If we turn to another group of letters, written some twelve years later by Ignatius of Antioch, on his way to martyrdom at Rome, we find, again, that the only references to prophets and prophecy deal with old Testament days, but that the greatest importance is set by Ignatius upon the relations of the Church to its Bishop: "Do all of you," he bids the Church of Smyrna, [6] "follow the Bishop, as Jesus Christ the Father, and follow the College of Presbyters as the Apostles, and give heed to the deacons as God's commandment. Let no man do anything of those things that appertain to the Church apart from the Bishop. Let that Eucharist be accounted valid that is under the authority of the Bishop or of him to whomsoever he himself entrusts it. Wheresoever the Bishop appeareth there let the multitude be, even as wheresoever Christ Jesus is there is the Catholic Church. It is not lawful apart from the Bishop either to baptise or to hold an Agape, but whatsoever he approves that is also well pleasing to God; that all that is done may be safe and valid." (According to present Catholic doctrine even a woman may validly baptize.)
We see at once that it would not be easy to fit into such an ordered Church as this prophets like those of the earliest Church in Corinth.
But while in most of the larger towns the churches had been developing along lines like these it would seem that at the same time there were out of the way places in which a much more primitive tradition was preserved.
We can get some idea of this from the passages in the Didache which refer to prophets and travelling apostles.
Two whole chapters of this ancient book of teaching (xi. and xiii.) are devoted to this subject, whereas only the briefest mention is made of bishops and deacons, and in these words, "Elect then for yourselves bishops and deacons, worthy of the Lord, men gentle and not money loving, true and tested, for they too themselves offer to you the service of the prophets and teachers; [p.42] "Despise them not then, for these are they who are honoured of you along with the prophets and teachers."
Thus it would seem that the bishops and deacons are chosen by the Church for its work, perhaps in default of sufficiency of prophets and teachers, to do the work which these would do, and they seem at least to need, in the writer's eyes, to be supported by an appeal which he would not think of making on behalf of the prophet and teacher whose messages carry within themselves their authority. That the true prophet stands, in his eyes, above the human ordering of the church, seems clear too, from the section which gives instructions as to the words (and very beautiful words they are too) of the eucharistic prayer (ch. x.). At the conclusion of this model prayer the writer adds: "but allow the prophets to offer thanks as much as they choose."
Warning of almost naive simplicity is given against dangers from false prophets. Apparently the temptation to emotional enthusiasm is not before the writer's mind, as it was before Paul's in writing to Corinth. The travelling evangelist, or apostle, as he is called, is to be received "as the Lord," but if he stay for as long as three days he is to be recognised as a false prophet. The readers are warned not to judge the prophet who speaks in the spirit, this being treated as the sin against the Holy Ghost.
"But not every man who speaks in the spirit [p.43] is a prophet," the writer goes on," but only if he have the ways of the Lord," thus making the character of Christ the objective standard by which prophets are judged.
"From their ways then shall the false prophet and the prophet be known, and every prophet who appoints a feast in the spirit does not eat of it, unless, indeed, he be a false prophet, and every prophet who teaches the truth, if he does not do that which he teaches, is a false prophet." The readers are warned against judging the prophet who does some strange symbolic act for the edification of the Church without bidding others to do as he does," for even thus also did the ancient prophets." "But whoso saith in the spirit Give me money, or any other things, to him ye shall not hearken; but if he speak concerning others who are in need, and bids men give, let no man judge him" (ch. xi.). The true prophet who is willing to settle amongst them is worthy of his keep, they are told, and so is the true teacher; "and so," the writer continues, "ye shall take every first- fruit of the produce of your wine-press and threshing floor, of your oxen and of your flocks, and shall give to the prophets, for they are your high priests.
"But if ye have not a prophet give to the poor; and so likewise with bread, oil and wine, with