THE NEW SCHAFF-HERZOG
in connection with the words " in the Lord," and Jesus desired to include himself among the brethren (Matt. xii. 4S; Rom. viii. 29). In the third century the general use of the term fell gradually into abeyance. It no longer described actual conditions, and was finally reserved for special classes of Christians, particularly for the clergy.
The term " Church " was in existence at the time of Paul's conversion, though it probably does not go back to Jesus, notwithstanding Matt. xvi. 18, xviii. 17; it is found in the early chapters of the Acts (v. 11, viii. 1). The Jewish equivalent is kahal, " assembly," translated in the Sep- 3. The tuagint by the Greek word ekklesia Term (see Church, the Christian, I.). In Church daily use the Jews, at the time of and its Christ, employed the word " syna- Implicates. gogue " more often than ecclesia. The employment of this word by the Christians made it unnecessary for them to take over the term synagogue. The term ecclesia put the brand of newness upon the community and at the same time gave it significance as a realization of an old ideal. It indicated, too, a practical separation from Judaism. It helped the spread of the Church among the heathen Christians, enabling them to distinguish by the existence of this terminology their teaching from the Law of Moses. An authoritative element did not originally inhere in the word " Church "; indeed, as a spiritual fact, representing an idealactual community, it concealed it. The Church took preeminence over the individual, it had its own ordinances, its particular powers and organization. How early judicial authority was associated with the individual community is shown by Matt, xviii. 17, and in I Tim. iii. 15 occurs the classical passage " the house of God which is the church of the living God, the pillar and ground of the truth." As early as Tertullian occurs the expression " mother Church " (Ad martyras, i.). Most important in this connection were St. Paul's speculations connecting the Church with Christ. The conception is well summed up by Tertullian in the following words: " In a company of two is the Church; but the Church is truly Christ. When, then, you cast yourself at the brethren's knees, you are handling Christ, you are entreating Christ " (De panitentia, x.; ANF, iii. 664). The concrete nature of the community is found in the idea of fellowship (Acts ii. 42; Gal. ii. 9) expressed in a common meal. Decisions on important questions lay with the ecclesia (cf. Acts xv., an assembly which is very wrongly called " The Council of the Apostles"). The records do not show whether there was a regular meeting of this body; what was the exact position of the apostles in it, or how their functions as members were differentiated from those of the " elders." The formula used by Luke (Acts xv. 22, 28) implies that the assemblage regarded itself as the organ of the Holy Spirit. The ordinary method of procedure was that the Apostles and elders proposed measures and the community either accepted or rejected them (Acts iv. 32, vi. 2, 5, xv. 12, 30, xxi. 22). At first Christian teachers and disciples living in the community were organized almost like a family, the true Israel in the
midst of whom the Lord was soon to appear. This community accepted originally the obligations of the Jewish law; but when a conflict arose they had to reject the authority of the spiritual court at Jerusalem (Acts v. 29). The commandments of Jesus held the first place along with the directions of the Holy Spirit. In addition to these two authorities and that of the Old Testament there was the authority of the Twelve under the leadership of Peter. This showed itself chiefly in the forgiveness of sins, and to it was joined judicial powers of punishment, the classical example being Ananias and Sapphira (Acts v. 1 sqq.). But the community might use disciplinary measures as well as the Apostles (Matt, xviii. 15). The transformation of the Jewish synagogue into the ecclesia of God directed its policy and laid the foundation of its specific rules and laws. How far a new construction was organized appears from the account in Acts of the life of the early Christian community which extended the principles of brotherhood even to an economic conclusion. But it is a mistake to picture the Christian community of this period as a union of communistic Quakers. The possession of the Judaic law, the ideals of the Messianic kingdom, the prerogatives of the Twelve, and the power of the infallible community placed strict limitations on the free activity of the individual, on his independence and equality.
In addition to the Twelve and the Apostolate, there were associated with the last from early times professional prophets and teachers. " God hath set some in the Church, first, apostles; secondarily, prophets; thirdly, teachers " (I Cor. xii. 28; cf. Eph. iv. 11). These three constituted a unity because they all were entrusted with 4. Officers speaking the Word of God. Along with and their the Apostles, who were in the habit of Functions, doing their missionary work two by two (Peter and John, Barnabas and Paul, Barnabas and Mark, Paul and Silas, Timothy and Silas, Timothy and Erastus, Mark vi. 7; Luke x. 1 ; Acts xix. 22) , were the prophets, whose work was sometimes given to particular communities, sometimes more general (Matt. x. 41; Acts xi. 27, xxi. 10). The teachers seem to have been connected with special communities (Acts xiii. 1; Didache xi.). All of these were charismatic, their call rested on an impartation of the Spirit; but it also depended on the recognition of the community. The Apostles seem to have depended for each missionary journey on a special commission. When the commission was fulfilled, the Apostle might become again a teacher or a prophet. Taken strictly, he is an Apostle only to those for whom he has received a commission; "apostle of the circumcision," "apostle of the Gentiles" (I Cor. ix. 2; Gal. ii.; Rom. xi. 13). The classical passage is Acts xiii. 1-2. The appointment for services in the community followed after prayer and fasting by the laying on of hands (Acts vi. 6, xiii. 3; I Tim. iv. 14; II Tim. i. 6). The laying on of hands was not simply a symbolical act; it was the imparting of the charisma necessary for the office. The function of laying on of hands was undertaken not only by the Twelve (Acts yi. 6), but also by individual communities (I Tim. iv.