The Rise of the One-Bishop Rule in the Early Church: Part II
Posted by Radical Resurgence | Posted in Uncategorized | Posted on 28-05-2012
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The Cyprian Model
Thus, by the time of Cyprian’s rule as bishop of Carthage in the middle of the third century, the distinction of function has hardened into a separation and gradation of office: to move from one office to another is viewed as an advance or the result of the increased merit of the individual (Davies, p.133).
Cyprian’s response to the inheritance of the one-bishop-rule form of church government was to strengthen it by developing the authority of the bishop. To support both concepts he defends the idea of an unbroken succession of bishops from Peter to the legitimate bishop in every Catholic church. Furthermore, it is Cyprian who first formulates the unity of bishops into an organization which represents the whole church:
And this unity we ought firmly to hold and assert, especially those of us that are bishops who preside in the church, that we may also prove the episcopate itself to be one and undivided . . . the episcopate is one, each part of which is held by each one for the whole (quoted by Earl D. Radmacher in The Nature of the Church [Portland: Western Baptist Press, 1972], p.32).
Having traced the growth of one-bishop-rule as seen in Ignatius and Cyprian, let us now turn to a brief analysis of the factors which may have stimulated this development.
INFLUENTIAL CULTURAL FACTORS
Synagogue Background
The most obvious influence on the early church’s perception of how it should organize itself was Israel’s synagogue-structure. The Jerusalem church was the greatest reflection of this influence, for it consisted mainly of converted Jews. As could be expected, there was some carry-over from synagogue worship into the new Israel’s worship (i.e., reading of the Scriptures, singing, exhortation, elders, etc; cf. Robert Banks, Paul’s Idea of Community: The Early House Churches in Their Historical Setting [Eerdmans, 1980], pp.17-19).
It appears that in post-apostolic times James, among the “pillars” at the Jerusalem church (Gal.2:9), was exalted in an unhealthy manner. For example, the Clementine Homilies contain a letter from Clement to James: “Clement to James, the Lord, the bishop of bishops, who rules Jerusalem, the Holy Church of the Hebrews, and the churches everywhere excellently founded by the providence of God” (Richard Zehnle, The Making of the Christian Church (Notre Dame: Fides Publishers, 1969], p.38). Eusebius tells us that James was the first one “elected to the throne of the Bishopric of the church in Jerusalem.” It is unlikely that James exalted himself, but those who succeeded him evidently did. After his martyrdom, James’ closest living relative (a cousin of the Lord), Symeon, was elected to his place, and the beginning of a dynastic principle is established (Zehnle, p.39).
Jewish Priesthood in the N.T. Times
The concept of the Jewish council made up of two elders and a president may certainly have influenced the Jerusalem church and subsequent churches. We know from post-apostolic writings that the Old Covenant idea of the priesthood was applied more and more exclusively to the one bishop as high priest, and very little stress given to the priesthood of all believers. This is amply witnessed to in the Apostolic Tradition and by Cyprian (G.S.M. Walker, The Churchmanship of St. Cyprian [London: Lutterworth Press, 1968], p.38).
Gentile Environment
(1) Associations
The Gentile environment provided ample reinforcement for leadership by a graded hierarchy, which could lead to the abandonment of leadership by a plurality of equals. Edwin Hatch has drawn a picture of Roman society during the beginnings of the church in which associations played a tremendous role. There were associations of almost every kind: trade and dramatic guilds, burial and dining clubs, literary and financial societies. And these associations had much in common with the church (in organization): the same names for meetings and some of the same names for the officers, a common fund, common meal, open admission (women, strangers, freedmen, slaves) [Hatch, The Organization of the Early Christian Churches (New York: Burt Franklin, 1972), pp.30, 31]. It would be easy for the church to adopt the associations’ use of a “president” without much thought, for it was then a universal office (Hatch, p.84).
(2) Roman Government
The Roman form of government also played its part in shaping the consciousness of the church. As early as 90 A.D., Clement of Rome compares the church to the army (Robert M. Grant, Early Christianity and Society: Seven Studies [San Francisco: Harper and Row, 1977), pp.22,23). And in the third century Cyprian takes Tertullian’s application to the church of an embryonic form of constitutional government and expands it. Cyprian’s model for the church was the Roman Empire: just as its health depended on peace and unity which could only be protected by a universal obedience to its laws, so the church’s health depended on peace and unity resulting from obedience to its laws. The provincial governors administered the Roman laws, the church’s governors were its bishops, and “every act of the church is ruled by these very governors” (Robert F. Evans, One and Holy: The Church in Latin and Patristic Thought [London: Camelot Press, 1972], p.48). The bishop in each place was a “judge in place of Christ.” Like the provinces that had a council composed of delegates from the cities to discuss matters of common concern, so Cyprian’s bishops gathered from cities to discuss matters in council (Evans, p.48).
by JUDY SCHINDLER