[1]The words of Celsus ring strangely in our ears after these seventeen centuries and more: "You may hear all those who differ so widely, and who assail each other in their disputes with the most shameless language, uttering the words, 'The world is crucified unto me, and I unto the world'" (Origen, "Contra Celsum," v. § 64; and cf. iii § 12).[2]"Les Apotres," p. 56.[3]i Cor. xiv. 24, 25[4]xlii. 4, 5.[5][Greek: I will appoint their bishops in righteousness and their deacons in faith][6]ad Smyrn. viii. i, 2.[7]The earliest Latin versions of the Bible seem often to have used the word sacramentum to translate the Greek μυστήριον, thus in St. Matthew xiii. 11, in reply to the disciples' query "Why speakest thou unto them in parables?" is given the response "To you is given to know the sacraments of the Kingdom of Heaven, but to them it is not given" (Cod. Bobbiensis). Even the Vulgate retains this rendering in a number of passages (Eph. i. 9; iii. 3; v. 32; Revelation i. 20), and one cannot help wishing that our English version might have retained so beautiful a rendering as "the sacrament of His will," or the reference to the mystical union of Christ and His church as "the great sacrament." Similarly, it is interesting to hear the Vulgate speak of "the sacrament of the seven stars," in the Apocalypse, and to read in i Tim. iii. 16, "great is the sacrament of godliness."[8]De Anima, ix.[9]Adv. Marcion, v. 4.[10]Adv. Marcion, v. i.[11]"Hoc enim lignum tunc in sacramento erat" (Adv. Judaeos, xii.).[12]"Nolite verba, cum sacramentum meum erit canendum,providenter quaerere."[13]"Quid enim sunt aliud quaeque corporalia sacramenta nisi quaedam quasi verba visibilia sacrosancta quidem, veruntamen mutabilia at temporalia?" (Contra Faustum Manichaeum., Lib. xix. Cap. 16.).[14]("De Praescriptione Haereticorum" xl.) At his best, however, Tertullian, at least in one of his works, did seem to go farther than this, and to recognise in the instinctive strivings of natural religion the witness of the soul to the truths revealed in Christ ("De Testimonio Animae").[15]The "Guide des ceremonies civiles" (Par Lux, Paris, 1902).[16]See i Cor. i. 14-15. "For Christ sent me not to baptize but to preach the Gospel."[17]i Cor. xv.[18]Aug. de Baptismo Lib. iv. Cyprian had instanced this as a case of baptism of blood, but Augustine pointed out that the penitent thief suffered not as a Christian, but in punishment for a crime.[19]De Poen, C. vi.; cf. xii. and xiii.[20]It is more generally held at present by scholars that the Didache was written in Egypt; but would not this prayer rather befit the hilly country of Phrygia, where afterwards Montanus taught?[21]Rev. W. Tuckwell: "Reminiscences of Oxford."[22]"Mundi imago divinae sapientise et potentiae praeconium."[23]Exodus xix. 6.; Isaiah Ixi. 6.[24]I Peter ii. 5, 9.[25]Rev. v. 10; xx. 6.[26]Romans xii. i.[27]Tim. iv. 6. Cf. Phil. iii. 17: "If I be poured forth as a libation upon the sacrifice and service (Liturgy) of your faith;"[28]Irenaeus is apparently the first to use the term ιερεύς (sacrificing priest) instead of the earlier title of πρεσβύτερος (elder).[29]This suggestion, and several of the preceding ones, are set forth with much greater fulness and clearness by Mr. St. George Stock in the Hibbert Journal for January, 1906.[30]Ѐστι [Ѐστιν]δὲ πίστις ἐλπιζομένων ὑπόστασις πραγμάτων ἔλεγχοςou οὐ βλεπομένων Heb 11:1.[31]Ecclesiastes iii. 11.[32]It is possible that some day this difficulty might be surmounted by the willingness of a small group of such Free Church leaders to receive conditional episcopal consecration at the hands of some friendly Gregorian or Nestorian Bishops. They could then preach from the pulpit in Church or Cathedral at the invitation of the authorities of the Church of England, and, by receiving their episcopal orders conditionally, they would place no stigma on their Nonconformist colleagues. The Free Churches would then be somewhat in the position of the old Celtic Churches before the conquest of Britain by Latin Christianity, when Bishops did not rule by monarchial methods over fixed dioceses, but exercised a more personal influence from their monastic homes, where sometimes several Bishops resided together at once. We should thus have a Free Church College of Bishops exercising authority by reason of their personal and spiritual qualifications and seeking no other sanction than the weight which such an influence would give.There may be difficulties in the way of such a proposal, but many Nonconformists who could not agree to accept the diocesan method of Church government would have little or no objection to such overseers of the Free Churches, who, holding an unpaid office, carrying no legal privileges, would have no right to rule, but rather be recognised as teaching, advising or pleading, with the authority of an elder brother in the spiritual family of which they would be members. Such a simple apostolic episcopate, strengthened from time to time by the addition of new members called to accept their office by the voice of their Church, might afford for those who have need of it a sign of visible communion between the Protestant Churches and the older episcopal churches of East and West.
[1]The words of Celsus ring strangely in our ears after these seventeen centuries and more: "You may hear all those who differ so widely, and who assail each other in their disputes with the most shameless language, uttering the words, 'The world is crucified unto me, and I unto the world'" (Origen, "Contra Celsum," v. § 64; and cf. iii § 12).
[1]The words of Celsus ring strangely in our ears after these seventeen centuries and more: "You may hear all those who differ so widely, and who assail each other in their disputes with the most shameless language, uttering the words, 'The world is crucified unto me, and I unto the world'" (Origen, "Contra Celsum," v. § 64; and cf. iii § 12).
[2]"Les Apotres," p. 56.
[2]"Les Apotres," p. 56.
[3]i Cor. xiv. 24, 25
[3]i Cor. xiv. 24, 25
[4]xlii. 4, 5.
[4]xlii. 4, 5.
[5][Greek: I will appoint their bishops in righteousness and their deacons in faith]
[5][Greek: I will appoint their bishops in righteousness and their deacons in faith]
[6]ad Smyrn. viii. i, 2.
[6]ad Smyrn. viii. i, 2.
[7]The earliest Latin versions of the Bible seem often to have used the word sacramentum to translate the Greek μυστήριον, thus in St. Matthew xiii. 11, in reply to the disciples' query "Why speakest thou unto them in parables?" is given the response "To you is given to know the sacraments of the Kingdom of Heaven, but to them it is not given" (Cod. Bobbiensis). Even the Vulgate retains this rendering in a number of passages (Eph. i. 9; iii. 3; v. 32; Revelation i. 20), and one cannot help wishing that our English version might have retained so beautiful a rendering as "the sacrament of His will," or the reference to the mystical union of Christ and His church as "the great sacrament." Similarly, it is interesting to hear the Vulgate speak of "the sacrament of the seven stars," in the Apocalypse, and to read in i Tim. iii. 16, "great is the sacrament of godliness."
[7]The earliest Latin versions of the Bible seem often to have used the word sacramentum to translate the Greek μυστήριον, thus in St. Matthew xiii. 11, in reply to the disciples' query "Why speakest thou unto them in parables?" is given the response "To you is given to know the sacraments of the Kingdom of Heaven, but to them it is not given" (Cod. Bobbiensis). Even the Vulgate retains this rendering in a number of passages (Eph. i. 9; iii. 3; v. 32; Revelation i. 20), and one cannot help wishing that our English version might have retained so beautiful a rendering as "the sacrament of His will," or the reference to the mystical union of Christ and His church as "the great sacrament." Similarly, it is interesting to hear the Vulgate speak of "the sacrament of the seven stars," in the Apocalypse, and to read in i Tim. iii. 16, "great is the sacrament of godliness."
[8]De Anima, ix.
[8]De Anima, ix.
[9]Adv. Marcion, v. 4.
[9]Adv. Marcion, v. 4.
[10]Adv. Marcion, v. i.
[10]Adv. Marcion, v. i.
[11]"Hoc enim lignum tunc in sacramento erat" (Adv. Judaeos, xii.).
[11]"Hoc enim lignum tunc in sacramento erat" (Adv. Judaeos, xii.).
[12]"Nolite verba, cum sacramentum meum erit canendum,providenter quaerere."
[12]"Nolite verba, cum sacramentum meum erit canendum,providenter quaerere."
[13]"Quid enim sunt aliud quaeque corporalia sacramenta nisi quaedam quasi verba visibilia sacrosancta quidem, veruntamen mutabilia at temporalia?" (Contra Faustum Manichaeum., Lib. xix. Cap. 16.).
[13]"Quid enim sunt aliud quaeque corporalia sacramenta nisi quaedam quasi verba visibilia sacrosancta quidem, veruntamen mutabilia at temporalia?" (Contra Faustum Manichaeum., Lib. xix. Cap. 16.).
[14]("De Praescriptione Haereticorum" xl.) At his best, however, Tertullian, at least in one of his works, did seem to go farther than this, and to recognise in the instinctive strivings of natural religion the witness of the soul to the truths revealed in Christ ("De Testimonio Animae").
[14]("De Praescriptione Haereticorum" xl.) At his best, however, Tertullian, at least in one of his works, did seem to go farther than this, and to recognise in the instinctive strivings of natural religion the witness of the soul to the truths revealed in Christ ("De Testimonio Animae").
[15]The "Guide des ceremonies civiles" (Par Lux, Paris, 1902).
[15]The "Guide des ceremonies civiles" (Par Lux, Paris, 1902).
[16]See i Cor. i. 14-15. "For Christ sent me not to baptize but to preach the Gospel."
[16]See i Cor. i. 14-15. "For Christ sent me not to baptize but to preach the Gospel."
[17]i Cor. xv.
[17]i Cor. xv.
[18]Aug. de Baptismo Lib. iv. Cyprian had instanced this as a case of baptism of blood, but Augustine pointed out that the penitent thief suffered not as a Christian, but in punishment for a crime.
[18]Aug. de Baptismo Lib. iv. Cyprian had instanced this as a case of baptism of blood, but Augustine pointed out that the penitent thief suffered not as a Christian, but in punishment for a crime.
[19]De Poen, C. vi.; cf. xii. and xiii.
[19]De Poen, C. vi.; cf. xii. and xiii.
[20]It is more generally held at present by scholars that the Didache was written in Egypt; but would not this prayer rather befit the hilly country of Phrygia, where afterwards Montanus taught?
[20]It is more generally held at present by scholars that the Didache was written in Egypt; but would not this prayer rather befit the hilly country of Phrygia, where afterwards Montanus taught?
[21]Rev. W. Tuckwell: "Reminiscences of Oxford."
[21]Rev. W. Tuckwell: "Reminiscences of Oxford."
[22]"Mundi imago divinae sapientise et potentiae praeconium."
[22]"Mundi imago divinae sapientise et potentiae praeconium."
[23]Exodus xix. 6.; Isaiah Ixi. 6.
[23]Exodus xix. 6.; Isaiah Ixi. 6.
[24]I Peter ii. 5, 9.
[24]I Peter ii. 5, 9.
[25]Rev. v. 10; xx. 6.
[25]Rev. v. 10; xx. 6.
[26]Romans xii. i.
[26]Romans xii. i.
[27]Tim. iv. 6. Cf. Phil. iii. 17: "If I be poured forth as a libation upon the sacrifice and service (Liturgy) of your faith;"
[27]Tim. iv. 6. Cf. Phil. iii. 17: "If I be poured forth as a libation upon the sacrifice and service (Liturgy) of your faith;"
[28]Irenaeus is apparently the first to use the term ιερεύς (sacrificing priest) instead of the earlier title of πρεσβύτερος (elder).
[28]Irenaeus is apparently the first to use the term ιερεύς (sacrificing priest) instead of the earlier title of πρεσβύτερος (elder).
[29]This suggestion, and several of the preceding ones, are set forth with much greater fulness and clearness by Mr. St. George Stock in the Hibbert Journal for January, 1906.
[29]This suggestion, and several of the preceding ones, are set forth with much greater fulness and clearness by Mr. St. George Stock in the Hibbert Journal for January, 1906.
[30]Ѐστι [Ѐστιν]δὲ πίστις ἐλπιζομένων ὑπόστασις πραγμάτων ἔλεγχοςou οὐ βλεπομένων Heb 11:1.
[30]Ѐστι [Ѐστιν]δὲ πίστις ἐλπιζομένων ὑπόστασις πραγμάτων ἔλεγχοςou οὐ βλεπομένων Heb 11:1.
[31]Ecclesiastes iii. 11.
[31]Ecclesiastes iii. 11.
[32]It is possible that some day this difficulty might be surmounted by the willingness of a small group of such Free Church leaders to receive conditional episcopal consecration at the hands of some friendly Gregorian or Nestorian Bishops. They could then preach from the pulpit in Church or Cathedral at the invitation of the authorities of the Church of England, and, by receiving their episcopal orders conditionally, they would place no stigma on their Nonconformist colleagues. The Free Churches would then be somewhat in the position of the old Celtic Churches before the conquest of Britain by Latin Christianity, when Bishops did not rule by monarchial methods over fixed dioceses, but exercised a more personal influence from their monastic homes, where sometimes several Bishops resided together at once. We should thus have a Free Church College of Bishops exercising authority by reason of their personal and spiritual qualifications and seeking no other sanction than the weight which such an influence would give.There may be difficulties in the way of such a proposal, but many Nonconformists who could not agree to accept the diocesan method of Church government would have little or no objection to such overseers of the Free Churches, who, holding an unpaid office, carrying no legal privileges, would have no right to rule, but rather be recognised as teaching, advising or pleading, with the authority of an elder brother in the spiritual family of which they would be members. Such a simple apostolic episcopate, strengthened from time to time by the addition of new members called to accept their office by the voice of their Church, might afford for those who have need of it a sign of visible communion between the Protestant Churches and the older episcopal churches of East and West.
[32]It is possible that some day this difficulty might be surmounted by the willingness of a small group of such Free Church leaders to receive conditional episcopal consecration at the hands of some friendly Gregorian or Nestorian Bishops. They could then preach from the pulpit in Church or Cathedral at the invitation of the authorities of the Church of England, and, by receiving their episcopal orders conditionally, they would place no stigma on their Nonconformist colleagues. The Free Churches would then be somewhat in the position of the old Celtic Churches before the conquest of Britain by Latin Christianity, when Bishops did not rule by monarchial methods over fixed dioceses, but exercised a more personal influence from their monastic homes, where sometimes several Bishops resided together at once. We should thus have a Free Church College of Bishops exercising authority by reason of their personal and spiritual qualifications and seeking no other sanction than the weight which such an influence would give.
There may be difficulties in the way of such a proposal, but many Nonconformists who could not agree to accept the diocesan method of Church government would have little or no objection to such overseers of the Free Churches, who, holding an unpaid office, carrying no legal privileges, would have no right to rule, but rather be recognised as teaching, advising or pleading, with the authority of an elder brother in the spiritual family of which they would be members. Such a simple apostolic episcopate, strengthened from time to time by the addition of new members called to accept their office by the voice of their Church, might afford for those who have need of it a sign of visible communion between the Protestant Churches and the older episcopal churches of East and West.