Lampe on Church History: The Apostolic Church, Part 2

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The Form of the Apostolic Church

XI.  In becoming acquainted with the Form of the Apostolic Church, it is proper to attend first to its propagation, then to its qualities and customs, and finally to its government, worship, and discipline.

XII.  The Church was first planted and gathered at Jerusalem, whence in a short time it diffused itself into Judea and Samaria, and neighboring Syria and Asia, among those that were Jews by profession.  But in the seventh year from the departure of Christ from the earth, in which the hebdomads of Daniel come to an end,[1] the Gospel crossed over to the Gentiles, a vast number of which were brought to Christianity immediately in the first proclamation.  Nevertheless, with the century drawing closer to its end, that prosperous success was somewhat inhibited.  Immediately in the first years emerged Churches the Most Distinguished on account of their cities, namely, Jerusalem and Antioch, the former the chief among Jewish Christians, the latter among Gentile Christians.  Soon were added Rome and Alexandria.  That Greece was distinguished with many illustrious assemblies, the Epistles to the Corinthians, Philippians, Colossians, and Thessalonians show.  In Asia, especially the Lesser, and its most flourishing regions, Cappadocia, Pontus, Galatia, Asia strictly so called, and Bithynia, Christ obtained a numerous people, which is observed even out of those seven Churches commemorated in the Apocalyptic Epistles.[2]  It is worthy of note, that the seat of the Christian Church was principally the provinces of the Roman Empire.

XIII.  Now, that the Places where the Apostles taught were assigned by the drawing of lots, is not able to be proven.  The labors and journeys of none are recounted, except those of Paul.  Nevertheless, in rightly calculating the years of his journeys, not one difficulty occurs.  Whether Peter made it all the way to Rome, is sharply contended.  This much is certain, that he was not at Rome before Paul was released from his first imprisonment, and so the twenty-five years ascribed to his Episcopate at Rome smell of a putrid fable.  That John spent the last days of his life and of this first century in Asia, and that his seat was fixed at Ephesus, rests upon a stronger tradition.

XIV.  What acts of the remaining Apostles are commemorated are altogether uncertain.  As such do we safely pronounce the gathering of the Apostles at the death of the blessed Virgin Mary;[3] the coming of James into Spain;[4] the preaching of Andrew to the Ruthenians,[5] and of Thomas to the Parthians and Indians;[6] the painstaking ministry of the Gospel by Lazarus, conveyed with Mary Magdalene and Marth into Gaul,[7] and also by Crescens,[8] Luke,[9] Trophimus,[10] and Dionysius the Areopagite[11] in the same region, and by Joseph of Arimathea and his companions in Britannia,[12] the Apostle Philip in Gaul,[13] Matthew in Ethiopia,[14] and Andrew in Scythia.

XV.  In the next place after the Apostles and their assistants are to be commemorated those that were put in charge of the principal assemblies planted by them, the Bishops, especially the four Antistites of those Churches, which with the passage of time lifted their head above the rest, if only greater certainties concerning their succession turned up as supports.  In the Roman Episcopate, to Peter were subjoined Linus,[15] Cletus,[16] Clement,[17] and Evaristus,[18] but with the order of time so disturbed and the authority not at all clear, that even thence it is open to the eye, how doubtful that succession is, in which, as the principal prerogative of the Apostolic seat, the Papicolists glory.  Things hardly more certain concerning the remaining Episcopates are at hand.  Nevertheless, the Chronicon of Eusebius relates, that Evodius was ordained as the first Bishop of Antioch in 44 AD; that Simeon sat at Jerusalem after the death of James in 62 AD; that Anianus was constituted the first Bishop of Alexandria after Mark in 63 AD, to whom Avilius succeeded in 85 AD.

XVI.  Certainly this golden age of the Church was eminent for singular charismata, or gifts poured out by the Holy Spirit upon the members of the Church, which gifts were either ordinary or extraordinary.  To this has regard the recognition of divine mysteries, the free and intrepid confession of Christian doctrine, patience, even joy in afflictions, a facility of tongue and talent in the defense of the truth, and other heroic motions.  To the extraordinary ought to be referred the gifts of prophecy, tongues, and miracles, striking against this world’s stupor, and remarkably confirming the truth of Evangelical doctrine.

XVII.  Their Manners from the beginning were altogether holy:  zeal for the glory of God, simplicity of heart, a quite admirable contempt of worldly things:  a singular zeal for chastity without contempt for marriage, in which certain Apostles also lived:  and also an intense ardor of love towards the brethren.  A specimen of this was, that the believers at Jerusalem decided to have all their goods in common, which nevertheless is not able to be made an example, since no one is obliged to this by the law of God; and that the singular providence of God willed to prepare the believers of the Jews soon to deny and renounce the goods and conveniences of Canaan.  Yet, this purity of the Church was not lasting, since, with the number of confessors growing, the crop of hypocrites was also more abundant; and, after the times of Nero, an abating of love and singular languor appear to have waxed in many places.

XVIII.  The Government of the Church was administered through her Ministers, both extraordinary and ordinary.[19]  To the former class pertain in the first place the Apostles, furnished by Christ Himself with the highest, and completely unique to them, authority of governing the universal Church, of constituting assemblies in all places, or ordaining their teachers, of making their laws, and of exercising final authority in controversies concerning religion.  In which dignity, as the twelve were equal, so the primacy of Peter pretended by the Papists is clearly without any foundation.  The Evangelists were their assistants, not put in charge of particular Churches, but exerting themselves in the preaching of the Gospel, and in the baptizing of believers.  That the seventy disciples were especially such, whom Jesus chose in addition to the Apostles,[20] is the settled opinion of learned Men.  To these are joined the Prophets, furnished with the singular gift of interpreting prophesies and of delivering sermons concerning divine mysteries:  thereupon also prophesying future things.

XIX.  Only two orders of Ordinary Ministers are found.  For, in the first place, there were the Governors of the Church, who are called by diverse names, Bishops, Elders, Overseers, and Guides, and are distinguished by a twofold reckoning of function into Pastors and Teachers/Doctors.  Obviously no distinction between the Bishops and Elders of the Apostolic Church, with respect to order and office, occurs.  Yet in the progress of time, and perhaps already before the end of the first century, since there were often many Elders in particular places, together constituting an ecclesiastical senate, those that were presiding were adopting the name Bishop.  The Election of the Bishops was done either by the Apostles, or by the assembly itself.  Those elected were solemnly ordained or confirmed by the imposition of hands either of an Apostle, or of an Apostolical Man, or of another Bishop.  The maintenance of the same, if necessity required, was instituted from the gifts or offerings of the Church.

XX.  The other order is of the Deacons, who at first were managing the care of the distribution, serving tables for the poor, orphans, widows, and the sick.[21]  Yet thereafter also was required of them the reading of the Scripture in the assembly, the instruction and preparation of catechumens for baptism, and also assistance in the administration of the Sacraments.  Their office was not temporary, but perpetual, provided they did not conduct themselves in a manner unworthy of it.  Those discharging it faithfully were laying a step for themselves to a superior order.[22]  Helping hands were furnished for them by the Deaconesses, Widows, a minimum of sixty years old, upon whom was incumbent the care of the poor, of the sick, of the imprisoned, and of strangers; the keeping of the dining chambers; the preparation of female catechumens for baptism, whose modesty they were consulting in baptism.  Hitherto there was no honor given to Virginity above marriage, and no Virgins promising Virginity are found.

XXI.  The public rites of Worship were yet few, simple, and free, in great part brought over from the ancient Synagogue.  Its principal parts were prayer, songs, sermons, the administration of the Sacraments, and the collection of alms.

XXII.  Sermons were ordinarily prepared in two parts.  For, in one part the Scripture was read publicly, which appears to have been done by the Deacons; and in the other part homilies were recited, prepared in order to explain the Scripture read, and including pious exhortations, corrections, and consolations, from which all ostentation of human art and eloquence was absent.  But, as long as the miraculous gifts were flourishing; to men incited by the Holy Spirit to speak, pray, and sing was falling the faculty of extraordinarily setting forth those things that the Holy Spirit was inspiring, with the rules of decency preserved.[23]

XXIII.  Baptism was conferred through the immersion of the whole body upon adults, after they had been instructed in the principles of religion, and had made a public profession of the same.  From this, that infants were completely excluded, is concluded without foundation.  Upon those recently baptized the Apostles, when they were present, were imposing their hands, with which done the Holy Spirit was wont to be poured out upon them.

XXIV.  The Lord’s Supper, according to the institution of Christ, was being administered to believers reclining at a common table, by Presbyters helped by the ministry of the Deacons.  In the Apostolic age Agapes were preceding it, which were suppers raised by contributions, into which edibles were promiscuously conferred especially by those wealthier to refresh the poor, and to foster mutual communion.

XXV.  The Places, into which the assembly was resorting, in part were the Temple[24] and Synagogues,[25] or schools[26] and proseuchæ,[27] that is, as long as the separation from the Jews had not yet erupted in force, where the Gospel was preached promiscuously to all; in part were upper rooms or the more ample chambers of houses, in which believers were rousing one another to the worship of God.

XXVI.  That stated days were also observed, is evident from Pliny:[28]  which were the first of the week, already called the Lord’s Day in Revelation,[29] in memory of the resurrection of Christ.  In some churches daily assemblies were observed.  The Sabbath itself from the beginning was not yet completely neglected through συνκατάβασιν/syncatabasis/condescension.  The Feasts of Passover and Pentecost were already celebrated in the first century, but it is uncertain whether with Apostolic authority.  Now, assemblies were held promiscuously by day or by night.

XXVII.  The Discipline, transplanted from the Synagogue to the Church, began already at that time to be exercised against the heretical and profane.  Yet the Apostolic rod had something special, which is not able to be drawn into example, of which sort is that delivering to Satan, of which Paul made use.[30]

XXVIII.  But the Papists shamelessly plunge headlong, who against this chaste simplicity of the primitive Church now exert themselves to derive various rites imported with the passage of time from the first century.  Such are the Institution of the Monastic state, celibacy, the sacerdotal habit of the Apostles, the sign of the cross, the chrism in baptism and confirmation, and whatever other things are of this stuff.

[1] See Daniel 9:20-27.

[2] Revelation 2; 3.

[3] The tradition of the miraculous gathering of the Apostles, scattered abroad, at Mary’s deathbed can be traced back to the fifth century.

[4] James, the son of Zebedee, is said to have preached the Gospel in Spain before his martyrdom in Jerusalem, Acts 12:1, 2, with his remains miraculously returning to Spain after his death.  The first intimations of this tradition can be traced back to the seventh century.

[5] The Ruthenians were eastern Slavs.  The tradition that Andrew preached in Scythia can be traced back to the third century.

[6] Traditional accounts of Thomas’ ministry in India can be traced back to the third century.

[7] The tradition that Lazarus and his sisters were put out to sea by the Jewish enemies of Christianity, only miraculously to land in France, can be traced no earlier than the eleventh century.

[8] 2 Timothy 4:10.  A comparatively late tradition makes Crescens the bishop of Vienne of Gaul; but the first bishop of Vienne, a certain third-century Crescens, appears to have been confused with the fellow-laborer of Paul.

[9] Epiphanius (fourth century) suggests that Luke preached throughout Italy and Gaul, but an earlier tradition sets his ministry in Greece.

[10] Trophimus (third century) was Bishop of Arles in southern France.  By the mid-fifth century, local tradition had confused him with the companion of the Apostle Paul (2 Timothy 4:20).

[11] There is a ninth-century tradition that Dionysius the Areopagite travelled to Gaul, after the martyrdom of Paul, and preached with great success until his own martyrdom in 96 AD.

[12] The Gospel reached the British Isle early.  In the twelfth century, Joseph of Arimathea begins to be connected with that early mission to Britain.

[13] The tradition that Philip planted churches in Gaul, and perhaps crossed the channel into Britain, can be traced back to the ninth century.

[14] The tradition that Matthew brought the Gospel to Ethiopia, and ultimately suffered martyrdom there, is found as early as the fourth century.

[15] Linus served as Bishop of Rome from c. 64 to c. 76.

[16] Cletus served as Bishop of Rome from c. 76 to c. 88.

[17] Clement served as Bishop of Rome from c. 88 to c. 97.

[18] Evaristus served as Bishop of Rome from c. 97 to c. 105.

[19] See Ephesians 4:11.

[20] See Luke 10:1-24.

[21] See Acts 6:1-7.

[22] See 1 Timothy 3:13.

[23] See 1 Corinthians 14.

[24] See Acts 2:46.

[25] See Acts 17:1-3.

[26] See Acts 19:9.

[27] Acts 16:13, 16:  “And on the sabbath we went out of the city by a river side, where prayer (προσευχὴ/proseuche, or a house of prayer) was wont to be made; and we sat down, and spake unto the women which resorted thither….  And it came to pass, as we went to prayer (προσευχήν/proseuchen, or a house of prayer), a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying…”

[28] Pliny the Younger’s Letter to Trajan.

[29] Revelation 1:10.

[30] See 1 Corinthians 5:5; 1 Timothy 1:20.