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stay there at furthest only two days and should accept provision only for one day’s journey but upon no account any money (Matt. x. 9, 10). Eusebius too, in his Ch. Hist., iii. 37, tells that after the death of the twelve the gospel was successfully spread abroad in all lands by means of itinerating Apostolic men, whom he designates, however, by the old name of evangelists, and praises them for having according to the command of the Lord (Matt. x. and Luke x.) parted their possessions among the poor, and having adhered strictly to the rule of everywhere laying only the foundations of the faith and leaving the further care of what they had planted to the settled pastors.—The Didache assigns the second place to the
Prophets: they too, inasmuch as like the Apostles they are itinerants, are without a fixed residence; but they are distinguished from the latter by having their teaching functions directed not to the founding of a church but only to its edification, and in this respect they are related to the Teachers. Their distinguishing characteristic, however, is the possession of the charism of prophesying in the wider sense, whereas the Teachers’ charism consisted in the λόγος σοφίας and the λόγος γνώσεως (§ 17, 1). When they enter into a church as ἐν πνεύματι λαλοῦντες, that church may not, according to the Didache, in direct opposition to 1 Thess. v. 21; 1 Cor. xii. 10; xiv. 29; 1 John iv. 1, exercise the right of trying their doctrine, for that would be to commit the sin against the Holy Ghost who speaks through them, but the church may inquire of their life, and thus distinguish true prophets from the false. If they wish to settle down in a particular church, that church should make provision for their adequate maintenance by surrendering to them, after the pattern of the Mosaic law, all firstlings of cattle, and first fruits of grain and oil and wine, and also the first portion of their other possessions, “for they are your high priests.” This phrase means either, that for them they are with their prophetic gift what the high priests of the old covenant with their Urim and Thummim were to ancient Israel, or, as Harnack understands it on the basis of chap. x. 7: τοῖς προφήταις ἐπιτρέπετε εὐχαριστεῖν ὅσα θέλουσιν, while ordinary ministers had to confine themselves to the usual formularies, that they were pre-eminently entrusted with the administration of the Lord’s Supper which was the crowning part of the worship. If, however, there were no Prophets present, these first fruits were to be distributed among the poor.—The rank also of
Teachers (διδάσκαλοι, Doctores) is still essentially the same as described in § 17, 5. As their constant association with the Apostles and Prophets would lead us to expect, they also were properly itinerant teachers, who like the Prophets had to minister to the establishment of existing churches in the Christian life, in faith and in hope. But when they settled down in a particular church, whether in consequence of that church’s special needs, or with its approval in accordance with their own wish, that church had to provide for their maintenance according to the principle that the labourer is worthy of his reward. The author of the Didache, as appears from the whole tenor of his book, was himself such a teacher. Hermas, who at the same time makes no mention of the Prophets, speaks only twice and that quite incidentally of the Teachers, without indicating particularly their duties and privileges.—The continuance of those three extraordinary offices down to the end of the 2nd cent. was of the utmost importance. The numerous churches scattered throughout all lands had not as yet a firmly established New Testament Canon nor any one general symbol in the form of a confession of faith, and so were without any outward bond of union: but these Teachers, by means of their itinerant mode of life and their authoritative position, which was for the first time clearly demonstrated by Harnack, contributed powerfully to the development of the idea of ecclesiastical unity. According to Harnack, the composition of the so-called Catholic Epistles and similar early Christian literature is to be assigned to them, and in this way he would account for the Apostolic features which are discoverable in these writings. He would not, however, attribute to them the fiction of claiming for their works an Apostolic origin, but supposes that the subsequently added superscriptions and the author’s name in the address rest upon an erroneous tradition.—The gradual disappearance of charismatic offices was mainly the result of the endeavour, that became more and more marked during the 2nd cent., after the adoption of current social usages and institutions, which necessarily led to a repression of the enthusiastic spirit out of which those offices had sprung and which could scarcely reconcile itself with what seemed to it worldly compromises and concessions. The fanatical and eccentric pretension to prophetic gifts in Montanism, with its uncompromising rigour (§ 40) and its withdrawal from church fellowship, gave to these charismatic offices their deadly blow. A further cause of their gradual decay may certainly be found in their relation to the growing episcopal hierarchy. At the time of the Didache, which knows nothing of a subordination of presbyters under the bishop (indeed like Phil. i. 1, it makes no mention of presbyters), this relation was one of thoroughly harmonious co-ordination and co-operation. In the 13th chap. the exhortation is given to choose only faithful and approved men as bishops and deacons, “for they too discharge for you τὴν λειτουργίαν τῶν προφητῶν καὶ διδασκάλων and so they represent along with those the τετιμημένοι among you.” The service of prophets, according to the Didache, was pre-eminently that of the ἀρχιερεῖς and so there was entrusted to them the consecration of the elements in the Lord’s Supper. This service the bishops and deacons discharged, inasmuch as, in addition to their own special duties as presidents of the congregation charged with its administration and discipline, they were required in the absence of prophets to conduct the worship. Then also they had to officiate as Teachers (1 Tim. v. 17) when occasion required and the necessary qualifications were possessed. But this peaceful co-operating of the two orders undoubtedly soon and often gave place to unseemly rivalry, and the hierarchical spirit obtruding itself in the
Protepiscopate (§ 17, 6), which first of all reduced its colleagues from their original equality to a position of subordination soon asserted itself over against the extraordinary offices which had held a place co-ordinate with and in the department of doctrine and worship even more authoritative and important than that of the bishops themselves. They were only too readily successful in having their usurpation of their offices recognised as bearing the authority of a divine appointment. These soon completed the theory of the hierarchical and monarchical rank of the clergy and the absurd pretension to having obtained from God the absolute fulness of His Spirit and absolute sovereign power.
§ 34.2. The Development of the Episcopal Hierarchy was the result of an evolution which in existing circumstances was not only natural but almost necessary. In the deliberations and consultations of the college of presbyters constituting the ecclesiastical court, just as in every other such assembly, it must have been the invariable custom to confer upon one of their number, generally the eldest, or at least the one among them most highly esteemed, the presidency, committing to him the duty of the orderly conduct of the debates, as well as the formulating, publishing and enforcing of their decrees. This president must soon have won the pre-eminent authority of a primus inter pares, and have come to be regarded as an ἐπίσκοπος of higher rank. From such a primacy to supremacy, and from that to a monarchical position, the progress was natural and easy. In proportion as the official authority, the ἐπισκοπή, concentrated itself more and more in the president, the official title, ἐπίσκοπος, at first by way of eminence, then absolutely, was appropriated to him. This would be all the more easily effected since, owing to the twofold function of the office (§ 17, 5, 6), he who presided in the administrative council still bore the title of πρεσβύτερος. It was not accomplished, however, without a long continued struggle on the part of the presbyters who were relegated to a subordinate rank, which occasioned keen party contentions and divisions lasting down even into the 3rd century (§ 41). But the need of the churches to have in each one man to direct and control was mightier than this opposition. That need was most keenly felt when the church was threatened with division and dissolution by the spread of heretical and separatist tendencies. The need of a single president in the local churches was specially felt in times of violent persecution, and still more just after the persecution had ceased when multitudes who had fallen away during the days of trial sought to be again restored to the membership of the church (§ 39, 2), in order to secure the reorganization of the institution which, by violence from without and weakness within, had been so sorely rent.
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