Baptism

I. Requirements for ordination

For a bishop must be blameless, as a steward of God, not self-willed, not quick-tempered, not given to wine, not violent, not greedy for money, but hospitable, a lover of what is good, sober-minded, just, holy, self-controlled, holding fast the faithful word as he has been taught, that he may be able, by sound doctrine, both to exhort and convict those who contradict. Titus 1:7-9

Deacons must be reverent, not double-tongued, not given to much wine, not greedy for money, holding the mystery of the faith with a pure conscience. But let these also first be tested; then let them serve as deacons, being found blameless. Likewise, their wives must be reverent, not slanderers, temperate, faithful in all things. 1 Timothy 3:8-11

Appoint, therefore, for yourselves, bishops and deacons worthy of the Lord, men meek, and not lovers of money, and truthful and proved; for they also render to you the service of prophets and teachers. Therefore do not despise them, for they are your honored ones, together with the prophets and teachers. Didache (A.D. 80-140) ch. 15

So preaching everywhere in country and town, they (The Apostles) appointed their first-fruits, when they had proved them by the Spirit, to be bishops and deacons unto them that should believe. And this they did in no new fashion; for indeed it had been written concerning bishops and deacons from very ancient times; for thus said the scripture in a certain place, I will appoint their bishops in righteousness and their deacons in faith. Clement of Rome (A.D. 96) ch.42

In like manner deacons should be blameless in the presence of His righteousness, as deacons of God and Christ and not of men; not calumniators, not double-tongued, not lovers of money, temperate in all things, compassionate, diligent, walking according to the truth of the Lord who became a minister (deacon) of all. Polycarp (A.D. 69-156) ch. 5

“And from the fifth mountain, which had green grass and was rugged, they that believed are such as these; they are faithful, but slow to learn and stubborn and self-pleasers, desiring to know all things, and yet they know nothing at all. By reason of this their stubbornness, understanding stood aloof from them, and a foolish senselessness entered into them; and they praise themselves as having understanding, and they desire to be self-appointed teachers, senseless though they are. Owing then to this pride of heart many, while they exalted themselves, have been made empty; for a mighty demon is stubbornness and vain confidence. Hermas (A.D. 150) Ante-Nicene Fathers vol.2 pg.51

Among the characteristic qualifications of those who are called “bishops,” Paul . . . lays down as a qualification that he should be able to convince those who contradict. . . . And he selects for the episcopate a man who has been once married—rather than he who has twice entered into the married state. Also, he must be a man of blameless life, rather than one who is liable to rebuke. Origen (c. 248, E), 4.483.

Our methods of discussion, however, are rather of a gentle kind. For we have learned that he who presides over the preaching of the Word should be able to confute ridiculers. Origen (c. 248, E), 4.576.

II. Bishop’s authority

But Jesus called them to Himself and said, “You know that the rulers of the Gentiles lord it over them, and those who are great exercise authority over them. Yet it shall not be so among you; but whoever desires to become great among you, let him be your servant. Matthew 20:25-26

My child, remember night and day him who speaks the word of God to you, and honor him as you do the Lord. For wherever the lordly rule is uttered, there is the Lord. And seek out day by day the faces of the saints, in order that you may rest upon their words. Didache (A.D. 80-140) ch.4

For Christ is with them that are lowly of mind, not with them that exalt themselves over the flock. The scepter [of the majesty] of God, even our Lord Jesus Christ, came not in the pomp of arrogance or of pride, though He might have done so, but in lowliness of mind, according as the Holy Spirit spoke concerning Him. Clement of Rome (A.D. 96) ch.16

I do not command you, as though I were somewhat. For even though I am in bonds for the Name’s sake, I am not yet perfected in Jesus Christ. [For] now am I beginning to be a disciple; and I speak to you as to my school-fellows. Ignatius: to the Ephesians (A.D. 35-105) ch.3

And in proportion as a man sees that his bishop is silent, let him fear him the more. For every one whom the Master of the household sends to be steward over His own house, we ought so to receive as Him that sent him. Plainly therefore we ought to regard the bishop as the Lord Himself. Ignatius: to the Ephesians (A.D. 35-105) ch.6

In like manner let all men respect the deacons as Jesus Christ, even as they should respect the bishop as being a type of the Father and the presbyters as the council of God and as the college of Apostles. Apart from these there is not even the name of a church. Ignatius: to the Trallians (A.D. 35-105) ch.3

I do not give you orders as Peter and Paul did. They were Apostles, I am a convict; they were free, but I am a slave to this very hour. Yet if I shall suffer, then am I a freed-man of Jesus Christ, and I shall rise free in Him. Now I am learning in my bonds to put away every desire. Ignatius: to the Romans (A.D. 35-105) ch.4

I am amazed at his forbearance; whose silence is more powerful than others’ speech. For he is attuned in harmony with the commandments, as a lyre with its strings. Wherefore my soul blesses his godly mind, for I have found that it is virtuous and perfect — even the imperturbable and calm temper which he has, while living in all godly forbearance. Ignatius: to the Philadelphians (A.D. 35-105) ch.1

Let no man do aught of things pertaining to the Church apart from the bishop. Let that be held a valid Eucharist which is under the bishop or one to whom he shall have committed it. Wheresoever the bishop shall appear, there let the people be; even as where Jesus may be, there is the universal Church. It is not lawful apart from the bishop either to baptize or to hold a love-feast; but whatsoever he shall approve, this is well-pleasing also to God; that everything which you do may be sure and valid. Ignatius: to the Smyrnaeans (A.D. 35-105) ch.8

Being subject to the bishop and the presbyters, you may in all respects be sanctified. Ignatius (c. 105, E), 1.50.

If the prayer of one or two persons possesses such power, how much more will that of the bishop and the whole church! . . . Therefore, in order that we may be subject to God, let us be careful not to set ourselves in opposition to the bishop. . . . It is clear, therefore, that we should look upon the bishop even as we would upon the Lord Himself. Ignatius (c. 105, E), 1.51, 52.

Obey the bishop and the presbyters with an undivided mind. Ignatius (c. 105, E), 58.

I exhort you to study to do all things with a divine harmony, while your bishop presides in the place of God, and your presbyters in the place of the assembly of the apostles, along with your deacons. Ignatius (c. 105, E), 1.61.

It is therefore necessary that you do nothing without the bishop (as you indeed already practice). Likewise, you should also be subject to the presbyters. Ignatius (c. 105, E), 1.66, 67.

Shall I . . . reach such a height of pride that, although being a condemned man, I should issue commands to you as if I were an apostle? Ignatius (c. 105, E), 1.67.

The Lord grants forgiveness to all those who repent, if they turn in penitence to the unity of God, and to communion with the bishop. Ignatius (c. 105, E), 1.84.

Life is for all those that keep the commandments of the Lord. But in the commandments there is nothing about first places, or about glory of any kind, but about long-suffering and humility in man. Hermas (A.D. 150) Ante-Nicene Fathers vol.2 pg. 41

It is incumbent to obey the presbyters who are in the church—those who, as I have shown, possess the succession from the apostles. Those who, together with the succession of the episcopate, have received the certain gift of truth, according to the good pleasure of the Father. Irenaeus (c. 180, E/W), 1.497.

They need to acknowledge and understand that when a bishop is once made and approved by the testimony and judgment of his colleagues and the people, another one can by no means be appointed. Cyprian (c. 250, W), 5.319.

I find that you there, contrary to ecclesiastical order, contrary to evangelical law, contrary to the unity of the Catholic institution, had consented that another bishop should be made. But that is neither right nor allowable to be done. Cyprian (c. 250, W), 5.321.

Among our predecessors, some of the bishops here in our province thought that peace was not to be granted to adulterers, and they wholly closed the gate of repentance against adultery. Still, they did not withdraw from the assembly of their co-bishops. Nor did they break the unity of the catholic church by the persistence of their severity or censure. . . . While the bond of concord remains, and the undivided sacrament of the catholic church endures, every bishop disposes and directs his own acts. He will have to give an account of his purposes to the Lord. Cyprian (c. 250, W), 5.332.

[WRITTEN ABOUT NOVATIAN:] There have already been ordained in each city, and through all the provinces, bishops who are old in years. They are sound in faith, proved in trial, and have been banished in persecution. Nevertheless, he dares to create over them other false bishops. Cyprian (c. 250, W), 5.333.

It certainly behooves those over whom we are placed not to run about nor to break up the harmonious agreement of the bishops with their crafty and deceitful rashness. . . . Unless, perhaps, the authority of the bishops constituted in Africa seems to be too little to a few desperate and abandoned men! . . . Already their case has been examined; already sentence concerning them has been pronounced! Cyprian (c. 250, W), 5.344.

We . . . do not impose a law upon anyone. For each prelate has in the administration of the church the exercise of his free will. For he will give an account of his conduct to the Lord. Cyprian (c. 250, W), 5.379.

When we had met together, being bishops of the province of Africa and of Numidia and numbering seventy-one, we established this same matter once more. Cyprian (c. 250, W), 5.379.

It remains that upon this same matter each of us should bring forward what we think—judging no man. Nor should we reject anyone from the right of communion if he should think differently from us. For none of us sets himself up as a bishop of bishops. Nor by tyrannical terror does anyone compel his colleague to the necessity of obedience. For every bishop—according to the allowance of his liberty and power—has his own proper right of judgment. He can no more be judged by another than he himself can judge another. Rather, let us all wait for the judgment of our Lord Jesus Christ. He is the only one who has the power of both preferring us in the government of his church and of judging us in our conduct there. Cyprian (c. 256, W), 5.565.

He gave the power of baptizing to bishops, not to heretics. Seventh Council of Carthage (c. 256, W), 5.567.

[SAID OF PAUL OF SAMOSATA:] He set up for himself a lofty tribunal and throne—so unlike a disciple of Christ. Malchion (c. 270, E), 6.170.

It has been established and settled that it is not lawful for any bishop to celebrate ordinations in other districts than his own. This is a law that is extremely important and wisely devised. . . . But you . . . have not considered the law of our sainted fathers and those who have been taken to Christ time after time. Nor do you consider the honor of our great bishop and father, Peter [bishop of Alexandria], on whom we all depend. . . . For you have ventured on subverting all things at once. . . . You should have waited for the judgment of the superior father [i.e., bishop Peter] and for his permission of this practice. Phileas (c. 307, E), 6.164.

They revealed to Meletius certain presbyters, who were then in hiding [because of persecution], to whom the blessed Peter [bishop of Alexandria] had given power to act as parish visitors. Phileas (c. 307, E), 6.164.

As to a good shepherd, let the layman honor him, love him, and reverence him as his master, his high priest of God, and as a teacher of piety. For he that hears him, hears Christ. And he that rejects him, rejects Christ. Apostolic Constitutions (compiled c. 390, E), 7.404.

We do not permit the rest of the clergy to baptize: neither readers, singers, porters, nor ministers. Rather, we permit only the bishops and presbyters. . . . We do not permit presbyters to ordain deacons, deaconesses, readers, ministers, singers, or porters. Rather, we permit only bishops. For this is the ecclesiastical order and harmony. Apostolic Constitutions (compiled c. 390, E), 7.429.

III. Responsibility and personal relationship to the congregation

Which say, Stand by thyself, come not near to me; for I am holier than thou. These are a smoke in my nose, a fire that burneth all the day. Isaiah 65:5

Our apostles also knew, through our Lord Jesus Christ, that there would be strife on account of the office of oversight. For this reason, therefore, inasmuch as they had obtained a perfect foreknowledge of this, they appointed those already mentioned. Afterwards, they gave instructions, that when those men should fall asleep, other approved men should succeed them in their ministry. We are of opinion, therefore, that those appointed by the apostles, or afterwards by other eminent men, with the consent of the whole church, and who have blamelessly served the flock of Christ in a humble, peaceable, and disinterested spirit, and have for a long time possessed the good opinion of all, cannot be justly dismissed from the ministry. Clement of Rome (c. 96, W), 1.17.

For you did all things without respect of persons, and walked in the commandments of God, being obedient to those who had the rule over you, and giving all fitting honor to the presbyters among you. Clement of Rome (A.D. 96) ch.1

So then it becomes you to run in harmony with the mind of the bishop; which thing also you do. For your honorable presbytery, which is worthy of God, is attuned to the bishop, even as its strings to a lyre. Therefore in your concord and harmonious love Jesus Christ is sung. Ignatius: to the Ephesians (A.D. 35-105) ch. 4

Yea, and it becomes you also not to presume upon the youth of your bishop, but according to the power of God the Father to render unto him all reverence, even as I have learned that the holy presbyters also have not taken advantage of his outwardly youthful estate, but give place to him as to one prudent in God; yet not to him, but to the Father of Jesus Christ, even to the Bishop of all. Ignatius: to the Magnesians (A.D. 35-105) ch. 3

Therefore as the Lord did nothing without the Father, [being united with Him], either by Himself or by the Apostles, so neither do you anything without the bishop and the presbyters. Ignatius: to the Magnesians (A.D. 35-105) ch.7

They that have the spots are deacons that exercised their office ill, and plundered the livelihood of widows and orphans, and made gain for themselves from the ministrations which they had received to perform. If then they abide in the same evil desire, they are dead and there is no hope of life for them. Hermas (A.D. 150) Ante-Nicene Fathers vol.2 pg.52

They that believed are such as these; bishops, hospitable persons, who gladly received into their houses at all times the servants of God without hypocrisy. [These bishops] at all times without ceasing sheltered the needy and the widows in their ministration and conducted themselves in purity at all times. These [all] then shall be sheltered by the Lord forever. Hermas (A.D. 150) Ante-Nicene Fathers vol.2 pg.52

Those square white stones which fitted exactly into each other, are apostles, bishops, teachers, and deacons who have lived in godly purity and have acted chastely and reverently as bishops, teachers, and deacons. Hermas (c. 150, W), 2.14.

It is within the power of all, therefore, in every church, who may wish to see the truth, to contemplate clearly the tradition of the apostles manifested throughout the whole world. And we are in a position to reckon up those who were by the apostles instituted bishops in the churches, and the succession of these men to our own times. . . . For if the apostles had known hidden mysteries . . . they would have delivered them especially to those to whom they were also committing the churches themselves. For they were desirous that these men should be very perfect and blameless in all things, whom also they were leaving behind as their successors, delivering up their own place of government to these men. Irenaeus (c. 180, E/ W), 1.415.

Now all these [heretics] are of much later date than the bishops to whom the apostles committed the churches. Irenaeus (c. 180, E/W), 1.548.

Innumerable commands such as these are written in the Holy Scriptures pertaining to chosen persons—some to presbyters, some to bishops, some to deacons, others to widows, of whom we will have another opportunity of speaking. Clement of Alexandria (c. 195, E), 2.294.

[Clement of Alexandria] says that Peter, James, and John (after the Savior’s ascension), although preeminently honored by the Lord, did not contend for glory. Rather, they appointed James the Just to be bishop of Jerusalem. Clement of Alexandria (c. 195, E), 2.579, as cited by Eusebius.

Looking to the bishop appointed, . . . John said, “This youth I commit to you in all earnestness.” . . . And the presbyter took home the youth committed to him. Clement of Alexandria (c. 195, E), 5.603.

Our Lord, . . . describing the honor of a bishop and the order of His church, speaks in the Gospel and says to Peter: “I say unto you, ‘You are Peter, and upon this rock I will build my church and the gates of Hades will not prevail against it.’ ” . . . From there, through the changes of times and successions, the ordering of bishops and the plan of the church flow onward. So that the church is founded upon the bishops. And every act of the church is controlled by these same rulers. Since this, then, is founded on the divine law, I marvel that some, with daring temerity, have chosen to write to me as if they wrote in the name of the church. For the church is established in the bishop, the clergy, and all who stand fast in the faith. Cyprian (c. 250, W), 5.305.

But deacons should remember that the Lord chose apostles—that is, bishops and overseers. But apostles appointed for themselves deacons after the ascension of the Lord into heaven, as ministers of their episcopacy and of the church. Cyprian (c. 250, W), 5.366.

You should know that the bishop is in the church, and the church is in the bishop. If anyone is not with the bishop, he is not in the church. Cyprian (c. 250, W), 5.374, 375.

The episcopate is one, each part of which is held by each one for the whole. The church also is one, which is spread abroad far and wide. Cyprian (c. 250, W), 5.423.

[ADDRESSED TO STEPHEN, BISHOP OF ROME:] Understand, however, my brother that . . . all those at the head of the churches everywhere are of one mind. They all rejoice exceedingly because of the peace [from persecution] that has been restored beyond all expectation. I might mention Demetrianus in Antioch, Theoctistus in Caesaria; Mazabanes in Aelia, . . . Marinus in Tyre, Heliodorus in Laodicea, . . . Helenus in Tarsus (and with him all the churches of Cilicia), and Firmilian and all Cappadocia. Now, I have named only the more illustrious of the bishops, so as to not make my letter too long. Dionysius of Alexandria (c. 262, E), 6.101, 102.

We wrote to many of the bishops, even those who live at a distance, and urged them to give their help in relieving us from this deadly doctrine. Among those whom we addressed were Dionysius, the bishop of Alexandria, and Firmilian of Cappadocia—those men of blessed name. Malchion (c. 270, E), 6.169.

The bishop is the minister of the word, the keeper of knowledge, the mediator between God and you in the various parts of your divine worship. He is the teacher of piety. And, next after God, he is your father. For he has begotten you again to the adoption of sons by water and the Spirit. Apostolic Constitutions (compiled c. 390, E), 7.410.

It was not lawful for one of another tribe, who was not a Levite, to offer anything, or to approach the altar without the priest. Likewise, you should do nothing without the bishop. For if anyone does anything without the bishop, he does it to no purpose. For it will not be considered as of any avail to him. . . . So every person among the laity who does anything without the priest, labors in vain. Apostolic Constitutions (compiled c. 390, E), 7.410.

A bishop should not leave his own district and jump to another, even if the crowd should compel him—unless there is some good reason. Apostolic Constitutions (compiled c. 390, E), 7.501.

If any bishop uses the rulers of this world and by their means comes to be a bishop of a church, let him be deprived and suspended—together with all who communicate with him. Apostolic Constitutions (compiled c. 390, E), 7.501.
Let a bishop or presbyter who takes no care of the clergy or people, and does not instruct them in piety, be separated. And if he continues in his negligence, let him be deprived. Apostolic Constitutions (compiled c. 390, E), 7.503; extended discussion of qualifications: 7.396–7.398; extended discussion: 7.398–400, 7.433–7.434.

IV. Exhortations to bishops

I beseech you who are superiors, if you will receive any counsel of my good-will, have among yourselves those to whom you may show kindness: do not forsake them. For the day is at hand on which all things shall perish with the evil [one]. The Lord is near, and His reward. Barnabas (A.D. 70-130) ch.21

Exhortation of Ignatius to Polycarp the Bishop at Smyrna:
If you love good disciples, this is not thankworthy in you. Rather bring the more rebellious to submission by gentleness. All wounds are not healed by the same salve. Allay sharp pains by cold compresses.
The season requires you, as pilots require winds or as a storm-tossed mariner a haven, that it may attain unto God. Be sober, as God’s athlete. The prize is incorruption and life eternal, concerning which you also are persuaded.
Stand you firm, as an anvil when it is smitten. It is the part of a great athlete to receive blows and be victorious. But especially must we for God’s sake endure all things, that He also may endure us. Be you more diligent than you are. Mark the seasons.
Let not widows be neglected. After the Lord be you their protector. Let nothing be done without your consent; neither do you anything without the consent of God, as indeed you doest not. Be steadfast.
Let meetings be held more frequently. Seek out all men by name. Ignatius: to Polycarp (A.D. 35-105) ch.2,3,4

Now therefore I say unto you that are rulers of the Church, and that occupy the chief seats; be not you like unto the sorcerers. The sorcerers indeed carry their drugs in boxes, but you carry your drug and your poison in your heart. You are case-hardened, and you will not cleanse your hearts and mix your wisdom together in a clean heart, that you may obtain mercy from the Great King. Look you therefore, children, lest these divisions of yours deprive you of your life. How is it that you wish to instruct the elect of the Lord, while you yourselves have no instruction? Instruct one another therefore, and have peace among yourselves. Hermas (A.D. 150) Ante-Nicene Fathers vol.2 pg.16

It is your duty, O bishop, neither to overlook the sins of the people, nor to reject those who are penitent. Apostolic Constitutions (compiled c. 390, E), 7.402.