February 10, 2008

 

Internal problems continued:

 

2) The issue of the power of bishops and apostolic succession-

 

a. In the midst of increased doctrinal and practical heresy, bishops sought

to establish a sense of continuity of Biblical & apostolic teaching.

 

b. The apostles were viewed as passing their authority (Rom. 11:13; I Cor.4:15-16; I John 4:6) on to co-workers (Titus 1:5).  Views:

 

  >Roman Catholic- power flows from the Petrine-Chair (Peter =rock),

   with its power being direct and official—refined by successive church

   councils;  such power is universal (not limited to city of Rome).

  >Episcopal- power of the bishop is direct and official, but not universal

   and not located in Rome.

  >Presbyterian- power of bishops is that the power is indirect and local,

   but supported by organized sessions, synods, and assemblies.

  >Congregational-  power of the bishop is indirect and local, but emphasizes

    the autonomy (self-rule) of the local church and the universal priesthood

     of all believers.

The strong view of direct and official authority may be traced to several-

* Ignatius wrote of the power of the bishop, at least over local congregations.

   He also is the first to use the term “Catholic [universal] church”.

* Ireneaus wrote of bishops as the “depository of apostolic tradition”. (I Cor.11:2 and II Thess.2:15)

* Cyprian (220-258) wrote of bishops as the expression of the church.  He

said that “out of the church, no man can be saved”. He also viewed the bishop

of Rome as the successor of Peter and the Rom.church as the chair of Peter.

* Clement of Rome drew a strong parallel between bishop and Levitical priests.

 

Notes on congregationalism:

1. Direct and official channels of apostolic tradition/power are impossible to

  trace or demonstrate.  There are NO verses declaring Peter’s or the other

  apostles’ authority was directly transmitted to any specific group (Mt.28:18).

  Warnings of illicit imposed-power may be seen in Rev. 2:6, 15.

2. The practice of early congregations was self-government and independency.

  ACTS reveals apostolic direction, but no transmission of such power.

3.  In ACTS, churches co-operate with one another (ch.15 & II Cor.8), but

  do NOT control one another.

4.  The doctrine of the universal priesthood of believers works to preserve

  doctrinal and practical purity as the Holy Spirit works and guides, but not

 

 

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  an “officially” ordained body of men.

 

5.  Congregationalism reflects the value of free choice, delegation of local power

  through chosen leadership and independency.

 

 

Internal problems continued:

 

3. Views on water baptism and the Lord’s Table:

  > the appearance of teaching that water baptism regenerates (gives life) as

    well as disagreement over method of baptism (pouring, dipping).

  > the appearance of teaching that the Lord’s Table was a sacrifice offered

     by priests (Bishops).

  > A strong voice against infant baptism was Tertullian (200).