Church History (Vol.1-3). J. H. Kurtz
there is nowhere a firm and sure foundation afforded to that theory. It has, indeed, been supposed that in Phil. i. 1 mention is made only of bishops and deacons because by them the present from the Philippians had been brought to the Apostle. But seeing that, in the case of there actually existing in Philippi at this time besides the bishops a college of presbyters, the omission of these from the greeting in this epistle, the chief purpose of which was to impart apostolic comfort and encouragement, and which only refers gratefully at the close, ch. iv. 10, to the contribution sent, would have been damaging to them, we must assume that the bishops with their assistants the deacons were the only office-bearers then existing in that community. Thus this passage tells as much against as in favour of the limiting of the episcopal office to economical administration. Often as mention is made in the New Testament of an ἐπισκοπεῖν and a διακονεῖν in and over the community, this never stands in specific and exclusive relation to administration of property and care of the poor. It is indeed assumed in Acts xi. 30 that care of the poor is a duty of the presbyter; so also the charismatic caring for the sick is required of presbyters in James v. 14; and in 1 Pet. v. 2 presbyters are described as ἐπισκοποῦντες; in 1 Pet. ii. 25 Christ is spoken of as ἐπίσκοπος τῶν ψυχῶν; in Acts i. 20 the apostolic office is called ἐπισκοπή, while in Acts i. 25 and often, especially in the Pauline epistles, it is designated a διακονία.9—Continuation, § 34, 2.
§ 17.7. Christian Worship.—Even in Jerusalem, where the temple ordinances were still observed, the religious needs of the Christian community demanded that separate services of a distinctly Christian character should be organized. But just as the Jewish services of that day consisted of two parts—the ministry of the word for purposes of instruction and edification in the synagogues, and the symbolic service of a typical and sacramental character in the temple—the Christian service was in like manner from the first divided into a homiletical-didactic part, and a eucharistic-sacramental part.—The Homiletical and Didactic part, on account of the presence of those who were not Christians, must have had, just like the synagogue service, alongside of its principal aim to instruct and edify the congregation, a definite and deliberately planned missionary tendency. The church in Jerusalem at the first held these morning services in one of the halls of the temple, where the people were wont to assemble for prayer (Acts ii. 46; iii. 1, 11); but at a later period they were held in private houses. In the Gentile churches they seem from the first to have been held in private houses or in halls rented for the purpose. The service consisted in reading of portions of the Old Testament, and at a later period, portions of the Apostolic Epistles and Gospels, and in connection therewith, doctrinal and hortatory discourses, with prayer and singing of psalms. It is more than probable that the liberty of teaching, which had prevailed in the synagogues (Luke ii. 46; iv. 16; Acts xiii. 15), was also permitted in the similar assemblies of Jewish Christians (Acts viii. 4; xi. 19; James iii. 1); and it may be concluded from 1 Cor. xiv. 34 that this also was the practice in Gentile-Christian congregations. The apparent contradiction of women as such being forbidden to speak, while in 1 Cor. xi. 5 it seems to be allowed, can only be explained by supposing that in the passage referred to the woman spoken of as praying or prophesying is praying in an ecstasy, that is, speaking with tongues (1 Cor. xiv. 13–15), or uttering prophetic announcements, like the daughters of Philip (Acts xxi. 9), and that the permission applies only to such cases, the exceptional nature of which, as well as their temporary character, as charismatic and miraculous gifts, would prevent their being used as precedents for women engaging in regular public discourse (1 Thess. v. 19). In 1 Cor. xiv. 24 the ἰδιῶται (synonymous with the ἀμύητοι in the statutes of Hellenic religious associations) are mentioned as admitted along with the ἀπίστοι to the didactic services, and, according to v. 16, they had a place assigned to them separate from the congregation proper. We are thus led to see in them the uninitiated or not yet baptized believers, that is, the catechumens.—The Sacramental part of the service, the separation of which from the didactic part was rendered necessary on account alike of its nature and purpose, and is therefore found existing in the Pauline churches as well as in the church of Jerusalem, was scrupulously restricted in its observance, in Jewish and Gentile churches alike, to those who were in the full communion of the Christian church (Acts ii. 46; 1 Cor. xi. 20–23). The celebration of the Lord’s Supper (δεῖπνον κυριακόν, 1 Cor. xi. 21), after the pattern of the meal of institution, consisting of a meal partaken of in common, accompanied with prayer and the singing of a hymn, which at a later period was named the Ἀγάπη, as the expression of brotherly love (Jude v. 12), was the centre and end of these evening services. The elements in the Lord’s Supper were consecrated to their sacramental purpose by a prayer of praise and thanksgiving (εὐχαριστία, 1 Cor. xi. 24; or εὐλογία, 1 Cor. x. 16), together with a recital of the words of institution which contained a proclamation of the death of Christ (1 Cor. xi. 26). This prayer was followed by the kiss of brotherhood.10 In the service of song they used to all appearance besides the psalms some Christian hymns and doxologies (Eph. v. 19; Col. iii. 16).11—The homiletical as well as the eucharistic services were at first held daily; at a later period at least every Sunday.12 For very soon, alongside of the Sabbath, and among Gentile Christians, instead of it, the first day of the week as the day of Christ’s resurrection began to be observed as a festival.13 But there is as yet no trace of the observance of other festivals. It cannot be exactly proved that infant baptism was an Apostolic practice, but it is not improbable that it was so.14 Baptism was administered by complete immersion (Acts viii. 38) in the name of Christ or of the Trinity (Matt. xxviii. 19). The charism of healing the sick was exercised by prayer and anointing with oil (Jas. v. 14). On the other hand, confession of sin even apart from the public service was recommended (Jas. v. 16). Charismatic communication of the Spirit and admission to office in the church15 was accomplished by prayer and laying on of hands.16
§ 17.8. Christian Life and Ecclesiastical Discipline.—In accordance with the commandment of the Lord (John xiii. 34), brotherly love in opposition to the selfishness of the natural life, was the principle of the Christian life. The power of youthful love, fostered by the prevalent expectation of the speedy return of the Lord, endeavoured at first to find for itself a fitting expression in the mother church of Jerusalem by the voluntary determination to have their goods in common—an endeavour which without prejudice of its spiritual importance soon proved to be impracticable. On the other hand the well-to-do Gentile churches proved their brotherly love by collections for those originally poor, and especially for the church at Jerusalem which had suffered the special misfortune of famine. The three inveterate moral plagues of the ancient world, contempt of foreign nationalities, degradation of woman, and slavery, were overcome, according to Gal. iii. 28, by gradual elevation of inward feeling without any violent struggle against existing laws and customs, and the consciousness of common membership in the one head in heaven hallowed all the relationships of the earthly life. Even in apostolic times the bright mirror of Christian purity was no doubt dimmed by spots of rust. Hypocrisy (Acts v.) and variance (Acts vi.) in single cases appeared very early in the mother church; but the former was punished by a fearfully severe judgment, the latter was overcome by love and sweet reasonableness. In the rich Gentile churches, such as those of Corinth and Thessalonica, a worldly spirit in the form of voluptuousness, selfishness, pride, etc., made its appearance, but was here also rooted out by apostolic exhortation and discipline. If any one caused public scandal by serious departure from true doctrine or Christian conduct, and in spite of pastoral counsel persisted in his error, he was by the judgment of the church cast out, but the penitent was received again after his sincerity had been proved (1 Cor. v. 1; 2 Cor. ii. 5).
§ 18. Heresies in the Apostolic Age.17
When Christianity began its career of world conquest in the preaching of the Apostle Paul, the representatives of the intellectual culture of the ancient world assumed toward it an attitude, either of utter indifference, or of keen hostility, or of readiness to accept Christian elements, while retaining along with these many of their old notions. From this mixing of heterogeneous elements a fermentation arose which was the fruitful mother of numerous heresies.
§ 18.1. Jewish Christianity and the Council of Apostles.—The