In a similar way, the Roman Catholic appeal to “unity in the church in the first millennium” is just an illusion. Especially when that appeal involves anything at all like an “early papacy”.
We should not simply question the unity of the supposed “visible hierarchy”, but the actual existence of such a thing. It did not exist in the pages of the New Testament. That’s been well-documented.
Nor does one exist in the earliest history of the church. Rather, it was a “pecking-order” that developed after much “pecking”, after much conflict – even much deadly armed conflict. All of which is a clear violation of Christ’s command in Matthew 20:25–26 “You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. It shall not be so among you.”
Nevertheless, the command of Jesus regarding church leadership, and the clarification by Paul (1 Tim 3:1 ff), that “an overseer must be…”, was completely turned on its head by the Roman Church, to include not only, “an overseer [bishop] need not be”, but further, a matter of “you have heard it said, … but we say to you…”
No such hierarchy exists in the New Testament. Throughout the history of the church, the claim is made that the institution of the Church “must be understood in such a way that an awareness of what is essential and enduring … it develops only as a result of historical challenges and experiences.”
I’ve published this material in the past, but it is an apt reminder for all of us, and for those who consider themselves to be our friends at “Called to Communion”:
150 ad: the church at Rome is ruled by a plurality of presbyters who quarrel about status and honor. (Shepherd of Hermas). "They had a certain jealousy of one another over questions of preeminence and about some kind of distinction. But they are all fools to be jealous of one another regarding preeminence." Also note in Hermas: "Clement's" "job" is to "send books abroad." -- Peter Lampe does not think this Clement is the same individual from 1 Clement, but the time frame is appropriate. Perhaps “Pope St. Clement” was the church secretary.
235: Hippolytus and Pontianus are exiled from Rome by the emperor "because of street fighting between their followers" (Collins citing Cerrato, Oxford 2002).
258: Cyprian (Carthage/west) and Firmilian (Caesarea/east) both go apoplectic when Stephen tries to exercise authority outside of Rome.
306: Rival "popes" exiled because of "violent clashes" (Collins)
308: Rival "popes" exiled because of "violent clashes" (Collins again).
325: Council of Nicea: Alexandria has authority over Egypt and Libya, just as "a similar custom exists with the Bishop of Rome." The Bishop of Jerusalem is to be honored.
366: “Pope” Damasus: in a struggle with a rival, Damasus hired grass-roots supporters included squads of the notoriously hard-boiled Roman fossores, [actually a minor order in the church, made up of catacomb diggers generally armed with picks], and they massacred 137 followers of the rival Pope Ursinus in street-fighting that ended in a bloody siege of what is now the church of Santa Maria Maggiore” (Duffy, 37-38)
381: Constantinople: Because it is new Rome, the Bishop of Constantinople is to enjoy privileges of honour after the bishop of Rome. (This indicates Rome's "honour" is due to its being the capital.)
431: Cyril, "stole" the council (Moffett 174, citing "Book of Heraclides) and "the followers of Cyril went about in the city girt and armed with clubs ... with yells of barbarians, snorting fiercely, raging with extravagant arrogance against those whom they knew to be opposed to their doings..."
451: Chalcedon, 28th canon, passed by the council at the 16th session, “The fathers rightly accorded prerogatives to the see of Older Rome, since that is an imperial city; moved by the same purpose the 150 most devout bishops apportioned equal prerogatives to the most holy see of New Rome …” that is, Constantinople. It was rejected by the pope. But the Eastern church never accepted this.
Schatz, summarizing: In any case it is clear that Roman primacy was not a given from the outset; it underwent a long process of development whose initial phases extended well into the fifth century. The question is then: can we reasonably say of this historically developed papacy that it was instituted by Christ and therefore must always continue to exist?
That is there was no notion of an enduring office beyond Peter’s lifetime. There was no notion that Jesus expected Peter to have “successors,” nor that Matthew expected a successor to Peter (Schatz, Papal Primacy, pg 1).
Only after there was no longer a political power in the west to challenge papal claims, did the “awareness” of the “essential and enduring” nature of the papacy take hold.
* * *
One of the most significant, Protestant-like "divisions" in the early church may be found in the simple designations of "The School of Antioch" or "The School of Alexandria," both of which held differing views of Scripture, and later, of the person of Christ. This manifested itself in "The Great Schism," a schism of church governments of "The Church of the East," the separation of the Church of Alexandria (Egypt), from the “unified” “Greco-Roman” church.
Moffett describes it this way:
What finally divided the early church, East from West, Asia from Europe, was neither war nor persecution, but the blight of a violent theological controversy, that raged through the Mediterranean world in the second quarter of the fifth century. It came to be called the Nestorian controversy, and how much of it was theological and how much political is still being debated, but it irreversibly split the church not only east and west but also north and south and cracked it into so many pieces that it was never the same again. (pg. 169)
This is an ugly memory for the "Greco-Roman" church -- it is a far larger and messier divide than the 1054 schism between the Roman and Orthodox churches. It makes a lie of the "unified church" claims of today's Roman Catholic apologists. It is the clearest example that there never was a governmentally-unified church -- especially not "under the papacy" -- ever in the history of the church.
Sources:
Samuel Hugh Moffett, “A History of Christianity in Asia, Vol 1”, New York, NY: Maryknoll ©1998; second corrected edition; a revised and corrected edition; originally published HarperCollins (c@1992).
Klaus Schatz, “Papal Primacy, From its Origins to the Present”, ©1996 by the Order of St. Benedict, Inc, Collegeville, MN: A Micael Glazier Book published by The Liturgical Press.
Roger Collins: “Keepers of the Keys of Heaven: A History of the Papacy”, New York, NY: Basic Books, a Member of the Perseus Books Group, ©2009
Eamon Duffy, (“Saints and Sinners,” New Haven and London: Yale University Press, 1997, 2001).
In order to maintain their “illusion” of the early papacy, the Called to Communion folks must simply deny, without addressing, the work of these individuals.
However, I’ve Moffett was affiliated with Princeton and “Maryknoll (Catholic Missionary Society). Schatz taught at the Gregorian University in Rome; and Collins is a professor of History at the University of Edinburgh, Scotland.
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