Church and State as Seen in the Formation of Christendom

44

Ὁ Δεσπότης.

45

προσφορὰς καὶ λειτουργίας, sacrificial terms, belonging to the Holy Eucharist.

46

τὴν λειτουργίαν αὐτῶν.

47

On this passage Bianchi, “Della Potestà e della Politia della Chiesa,” vol. iii. p. 158, remarks: “In oltre era noto a San Girolamo il senso della Chiesa intorno all’ ecclesiastica gerarchia d’ ordine, che ella ne’ tre gradi de’ Vescovi, de’ Preti, e de’ Ministri, ovvero de’ Diaconi, sotto il cui nome altri Ministri inferiori si comprendono, discendeva dal Vecchio Testamento, e da origine divina, cioè dall’ ordine stabilito da Dio nel sommo Sacerdote, ne’ Sacerdoti inferiori, e ne’ Leviti: i quali gradi diversi nella potestà componevano la gerarchia della vecchia Chiesa.” St. Jerome himself says, Ep. 101 ad Evangelum: “Et ut sciamus traditiones Apostolicas sumptas de V. Testamento, quod Aaron et filii ejus atque Levitæ in templo fuerunt, hoc sibi Episcopi et Presbyteri, et Diaconi vindicent in Ecclesia.”

48

καθίοτανον τὰς ἀπαρχὰς αύτῶν, δοκιμάσαντες τῷ πνεύματι, εἰς ἐπισκόπους καὶ διακόνους τῶν μελλόντων πιστεύειν.

49

τῆς λειτουργίας – ἐπισκοπῆς ἀποβαλεῖν.

50

Sections 58, 59.

51

Section 63.

52

Luke x. 16.

53

Irenæus, iii. 1 – ἐπειτα Ἰωάννης, ὁ μαθητὴς τοῦ Κυρίου, ὁ καὶ ἐπὶ τὸ στῆθος αὐτοῦ ἀναπεσών καὶ αὐτὸς ἐξέδωκε τὸ ἐυαγγέλιον, ἐν Ἐφέσῳ τῆς Ἀσίας διατρίβων.

54

I note this because Dr. Lightfoot, in his recent edition of St. Clement’s complete letter, not knowing how to meet the very strong proof of the Primacy contained in the newly recovered part, suggests that the Primacy belonged not to the bishop of the Roman Church, but to the Roman Church. This is so total a misstatement of the position held by every bishop in his See as to smack of Presbyterianism. But when he goes on to attribute the Primacy thus located in the Roman Church to a supposed superior sanctity residing in the members of that Church, he would seem to be substituting a pure invention of his own for history.

55

Eusebius, Hist. 2, 3. The words are so specific that it is desirable to give the original: καὶ δῆτα ἀνὰ πάσας πόλεις τε καὶ κώμας πληθυούσης ἅλωνος δίκην μυρίανδροι καὶ παμπλήθεις ἀθρόως ἐκκλησίαι συνεστήκεσαν. The last word indicates the regular formation of a Church, that hierarchical constitution of the bishop, with his attendant ministry, without which, in the words of St. Ignatius, ἐκκλησία ὀυ καλεῖται. I have used Cruse’s translation, altering it occasionally.

56

Lib. iii. 4.

57

Titus i. 5-9.

58

Lib. iii. 37.

59

Eusebius appears to say that the Apostle Peter came to Rome very shortly after he had discomfited Simon Magus in Samaria. See lib. ii. 14.

60

Hist. 2, 25.

61

Eusebius, Hist. 7, 19; and Præp. Evan. lib. 3, towards the end, quoted by Bianchi, 3, 137.

62

Tertullian, De Præscriptione Hæreticorum, 20, 21, Dr. Holmes’ translation, with a word or two altered.

63

Irenæus, 4, 33, 8. The same is set forth with great force in Book 5, 20.

64

Ep. 43, 11: “Nec in illis solis episcopis Afris erat Ecclesia, ut omne judicium ecclesiasticum vitasse viderentur qui se judicio eorum præsentari noluissent. Millia quippe collegarum transmarina restabant, ubi apparebat eos judicari posse, qui videbantur Afros vel Numidas collegas habere suspectos.”

65

St. Hilary on Ps. 14, 3; St. Cyprian, Ep. 52.

66

See Dom Chamard, L’Etablissement du Christianisme, p. 141.

67

Sacerdotes; as ἐκκλησία means a Bishop’s See, so sacerdotes meant a bishop; that word in the language of the day signified the bishop who presided in each Church, pre-eminently the Sacerdos, as offering the Sacrifice of the Altar. See Coustant. Rom. Pont. Epist., p. 856.

68

Orat. 17, 8; Ep. 224, Africano.