appeared.
Two questions of interest. 1. Concerning Church organisation. Episcopacy has no jus divinum , but grew out of the circumstances of the time, with expediency as its sanction. 2. Concerning ordination. The ministry is not sacerdotal, but representative. Ordination does not confer a Charisma. Importance placed on order rather than orders. Pp. 1-3 1
CHAPTER II
Jesus and His Church
The Naturalistic critic denies the intention of Jesus to found a visible Church. The Sacerdotalist holds that He instituted a Church and also an organisation, and that the Church grew out of the clergy. Between these extremes is the position to be defended in the lectures, that Jesus founded a visible Church, but did not prescribe an organisation, leaving it to His followers, as they were guided by His Spirit, to decide the external form.
Evidence of this. 1. The choice of the twelve apostles. The apostolate was not a permanent official class. The authority of apostles was moral and spiritual. 2. The teaching of Christ suggests a visible society, e.g. the parabolic teaching of Matt. xiii. and the eschatology of Matt. xxiv. 3. The Sacraments show the historical concreteness of the kingdom. They are the acts not of a priest, but of the whole Church. 4. The word Ecclesia, Matt. xvi. 18 and xviii. 17. The first refers to the condition of entrance, which is faith. The second refers to discipline. 5. Teaching of Christ after the Resurrection. John xx. 22 is spoken to the Church Pp. 32-75
CHAPTER III
The Beginnings of Church Organisation
The authorities for period are Acts and the early Pauline Epistles. The authenticity of Acts accepted.
Organisation as it appears in — 1. General Church. The new movements in expansion due to the intrusion of events, rather than to the conscious decision of Church leaders ; influence of persecution ; the effect of travelling ; the work of Paul. The ministry of the Apostle. This term has a wide significance.
2. Individual Congregation. First meetings held in private houses. The exercises are described in Acts ii. 42. (1) Teaching, (2) Fellowship, (3) Public Worship. The offices of Deacon and Elder. Organisation grew out of the needs of the time. The sense of unity in the early Church. Pp. 76-108
CHAPTER IV
The Pastoral Epistles and the Epistle to the Hebrews
The radical critic regards the Pastorals as sacerdotal and spurious. The High Churchman declares them to be sacerdotal and genuine. They are here considered as genuine, but not sacerdotal.
The history of the terms Bishop and Elder. It was thought that Lightfoot had proved their identity, but modem criticism assigns to the names two different functions : the elder having the cure of souls, and the bishop the care of moneys. No sufficient reason for this distinction. Hort, Gwatkin, Loofs, and Zahn refer the title to the same person.
1. Timothy and Titus are not prototypes of the single bishop, but temporary agents of the apostle.
2. Ordination does not confer a gift, but recognises it. i Tim. iv. 14 ; 2 Tim. i. 6.
The Pastorals show the decline of the Charismatic ministry.
The Epistle to the Hebrews deals with the office of priesthood ; but though written to people who were anxious for the ritual of the Old Covenant, it never gives any countenance to the sacerdotal theory of the Christian ministry. Pp. 109-146
CHAPTER V
The Palestinian Church
Pass to the end of first century through the dark period of Church history.
Some find the source of Episcopacy in the position of James as first bishop of Jerusalem. However, his presidency in this church was extraordinary, as is apparent — 1. From the early documents. Epistle of James is the first purely Palestinian writing. It has two officers : Teacher, iii. 1 ; Elder, v. 14. No trace of Episcopacy. The DidachS , "a master-key to fit all the wards of the historical problem," A.D. ioo. Two classes of ministry : (a) non local , apostle, prophet, teacher ; (b) local, bishop and deacon. The apostolate is gradually disappearing, and the place is taken by local ministry. 2. From the fact that his position was due to personal qualities.
Results — (1) There is an order of Presbyter- Bishops. (2) There is no monarchical bishop outside of Jerusalem, but the bishops are becoming the substitutes of the apostles. (3) James' position in Jerusalem due to blood relationship with Christ. Pp. 147- 174
CHAPTER VI
Rome and the West
Importance of the church of Rome. Peter's Episcopate is a late tradition. The standing of the church was good. It was founded without the immediate co-operation of an apostle.
Evidence of I Pet. ii. 25 v. 1-3 ; Elder-Bishops. Clement of Rome writes to Corinthians, A.D. 95. He shows a great love for unity, but there is no trace of the monarchical bishop. Elder is still same as bishop. Evidence of Hennas confirms this. The lists of bishops not always of historical value.
Apostolic succession is still absent. There is no "nascent sacerdotalism."
The interchange between the Churches is worthy of note. pp. 175-198
CHAPTER VII.
Asia Minor and Ignatius
Ignatius of Antioch on his way to Rome as a martyr writes seven letters c. 112A.D. His personality is attractive. He opposes Docetism and Judaism, and is the first to introduce the monarchical bishop. The threefold ministry is in full force. " Do nothing without the bishop." The bishop is not diocesan but congregational. The Ignatian organisation is akin to the Presbyterian, with minister, elders, and deacons' court. Ignatius the apostle of unity. The "Catholic" Church not yet visible and organised. Each congregation is a pattern of the Catholic Church in heaven, and the bishop is supreme because he is the " norm " of God the bishop in heaven.
In Ignatius obedience to the bishop begins to replace faith. Pp. 199-223
CHAPTER VIII
The Dawn of Catholicism
The federal instinct asserts itself, and the empirical union of churches results in Catholicism, which claims a divine origin for its organisation and law. The bishop is the persona grata.
Causes for Catholicism were — 1. Need of fellowship between the churches. The bishop represents his congregation. 2 Increase of law in the Church. 3. Opposition of heresy.
Gnosticism awakens the cry among the orthodox. Back to the Apostles in (a) Creed, ( 6 ) Canon, (c) Organisation.
Irenseus, the first champion of Apostolic Succession, regards the bishop as the depositary of divine truth. The Charisma Veritatis. This visible union supersedes the unity of faith.
Apostolic succession untrue to history and the Spirit of Christ. Pp. 224-247
CHAPTER IX
Cyprian and Sacerdotalism
Importance of North Africa. Origen writes first treatise on Theology, and Cyprian, bishop of Carthage in 250, writes first treatise on the Unity of the Church. Influence of circumstances in the development of his idea of Church. Benson and Ritsch. The Decian persecution raised a controversy about the lapsed. Novatian the puritan opposed their readmission. The Council of Carthage decides the question. From this time the unity of the Church is the united episcopate, outside of which there is no hope of salvation. Cyprian supports his views by teaching the priesthood of the clergy.
The bishop is the Saccrdos Pp. 248-269
CHAPTER X
The Higher Unity
Results. 1. The threefold ministry with single bishop as president not instituted by Christ or His apostles.
2. No organisation in N.T. time prescribed as essential.
3. In the beginning of the second century the monarchical bishop appears in Asia Minor, and by the middle of the century is very general throughout the empire.
4. The third century introduces us to Sacerdotalism.
The Episcopate has no jus divinutn> but is a human institution.
The mediaeval Church carried Government and Sacerdotalism to such extremes that the Reformation became necessary.
The two gifts of the Reformation. 1. Freedom from the tyranny of organisation. 2. Freedom from the tyranny of Sacerdotalism. The argument against Sacerdotalism Pp. 270-292
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