There seems to be a transition stage between the pui-ely charismatic and the official ministry in Ac 13'-^ about A.D. 47. There is a fast and a solemn service conducted by prophets and teachers at Antioch. During the service, the Spirit (through one of the prophets) says : ' Since you desire to know (5i7), separate for me Barnabas and Saul,' who were present. There is another fast and ser- vice, and then the two are separated by the laying on of the hands of the other prophets and teachers. This ordination was for mission work, but ordina- tion for the work of ruling congregations was pro- bably similar. In 1 Ti 4^^ Timothy is reminded of the gift (xapio-yLia) which was given him by pro- phecy, with the laying on of the hands of the l^resbytery. ' By prophecy ' probably refers to utterances of prophets which marked him out for ordination (P**) as a helper of St. Paul ; and the presbyters of the local church joined with St. Paul in orclaining him. Here for the first time ' presby- tery' is used of a body of Christian elders. In Lk 22*"' and Ac 22^ it is used of the Sanhedrin. ' In none of these instances of the laying on of hands is there any trace of a belief in the magical virtue of the act. It is sim])ly the familiar and expres- sive sign of benediction inherited by the Apostles from the Synagogue and adapted to the service of the Church' (Swete, The Holy Spirit in the NT, p. 384). The laying on of hands was used in bless- inc) ; and the person who blesses does not transmit any good gift which he possesses himself : he in- vokes what he has no power to bestow, but what he hopes that God will bestow. W^hen this sym- bolical action was used by a minister in connexion with an appointment to the ministry, the idea of
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transmission naturally arose. But the action is a symbol, not an instrument of consecration. The gift which Timothy received at his ordination was just sucli as was required for ruling infant churches : it was ' a spirit of power, and love, and discipline ' (2 Ti P- '^). Cf. art. Ordixation.
Permanent local officials were required in the first instance for the regulation of public worship. St. Paul gives the earliest directions respecting this, and what he lays down for the Corinthians is based on principles which can be applied every- where. He gives no directions as to special minis- ters, but he recognizes them where they exist (Ph P). He and Barnabas appointed elders in every church (Ac 14-^). It is here that the influence of the synagogue is so marked. 'Elders' are bor- rowed from it. The ritual which Jewish and Christian elders regulate is similar — praise, read- ing of Scripture, exposition, and prayer. The dis- cipline exercised by both is similar ; they deal with much the same kind of offences, and the chief penalty in both cases is excommunication. When Christians were told not to take their disputes in- to Roman civil courts (1 Co 6), that involved the growth of Christian civil law, which the permanent officials had to administer ; and here the influence of Roman legislation came in to develop what was derived from Christ's teaching and that of the OT.
The development of Church organization and the complete separation of the clergy from the laity were the work of the post-apostolic age. The remark that 'no soldier on service entangleth liimself in the affairs of this life' (2 Ti 2'») contri- Imted to this separation, for it was interpreted to mean that the clergy must abjure secular occupa- tions. Already in apostolic times the clergy had three distinct rights : honour and obedience (1 Th 5'-); maintenance (1 Co 9^""); and freedom from frivolous accusations (1 Ti 5'^). Before the end of the 2nd cent, most of the elements of the later development were already found in the Church.
Certainty is not attainable, and there is nothing approaching to it in favour of the theory that Christ gave a scheme of Church government to the apostles, and that they delivered it to the Church. There is little evidence to support either of these propositions. The far more probable theory is that Church government was a gradual growth initiated and guided by the Spirit, to meet the growing needs of a rapidly increasing com- munitj\ This theory is supported by a good deal of evidence, and it is in harmony with what we know of God's methods in other departments of human life.
Literature. — See works mentioned under Apostlb and Bishop ; C. Gore, The Church and the Ministry, London, 1888 ; R. C. Moberly, Ministerial Priesthood, do. 1S97 ; J. "Words- worth, Serajjion'sPrai/er-Book, do. 1899, The Ministry of Grace, do. 1901 ; T. M. Lindsay, The Church and the Ministry in the Early Centuries, do. 1902 ; A. W. F. Blunt, Studies in Apostol. Christianity, do. 1909 ; A. Hamack, Constitution and Law of the Church, Eng. tr., do. 1910 ; Robertson-Plummer, 1 Cor- inthians, Edinburarh, 1911, pp. xl-xlvi, 278-284 ; C. H.Turner, Studies in Early Church History, Oxford, 1912, Essays i. and ii.
Alfred Plummer. CILICIA (KtXt/c/a). — Cilicia was a country in the S.E. of Asia ]\Iinor, bounded on the west by Pam- phylia, on the north by Lycaonia and Cappadocia, and on the east by the Amanus range. It was drained by four rivers, the Calycadnus, the Cydnus, the Serus, and the Pyramus, which descend from Taurus to the Cyprian Sea. It fell into two well- marked divisions. Cilicia Tracheia (Aspera), a rug- ged mountainous region with a narrow seaboard, was the immemorial haunt of brigands and pirates, whose subjugation was a difficult task for the Roman Republic and Empire ; Cilicia Pedeia (Cam- pestris), the wide and fertile plain lying between the Taurus and Amanus chains and the sea, was civilized and Hellenized. Its rulers in the Hellen-