[Image]  [Hi-Res Image]

Page 126

which undermined the austerity against carnal sins. Spiritual marriages tolerable in small communities could not be entrusted to large societies of mixed elements, and the increasing sternness of the prohibitions prove the obstinate resistance to the effort at extermination. Concerning the remoteness in time of spiritual marriages, first mention occurs in the Shepherd of Herman (Visions, L, i. 1, Eng. transl., ANF, ii. 9; Similitudes, ix. 11, 3, 7; x. 3, Eng. transl., ANF, ii. 44-47, 55). The passage I Cor. vii. 36-38 has been brought into connection with spiritual marriage (E. Grabe). In the De vita corttemPlativa, a genuine work of Philo, reference is made to the Therapeutae in Egypt who repudiated marriage and the sexual relation and dwelt together in ascetic companionship like the later Christian ascetics, except that the element of fraternal love was there absent. It is to be concluded that spiritual marriage belongs, in the primitive life of Christianity, to an ascetic effort to replace marriage with brotherly love, and was not an outgrowth of clerical celibacy and monasticism. (H. ACHELIa.)

BIBLIOGRAPHY: H. Achelis, Virpinea subintroductm. Ein Beitrag zurn I Kor. vii., Leipsic, 1902 (of. Jiflicher, in Archiv Jitr Religionswissenschajt, vii. 373 aqq.); PaeudoCyprian, De sinpularitate clericorurn (edition of it promised in TU, new series, ix. 3); DCA, ii. 1939-1941; and the commentaries on I Cor. vii.

SUBLAPSARIANISM: The view held by moderate Calvinists, first applied to the Remonstrants (q.v.), according to which the decree to create logically preceded the decree of the fall. God determined to create the world and man notwithstanding the fact that he foresaw man's fall. Cf. Supralapsarianism and Infralapsarianism in CALVINISM, § 8.

SUBORDIftATIONISM. See ANTITRINIlARIAN 1sM; and CHR1aTOL0(lY, IL, 2.

SUCCESSION, APOSTOLIC.

I. The Anglican View: The handing on of the ministerial commission and authority, given by the Lord Jesus Christ to his apostles, by a regular chain of successive ordinations. It presupposes the formation by Christ of a visible Church on earth, an organized society, the kingdom, or the embodiment of the kingdom, which the Messiah was to set up, I. to carry on his work by witnessing to the truth revealed, by ministering covenant gifts of grace, and by guiding and training its members in life and character. If Christianity were a philosophy scattered broadcast for men to follow as isolated individuals, there would be no need of or room for a succession of ministers. The theory of a traditional ministry is linked with the belief in a visible Church, corresponding, in its outward organization and its inward spiritual life, with the law of the Incarnation. Specialized functions belong to an organized body.

In the society which he formed, Christ ordained a particular body or order of ministers to act for him and with his authority. Out of the general company of the disciples he chose the twelve that they should be with him and then go forth in his name. By a trial mission during his own earthly ministry they were in part prepared for the commissions he gave them to represent him when he left the earth (Matt.

xxviii. 18, 19; John xx. 21-23). The twelve apostles formed a distinct company within the general society; within the body mystical, as within the body physical or social, there is a differentiation of functions. This is marked in the New Testament, e.g., by certain powers being conferred on the Seven, who preached and baptized, but apostles were sent after them to confirm (Acts viii.). Doubtless all acted as organs of the body, representing the whole society, but they were like the eye or ear in the natural body, divinely appointed and constituted organs, whose functions cannot be changed at will, nor the limitations of their several commissions enlarged. Accordingly while the officers may and should be chosen from below, they are endowed with authority from above-not merely deputed from below. This authoritative stewardship or pastorate was intended to be perpetuated in every generation. The gifts were not personal but official. God's gifts last as long as the needs which they are designed to supply. The authoritatively commissioned ministry is the normal instrumentality through which Christ, the exalted and invisible head of the Church, working by his Spirit, communicates to his people his promised gifts of grace. It is the guaranty of his presence and action.

normal organ for transmitting this authoritative ministerial commission, the organ. of spiritual generation. Here certain distinctions must be made. (1) In the New-Testament writings the names " presbyters " or " elders " (see PRESBYTER) and "bishops ' are apparently used to designate the same officers, the pastors of local churches. It was not till later that the title " bishop " was reserved for a single chief pastor who presided over a number of presbyters (see ORGANIZATION OF THE EARLY CHURCH). But in the New-Testament writings, though the names are interchangeably used, a difference of functions may be recognized. Timothy and Titus exercise authority over the presbyters as over the church generally in their respective districts; while others cooperate, they are responsible for ordaining men to the ministry (I Tim. iii., v.; Titus i. 5-9). The organization seen in its beginning at Ephesus and in Crete seems to have been thoroughly established in Asia Minor before St. John, the last of the original apostles, passed away, and thence it spread if it had not already been independently adopted, generally throughout the Christian Church. (2) The " bishop " differed in two respects from the apostle proper, to whose authority in general he succeeded. The original apostles had their special function as witnesses to what they had seen and heard with the incarnate Son (Acts i. 8 21, 22; I John i.1-4). This, of course, could not be handed on. The bishops were limited in the exercise of their office, each to one church in a district, whereas the apostolic office had been more general. The twelve exercised a concurrent or collegiate world-wide jurisdiction. (3) It is possible that in some churches the rule by a body of presbyters continued for some time after the monarchical episcopate had been elsewhere established. But this would make no exception to the doctrine of apostolic succession rightly understood, since this is

~ r ,i ~ !':

r m

I r i II

k s.

: x I ~'

I

I <

11 i:

I

r i

II i'

il i

,I ~ i ,

E9 : 9

I 1,

I !

IS 11 r

E r

i ( 4

h r ,

I

I ~ If ~;

Ii E.

~ i ~ ,

I

i

i E

i ; i i;

~ ~, I

i L ~, ~ ' ' 'L,

~ w

II e i I

II I 'I. I r

, ',~' r.

r.

,I , ~ i',

i i ~ !:

I

I , §';

t i II .r.:

II I r i ; _ If

I ~.,

6 i ~~.y

I r

I i i:

L i~ C

r I li

I . i -

i i~ .

,,

I I Ij

I I .I ., L

i

I I ,,

II

I III

,:

I ~; ~ i

iii,'', h j,,

·I

i r I' a

F .,i, v,

II i · f , , Ii I I ~;

i G I I h,

r

r:' r' i Ir,

I (.:

I:

I

I i ~ j I,?

i li ; I

I ; :: k I

h '.:

a i~,

I E.

I I

i

I

s

il r L I: r.:

L i r

I I

I:I C I i I i :

i I

f,

I I I ,. I

f. :;

I f I i - i v.

I I E

I I II e.;

i,,,, ,, I , I

i

I ' 1::

i ~ I I

'I I e,

i :

I i I I

f : q-

I

I r i a

I I

i i f .C,' ~~ i.

I i I I i i~

, i l ' f :

I i.

,

~',~`~l 41:

li I ! ~ , ~ I III ) ;

1 I ~ r ~~.~I li f y

I li i'

k i

~ I f ~ II; ,,~ ,

i ,:

il~.

I I P.

L' I 1 i :.d ~ ` i a r '