Pastor Steve Paulus

Patrology Part Three

The Development of Ecclesiastical Office and Pastoral Ministry

in the Church of the First Six Centuries

A Survey of Key Issues.

Ministry: Charisma or Office

Ministry as Charismatic gift in the NT

Ministry as an appointed office in the NT

Church Office in the Second and Third Centuries

Forms of Church Government in Post Reformation Confessions

IV. Church Office in the Second and Third Centuries.

A. Survey of Sources

1. Apostolic Fathers

a. Didache

"Appoint for yourselves therefore bishops and deacons worthy of the Lord, men who are meek and not lovers of money and true and approved; for unto you they also perform the service of the prophets and teachers. Therefore despise them not; for they are your honorable men along with the prophets and teachers" (Lightfoot, p. 128).

b. Clement

"And the apostles knew through Our Lord Jesus Christ that there would be strife over the name of the bishop's office. For this cause therefore, having received complete foreknowledge, they appointed the aforesaid persons, and afterward they provided a continuance, that if these should fall asleep, other approved men should succeed to their ministration. Those, therefore who were appointed by them, or afterward by other men of repute with the consent of the whole church, and have ministered unblamably to the flock of Christ with lowliness of mind, peaceably and with all modesty, and for long time have born a good report with all -- these men we consider to be unjustly thrown out from their ministration" (Lightfoot, p. 32).

c. Ignatius of Antioch

Monarchical episcopate:

"I advise you, be zealous to do all things in godly concord, the bishop presiding after the likeness of God, and the presbyters after the likeness of the council of the Apostles with the deacons who are most dear to me ...

Let there be nothing among you which shall have power to divide you, but be ye united with the bishop and with them that preside over you as an ensample and a lesson of incorruptibility.

Therefore, as the Lord did nothing without the Father ... so neither do ye anything without the bishop and the presbyters." (Lightfoot, Magnesians, p.70).

"For when you are obedient to the bishop as to Jesus Christ ... that ye should do nothing without the bishop; but be ye obedient also to the presbytery as to the Apostles of Jesus Christ our hope...

In like manner let all men respect the deacons as Jesus Christ, even as they should respect the bishop as being a type of the Father and the presbyters as the council of God and as the college of the Apostles. Apart from these three is not even the name of a church." (Lightfoot, Trallians, p. 73).

"I spake with a loud voice, with God's own voice, Give ye heed to the bishop and the Presbytery and the deacons." (Philadelphians, p.80-1).

Primacy of Rome (p. 75. intro.)

"To the church that is beloved and enlightened through the will of him who willed all things that are...even unto her that hath the presidency of the country of the region of the Romans., being worthy of God, worthy of honor, worthy of felicitation, worthy of praise, worthy of success, worthy in purity, and having the presidency of love ... (Lightfoot, Romans, p. 75-6).

Lightfoot, p. 73, p.3; Unity in bishop as guard against heresy and schism.

d. Polycarp, p. 96, p.4 (widows); p. 97, p. 5 (virgins)

Evidence of rise of celibacy.

"Our widows must be sober-minded as touching the faith of the Lord, making intercession without ceasing for all men, abstaining from all calumny, evil speaking, false witness, love of money and every evil thing, knowing that they are God's altar.."

(Luke 1, Acts 9, I Tim. 5; I Cor. 7)

2. Hegessipus (Eusebius)

Succession argument as counter-claim to gnostics.

3. Irenaeus

Succession as counter-claim to gnostics. Established rule of faith. 1)Biblical, 2) Apostolic, 3)Believed by all, especially churches established by apostles, especially Rome as final arbiter of truth.

4. Hippolytus, Syrian Didascalia (Bishop as high priest)

5. Cyprian, the martyrs-confessors, penance

The bishop alone possessed the keys to re-admit lapsed believers after exomologesis. Martyr -confessors were not permitted to usurp this function under this system.

B. Development of Episcopal Sees

Metropolitans became chief bishops over given regions or provinces because they were bishops in the chief cities. He summoned councils or synods, oversaw appointments to vacant sees, exercised judicial and disciplinary power. Metropolitans came into existence before or at the time of Nicea. The term is sometimes applied to the occupants of the patriarchal sees.This simply increased the hierarchical nature and structure of church government. The archbishop thus possessed apostolic authority. The archbishop had authority over other bishops and especially applied to the bishop in the city of the seat of synods. Patriarch in Epiphanius, late 4th century came to be applied to bishops of the most prominent sees (the 5 mentioned in canon iii (?) of Nicea). It was sometimes applied more broadly to include any important see.

C. The Theory of Roman Primacy: Canon vi, Nicea deals with the jurisdictional prerogatives of Metropolitans, Alexandria, Rome and Antioch. The wording does not necessarily indicate hierarchy. Canon iii, Constantinople gives the Constantinopolitan Metropolitan jurisdiction after Rome, "Because Constantinople is New Rome." The wording indicates order of jurisdiction. In Patristic church the order came to be Rome, Constantinople, Alexandria, Antioch, Jerusalem.

D. Excursus: Episcopal Authority in the Post-Constantinian Church: After the Constantinian era, the bishop became very much involved in civil affairs and often acted as a patron or intercessor for parishioners with civil authorities. The "public nature" of the bishops office has continued to effect the execution of that office in RC and Orthodox countries since that time. Under Muslim rule it seems the bishop often played the role of ethnarch, i.e. governor and representative of his ethnic group, thus causing religion and ethnicity to be very closely entwined.

Bibliography for Section IV:

Burke, Patrick. "The Monarchical Episcopate at the End of the First Century." Journal of Ecumenical Studies 7 (Summer 1970), pp. 499-518.

Chadwick, Henry. "Faith and Order," in The Early Church. Middlesex, Eng.: Penguin Books, 1967. pp. 32-53.

Fuellenbach, John. Ecclesiastical Office and the Primacy of Rome. Washington, D.C.: The Catholic University of America Press, 1980.

Hamell, Patrick J. Handbook of Patrology. Staten Island, NY: Alba House, 1968.

Jay, Eric G. "From Presbyter-Bishops to Bishops and Presbyters: Christian Ministry in the Second Century: A Survey." Second Century 1, no. 3 (1981), pp. 125-62.

Lightfoot, J.B. The Apostolic Fathers. Grand Rapids: Baker Book House, 1956, rpt.

O'Meara, John, ed. An Augustine Reader. New York: Image Books, 1973.

Paolucci, Henry, ed. The Political Writings of St. Augustine. Southbend, IN: Gateway Editions, 1962.

Schaff, Philip and Henry Wace, eds. The Seven Ecumenical Councils in The Nicene and Post-Nicene Fathers, Second Series, vol. xiv. Grand Rapids: William B. Eerdmans, 1988 rpt.

V. Forms of Church Government Reflected in Post-Reformation Confessions

A. Episcopal

B. Presbyterian

C. Congregational

These categories and principles are theoretical. In fact some churches may be a hybrid or contain elements of two or more systems.

V. Pastoral Care in the Post-Nicene Church

A. Classical Texts on Pastoral Care

1. Gregory Nazianzus (329-390)

a. Life and Circumstances: In 362 he wrote "On the Priesthood," in response to his ordination, against his will to the priesthood. This work is a defense of his fleeing and returning about Easter 362. His father was bishop of Nazianzus. He eventually had a great role in re-establishing Orthodox (non-Arian ) Christianity in Constantinople.

b. The Second Oration: This is his defense of his actions and a statement of pastoral theology which became a model for Chrysostum, and Gregory the Great. Thus his work became a foundation for later patristic and medieval pastoral theology.

2. John Chrysostum (344-407)

a. Life and Circumstances: Was elected bishop in 373, ran away, then wrote six books on the priesthood as his defense. Preached famously in Antioch for twelve years. He was then named patriarch of Constantinople in 397. He lived there through stormy times and died while retreating into exile in 407.

b. On the Priesthood (Survey of Contents)

3. Gregory the Great (540 -604,Bishop of Rome from 590-604)

a. Life and Circumstances: Born to wealthy family named a praetor of Rome. Resigned, sold his inheritance and built seven monasteries. Appointed bishop of Rome during crisis of Lombard invasions. Administered his see during the crisis and firmly established the church and papacy. His "Pastoral Rule" became the standard for medieval pastoral ministry.

b. The Book of Pastoral Rule: Based on Nazianzus and Chrysostum. Often uses allegorical interpretation and marked by psychological insights.

4. Ambrose of Milan(333-397)

a. Life and Circumstances: Praetorian prefect of Gaul, later governor of Northern Italy. Elected bishop in 374. His political influence was very great. Several instances of disciplining emperors.

b. The Duties of the Clergy: Classical and based on work of Cicero.

B. Monastic Rules, Pastoral Concerns

1. Definition and examples: Basil the Great (329-379), bishop of Cappadocian Caesarea made a rule for eastern monasticism which was carried to the west by John Cassian. It emphasized moderation and practical works of mercy. Role of pastor as intercessor had been emphasized to the detriment of the pastor as equipper of the saints (Eph. 4:12ff.). Monastics sought spiritual perfection. Pastoral rules, especially Benedict often emphasized discipline within the community and fraternal relations.

2. Cassian: (365-433): Born in Scythia, (Romania) and stayed in monasteries in Bethlehem and Egypt before going to Constantinople, influenced by Chrysostum then went to Rome. He founded a monastery in Marseilles and brought Eastern monasticism to the west, writing his Institutes and Conferences. His work became foundational for western monasticism. He chronicles eight primary sins which later become the seven deadly sins of Catholic theology. They are: gluttony, fornication, covetousness, anger, dejection, accidie (weariness of heart), vanity and pride.

3. Benedict (480-540) was appalled at the defiled life of Rome and founded numerous monasteries, is the author of the most significant rule of the middle ages.

Ambrose, Bishop of Milan. "Tree Books on the Duties of the Clergy," in NPNF

John Cassian, "The Institutes of John Cassian," in NPNF

John Chrysostum. "Treatise on the Priesthood," in NPNF

Gregory, Bishop of Rome. "The Book of Pastoral Rule." in NPNF

Gregory Nazianzen, "Oration II," in NPNF

McGinn, Bernard. The Foundations of Mysticism: Origins to the Fifth Century. vol i in The Presence of God: A History of Western Christian Mysticism. New York: Crossroad Publishing Co., 1994

VI. Excursus: Pastoral Care and Practical Ministry as a Field of Theology

A. Definition of Pastoral and Practical Theology

B. Pastoral Concerns as a Source of Theological Development

Notes

1. The bishop's office is given sacerdotal character by virtue of its preserving the true apostolic tradition as opposed to false (gnostic) traditions. Other functions became the sole preserve of the bishop by virtue of the developing border around sacerdotal functions; e.g. prayer for the sick, hearing confession, pronouncing forgiveness (part of the governmental power of the apostles), power to ordain.

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