The original bishops: office and order in the first Christian communities
Gespeichert in:
| 1. Verfasser: | |
|---|---|
| Format: | Buch |
| Sprache: | English |
| Veröffentlicht: |
Grand Rapids
Baker Book House
2014
|
| Schlagworte: | |
| Online-Zugang: | Inhaltsverzeichnis Abstract |
| Beschreibung: | Includes bibliographical references and index |
| Beschreibung: | XX, 394 S. |
| ISBN: | 9780801049217 |
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| 650 | 4 | |a Church history |y Primitive and early church, ca. 30-600 | |
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Datensatz im Suchindex
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| adam_text | Contents
Preface
ix
Abbreviations
xiii
Introduction: Defining the Field of Inquiry and the Terminology
Employed
1
1.
On Episkopoi and Presbyteroi
11
The Alleged Synonymy of Episkopos and Presbyteros
The Evidence for Synonymy Explained in Terms of Federation
Conclusion
2.
The Economic Functions of Episkopoi and Diakonoi
55
The Economic Functions of Episkopoi
Alternative Jewish Sources for the Office of Episkopos
The Economic Functions of Diakonoi
Conclusion
3.
Presbyters in Early Christian Communities
121
The Hypothesis of the Jewish Origin of Presbyters
A Non-Jewish Origin for Christian Presbyters
An Interim Conclusion
Presbyters and Episkopoi in Early Christian Communities
Patronal
Groups Not Designated as Presbyters
Conclusion
vii
VIU
Contents
4. Presbyters and Episkopoi in
Emerging
Christian
Communities
187
The Alexandrian Community
Christian Leadership in Egypt beyond Alexandria
Bithynia
Smyrna
Philippi
Presbyteral Church Order in Jerusalemf
Antioch
The Asian Communities Addressed by Ignatius
Some Fragmentary Evidence
Conclusion
5.
The Causes of Monepiscopacy
299
Monepiscopacy as Centralization
Verschmelzung
as an Explanation of Monepiscopacy
Institutionalization as an Explanation of Monepiscopacy
Scholasticization as an Explanation of Monepiscopacy
External
Fressure as a
Cause of Centralization
Some Loose Threads
Overall Conclusion
A Concluding Unscientific Postscript
353
Bibliography
357
Ancient Writings Index
375
Author Index
383
Subject Index
389
A Concluding
Unscientific Postscript
s
a historian, I am uncomfortable drawing out theological lessons
from the history that I present, for the conclusions of a historian
.must be partial and provisional, based as they are on fragmentary
evidence. The massive influence of Traditio
apostolica
on liturgical reform in
the twentieth century is sufficient as a cautionary tale for any historian tempted
to make prescriptions for the real life of a church; this document, once believed
to represent a typical early Roman liturgy and mined by Catholic churches
and Protestant denominations alike, is now a storm center of criticism. Even
those who defend its Roman provenance and fundamental integrity do not
suggest that the liturgies found therein are in any way typical of the Roman
liturgy of the third century.
A further cautionary tale, more immediately relevant to the substance of
this book, is provided once again by Wesley s justification of his presbyteral
ordination of Coke. As observed in the introduction, not only was Wesley
influenced through the work of King, but he had also read Stillingfleet, and so
he cited the precedent that he believed had been set by the ordination of the
episkopos by presbyters in ante-Nicene Alexandria.1 This is a precedent that,
I suggested above, was as misunderstood in the twentieth century as in the
1.
See Samuel Drew, The Life of the
Keverend
Thomas Coke LLD (London: [Wesleyan Meth¬
odist] Conference,
1817), 64.
As noted in chap.
4
above, under the heading The Alexandrian
Community, this evidence is noticed by Edward Stillingfleet, Irenicum: A Weapon-Salve for
the Churches Wounds (London: Henry Mortlock,
1662), 273—75;
Wesley records that he had
read Stillingfleet s work. The precedent of Alexandria is, moreover, mentioned by Coke in his
sermon at the ordination of Asbury as superintendent in
1784,
in a passage concerned with the
353
354
A Concluding Unscientific Postscript
eighteenth. Indeed, if Stillingfleet is one of the first to expound the consensus,
then I may note again that he did not write as a disinterested historian but
rather produced history as a means to seek reconciliation between the estab¬
lished (and episcopal) church and independents in the wake of the restoration.
The same discussion still continues. Indeed, in any discussion between
episcopal and non-episcopal Christian communities the matter of episcopate
and apostolic succession is prominent, and historians are called as witnesses. If
my conclusions are correct, there is little comfort for those who maintain that
the ministry of the church was originally presbyteral (with the corollary that it
should therefore remain so), but likewise none for those who maintain that
episcopacy as it is now recognized is fundamental to the church and had been
in place from the beginning. Ministry was originally episcopal-diaconal, but the
episkopos had charge of a single congregation and did not oversee presbyters.
Insofar as a wider, and non-economic,
episkope
existed in the earliest period,
it was collective and exercised by the gathered presbyters of a defined area.
Moreover, although the original ministry was episcopal-diaconal, we do not
know how these episkopoi and diakonoi were appointed or ordained, beyond
evidence that in Asian Christian communities this was undertaken by the local
presbyters, who themselves neither were ordained nor necessarily exercised a
ministry (though some might), and the (less well-evidenced) possibility that
the same is true in Egyptian communities beyond Alexandria.
I may say that the doctrine of apostolic succession emerged in the latter part
of the second century, but this did not mean that the episkopoi who were seen
as representative of that succession themselves were episcopally ordained even
then. Such, it would seem, is the history; church office in the first centuries is
not that received in the churches today, whether those churches be episcopal or
presbyteral. Both the Protestant position of presbyteral leadership of churches
and the Catholic position of apostolically ordained episcopal leadership are
shown, as I suggested in chapter
1
might be the case, to be dogmatic posi¬
tions without foundation in history. Any confident assertion about any true
biblical model of ministry,2 or indeed any narrative of the originally collective
leadership of congregations giving rise to monarchical episcopacy within
those congregations, is to be consigned to the dustbin of exegetical history.
whole issue of apostolic succession. I find the sermon reprinted in The Methodist Magazine
and Quarterly Review
22,
no.
3
(July
1840): 242-49.
2.
Such as that of David W. Miller, The Uniqueness of New Testament Eldership, GTJ
16
(1985): 327:
Our Lord s church should be organized the way he has designed it in his word.
According to Miller, this is a twofold ministry of elders and deacons, both collective groups.
This is an extraordinary conclusion from someone who, clearly, has read no primary literature
beyond the New Testament.
A Concluding Unscientific Postscript
355
However, readers will differ as to what part of the narrative is to be con¬
sidered normative in ecclesial communities, and in what sense. If a privileged
position is to be given to the first generation of Christian practice, then the idea
of a denomination, or any authorizing body recognizing independent churches
beyond the immediate locality, probably should be abandoned. However, it may
be that the emergence of monepiscopacy from domestic episcopacy should
be seen as a development in doctrine in itself,3 as much as a means by which
doctrine might be developed in new ways, and the development of presbyteral
office as such, which depends on the development of monepiscopacy, may be
a legitimate political development enabling the life of the church to proceed.
In any event, it may be the case that issues regarding church order as gener¬
ally understood are not the most fruitful elements in the theological discussion
that the history might engender.
As to other issues that the history raises, I would point to two, which are
related, involving the diaconate and the episcopate.
The original ministers within many Christian communities are episkopoi
and diakonoi. As such, this raises questions regarding the decline of the dia¬
conate in many Christian churches. To take an Anglican example of this
neglect, whereas the ordinal of
1662
charges that prior to the ordination a
sermon is to be preached on, among other things, how necessary that Order
is in the Church of Christ, there are dioceses in which, at any given time,
this supposedly necessary order is entirely absent. The earliest sources point
to diakonoi as agents of the episkopos. It may be that the transformation of
the episkopos into a monepiskopos means that a recovery of the diaconate
depends on a recovery of the episcopate.
When I speak of recovering the episcopate, I am referring to the role of
the episkopos in ensuring that the poor are recognized within the
eucharistie
community, and also to a recognition of the eucharist as the means to model
and to bring about economic and social justice, including the distribution and
redistribution of goods within the Christian society as a mirror to the world,
and as a means to focus the church s
caritative
ministry. There has been some
theological reflection on the eucharist as a sign and sacrament of liberation and
of social justice,4 though none on the specific role of the bishop as the agent of
3.
John Henry Newman (Essay on the Development of Christian Doctrine [London: Basil
Montagu Pickering,
1878], 54)
describes the development of episcopate (which he sees as first
emerging at the time of Ignatius) as a political rather than a doctrinal development.
4.
E.g.,
Tissa
Balasuriya, The Eucharist and Human Liberation (London: SCM,
1977);
R. Kevin
Seasoltz, Justice and the Eucharist, Worship
58 (1984): 507-25;
Gerard Moore, Eucharist and
Justice (Sydney: Australian Catholic Social Justice Council,
2000);
Margaret Scott, The Eucharist
and Social Justice (New York:
Paulist
Press,
2009).
356
A Concluding Unscientific Postscript
justice within the
eucharistie
setting or of broker of divine gift as human gift
and of food that, in Ignatian language, unites flesh and spirit in Jesus Christ,
and thus none on the role of the deacon as the bishop s agent ministering both
food and Christ. This perhaps has been prevented by ecumenical inability to
determine who the proper
eucharistie
celebrant might be (again raising the
question of the validity of any claim of episcopal succession) or by a suspi¬
cion of hierarchy among those whose instincts are socialist and liberationist.
Thus, I conclude my postscript by recollecting a point made in chapter
2:
the only head of any congregation, of any diocese, of the universal church, is
Christ; of him and of his mysteries are we stewards and servants.
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| spelling | Stewart-Sykes, Alistair Verfasser (DE-588)1033680559 aut The original bishops office and order in the first Christian communities Alistair C. Stewart Grand Rapids Baker Book House 2014 XX, 394 S. txt rdacontent n rdamedia nc rdacarrier Includes bibliographical references and index Geschichte Kirchengeschichte Church history Primitive and early church, ca. 30-600 Bishops History Church officers History Church polity History Presbyter (DE-588)4047139-1 gnd rswk-swf Bischof (DE-588)4006949-7 gnd rswk-swf Kirchliches Amt (DE-588)4030826-1 gnd rswk-swf Urchristentum (DE-588)4062115-7 gnd rswk-swf Bischofsamt (DE-2581)TH000005823 gbd Bischof (DE-588)4006949-7 s Presbyter (DE-588)4047139-1 s Kirchliches Amt (DE-588)4030826-1 s Urchristentum (DE-588)4062115-7 s DE-604 Digitalisierung BSB Muenchen 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=027326242&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB Muenchen 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=027326242&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Stewart-Sykes, Alistair The original bishops office and order in the first Christian communities Geschichte Kirchengeschichte Church history Primitive and early church, ca. 30-600 Bishops History Church officers History Church polity History Presbyter (DE-588)4047139-1 gnd Bischof (DE-588)4006949-7 gnd Kirchliches Amt (DE-588)4030826-1 gnd Urchristentum (DE-588)4062115-7 gnd |
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| title | The original bishops office and order in the first Christian communities |
| title_auth | The original bishops office and order in the first Christian communities |
| title_exact_search | The original bishops office and order in the first Christian communities |
| title_full | The original bishops office and order in the first Christian communities Alistair C. Stewart |
| title_fullStr | The original bishops office and order in the first Christian communities Alistair C. Stewart |
| title_full_unstemmed | The original bishops office and order in the first Christian communities Alistair C. Stewart |
| title_short | The original bishops |
| title_sort | the original bishops office and order in the first christian communities |
| title_sub | office and order in the first Christian communities |
| topic | Geschichte Kirchengeschichte Church history Primitive and early church, ca. 30-600 Bishops History Church officers History Church polity History Presbyter (DE-588)4047139-1 gnd Bischof (DE-588)4006949-7 gnd Kirchliches Amt (DE-588)4030826-1 gnd Urchristentum (DE-588)4062115-7 gnd |
| topic_facet | Geschichte Kirchengeschichte Church history Primitive and early church, ca. 30-600 Bishops History Church officers History Church polity History Presbyter Bischof Kirchliches Amt Urchristentum |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=027326242&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=027326242&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
| work_keys_str_mv | AT stewartsykesalistair theoriginalbishopsofficeandorderinthefirstchristiancommunities |