Course: Church History (1)
Course
Title: Church
History and the Standard of the New Testament
Section One: Departure from the simplicity of the New Testament Church.
Lesson Three: Sacraments, Buildings and Monasticism.
Text: ‘…the simplicity that is in
Christ’ 2 Corinthians 11:3.
Introduction: Believers meeting together.
Holy Spirit ministry within the body of Christ, 1 Corinthians 12-14.
Manifestations of the Spirit – the whole body operating the gifts of the
Spirit.
The ministry gifts given for building up the body of Christ.
The New Testament Church was not carnal. It was led by the Holy Spirit, and empowered by the Holy Spirit.
Simplicity of worship in
the early church.
· Love feast, 1 Corinthians 11. Breaking of bread part of love feast.
·
Acts 20:7
Introductory Story: Simplicity of worship still evident in mid 2nd century.
Justin Martyr First Apology 67 (c150AD).
·
Believers met on the first day of the week.
·
Read scriptures
·
Broke bread and wine and water.
·
Extempore prayer by the leader called ‘the president’.
·
Singing
·
Bread and wine taken to the believers who are not present by the
deacons.
·
Offering – leader has charge of the finances.
·
Distributes to those in need.
Breaking of bread not always a part of the love feast.
Note: Seventh Day Adventists claim that worship on the first day of the week was introduced by the Emperor Constantine but here is clear evidence that the first day of the week was recognised as the day kept by the believers in the 2nd century.
Main
Points:
1. Church buildings - Where did the people meet?
· In the New Testament – they met anywhere.
They met in houses (Acts 2).
They met at the
They met by the river at a prayer group (Acts 16).
Paul had a Bible school in a school (Acts 19).
3 bishops were sent by the English church to the Council in 314.
Pelagius was an English theologian (emphasised freewill).
Met in houses, no remains – some mosaics in the homes of rich Christians.
What happened? The Church became like the world in its hierarchical form of leadership and the buildings resembled the great Roman basilicas.
·
Oldest church building found at
Dura-Europos on the
·
Basilicas – Churches built in
style of Roman buildings. Conversion of the Emperor Constantine brought in the
demand for more elaborate church buildings.
Christianity
took on the characteristics of the pagan religion of
2. The sacraments
The New Testament shows two sacraments were
practised by the
Sacramentalism.
When the Church moved away from the New Testament Standard it developed a sacramental form of Christianity. The two sacraments became seven and faith in Christ was replaced by faith in the sacrament. The sacrament was not only regarded as symbolic but that it also contained the grace it signified (‘ex opera operato’).
See the Council of Trent 1547 (7th Session) – ‘7 sacraments contain the grace they signify’.
a. The Real Presence - The Eucharist. New Testament – ‘in remembrance of me’ 1 Corinthians 11. The association of the Eucharist with the literal body of Christ happens very soon after the Apostolic era.
‘They abstain from the Eucharist and from prayer, [1016] because they confess not the Eucharist to be the flesh of our Saviour Jesus Christ, suffered for our sins, and which the Father, of His goodness, raised up again. Those, therefore, who speak against this gift of God, incur death in the midst of their disputes. But it were better for them to treat it with respect, [1018] that they also might rise again. It is fitting, therefore, that ye should keep aloof from such persons, and not to speak of them either in private or in public, but to give heed to the prophets, and above all, to the Gospel, in which the passion [of Christ] has been revealed to us, and the resurrection has been fully proved. But avoid all divisions, as the beginning of evils.’
(Ignatius - Epistle to
Ignatius associated the Eucharist with the office of the Bishop
‘See
that ye all follow the bishop, even as Jesus Christ does the Father, and the
presbytery as ye would the apostles; and reverence the deacons, as being the
institution of God. Let no man do anything connected with the Church without
the bishop. Let that be deemed a proper Eucharist, which is [administered]
either by the bishop, or by one to whom he has entrusted it.
‘Wherever
the bishop shall appear, there let the multitude [of the people] also be; even
as, wherever Jesus Christ is, there is the Catholic Church. It is not lawful
without the bishop either to baptize or to celebrate a love-feast; but
whatsoever he shall approve of, that is also pleasing to God, so that
everything that is done may be secure and valid.’
(Ignatius - Epistle to
The doctrine of Transubstantiation.
Although the doctrine that the bread and wine became the literal body of Christ was held very soon after the Apostolic era, it was not until the 13th century that Thomas Aquinas (1225-1274). formulated the doctrine of transubstantiation to explain how this change happened. Thomas Aquinas was familiar with the writings of Aristotle (384 BC – 322 BC) on substances. He explains that the substance of the bread and wine is changed when consecrated by the priest, but the outward properties remain.
Thomas Aquinas is to the doctrine of the
Mass what
Note: Even if the bread and wine did become the literal body of Christ there would be no benefit in eating it except in remembering the finished work of Christ. Jesus said ‘the flesh profits nothing’.
b.
Baptism
·
Didache
(written about 100 AD) – Instructions regarding how to baptise.
‘Now about baptism: this is how to baptize. Give
public instruction on all these points, and then "baptize" in running
water, "in the name of the Father and of the Son and of the Holy
Spirit." 2 If you do not have running water, baptize in some
other.3 If you cannot in cold, then in warm. If you have neither, then
pour water on the head three times "in the name of the Father, Son, and
Holy Spirit." 4 Before the baptism, moreover, the one who
baptizes and the one being baptized must fast, and any others who can. And you
must tell the one being baptized to fast for one or two days beforehand.’
3. The development of monasteries. Jesus said ‘Let your light so shine that they may see your good works’. Christians must be active within the community. No suggestion in scripture of isolation. ‘Let a man deny himself, take up his cross and follow me’ does not mean extreme asceticism and isolation. It means living under the Lordship of Christ in daily life.
Monasticism developed for two reasons
1. A rejection of the worldliness seen in the church.
2. The desire to spread the gospel message.
But the error of monasticism is that it is carnal thinking.
The weapons of our warfare are not carnal.
Asceticism, Great acts of self denial; Celibacy; Separation from society, do not produce holiness.
Holiness is the outworking of the new life of Christ in the believer.
Colossians
2:20-23 ‘Wherefore if ye be dead with Christ from the rudiments of the world,
why, as though living in the world, are ye subject to ordinances, (Touch not;
taste not; handle not; Which all are to perish with the using;) after the
commandments and doctrines of men? Which things have indeed a show of wisdom in
will worship, and humility, and neglecting of the body; not in any honour to
the satisfying of the flesh.’
Four Stages of the development of Monasteries (Schaff).
Asceticism and acts of self denial.
Still closely associated with the Church in society.
Anthony c 251-356)
Living as a hermit. Separation from society.
Moved to mountain caves.
Some remained on a high pillar
Simeon Stylites (c.390-459) – father of the pillar saints.
Development of Monasteries
Pachomius (c.290-c.346) - first to organise monastic communities in the East.
Gathered a community of hermits. Having all things common.
Over 3000 monks.
Development of monastic orders in the West:
Arose around leaders.
Began with Martin of Tours (c.335-c.400)
Celibacy
Strict lifestyle
Totally submitted to authority of the Church
Rise of different monastic orders:
Benedictine –
Founded c.529 by Benedict of Nursia (c480 –c.543)
Cluniac - Founded
in 910 at the abbey of Cluny,
Cistercian
- Founded by Bernard of Clairvaux 1090-1153.
Franciscan - Founded
by Francis of Assissi 1182-1226.
Dominican -
Founded by Dominic de Guzman 1170-1221
Augustinian -
Order founded 1244 by Pope Innocent IV d.1254.
Following
the Rule of
29. Development of Monasticism. (Schaff)
In the historical development of the monastic institution we must distinguish four stages. The first three were completed in the fourth century; the remaining one reached maturity in the Latin church of the middle age.
Summary:
Church History (1)
Lesson Two: Sacraments, Buildings and Monasticism.
Notes
Justin Martyr First Apology 67 (c150AD).
And we afterwards continually remind each other of these things. And the
wealthy among us help the needy; and we always keep together; and for all
things wherewith we are supplied, we bless the Maker of all through His Son
Jesus Christ, and through the Holy Ghost.
And on the day called Sunday,
(1) all who live in cities or in the country gather together to one
place, and the memoirs of the apostles or the writings of the prophets are
read, as long as time permits; then, when the reader has ceased, the president
verbally instructs, and exhorts to the imitation of these good things. Then we
all rise together and pray, and, as we before said, when our prayer is ended,
bread and wine and water are brought, and the president in like manner offers
prayers and thanksgivings, according to his ability,
(2) and the people assent, saying Amen; and there is a distribution to
each, and a participation of that over which thanks have been given,
(3) and to those who are absent a portion is sent by the deacons. And
they who are well to do, and willing, give what each thinks fit; and what is
collected is deposited with the president, who succours the orphans and widows
and those who, through sickness or any other cause, are in want, and those who
are in bonds and the strangers sojourning among us, and in a word takes care of
all who are in need. But Sunday is the day on which we all hold our common
assembly, because it is the first day on which God, having wrought a change in
the darkness and matter, made the world; and Jesus Christ our Saviour on the
same day rose from the dead. For He was crucified on the day before that of
Saturn (Saturday); and on the day after that of Saturn, which is the day of the
Sun, having appeared to His apostles and disciples, He taught them these things,
which we have submitted to you also for your consideration.
The
Council of
The Seventh Session
The canons and decrees of the sacred
and oecumenical Council of Trent,
Trans. J. Waterworth (London: Dolman, 1848), 53-67.
[Page 53] Celebrated on the third day of the month of March, MDXLVII.
DECREE ON THE
SACRAMENTS
Proem.
For the completion of
the salutary doctrine on Justification, which was promulgated with the
unanimous consent of the Fathers in the last preceding Session, it hath seemed
suitable to treat of the most holy Sacraments of the Church, through which all
true justice either begins, or being begun is increased, or being lost is
repaired. With this view, in order to destroy the errors and to extirpate the
heresies, which have appeared [Page 54] in these our days on the subject
of the said most holy sacraments,-as well those which have been revived from
the heresies condemned of old by our Fathers, as also those newly invented, and
which are exceedingly prejudicial to the purity of the Catholic Church, and to
the salvation of souls,-the sacred and holy, oecumenical and general Synod of
Trent, lawfully assembled in the Holy Ghost, the same legates of the Apostolic
See presiding therein, adhering to the doctrine of the holy Scriptures, to the
apostolic traditions, and to the consent of other councils and of the Fathers,
has thought fit that these present canons be established and decreed;
intending, the divine Spirit aiding, to publish later the remaining canons
which are wanting for the completion of the work which It has begun.
ON THE SACRAMENTS IN
GENERAL
CANON I.-If any one
saith, that the sacraments of the New Law were not all instituted by Jesus
Christ, our Lord; or, that they are more, or less, than seven, to wit, Baptism,
Confirmation, the Eucharist, Penance, Extreme Unction, Order, and Matrimony; or
even that any one of these seven is not truly and properly a sacrament; let him
be anathema.
CANON II.-If any one
saith, that these said sacraments of the New Law do not differ from the
sacraments of the Old Law, save that the ceremonies are different, and
different the outward rites; let him be anathema.
CANON III.-If any one
saith, that these seven sacraments are in such wise equal to each other, as
that one is not in any way more worthy than another; let him be anathema.
CANON IV.-If any one
saith, that the sacraments of the New Law are not necessary unto salvation, but
superfluous; and that, without them, or without the desire thereof, men obtain
of God, through faith alone, the grace of justification;-though all (the
sacraments) are not ineed necessary for every individual; let him be anathema.
CANON V.-If any one
saith, that these sacraments were instituted for the sake of nourishing faith
alone; let him be anathema.
[Page 55] CANON VI.-If any one
saith, that the sacraments of the New Law do not contain the grace which they
signify; or, that they do not confer that grace on those who do not place an
obstacle thereunto; as though they were merely outward signs of grace or justice
received through faith, and certain marks of the Christian profession, whereby
believers are distinguished amongst men from unbelievers; let him be anathema.
CANON VII.-If any one
saith, that grace, as far as God's part is concerned, is not given through the
said sacraments, always, and to all men, even though they receive them rightly,
but (only) sometimes, and to some persons; let him be anathema.
CANON VIII.-If any one
saith, that by the said sacraments of the New Law grace is not conferred
through the act performed, but that faith alone in the divine promise suffices
for the obtaining of grace; let him be anathema.
CANON IX.-If any one
saith, that, in the three sacrments, Baptism, to wit, Confirmation, and Order,
there is not imprinted in the soul a character, that is, a certain spiritual
and indelible Sign, on account of which they cannot be repeated; let him be
anathema.
CANON X.-If any one
saith, that all Christians have power to administer the word, and all the
sacraments; let him be anathema.
CANON XI.-If any one
saith, that, in ministers, when they effect, and confer the sacraments, there
is not required the intention at least of doing what the Church does; let him
be anathema.
CANON XII.-If any one
saith, that a minister, being in mortal sin,-if so be that he observe all the
essentials which belong to the effecting, or conferring of, the
sacrament,-neither effects, nor confers the sacrament; let him be anathema.
CANON XIII.-If any one saith,
that the received and approved rites of the Catholic Church, wont to be used in
the solemn [Page 56] administration of the sacraments, may be contemned,
or without sin be omitted at pleasure by the ministers, or be changed, by every
pastor of the churches, into other new ones; let him be anathema.
Hanover Historical Texts Project
Scanned by
The page numbers of Waterworth's translation appear in brackets.
‘Now about baptism: this is how to baptize.
Give public instruction on all these points, and then "baptize" in
running water, "in the name of the Father and of the Son and of the Holy
Spirit."
2 If you do not have running water, baptize in some other.
3 If you cannot in cold, then in warm. If you have neither, then pour water on the head three times "in the name of the Father, Son, and Holy Spirit."
4 Before the baptism, moreover, the one who baptizes and the one being baptized must fast, and any others who can. And you must tell the one being baptized to fast for one or two days beforehand.’
For full text see website: http://www.ccel.org/
Very early after their inception, the monks of the Greco-Oriental church
ran off into practices which the more rational Latin church of the West never
imitated. What passed for "extreme holiness" in
Evagrius, Ecclesiastical History, I.13:
In these times [about 440 A.D.] flourished and became illustrious, Simeon, of holy and famous memory, who originated the contrivance of stationing himself on the top of a column, thereby occupying a space of scarce two cubits in circumference. This man, endeavoring to realize in the flesh the existence of the heavenly hosts, lifts himself above the concerns of earth, and overpowering the downward tendency of man's nature, is intent on things above. He was adored by all the countryside, wrought many miracles, and the Emperor Theodosius II listened to his advice and sought his benediction.
Simeon prolonged his endurance of this mode of life through fifty-six years;
nine of which he spent in the first monastery where he was instructed in divine
knowledge, and forty-seven in the "Mandra" as it was called; namely,
ten in a certain nook; on shorter columns, seven; and thirty upon one of forty
cubits. After his departure [from this life] his holy body was conveyed to
Antioch, escorted by the garrison, and a great concourse guarding the venerable
body, lest the inhabitants of the neighboring cities should gather and carry it
off. In this manner it was conveyed to
The body has been preserved nearly entire until my time [about 580 A.D.]; and in company with many priests, I enjoyed a sight of his sacred head, in the episcopate of the famous Gregory, when Philippicus had requested that precious relic of the saints might be sent him for the protection of the Eastern armies. The head was well preserved save for the teeth some of which had been violently removed by the hands of the pious [for relics].
According to another writer, Theodoret, in Simeon's lifetime, he was visited
by pilgrims from near and far;
Source.
From: William Stearns Davis, ed., Readings in Ancient History: Illustrative Extracts from the Sources, 2 Vols. (Boston: Allyn and Bacon, 1912-13), Vol. II: Rome and the West, pp. 348-349.
Scanned in and modernized by Dr. Jerome S. Arkenberg,
29. Development of Monasticism. (Schaff)
In the historical development of the monastic institution we must distinguish four stages. The first three were completed in the fourth century; the remaining one reached maturity in the Latin church of the middle age.
The first stage is an ascetic life as yet not organized nor separated from the church. It comes down from the ante-Nicene age, and has been already noticed. It now took the form, for the most part, of either hermit or coenobite life, but continued in the church itself, especially among the clergy, who might be called half monks.
The second stage is
hermit life or anchoretism. It arose in the beginning of the fourth
century, gave asceticism a fixed and permanent shape, and pushed it to even
external separation from the world. It took the prophets Elijah and John the
Baptist for its models, and went beyond them. Not content with partial and
temporary retirement from common life, which may be united with social
intercourse and useful labors, the consistent anchoret secludes himself from
all society, even from kindred ascetics, and comes only exceptionally into
contact with human affairs, either to receive the visits of admirers of every
class, especially of the sick and the needy (which were very frequent in the
case of the more celebrated monks), or to appear in the cities on some
extraordinary occasion, as a spirit from another world. His clothing is a hair
shirt and a wild beast’s skin; his food, bread and salt; his dwelling, a cave;
his employment, prayer, affliction of the body, and conflict with satanic
powers and wild images of fancy. This mode of life was founded by Paul of
Thebes and St. Anthony, and came to perfection in the East. It was too
eccentric and unpractical for the West, and hence less frequent there,
especially in the rougher climates. To the female sex it was entirely unsuited.
There was a class of hermits, the Sarabaites in
The third step in the
progress of the monastic life brings us to coenobitism or cloister life,
monasticism in the ordinary sense of the word. It originated likewise in
The same social
impulse, finally, which produced monastic congregations, led afterward to
monastic orders, unions of a number of cloisters under one rule and a common
government. In this fourth and last stage monasticism has done most for the
diffusion of Christianity and the advancement of learning, has fulfilled its
practical mission in the Roman Catholic church, and still wields a mighty
influence there. At the same time it became in some sense the cradle of the
German reformation. Luther belonged to the order of