Congregational Election of Elders In Church History

Posted by Seth Fuller on Oct 26, 2010 in Church History

The First Epistle of Clement. The first discussed source is commonly called The First Epistle of Clement. This letter was written to the same Corinthian church to which Paul had written a short time before Clement’s epistle. In this letter, Clement is writing on behalf of the church at Rome. This fact is attributed by the Greek manuscripts, as well as Dionysius of Corinth who, as early as A.D. 170, references the letter as "previously written to us through Clement."¹

As to the date of the letter, there is little doubt that it was written around A.D. 96 or 97 at the end of Domitian’s reign.² While this letter was written after the apostolic period, the author of the letter is clear that some of the apostles, namely Peter and Paul, were part of his "own generation".³ These apostles, then, passed within the same lifetime as the author of this letter. Moreover, the author states that some of the presbyters at Corinth were they themselves appointed by the apostles.⁴ Knowing that this letter of instruction was in the same generation as the apostles, we can be assured that this letter gives us a helpful glimpse into Church life immediately following the apostolic period:

44 Now our apostles, thanks to our Lord Jesus Christ, knew that there was going to be strife over the title of bishop. 2 It was for this reason and because they had been given an accurate knowledge of the future, that they appointed the officers we have mentioned. Furthermore, they later added a codicil to the effect that, should these die, other approved men should succeed to their ministry. 3 In the light of this, we view it as a breach of justice to remove from their ministry those who were appointed either by them [the apostles] or later on and with the whole church’s consent, by others of the proper standing, and who, long enjoying everybody’s approval, have ministered to Christ’s flock faultlessly, humbly, quietly, and unassumingly.⁵ (bold, italics added)

Here we see that, according to Clement, the apostles were given the duty to appoint bishops (elders) "because they had been given accurate knowledge of the future." The apostles had direct communication with God. This fact we see attested to several times in examples in the New Testament  (i.e., 1 Cor. 7:10). The apostles were able to directly appoint bishops because they were directly guided by the Holy Spirit. Therefore we cannot use examples of divinely inspired church officer election found in Scripture to develop procedures by which elders are chosen in the modern church. There are at least two reasons for this:

1. The elders are not the modern-day equivalents to apostles. The Early Church clearly distinguished between the two offices, and therefore it would be an error to equate the two. It is recognized in Clement’s letter that the office of apostleship had ended with the death of the apostles.⁶
2. With the end of the divinely inspired leadership of the apostles, the church’s leadership was, as explained by Clement, solely dependent upon the bishops "with the whole church’s consent."⁷ The Church was no longer led under the direct revelation of the Holy Spirit, as that aspect of Church life had ended with the apostles.
3. Notice the phrase “later on.” It is implicit here that the period of divine selection of bishops transitioned into a period of congregational selection of bishops. So while the office of apostleship has many similar qualities as that of the office of elder, the task of appointing elders by direct appointment of the Holy Spirit has not been transferred upon the modern office of elder.

The Didache. To further support this Early Church practice, we may look at another resource known as the Didache, also known as The Teaching of the Apostles. This early document dates around A.D. 50-160. Despite unsurety about the actual date of the document, it is widely accepted that the Didache was used by churches for centuries as a kind of catechism.⁸ Even the great staunch defender of the faith, Athanasius of the 3rd and 4th centuries, mentioned the Didache as suitable for catechetical reading. In the 39th Festal Letter of Athanasius, which is famous for its detailing of the books that should be included in the canon, section 7 of the letter details the books Athanasius considers to be non-canonical yet beneficial for "instruction in the word of godliness."⁹ Here is the quote in full:

But for greater exactness I add this also, writing of necessity; that there are other books besides these not indeed included in the Canon, but appointed by the Fathers to be read by those who newly join us, and who wish for instruction in the word of godliness. The Wisdom of Solomon, and the Wisdom of Sirach, and Esther, and Judith, and Tobit, and that which is called the Teaching of the Apostles, and the Shepherd.¹⁰ (italics, bold added)

Athanasius promoted the Didache as a supplement to the study of Scripture — certainly not as an equal to God’s Word, but similar to modern-day Sunday School material or devotional books that we use today. Even as supplemental material, the Didache gives us a picture of Early Church practices:

14 On every Lord’s Day—his special day—come together and break bread and give thanks, first confessing your sins so that your sacrifice may be pure. 2 Anyone at variance with his neighbor must not join you, until they are reconciled, lest your sacrifice be defiled. 3 For it was of this sacrifice that the Lord said, "Always and everywhere offer me a pure sacrifice; for I am a great King, says the Lord, and my name is marveled at by the nations." You must, then, elect for yourselves bishops and deacons who are a credit to the Lord, men who are gentle, generous, faithful, and well tried. For their ministry to you is identical with that of the prophets and teachers. 2 You must not, therefore, despise them, for along with the prophets and teachers they enjoy a place of honor among you.¹¹ (bold added)

The Didache explains that the church is to elect for themselves both bishops and deacons who are of a certain reputation. Notice also the phrase “For their ministry to you. . .” If applied only to the elders, the phrase would read, “For the elders’ ministry to the elders…” which obviously makes no sense. The statement only works if the church is being instructed on electing elders. The election by the church as a whole is assumed, which suggests that this was simply the normal routine of the mass number of churches to which the Didache was addressed.

1 Eusebius, Hist. eccl. IV. 23:11

2 http://www.ccel.org/ccel/richardson/fathers.vi.i.i.html

3 The First Epistle of Clement 5:1

4 Clement 44

5 Ibid.

6 Clement 44:2

7 Clement 44:3

8 http://www.ccel.org/ccel/richardson/fathers.viii.i.i.html

9 http://www.ccel.org/ccel/schaff/npnf204.xxv.iii.iii.xxv.html

10 Ibid.

11 Didache 14:1-15:2