as riirc: iiinx'lt (Ro 61'), ut^tit*,^,; uytmitttr^t Xty^r (2 Ti 1'3, cf.
22), M l^iyyH T^c wurruH (1 Ti 41). The especial frequency of eucb expressions in the PasUiral Epp. illustrates the more stereotyped fonn which this teaching assumed when death and imprison inent were removing the apostles from personal contjict with their churches. The frequent recurrence of isolated dicta with the Introduction nrrti , ktyM (1 Ti li» S' 4», 2 TI 2", Tit S»), showi that such saylnga were highly valued and carefully l»reserved. Finally, after the death of the apostles we have a -pccimen of the way in which their teachings were collected, In a work which baa been preiterved to us under the title "The Teaching of the l^rd through the Twelve Apostles' (/>nf. V).
(2) 7'/i« .Mana'jemmt o/ Comitum Fuiuit. — (a) Sources qf the rommon rsuemis. — In the early days of enthusiasm nothing but the surrender of all privat« property would satisfy the eagerness of the converta (Ac 2" 434). Those who had possessiuns sold ihi-m and laid the monay at the apoatlaa' feet oa a oontributioo
432
CHUKCil
CUUKCH
to the common fund. This condition of things was, however, the result of purely voluntary action in each individual case, and is not to be confused with a compulsory couuuunity of ?oods (4^'^ &•*). It was i»robably not uni\frsal ; thus, e.g., we find Mary the mother of Mark in possession of a private house (121*), and Tabitha at Joppa renowned for her many alms-deeds (93tj), which implies that she did not hand over all her property to the Church at llie time of her conversion. It differed iu degree only from a later condition of things in which poor and rich were to be seen in the church (<»..7. IColl'^^^, Ephfi^, CoUMTi6i7, Ja 22). It was a voluntary alms'iitnnri (Ac 4^^). but collective and organized instead of being "individual and sporadic. The sole source of the Church's revenue remainea always the voluntary offerinj^a of the congregation. Under the head of such voluntary orferingB we must include the contributions of food brought by the rich to the Agapw (implied in 1 Co ll"'^'- 2^), the furnishing of the necessary occessoriea (e.g. seats, lights, etc.) for the jiuhlic worship, which was probably undertaken by the owner of the iiouse in which the services were held, tlie exercise of private hospitality on behalf of the Church towards visitors from other Churches (of. 1 Ti 3* * given to hospitality,' 5>0 ' if she hath used hospitality to strangers, if she hath washed the feet of the saints'), and tlie practice of private charity (Ac ew*, 1 Ti 5iti). (b) The expenses.— the money thus offered to the communitj' was spent mainly in the support of the poor and helpless in the Chunih. Part of this charity was permanent and regular (^.f?. the support of widows, Ac 6', 1 Ti 6Sff., except so far as they were provided for by private charity, 1 Ti 516, ja i27 ; the support of the poor generally, Ac 2^6 436)^ and part extra- ordinary and occasional \e.g. the offerings sent to the poor brethren in Judaia. Ac 1129 94", Ro ir.2.v27. 31, i Co 16itr., 2 Co 8-0. Gal 2'"). Another source of expenditure was the support Of the ministers of the g03i)eL The labourer was worthy of hia hire. Thev who proclaimed the gospel had the right to live of the gospel' (cf. 1 Co Q*-i\ Gal 6», 1 Ti 6I8, 1 p 52). St. Paul remarks that he was an exception in this respect (1 Co 9^), and resigned what was his right in order to avoid offence (2 Co ll^ff- 12iair., 1 Th '26. 2 Th 3»). From the PhUippians alone did he receive any help (2 Co U^, Ph 4i0ff). In the Didache (11-13) order is given to receive and lodge the prophet, and send him on his way with foorJ enough to last him until the evening, but no ntoney gifts are allowed. The resident prophets are to receive the first-fruits of corn, wine, and oxen. AVe see from this that the burden of supporting these otficers fell on certain indi- viduals rather than on the community as a whole, and so came only in a limited degree from public funds. To these charges we must add also the indefinite adininistrative expenses which would inevitably be incurred from time to time in the manage- ment of affairs. See further on this subject Alms. Communion.
(3) General Administration and Direction. — Under this head we must include all such work aa the arrangement of times for the services and other common meetings, the ordering of the services, and the management of the thousand and one details invohed in the general direction of the conmion affairs. To this class of duties St. Paul would add the task of arbitrating in the case of disputes among brethren (1 Co 6^) to avoid the scandal of Christian attacking Christian before the pubhc law courts.
(4) The ET\forcing of Discipline.— To the apostles (Mt 16i»- 19, jn 2i»2-i. 2*) and to the Church aa a whole (Mt 18>8) Christ solemnly committed the power which He Himself possessed (Mt 9** etc.) of remitting or retaining sins. These words laid on the Church the duty of enforcing discipline, of pronouncing punishment upon the sinner, or declaring hia forgiveness when the punishment had buen followed by repentance. Punishment and forgiveness were dealt out in the name and in the person of Christ (1 Co .S4, 2 Co 21")^ This was, then, no arbitrarj- exercise of authority, bat rested upon the guarantee that the decision coincided with the will of God in the matter. The disciplinary power thus belonging to the Church was in practice only exercised against sins which were a public offence to the com- munity. It was only when an act of sinfulness became public, and therefore a scandal to the community, that the Church felt itself called upon to take cognisance of the matter. The search- ing out of private offfnces w;is no part of the common discipline, nor was the system of public confession yet instituted for such offences. Christians are encouraged to confess their ains to one another (Ja 6*^), that they may receive the benefit of others' nrayers for their forgiveness (cf. ib. **, 1 Jn 6'«). From thia last passage we see that there are 'sina unto death' which cannot thus find forgiveness (cf. Mk 323, j;^ 1210). But above all. the Christian must settle his sins with God by confession to Uim and prayer for pardon (1 Jn l"), and the punishment for sin comes direct from heaven (1 Co 113'>) as well as through the Church. Taking cognisance, then, only of these pul)lic offences, public punishment was administered in proportion t<i the wrong. nie lightest punishment was simple reproof. This could be administered by any Christian to a fellow-Christian (Mt I810, 1 Th 51**). It assumed an official form when the rebuke was publicly administered by a person of recognized authority (1 Ti 620, Ga! 2^1) or by the community. In case of obstinacy on the part of the sinner, or of more serious faults, the oflTender might be expelled from the community, and its members forbidden to F]ieak, or eat, or have any communication with him (Uo 1BJ7, 1 Co 6^"-l», 2 Jn iO). l-^nally, when the sin was particularly grievous the same sent^?nce of excommunication might be accompanied with the miraculous infliction of a physical punish- ment (Ac fiMO 8H 1 Co 55, 1 Ti 120), or with the imprecation of a curse (i.«(*i;/«) on the offender (1 Co 1622, Oal 18). Christ Himself «Urected that in the case of brother wronging brother the injured pervon shAJI (1) reprove the wrong-doer in private ;