A Key to the Knowledge of Church History (Ancient)

by John Henry Blunt

Section 1. Second Council at Jerusalem.

A.D. 67.

Purposes of the Second Council.

There is good reason for believing[2] that after the martyrdoms of St. Peter, St. Paul, and St. James, the first Bishop of Jerusalem, and about the time of the invasion of the Holy City by Vespasian, a Second Council of such of the Apostles as still survived was held for the purpose of electing a successor to the See of Jerusalem, and definitely settling the future government of the Church. Bishops only rarely appointed at first, Bishops had already been consecrated in certain cases, as at Ephesus, Crete, and Rome; but during the time that the Apostles were still engaged in founding and governing the different branches of the great Christian community, the appointment of Bishops (in the sense of heads of the Church) seems to have been the exception rather than the rule. but now everywhere to replace the Apostles. A new era was, however, now coming upon the Church; her Founders were gradually being withdrawn from her, and it was necessary that she should receive such a complete and permanent organization as would enable her to transmit to succeeding ages the saving grace of which the Apostles had been the first channels, that so what had been founded through their instrumentality might be continued and extended through the ministry of others.

The establishment of the Apostolical Succession the special work of St. John,

This work of organization was fitly entrusted to St. John, who for so many years was left upon earth to "tarry" for the Lord, on Whose Breast he had leaned, and Whose teaching had filled his soul with adoring love, and with those depths of spiritual knowledge which are stored up for us in the "Theological Gospel." and the necessary consequence of his teaching. It seems natural that he to whom it was given most fully to "enlighten" the Church respecting the Blessed Mysteries of the Incarnation and of the Two Holy Sacraments, should also be charged with the care of providing for the continual transmission of the sacramental grace of the Incarnation through the "laying on of hands," and that he who saw and recorded the glorious ritual belonging to the Heavenly Altar, should organize that system by which Priests might be perpetually raised up to show forth the same Offering in the Church below.

Thus, though up to the time of St. Paul's martyrdom (A.D. 67) Episcopal rule, as distinct from Apostolic, would seem to have been exceptional, before the death of St. John (A.D. 100), government by the Bishops had undoubtedly become the recognized rule and system of the Church.

Section 2. Development of the Church.

Before entering into any details respecting the final settlement by St. John of the Order, Discipline, and Worship of the Church, it may be well to remind ourselves that the Mystical Body of Christ only gradually attained her full shape and constitution, following, like God's other works, His law of growth and development, and adapting herself, according to her Lord's designs for her, to the needs of her members. Development in the minds of the Apostles as to the work of the Church. There is no reason to suppose that the Apostles, even after the Day of Pentecost, had clear ideas of the destiny which was in store on earth for the Church which they were engaged in founding. The gathering in of the Gentiles, the existence of the Church entirely apart from the Temple and its services, the place she was to occupy in the long reach of years before the Day of Judgment[3], all these were only made known to them by the course of events and the teaching of experience, conjointly with, as well as subordinate to, the general guidance of the Holy Spirit. So, too, as regards doctrine. As to doctrine. We cannot for a moment doubt that the Apostles, who had been taught by the Incarnate Truth Himself, and inspired by the Holy Ghost, held firmly "all the Articles of the Christian Faith;" but we may also believe that their insight into these verities would be deepened, and their expression of them become clearer, as adoring meditation and the Teaching of the Comforter brought more and more to their remembrance the Words and Works of their Lord, and unbelieving cavils forced them more and more fully "to give a reason of the Hope that" was in them[4]. The same thing may be noticed respecting the Faith of the Church. Development of the teaching of the Church. Held firmly in its fulness from the beginning, it was yet only gradually set forth in Creeds, Liturgies, and Definitions of Faith, according as the love and belief of Christians required expression, or the errors of heretics drew forth clearer teaching on the truths they attacked. Reserve in the teaching of the Church. To this we may add, that the early Church was very careful to keep the knowledge of the deep mysteries of the Faith from those who were not Christians. It was only after their initiation by Holy Baptism that those who had, as Catechumens, been instructed in the rudiments of Christian doctrine, were admitted to a full knowledge of the belief and practice of the Church, especially as regarded the Holy Eucharist, which was very commonly spoken of under the name of the Holy Mysteries.