[Footnote A: I Cor. xii; Eph. iv.]

[Footnote B: Cor. xii.]

[Footnote C: Matt. xx.]

Central Authority in the Christian Church: The Apostles, while they lived, exercised a general jurisdiction over the Church, to which all submitted without question. In the exercise of their general authority they organized branches of the Church, appointed Elders or Bishops to take the oversight of them, and instructed them in Church government, and discipline, and doctrine. After the demise of the Apostles, there seems to have been left no central authority to exercise the functions of general supervision or presidency over the entire Church, such as the Twelve had exercised. That center of unity, together with the power thereof, seems to have vanished from the Church with the Apostles. The Bishops and some subordinate officers remained, it is true, but these were local, not general authorities. The Church in each city or district of country after the Apostolic age seems to have been regarded as a sort of independent republic of itself, without any bond of consociation with any other church beyond that which was the result of possessing a common faith in Christianity, which bond was one of sympathy merely, not of hierachical association.

Rise of the Roman Hierarchy: The rise of the hierarchy, with the centralization of its powers in the Bishop of Rome, and which ultimately dominated the whole Church, and not only the Church but, directly and indirectly, the western civilized world, came later, and was of gradual development; and when it was finally established, it was not the organization described in the New Testament, the Church with an inspired Priesthood of Apostles, and Prophets, Evangelists, Seventies and Pastors, etc., but a hierarchy fashioned by man out of such remnants of Church organization as survived Apostolic times. As the number of Christians increased, the bishops of large cities organized new branches of the Church in the suburbs of their cities, and in the towns and villages adjacent, and ordained for them a ministry. It was but natural perhaps that the officers of these new branches of the Church, both the bishops and subordinate clergy, should look to the one who had brought them into existence as a source of general presiding authority over them. And hence in time arose what were called metropolitan bishops, bishops who had under their direction the bishops of neighboring towns and villages—bishops of the "suburbs and the fields," they were sometimes called—and perhaps of the entire province of which the metropolitan city was recognized as the center. As the bishop of the metropolis, or of a province, became the center of ecclesiastical unity for that province, so too in time, the bishops of cities which were the capitals of the three great divisions of the empire—Antioch, Alexandria and Rome—asserted a superior dignity over metropolitan bishops. It was in these cities that the exarchs of the empire resided, and if we may trust the authority of Neander. the bishops of these cities also, at first, took that title, but later made choice of the more ecclesiastical name of Patriarch.[A] In addition to the importance attached to these cities as the capitals of the great divisions of the empire, a superior dignity in the minds of Christians attached to the Churches founded by the Apostles as the surest depositories of the Apostolic teaching and doctrine; and as Apostolic origin could be claimed for the churches in the three cities named, it is not surprising, when their political importance is added, that the bishops of those cities claimed superior dignity for their office, and united under their jurisdiction the metropolitan bishops of the respective three great divisions of the empire. Subsequently the same title was granted to the bishop of Jerusalem, and to the bishop of Constantinople; to the former it was granted in virtue of the peculiar sanctity which attaches to Jerusalem, and the fact that the first Christian Church was planted there; to the latter, because it was made the capital of the empire, "New Rome;" and because it was peculiarly the city of the first imperial patron of Christianity. Thus five patriarchates were established.

[Footnote A: Neander Ch. Hist. vol. ii, p. 196.]

Through circumstances too numerous and intricate to detail here, the bishops of Rome changed the primacy of mere precedence which had been accorded them among associated brethren, to a primacy of power and jurisdiction, which resulted in the bishops of Rome becoming recognized as the supreme head of the Christian Church; and the papacy entered upon that marvelous career which by the impartial can but be regarded as the shame of the Christian name.

Corruption of the Ministry: Attention has already been called to the corruptions which prevailed in that period of peace in the closing decades of the third century, where bishops are represented as being full of pride and ostentation; as deserting the law of piety and being inflamed against each other with mutual strifes, only accumulating quarrels, threats, rivalships, hostilities, hatreds towards each other, and only anxious to assert the Church government as a kind of sovereignty for themselves. And all this when Christianity was a proscribed religion; and when the Church, and especially its leaders, the bishops, were liable to severest persecution. Reason and a due consideration of human nature both combined to fix upon us the conviction that the bitterness of rivalry, of hatred, of ambition, must have greatly increased when metropolitan and patriarchal bishops, formerly proscribed and hunted like wild beasts, rose to the dignity of civil princes, and took upon them more and ever more of the spirit of worldliness as wealth and honor and popular applause were made the accompaniments of their ecclesiastical offices. History confirms what reason and a knowledge of human nature suggests; for the history of the Church after the elevation of proscribed Christianity to the dignity of the state religion of the Roman empire, is but the melancholy history of unholy ambition, jealousies, strifes, contentions, murders, and wars between rival bishops and their adherents on the one hand; and equally unholy struggles for worldly advantages with kings and rulers of this world on the other. The spirit that actuated the bishops of the Church after their elevation through the policy of Constantine is admirably illustrated by a remark of Gregory of Nazianzus, made in Constantinople, 380 A. D., when deploring the evils of the Church. He says:

"Would to heaven there were no primacy, no eminence of place, and no tyrannical precedence of rank; that we might be known by eminence of virtue alone. But, as the case now stands, the distinction of a seat at the right hand or the left, or in the middle; at a higher or a lower place; of going before or aside of each other, has given rise to many disorders among us, to no salutary purpose whatever, and plunged multitudes in ruin."[A]

[Footnote A: This remark is quoted by Neander, Ch. Hist., vol. ii, p. 198.]