Mondays are for Church History
8/5/24
Schaff, Philip. (2014). "Chapter V. The Hierarchy and Polity of the Church." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 1993-2106). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 48-67).
"§52. The Lower Clergy." (pp. 2014-2019).
Schaff observes that with the changes of the time of Constantine, the episcopate and presbyterate came to be clearly distinguished though there was a remaining concept of their equality in earlier generations (Schaff 2014, p. 2014). Jerome wrote that the distinction between bishops and presbyters was actually simply a matter of age, and that eventually some of the presbyters were placed in a role of supervision over the others. This custom became generalized and resulted in the existence of a variety of ranks (Schaff 2014, p. 2015). Among the diaconate a similar process developed. The larger cathedrals, as we might expect, tended to develop a more elaborate structure among the servants of the church.
Schaff notes that the diaconate had included deaconesses from the apostolic age. Deaconesses, usually widows of clergy, cared for the women of the church (Schaff 2014, p. 2016). Though the original requirements, probably based on 1 Timothy, called for deaconesses to be at least 60, in 451 at the Council of Chalcedon, the age was reduced to 40 (Schaff 2014, p. 2016). In the East the role of deaconess was thriving until the 12th century. However, in the West the prohibitions against ordaining women were passed by 533 (Schaff 2014, p. 2017). Schaff does observe that an office of service similar to that of the deaconess has been re-established in Protestant churches, but they are of a different nature and do not include the various vows undertaken by the women (Schaff 2014, p. 2018).
Schaff observes that a variety of offices were added to large churches, especially in major cities (Schaff 2014, p. 2018). These could include stewards, secretaries, nurses, and people who bury the dead.
"§42. The Bishops." (pp. 2019-2022).
Schaff elaborates on the distinctions he made previously between bishops and presbyters. The office of bishop took on sovereign power, though exegetes such as "Jerome, Crysostom, and Theodoret, just the most eminent exegetes of the ancient church, expressly acknowledged the original identity of the two offices" (Schaff 2014, p. 2019). As their power grew, bishops elected other bishops and took responsibility for ordination of clergy. Confirmation and blessing of oil for chrismation also came to be the duty of the bishops. Schaff observes that bishops took on civil positions of importance after Constantine's time (Schaff 2014, p. 2020). The bishops accepted the reverence shown them and welcomed reverential titles. Special garments signifying rank would often be worn by bishops (Schaff 2014, p. 2021) Schaff notes here, as elsewhere, that there were both positive and negative examples of bishops. Some were pious and ascetic, giving to the poor and living a life of humble servitude (Schaff 2014, p. 2022).
8/5/24
Schaff, Philip. (2014). "Chapter V. The Hierarchy and Polity of the Church." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 1993-2106). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 48-67).
"§52. The Lower Clergy." (pp. 2014-2019).
Schaff observes that with the changes of the time of Constantine, the episcopate and presbyterate came to be clearly distinguished though there was a remaining concept of their equality in earlier generations (Schaff 2014, p. 2014). Jerome wrote that the distinction between bishops and presbyters was actually simply a matter of age, and that eventually some of the presbyters were placed in a role of supervision over the others. This custom became generalized and resulted in the existence of a variety of ranks (Schaff 2014, p. 2015). Among the diaconate a similar process developed. The larger cathedrals, as we might expect, tended to develop a more elaborate structure among the servants of the church.
Schaff notes that the diaconate had included deaconesses from the apostolic age. Deaconesses, usually widows of clergy, cared for the women of the church (Schaff 2014, p. 2016). Though the original requirements, probably based on 1 Timothy, called for deaconesses to be at least 60, in 451 at the Council of Chalcedon, the age was reduced to 40 (Schaff 2014, p. 2016). In the East the role of deaconess was thriving until the 12th century. However, in the West the prohibitions against ordaining women were passed by 533 (Schaff 2014, p. 2017). Schaff does observe that an office of service similar to that of the deaconess has been re-established in Protestant churches, but they are of a different nature and do not include the various vows undertaken by the women (Schaff 2014, p. 2018).
Schaff observes that a variety of offices were added to large churches, especially in major cities (Schaff 2014, p. 2018). These could include stewards, secretaries, nurses, and people who bury the dead.
"§42. The Bishops." (pp. 2019-2022).
Schaff elaborates on the distinctions he made previously between bishops and presbyters. The office of bishop took on sovereign power, though exegetes such as "Jerome, Crysostom, and Theodoret, just the most eminent exegetes of the ancient church, expressly acknowledged the original identity of the two offices" (Schaff 2014, p. 2019). As their power grew, bishops elected other bishops and took responsibility for ordination of clergy. Confirmation and blessing of oil for chrismation also came to be the duty of the bishops. Schaff observes that bishops took on civil positions of importance after Constantine's time (Schaff 2014, p. 2020). The bishops accepted the reverence shown them and welcomed reverential titles. Special garments signifying rank would often be worn by bishops (Schaff 2014, p. 2021) Schaff notes here, as elsewhere, that there were both positive and negative examples of bishops. Some were pious and ascetic, giving to the poor and living a life of humble servitude (Schaff 2014, p. 2022).
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