See that ye follow the bishop as Jesus Christ does the Father, and the presbyters as ye would the Apostles; and reverence the deacons as a commandment of God. Without the bishop let no one do any of those things connected with the Church. Let that be deemed a proper eucharist which is administered either by the bishop or by him to whom he has intrusted it. Wherever the bishop shall appear there let also the multitude be, even as wherever Jesus Christ is there is the Catholic Church. It is not lawful without the bishop either to baptize or to make an agape. But whatsoever he shall approve that is also pleasing to God, so that everything that is done may be secure and valid.
§ 15. Church Discipline
The Church was the company of the saints. How far, then, could the Church tolerate in its midst those who had committed serious offences against the moral law? A case had occurred in the Corinthian church about which St. Paul had [pg 043] given some instructions to the Christians of that city (cf. I Cor. 5:3-5; II Cor. 13:10). There was the idea current that sins after baptism admitted of no pardon and involved permanent exclusion from the Church (cf. Heb. 10:26). A distinction was also made as to sins whereby some were regarded as “sins unto death” and not admitting of pardon (cf. I John 5:16). In principle, the exclusion from the Church of those who had committed gross sins was recognized, but as the Church grew it soon became a serious question as to the extent to which this strict discipline could be enforced. We find, therefore, a well-defined movement toward relaxing this rigor of the law. The beginning appears in Hermas, who admits the possibility of one repentance after baptism. A special problem was presented from the first by the difference between the conceptions of marriage held by the Christians and by the heathen. The Church very early took the position that marriage in some sense was indissoluble, that so long as both parties to a marriage lived, neither could marry again, but after the death of one party the surviving spouse could remarry, although this second marriage was looked upon with some disfavor. Both the idea of a second repentance and the idea of the indissolubility of marriage are expressed in the following extract from Hermas:
Hermas, Pastor, Man. IV, I, 3.
Hermas wrote in the second century. Opinions have varied as to his date, some putting him near the beginning, some near the middle of the century. The weight of opinion seems to be that he lived shortly before 150. His work entitled The Pastor is in the form of revelations, and was therefore thought to partake of an inspiration similar to that of Holy Scripture. This naturally gave it a place among Scriptures for a while and accounts for the great popularity of the work in the early Church. It is the best example of an extensive apocalyptic literature which flourished in the Church in the first two centuries.
Ch. 1. If the husband should not take her back [i.e., the penitent wife who has committed adultery] he sins, and brings a great sin upon himself; for he ought to take back [pg 044] her who has sinned and repented; but not frequently; for there is but one repentance to the servants of God [i.e., after becoming the servants of God]. On account of her repentance [i.e., because she may repent, and therefore should be taken back] the husband ought not to marry. This treatment applies to the woman and to the man.
Ch. 3. And I said to him: “I should like to continue my questions.” “Speak on,” said he. And I said: “I have heard, sir, from some teachers that there is no other repentance than that when we descend into the water and receive remission of our former sins.” He said to me: “Thou hast well heard, for so it is. For he who has received remission of his sins ought to sin no more, but to live in purity. Since, however, you inquire diligently into all things, I will point out this also to you, not as giving occasion for error to those who are to believe, or have lately believed, in the Lord. For those who have now believed and those who are to believe have not repentance of their sins, but they have remission of their former sins. For to those who have been called before these days the Lord has set repentance. For the Lord, who knows the heart and foreknows all things, knew the weakness of men and the manifold wiles of the devil, that he would inflict some evil on the servants of God and would act wickedly against them. The Lord, therefore, being merciful, has had mercy on the works of His hands and has set repentance for them; and has intrusted to me the power over this repentance. And therefore I say unto you,” he said, “that if after that great and holy calling any one is tempted by the devil and sins, he has one repentance. But if thereupon he should sin and then repent, to such a man his repentance is of no benefit; for with difficulty will he live.”[23]