The Rise of the Mediaeval Church / And Its Influence on the Civilization of Western Europe from the First to the Thirteenth Century

by Alexander Clarence Flick

The process of Church organisation at Rome was no doubt quite similar to that described in the preceding chapter, with this difference, however, that the episcopal system was either present from the time Peter and Paul appointed a successor, or at least began very early. Through his presbyters, or priests, the Bishop of Rome at first ruled over a number of separate communities in the city. As the faithful spread the gospel beyond the walls, churches were organised in the villages and jurisdiction over them became vested in priests sent out by the bishops. In time, however, the churches in the chief centres of population demanded bishops of their own; they were appointed, or elected, under influence from Rome, and, consequently, acknowledged allegiance to the Roman See. There is incontrovertible evidence that by the fourth century every city in Italy had a bishop. The village bishops naturally looked to the city bishops for assistance and advice. The city bishops similarly depended upon the bishop in the capital of the province, and the provincial bishop in

like manner recognised the superiority of the bishop in the capital of the Empire. Thus the power of the Roman bishop was gradually extended first over Italy and then over western Europe. The consciousness of a unity of belief, unity of interest, and unity of purpose developed comparatively early among the churches. A name for this unity is first found in Ignatius and was the Universal or Catholic Church.[75:1] Before long the Bishop of Rome was to claim, by divine appointment and arrangement, sovereign jurisdiction over the great organisation.

The classes won to the new faith in the city of Rome through the zeal of the Roman Christians included representatives from the slave to the imperial family. The earliest converts may have been the Jews, who were quite numerous in the Eternal City, and who best understood the significance of Christianity. The hope and faith and love of the new teaching appealed powerfully to the lowest social classes—the wretched slave and the impoverished freedman.[75:2] The need and the truth of this lofty, universal creed also won adherents from the great creative middle class—including not only the educated but also the soldiers, tradespeople, farmers, imperial officials, and skilled workmen. In fact the marvellous vitality and the unparalleled growth of Christianity in Rome can be explained satisfactorily only upon the supposition that the representation of this class was very great.[75:3] From the nobility

converts were likewise secured and even in the Emperor's household followers were found.[76:1] In short, the whole social and moral structure of Rome was leavened by the new ideas.

Along with this unparalleled growth of the power of the Roman bishop was created the Petrine theory destined to have a powerful effect on the history of the Church. Since an inquiry into this theory has a peculiar significance for the Roman Catholic, the Greek Catholic, and the Protestant, it is necessary to consider the subject rather carefully from the standpoint of both its advocates and opponents.

The Roman Catholic belief is that Jesus came to organise His Church on earth; that He appointed Peter to be his successor and head of the Church; that Peter went to Rome, established the Church there in the great capital city, laboured as its head twenty-five years, and died there as a martyr; that Peter transmitted his leadership and primacy to the Bishop of Rome, whom he appointed as his successor, and who in turn transferred it to succeeding popes; that the Roman Church, therefore, is the only true Church, and that these contentions are conclusively proved from the Bible, the Church Fathers, traditions, and monuments.[76:2]

The Greek Catholic view coincides with Rome in asserting the divine origin of the Church. A

certain honourable primacy is conceded to the Apostle Peter; and to his successors at Rome, as patriarchs of the West, is granted a kind of supreme leadership in the Church. But the patriarchs of the East are put on an equality with the Pope of Rome, and thus the extreme claims of the Petrine theory are denied.

Protestant opinion on the other hand takes two forms:

1. The pro-Petrine view, held chiefly by the Episcopalians, maintains that Jesus turned His Church over to all His Apostles; that upon their death they transmitted their leadership to succeeding bishops; that Peter was in Rome and, with Paul, helped to organise the Church there, and appointed a successor through whom apostolic power has been transmitted to all bishops appointed by the Bishop of Rome, or by his appointees, where it now resides; that bishops and their successors appointed by Apostles other than Peter have just as much power as the Bishop of Rome, because the fruits of Peter's work are merely the most marked, but not necessarily the only divine or the most divine; that adequate proofs of this position are found in history, the Church Fathers, and the Scriptures.