Primary Sources for a Departure from the Earliest Church of Christ

PRIMARY sources for A departure from the EARLIEST CHURCH OF CHRIST

by Daniel Keeran, MSW

PRIMARY sources for a departure from the EARLIEST CHURCH OF CHRIST prepared by Daniel Keeran, MSW Victoria, BC, Canada Related Study:

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

Monepiscopacy definition: a form of church government, from Diotrephes (early 1st century) or Ignatius of Antioch (early 2nd century) in which a single governing bishop or leader is appointed or emerges in a local church, region, or over an entire denomination.

Collegial definition: a form of church government, modelled perhaps on the synagogue, in which a plural number of men within the local Christian community share the responsibility of leading, with no organization above the congregation.

FIRST CENTURY Acts 14:23 Paul and Barnabas appointed elders for them in each church…

Acts 15:1-2,22,28 Some men came down from Judea and were teaching the brothers, “Unless you are circumcised in the tradition of Moses, you cannot be saved.” Therefore when Paul and Barnabas had no small dissension and dispute with them, they determined that Paul and Barnabas, and certain others among them, should go up to Jerusalem to the apostles and elders about this question…. Then it pleased the apostles and the elders, with the whole church, to send chosen men from among them to Antioch with Paul and Barnabas, namely, Judas called Barsabas, and Silas, leading men among the brothers… For it seemed good to the Holy Spirit and to us to put on you no greater burden than these necessary things….

Acts 20:17-28 From Miletus, Paul sent to Ephesus for the elders of the church. ….Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers (bishops). Be shepherds (pastors) of the church of God, which he bought with his own blood.

Acts 20:30 Even from your own number (elders/bishops) men will arise and distort the truth in order to draw away disciples after them.

Galatians 2:6-8 As for those who were held in high esteem—whatever they were makes no difference to me; God does not show favoritism—they added nothing to my message. On the contrary, they recognized that I had been entrusted with the task of preaching the gospel to the uncircumcised, just as Peter had been to the circumcised. For God, who was at work in Peter as an apostle to the circumcised, was also at work in me as an apostle to the Gentiles. James, Cephas and John, those esteemed as pillars….

Ephesians 4:8-13 This is why it says: “When he ascended high, on he took many captives and gave gifts to his people.” (What does “he ascended” mean except that he also descended to the lower, 1

earthly regions? He who descended is the very one who ascended higher than all the heavens, in order to fill the whole universe.) So Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers, to equip his people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ.

Philippians 1:1 Paul and Timothy, servants of Christ Jesus, To all God's holy people in Christ Jesus at Philippi, together with the overseers (bishops) and deacons.

1 Peter 3:1-2 To the elders among you, I appeal as a fellow elder and a witness of Christ's sufferings who also will share in the glory to be revealed: Be shepherds (pastors) of God's flock that is under your care, watching over them--not because you must, but because you are willing, as God wants you to be; not pursuing dishonest gain, but eager to serve‌ 3 John 1:9 (First century) I wrote to the church, but Diotrephes, who loves to be first, will not welcome us.

Letter of First Clement to the Church at Corinth, chapter 43 (late First century) They (apostles) preached in country and city, and appointed their first converts, after testing them by the Spirit, to be the bishops and deacons of future believers. Nor was this any novelty, for Scripture had mentioned bishops and deacons long before. For this is what Scripture says somewhere: "I will appoint their bishops in righteousness and their deacons in faith."

Now our apostles, thanks to our Lord Jesus Christ, knew that there was going to be strife over the title of bishop. It was for this reason and because they had been given an accurate knowledge of the future, that they appointed the officers we have mentioned. Furthermore, they later added a codicil to the effect that, should these die, other approved men should succeed to their ministry. In the light of this, we view it as a breach of justice to remove from their ministry those who were appointed either by them [i.e., the apostles] or later on and with the whole church's consent, by others of the proper standing, and who, long enjoying everybody's approval, have ministered to Christ's flock faultlessly, humbly, quietly, and unassumingly. For we shall be guilty of no slight sin if we eject from the episcopate men who have offered the sacrifices with innocence and holiness.

Happy, indeed, are those presbyters who have already passed on, and who ended a life of fruitfulness with their task complete. For they need not fear that anyone will remove them from their secure positions.

It is disgraceful, exceedingly disgraceful, and unworthy of your Christian upbringing, to have it reported that because of one or two individuals the solid and ancient Corinthian Church is in revolt against its presbyters.

Didache (1st – 2nd century, with possible later updates), chapter 15 Appoint for yourselves therefore bishops and deacons worthy of the Lord, men who are meek and not lovers of money, and true and approved‌.

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SECOND CENTURY "Scholars differ on details, such as how soon the church of Rome was led by a single bishop, but hardly any doubt that the church of Rome was still led by a group of presbyters for at least a part of the second century" (Francis A. Sullivan, S.J., From Apostles To Bishops,p. viii).

Shepherd of Hermas (Rome), Vision 2, (late 1st and early 2nd century) Thou shalt therefore say unto the elders (presbyters) of the Church…. Thou shalt therefore write two little books, and shalt send one to Clement, and one to Grapte. So Clement shall send to the foreign cities, for this is his duty; while Grapte shall instruct the widows and the orphans. But thou shalt read (the book) to this city along with the elders (presbyters) that preside over the Church.

Shepherd of Hermas (Rome), Vision 3, (late 1st and early 2nd century) Hear now with regard to the stones which are in the building. Those square white stones which fitted exactly into each other, are apostles, bishops, teachers, and deacons, who have lived in godly purity, and have acted as bishops and teachers and deacons chastely and reverently to the elect of God. Some of them have fallen asleep, and some still remain alive.

Polycarp, Letter to the Philippians (late 1st and early 2nd century) Wherefore, it is needful to abstain from all these things, being subject to the presbyters and deacons, as unto God and Christ.

THE CHANGE FROM A GROUP OF GOVERNING BISHOPS/PRESBYTERS OVER EACH LOCAL CHURCH TO A SINGULAR GOVERNING BISHOP OVER EACH LOCAL CHURCH Ignatius, Letter to Polycarp (late 1st and early 2nd century) Ignatius, who is also called Theophorus, to Polycarp, Bishop of the Church of the Smyrnæans, or rather, who has, as his own bishop, God the Father, and the Lord Jesus Christ…

First Mention of Three Distinct Positions: Bishop, Presbytery, and Deacons In other words, anyone who acts without the bishop and the presbytery and the deacons does not have a clear conscience. – Letter to the Trallians Dionysius of Corinth, fragment of a letter to the Romans (170 A.D.) For this has been your custom from the beginning, to do good to all the brethren in various ways, and to send resources to many churches which are in every city, thus refreshing the poverty of the needy, and granting subsidies to the brethren who are in the mines. Through the resources which ye have sent from the beginning, ye Romans, keep up the custom of the Romans handed down by the fathers, which your blessed Bishop Sorer(Soter?) has not only preserved, but added to, sending a splendid gift to the saints, and exhorting with blessed words those brethren who go up to Rome, as an affectionate father his children.

We passed this holy Lord's day, in which we read your letter, from the constant reading of which we shall be able to draw admonition, even as from the reading of the former one you sent us written through Clement.

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Clement of Alexandria, The Stromata (Miscellanies), Ch 7 (late 2nd and early 3rd century) Similarly, also, in the Church, the elders attend to the department which has improvement for its object; and the deacons to the ministerial.

Clement of Alexandria, The Stromata (Miscellanies), Ch 13 (late 2nd and early 3rd century) Since, according to my opinion, the grades here in the Church, of bishops, presbyters, deacons, are imitations of the angelic glory, and of that economy which, the Scriptures say, awaits those who, following the footsteps of the apostles, have lived in perfection of righteousness according to the Gospel. For these taken up in the clouds, the apostle writes, will first minister [as deacons], then be classed in the presbyterate, by promotion in glory (for glory differs from glory) till they grow into “a perfect man.”

Clement of Alexandria, The Instructor, Book 3, Ch 12 (late 2nd and early 3rd century) Such are a few injunctions out of many, for the sake of example, which the Instructor, running over the divine Scriptures, sets before His children; by which, so to speak, vice is cut up by the roots, and iniquity is circumscribed. Innumerable commands such as these are written in the holy Bible appertaining to chosen persons, some to presbyters, some to bishops, some to deacons, others to widows, of whom we shall have another opportunity of speaking. Many things spoken in enigmas, many in parables, may benefit such as fall in with them. But it is not my province, says the Instructor, to teach these any longer. But we need a Teacher of the exposition of those sacred words, to whom we must direct our steps.

Victor, De Aleatoribus, First Claim of a Bishop of Rome Over the Whole Church (late 2nd century) A heavy charge is laid upon us, fellow-Christians, the care of the whole brotherhood. It is made yet heavier through the reckless wickedness of abandoned men who are drawing others into crime and involving themselves in the snares of death. It is gamblers to whom I refer. The fatherly goodness of God has bestowed on us the authority of the Apostolate; of His heavenly mercy He has ordained that we should occupy the chair by which we represent the Lord [Latin vicariam Domini]; through our predecessor we have as ours that source of the true apostolate on which Christ founded His Church, and we have received authority to bind and loose, and with due regard to reason forgive sins. And on these very grounds we are warned by the doctrine of salvation to take heed, lest if we constantly overlook the faults of sinners we suffer with them a like penalty.

Irenaeus, Against Heresies, Book 4:26:2 (late 2nd century) We should obey those presbyters in the Church who have their succession from the apostles, and who, together with succession in the episcopate, have received the assured charisma of the truth (certum charisma veritatis).

Against Heresies, Book 3, Ch 3, 2 …the faith preached to men, which comes down to our time by means of the successions of the bishops. For it is a matter of necessity that every Church should agree with this Church (Rome), on account of its preeminent authority, that is, the faithful everywhere, inasmuch as the apostolic tradition has been preserved continuously by those [faithful men] who exist everywhere…

The blessed apostles, then, having founded and built up the Church, committed into the hands of Linus the office of the episcopate. Of this Linus, Paul makes mention in the Epistles to 4

Timothy. To him succeeded Anacletus; and after him, in the third place from the apostles, Clement was allotted the bishopric. This man, as he had seen the blessed apostles, and had been conversant with them, might be said to have the preaching of the apostles still echoing [in his ears], and their traditions before his eyes. Nor was he alone [in this], for there were many still remaining who had received instructions from the apostles. In the time of this Clement, no small dissension having occurred among the brethren at Corinth, the Church in Rome dispatched a most powerful letter to the Corinthians, exhorting them to peace, renewing their faith, and declaring the tradition which it had lately received from the apostles, proclaiming the one God, omnipotent, the Maker of heaven and earth, the Creator of man, who brought on the deluge, and called Abraham, who led the people from the land of Egypt, spoke with Moses, set forth the law, sent the prophets, and who has prepared fire for the devil and his angels. From this document, whosoever chooses to do so, may learn that He, the Father of our Lord Jesus Christ, was preached by the Churches, and may also understand the tradition of the Church, since this Epistle is of older date than these men who are now propagating falsehood, and who conjure into existence another god beyond the Creator and the Maker of all existing things. To this Clement there succeeded Evaristus. Alexander followed Evaristus; then, sixth from the apostles, Sixtus was appointed; after him, Telephorus, who was gloriously martyred; then Hyginus; after him, Pius; then after him, Anicetus. Soter having succeeded Anicetus, Eleutherius does now, in the twelfth place from the apostles, hold the inheritance of the episcopate. In this order, and by this succession, the ecclesiastical tradition from the apostles, and the preaching of the truth, have come down to us. And this is most abundant proof that there is one and the same vivifying faith, which has been preserved in the Church from the apostles until now, and handed down in truth.

Against Heresies, Book 3, Ch 3, But Polycarp also was not only instructed by apostles, and conversed with many who had seen Christ, but was also, by apostles in Asia, appointed bishop of the Church in Smyrna‌ THIRD CENTURY Tertullian, The Prescription Against Heretics, Book One, Ch 32 (early 3rd century) But if there be any (heresies) which are bold enough to plant themselves in the midst of the apostolic age, that they may thereby seem to have been handed down by the apostles, because they existed in the time of the apostles, we can say: Let them produce the original records of their churches; let them unfold the roll of their bishops, running down in due succession from the beginning in such a manner that [that first bishop of theirs] bishop shall be able to show for his ordainer and predecessor some one of the apostles or of apostolic men,—a man, moreover, who continued stedfast with the apostles. For this is the manner in which the apostolic churches transmit their registers: as the church of Smyrna, which records that Polycarp was placed therein by John; as also the church of Rome, which makes Clement to have been ordained in like manner by Peter.

Tertullian, On Baptism, Ch17 (early 3rd century) For concluding our brief subject, it remains to put you in mind also of the due observance of giving and receiving baptism. Of giving it, the chief priest (who is the bishop) has the right: in the next place, the presbyters and deacons, yet not without the bishop’s authority, on account of the honour of the Church, which being preserved, peace is preserved. Beside these, even laymen have the right; for what is equally received can be 5

equally given. Unless bishops, or priests, or deacons, be on the spot, other disciples are called i.e. to the work. The word of the Lord ought not to be hidden by any: in like manner, too, baptism, which is equally God’s property, can be administered by all. But how much more is the rule of reverence and modesty incumbent on laymen—seeing that these powers belong to their superiors—lest they assume to themselves the specific function of the bishop! Emulation of the episcopal office is the mother of schisms.

Cyprian, The Unity of the Catholic Church 4; Letters 43[40]:5, (A.D. 253) "The Lord says to Peter: ‘I say to you,’ he says, ‘that you are Peter, and upon this rock I will build my Church, and the gates of hell will not overcome it. And to you I will give the keys of the kingdom of heaven . . . ’ [Matt. 16:18–19]. On him [Peter] he builds the Church, and to him he gives the command to feed the sheep [John 21:17], and although he assigns a like power to all the apostles, yet he founded a single chair [cathedra], and he established by his own authority a source and an intrinsic reason for that unity. Indeed, the others were that also which Peter was [i.e., apostles], but a primacy is given to Peter, whereby it is made clear that there is but one Church and one chair. . . . If someone does not hold fast to this unity of Peter, can he imagine that he still holds the faith? If he [should] desert the chair of Peter upon whom the Church was built, can he still be confident that he is in the Church?" "There is one God and one Christ, and one Church, and one chair founded on Peter by the word of the Lord. It is not possible to set up another altar or for there to be another priesthood besides that one altar and that one priesthood. Whoever has gathered elsewhere is scattering.”

"There [John 6:68–69] speaks Peter, upon whom the Church would be built, teaching in the name of the Church and showing that even if a stubborn and proud multitude withdraws because it does not wish to obey, yet the Church does not withdraw from Christ. The people joined to the priest and the flock clinging to their shepherd are the Church. You ought to know, then, that the bishop is in the Church and the Church in the bishop, and if someone is not with the bishop, he is not in the Church. They vainly flatter themselves who creep up, not having peace with the priests of God, believing that they are secretly [i.e., invisibly] in communion with certain individuals. For the Church, which is one and Catholic, is not split nor divided, but it is indeed united and joined by the cement of priests who adhere one to another" (ibid., 66[69]:8).

FOURTH CENTURY Constantine’s Letter Summoning the Council of Rome (AD 313) Constantine Augustus to Miltiades, bishop of Rome, and to Marcus, in Eusebius, Church History, 10.5.18-20. Many communications have been sent to me by Anulinus, the most illustrious proconsul of Africa, in which it is said that Caecilian, bishop of the city of Carthage, has been accused by some of his colleagues in Africa in many matters. It seems to me a very serious thing that in those provinces which Divine Providence has freely entrusted to my devotion, and in which there is a great population, the multitude are found following an ignoble course, and dividing, as it were, into two parties, and the bishops are at variance. (19.) And so it has seemed good to me that Caecilian himself should sail to Rome, with ten bishops who accuse him, and with ten others whom he may consider necessary for his defense. At Rome, in the presence of 6

yourselves and of Retecius and Maternus and Marinus, your colleagues, whom I have commanded to hasten to Rome for this purpose, he may be heard, as you may understand to be in accordance with the most holy law.

I have attached to my letter copies of the documents sent to me by Anulinus, and have sent them to your above-mentioned colleagues, so that you can gain a full understanding of what has occurred.

When your firmness has read these, you will consider in what way the above-mentioned case may be most accurately investigated and justly decided. For it does not escape your diligence that my reverence for the legitimate catholic church will not permit me to allow schism or division in any place. May the divinity of the great God preserve you, most honored sirs, for many years.

Constantine’s Letter Summoning the Council of Arles (AD 314) Constantine Augustus to Chrestus, bishop of Syracuse (early 4th century). When certain men began wickedly and perversely to disagree among themselves in regard to the holy worship and celestial power and catholic doctrine [a reference to the Donatist schism], I wished to put an end to such disputes among them. So I commanded that certain bishops should be sent from Gaul, and that the opposing parties who were contending persistently and incessantly with each other should be summoned from Africa. In this way the matter which appeared to be causing the disturbance might be examined and decided with all care in their presence, and in the presence of the bishop of Rome [this was the Council of Rome in 313].

But some of them, who seem to have forgotten both of their own salvation and of the reverence due to the most holy religion, have not yet brought the hostilities to an end. They are unwilling to conform to the judgment already passed [at Rome in 313], and assert that not enough bishops were present to express their opinions and decisions. They assert that those [present at Rome] had been too hasty in giving judgment, before all the things which ought to have been accurately investigated had been examined. On this account it has happened that those very ones who ought to hold brotherly and harmonious relations toward each other are shamefully, or rather abominably, divided among themselves, and give occasion to be ridiculed by those men whose souls are estranged from this most holy religion. Therefore it has seemed necessary to me to provide that this dissension, which ought to have ceased after the judgment had been already given by their own voluntary agreement, should now, if possible, be brought to an end by the presence of a great number of bishops.

Since, therefore, we have commanded a number of bishops from a great many different places to assemble in the city of Arles, before the 1st of August, we have thought proper to write to you also. You should secure from the most illustrious Latronianus, corrector of Sicily, a public vehicle, and you should choose two others of the second rank and take them with you. You should bring along three servants who may serve you on the way, and arrive to the above-mentioned place before the appointed day. It is disgraceful that shameful feuds have allowed this dispute to continue until the present time. Hopefully it can be resolved when all sides have been heard from, both those who are now at variance with one another, and those whom I have commanded to be present. By your firmness and the wise unanimity and harmony of other present, this division can be healed, in accordance with the faith, so that brotherly harmony may be restored, even if gradually.

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Clement of Rome (Recognitions, book 10, ch 68 (early 4th century) Peter ordered the people to meet on the following day; and having ordained one of those who followed him as bishop over them, and others as presbyters, and having baptized multitudes, and restored to health all who were troubled with sicknesses or demons.

Clement of Rome (Recognitions), book 6, ch 15 (early 4th century)…and baptized them; and celebrating the Eucharist with them, he appointed, as bishop over them, Maro, who had entertained him in his house, and who was now perfect in all things; and with him he ordained twelve presbyters and deacons at the same time. He also instituted the order of widows, and arranged all the services of the Church; and charged them all to obey Maro their bishop in all things that he should command them.

Clementine Homilies (about 319 A.D.) http://www.newadvent.org/fathers/080800.htm Clement to James, the lord, and the bishop of bishops, who rules Jerusalem, the holy church of the Hebrews, and the churches everywhere…

Jerome (4th century), letter 146, to Evangelus “Jerome refutes the opinion of those who make deacons equal to presbyters, but in doing so himself makes presbyters equal to bishops. The date of the letter is unknown.” – NewAdvent Catholic Online Encyclopedia We read in Isaiah the words, “the fool will speak folly,” and I am told that some one has been mad enough to put deacons before presbyters, that is, before bishops. For when the apostle clearly teaches that presbyters are the same as bishops, must not a mere server of tables and of widows Acts 6:1-2 be insane to set himself up arrogantly over men through whose prayers the body and blood of Christ are produced? Do you ask for proof of what I say? Listen to this passage: “Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi with the bishops and deacons.” Do you wish for another instance? In the Acts of the Apostles Paul thus speaks to the priests of a single church: “Take heed unto yourselves and to all the flock, in the which the Holy Ghost has made you bishops, to feed the church of God which He purchased with His own blood.” And lest any should in a spirit of contention argue that there must then have been more bishops than one in a single church, there is the following passage which clearly proves a bishop and a presbyter to be the same. Writing to Titus the apostle says: “For this cause left I you in Crete, that you should set in order the things that are wanting, and ordain presbyters in every city, as I had appointed you: if any be blameless, the husband of one wife, having faithful children not accused of riot or unruly. For a bishop must be blameless as the steward of God.” Titus 1:5-7 And to Timothy he says: “Neglect not the gift that is in you, which was given you by prophecy, with the laying on of the hands of the presbytery.” 1 Timothy 4:14 Peter also says in his first epistle: “The presbyters which are among you I exhort, who am your fellow presbyter and a witness of the sufferings of Christ and also a partaker of the glory that shall be revealed: feed the flock of Christ. ..taking the oversight thereof not by constraint but willingly, according unto God.” In the Greek the meaning is still plainer, for the word used is επισκοποῦντες, that is to say, overseeing, and this is the origin of the name overseer or bishop. But perhaps the testimony of these great men seems to you insufficient. If so, then listen to the blast of the gospel trumpet, that son of thunder, Mark 3:17 the disciple whom Jesus loved John 13:23 and who reclining on the Saviour's breast drank in the waters of sound doctrine. One of his letters begins thus: “The 8

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

When subsequently one presbyter was chosen to preside over the rest, this was done to remedy schism and to prevent each individual from rending the church of Christ by drawing it to himself. For even at Alexandria from the time of Mark the Evangelist until the episcopates of Heraclas and Dionysius the presbyters always named as bishop one of their own number chosen by themselves and set in a more exalted position, just as an army elects a general, or as deacons appoint one of themselves whom they know to be diligent and call him archdeacon. For what function, excepting ordination, belongs to a bishop that does not also belong to a presbyter? It is not the case that there is one church at Rome and another in all the world beside. Gaul and Britain, Africa and Persia, India and the East worship one Christ and observe one rule of truth. If you ask for authority, the world outweighs its capital. Wherever there is a bishop, whether it be at Rome or at Engubium, whether it be at Constantinople or at Rhegium, whether it be at Alexandria or at Zoan, his dignity is one and his priesthood is one. Neither the command of wealth nor the lowliness of poverty makes him more a bishop or less a bishop. All alike are successors of the apostles.

But you will say, how comes it then that at Rome a presbyter is only ordained on the recommendation of a deacon? To which I reply as follows. Why do you bring forward a custom which exists in one city only? Why do you oppose to the laws of the Church a paltry exception which has given rise to arrogance and pride? The rarer anything is the more it is sought after. In India pennyroyal is more costly than pepper. Their fewness makes deacons persons of consequence while presbyters are less thought of owing to their great numbers. But even in the church of Rome the deacons stand while the presbyters seat themselves, although bad habits have by degrees so far crept in that I have seen a deacon, in the absence of the bishop, seat himself among the presbyters and at social gatherings give his blessing to them. Those who act thus must learn that they are wrong and must give heed to the apostles words: “it is not reason that we should leave the word of God and serve tables.” Acts 6:2 They must consider the reasons which led to the appointment of deacons at the beginning. They must read the Acts of the Apostles and bear in mind their true position.

Of the names presbyter and bishop the first denotes age, the second rank. In writing both to Titus and to Timothy the apostle speaks of the ordination of bishops and of deacons, but says not a word of the ordination of presbyters; for the fact is that the word bishops includes presbyters also. Again when a man is promoted it is from a lower place to a higher. Either then a presbyter should be ordained a deacon, from the lesser office, that is, to the more important, to prove that a presbyter is inferior to a deacon; or if on the other hand it is the deacon that is ordained presbyter, this latter should recognize that, although he may be less highly paid than a deacon, he is superior to him in virtue of his priesthood. In fact as if to tell us that the traditions handed down by the apostles were taken by them from the old testament, bishops, presbyters and deacons occupy in the church the same positions as those which were occupied by Aaron, his sons, and the Levites in the temple.

Eusebius in the History of the Church, book 3, chapter 4 (4th century) For he [Paul] had innumerable fellow-workers or --- as he himself called them --- fellow-soldiers. Most of these he has honoured with an imperishable memory, paying them constant tribute in his own letters. Again Luke in 9

the Acts, in listing Paul's disciples, mentions them by name. We may instance Timothy, stated to have been the first bishop appointed to the see of Ephesus, as was Titus to the churches of Crete.

Epiphanius in his Panarion, 375 A.D. Another was the heresy of the Aerians (not Arians), who, contrary to the usage of the Church, held that there is no difference between bishops and presbyters, both being of the same order and dignity; that the celebration of Easter is a Jewish superstition; that prayers and offerings should not be made for the dead, and that fixed fasts should not be prescribed to Christians.

Council of Sardica, Canon 5, 343 A.D. BISHOP HOSIUS said: Decreed, that if any bishop is accused, and the bishops of the same region assemble and depose him from his office, and he appealing, so to speak, takes refuge with the most blessed bishop of the Roman church, and he be willing to give him a hearing, and think it right to renew the examination of his case, let him be pleased to write to those fellow-bishops who are nearest the province that they may examine the particulars with care and accuracy and give their votes on the matter in accordance with the word of truth. And if any one require that his case be heard yet again, and at his request it seem good to move the bishop of Rome to send presbyters a latere, let it be in the power of that bishop, according as he judges it to be good and decides it to be right--that some be sent to be judges with the bishops and invested with his authority by whom they were sent. And be this also ordained.

But if he think that the bishops are sufficient for the examination and decision of the matter let him do what shall seem good in his most prudent judgment.

Basil of Cesarea (died 375 A.D.), On the Holy Spirit, Of the beliefs and practices whether generally accepted or publicly enjoined which are preserved in the Church some we possess derived from written teaching; others we have received delivered to us “in a mystery� by the tradition of the apostles; and both of these in relation to true religion have the same force. And these no one will gainsay; — no one, at all events, who is even moderately versed in the institutions of the Church. For were we to attempt to reject such customs as having no written authority on the ground that the importance they possess is small, we should unintentionally injure the Gospel in its very vitals; or, rather, should make our public definition a mere phrase and nothing more.

Didache II: A Teaching Guide for Christian Communities

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