A Debate about the Perfect Preservation of Scripture

A Written Debate about the Perfect Preservation of Scripture between Kent Brandenburg (What is Truth blog; preservation) and Frank Turk (Pyromaniacs blog; non-preservation)

Part One
Part Two
Part Three
Part Four

Note added: My apologies! Apparently Turk or Brandenburg or both have removed this entire “q-and-a-blog” since I copied these URLs. I’m very disappointed.

Finding pasture in providence

I am the door; by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. John 10:9

"There is a finding pasture in providence. A sweet and healthy pasture indeed this is to watch the Lord's providential dealings with us spread through a long series of years. It is seeing the Lord's providential hand which makes the commonest temporal mercies sweet. Every nibble of grass or lock of hay which we can believe to be specially provided for us by the hand of that good Shepherd becomes thereby doubly sweet."

-- J. C. Philpot

God of the living, in whose eyes

1. God of the living, in whose eyes
Unveiled Thy whole creation lies,
All souls are Thine, we must not say
That those are dead who pass away;
From this our world of flesh set free,
We know them living unto Thee.

2. Released from earthly toil and strife,
With Thee is hidden still their life;
Thine are their thoughts, their works, their powers,
All Thine, and yet most truly ours;
For well we know, where’er they be,
Our dead are living unto Thee.

3. Not spilt like water on the ground,
Not wrapped in dreamless sleep profound,
Not wandering in unknown despair,
Beyond Thy voice, Thine Arm, Thy care;
Not left to lie like fallen tree—
Not dead, but living, unto Thee.

4. Thy Word is true, Thy will is just;
To Thee we leave them, Lord, in trust;
And bless Thee for the love which gave
Thy Son to fill a human grave;
That none might fear that world to see
Where all are living unto Thee.

5. O Breather into man of breath,
O Holder of the keys of death,
O Giver of the life within,
Save us from death, the death of sin,
That body, soul, and spirit be
Forever living unto Thee.

The text was written by John Ellerton (1826-1893), and first published in his Hymns for Schools and Bible Classes circa 1859. The original hymn was shorter and Ellerton later expanded it to five stanzas of six lines.

Anniversary, No. 40

On this date, forty years ago, before God and witnesses I plighted my troth to the woman who has been my wife ever since that time. Happy Anniversary!

[Plight thee my troth is probably not heard outside of wedding vows. It means to pledge one’s faithfulness, fidelity, loyalty.]

Are you celebrating Bloomsday?

Are you celebrating Bloomsday? I grew up in the country and I've heard of Bloom Day -- the day you don't want to plant because certain crops will produce only blooms and no fruit. But I'd never heard of Bloomsday until I received my Oxford English Dictionary word of the day in my e-mail today. According to OED Bloomsday is the "16th of June 1904. Also: the 16th of June of any year, on which celebrations take place, esp. in Ireland, to mark the anniversary of the events in Joyce's Ulysses."

For Celebrants of Literary Legend James Joyce, Bloomsday is a Day Like No Other

In March 1914, Joyce had started writing “Ulysses” but put it aside to finish his play “Exiles.” On June 16th, 1915, he wrote his brother Stanislaus to say he had finished the first episode of it. After a long serialization, it was then was published as a full version in a very limited edition, and shortly after, Joyce’s friends began to mark June 16th as Bloomsday.

Guess I'll miss it, as I have the other 59 years of my life!

Homecomings

Old Prospect Cemetery and Community Homecoming, Saturday, June 16, 2018 -- come about 11 a.m., dinner on the grounds at noon.

Zion Hill Father's Day Sacred Harp Singing and Cemetery Homecoming, Saturday, June 17, 2018, 10 a.m. till about 2:30 p.m. Dinner on the grounds at noon.

Banning the Bible, and other links

The posting of links does not constitute an endorsement of the sites linked, and not necessarily even agreement with the specific posts linked.

• Banning the Bible in the NHS -- "In the UK today it only takes one atheist to complain using the buzz words of equality and diversity and the whole establishment falls over themselves to oblige the poor wee hurt soul who might just possibly be offended."
• Comments on Discipline in Early English Baptist Churches -- "...if any members of the congregation shall absent themselves from the assembly of the same congregation upon the first day of the week, without manifesting a sufficient cause, they shall be looked upon as offenders and be proceeded against accordingly."
• Fredonia Baptist Church Archives, Chautauqua County, New York -- "The Fredonia Baptist Church, or at times called the Fredonia Baptist Society or the Baptist Society of Pomfret, was formed in 1808."
• Geschichte Der Entstehung Und Ausbildung Der Christlich-Kirchlichen Gesellschafts-Verfassung -- "A sometimes cited German work referencing early church government"
• "He" vs. "they": the 3rd Person Singular English Pronoun, Feminism, Patriarchy, and Biblical Christianity in Grammar -- "God, the Author of language and of the Bible, uses 'he' as the generic third person singular pronoun in His infallible Word."
• Inside the White House Bible Study group -- "Drollinger never tells his members how to vote, or which policies to pursue. But he hopes it becomes obvious by teaching them the Bible."
• It's a Mad, Mad, Mad, Mad, Mad World -- "There are a number of stories that have come up which show just how far down the rabbit hole to cultural madness we have gone."
• James R. Graves: “Mr. Baptist of The 19th Century” -- "Eschatology was another powerful emphasis of this great Bible preacher and expositor. He considered his ‘magnum opus’ to be his classic and still in print volume The Work of Christ in the Covenant of Redemption; Developed in Seven Dispensations, published in 1883."
• Memoir of the Late Rev. William Ward, Missionary to India / Burma, from The Baptist Magazine, 1823 -- "...on October 6, 1805, he and Mr. Marshman were called to be joint pastors with Mr. Carey."
• On the plurality of elders, does the popular practice of designating the presiding elder as the pastor have scriptural support? -- "The whole chapter indicates that a group decision was made, with input from Peter, Paul, Barnabas, and James. The whole group decided, not James."
• The A to Z of the Baptists -- (Google Preview)
• The SBC’s Resolution on Abuse -- "Andrew Walker, Katie McCoy, and I co-authored a resolution “On Abuse” that was approved overwhelmingly by the Southern Baptist Convention yesterday. Much of the language that we submitted was based on CBMW’s statement on abuse, which was published last March."
• The Work of Christ in the Covenant of Redemption: Developed in Seven Dispensations (1883), by J. R. Graves -- "When there were but God and space, there was only eternity-unnoted and measureless duration, inhabited by only the High and lofty One. All purposes and plans conceived or originated before time, and are of endless duration, can properly be denominated ‘eternal’. The point at which the Godhead put forth his creative fiat is called in our Scriptures ‘the beginning’."
• Why Baptist Elders Is Not an Oxymoron -- "Antebellum Baptists frequently called ordained ministers elders."
• 5 Ways to Learn From Others Every Day of Your Life -- "The radio host replied to his friend: “Why don’t you just ask him what he believes?”"

When I Left Fundamentalism

An interesting series of posts, from Kent Brandenburg:

• When I Left Fundamentalism part one -- "Some evangelists were experts as well at the invitation at the end, to squeeze the most possible number of decisions out of the crowd, often an indicator of the success or failure of the night."
• When I Left Fundamentalism part two -- "I attended FBF meetings with high hopes, not knowing what to expect. I came out with three observations."
• When I Left Fundamentalism part three -- "I wanted us to line up with and obey Scripture, whatever the consequences."

A normal person

During a visit to the mental asylum, a visitor asked the Director what criterion was used to determine whether or not a patient should be institutionalized.

“Well,” said the Director, “we fill up a bathtub, and we offer a teaspoon, a teacup or a bucket to the patient and ask him or her to empty the bathtub.”

“Oh, I understand,” said the visitor. “A normal person would use the bucket because it’s bigger than the spoon or the teacup.”

“No.” said the Director, “A normal person would pull the plug...Do you want a room with or without a view?”

History of the plurality of pastors, finishing the testimony

For enquire, I pray thee, of the former age, and prepare thyself to the search of their fathers

After I started a “refresher course” studying the plurality of pastors, I remembered several years ago I had purchased and read Who Runs the Church: 4 Views on Church Government.[i] I pulled this book off the shelf to review Sam Waldron’s chapter on “Plural-Elder Congregationalism.” In this chapter, he references the relationship of his view of church government to the writings of the “Apostolic Fathers.”[ii] In his footnotes, Waldron listed considering nine divisions of these writings.[iii] In a response to Waldron, L. Roy Taylor seems to understand that “Waldron gives ample evidence to establish the plurality of elders in a local congregation not only the New Testament but, with the exception of Ignatius, in eight of the nine major sources of the Apostolic Fathers” (p. 233). I agree that Waldron supplied “ample evidence” but could not find that he ever asserted giving evidence from all nine sources. He specifically cites, I believe, I Clement, Shepherd of Hermas, and Didache. Because of this I decided to make a quick run-through check of the sources. In addition to the nine sources of Waldron (see endnote below), I have added two more – Fragments of Quadratus of Athens and The Martyrdom of Polycarp, which are sometimes included among the “Apostolic Fathers.”

Below (near the end) is a chart of my interpretation of the “Apostolic Fathers” on the practice of plurality of elders. Ignatius is the sole possible supporter of any kind of “episcopacy,” speaking of three offices with the bishop in the singular.[iv] His references are strong but contrary to the weight of the evidence. Three of the writings (Barnabas, Quadratus, Diognetus) do not mention anything of relevance to the subject. It is my opinion that seven of the writings favor and point the early historical record toward plurality of elders in a single church. Some are quite straightforward, enough so that I consider them “conclusive” evidence in favor of plurality (Didache, First Clement, Hermas, Polycarp, Second Clement). Two I consider (and list as) “inconclusive.” The brief Fragments of Papias speak of elders in the plural, but generically in a way that does not directly identify the relationship of elders to congregations. The Martyrdom of Polycarp speaks of Polycarp as a bishop singular at Smyrna, but notably only calls him “a bishop” and not “the bishop.” This itself is inconclusive, nevertheless supports the conclusion from Polycarp’s Epistle to the Philippians.

Next, I will include a few excerpts from these writers that I have not given previously – including two from Ignatius which support a position other than the one I hold.

Ignatius to the Magnesians, 6:1 “Seeing then that in the aforementioned persons I beheld your whole people in faith and embraced them, I advise you, be ye zealous to do all things in godly concord, the bishop presiding after the likeness of God and the presbyters after the likeness of the council of the Apostles, with the deacons also who are most dear to me, having been entrusted with the diaconate of Jesus Christ, who was with the Father before the worlds and appeared at the end of time.”

Ignatius to the Trallians, 3:1 “In like manner let all men respect the deacons as Jesus Christ, even as they should respect the bishop as being a type of the Father and the presbyters as the council of God and as the college of Apostles. Apart from these there is not even the name of a church.”

Clement of Rome’s First Epistle to the Corinthians, 1 Clement 47:6 “It is shameful, dearly beloved, yes, utterly shameful and unworthy of your conduct in Christ, that it should be reported that the very steadfast and ancient Church of the Corinthians, for the sake of one or two persons, maketh sedition against its presbyters.”

Polycarp to the Philippians, 6:1 “And let the presbyters also be compassionate, merciful to all, bringing back those that have wandered, caring for all the weak, neglecting neither widow nor orphan nor poor, but ‘ever providing for that which is good before God and man,’ refraining from all wrath, respect of persons, unjust judgment, being far from all love of money, not quickly believing evil of any, not hasty in judgment, knowing that ‘we all owe the debt of sin.’”

Second Epistle to the Corinthians (aka Pseudo-Clement), 2 Clement 17:35 “And let us not seem to attend and believe now only, while we are being admonished by the presbyters, but also when we have departed to our homes, let us remember the commandments of the Lord; and let us not, on the other hand, be drawn aside by the lusts of the world, but let us endeavour, by coming more frequently, to make progress in the commandments of the Lord, to the end that we all being of one mind may be gathered together unto life.”

		Favors
Early Church Writing	Est. Date AD	Single Bishop	Plural Elders	Inconclusive
The Didache	50-120	No	Yes	Conclusive
The Epistle of Barnabas	80-120	X	X	No mention
Clement’s First Epistle to the Corinthians	80-140	No	Yes	Conclusive
Hermas - The Shepherd	100-160	No	Yes	Conclusive
Ignatius, Seven letters	105-115	Yes	No	Conclusive
Polycarp to the Philippians	110-140	No	Yes	Conclusive
Fragments of Papias	110-140	No	Yes	Inconclusive
Fragments of Quadratus of Athens	120-130	X	X	No mention
Pseudo-Second Clement	130-160	No	Yes	Conclusive
Anonymous, To Diognetus	130-200	X	X	No mention
The Martyrdom of Polycarp	150-160	No	Yes	Inconclusive

The previous posts:

• History of the plurality of pastors, a beginning
• History of the plurality of pastors, a second dose
• History of the plurality of pastors, this third time I am coming to you

Online sources re the “Apostolic Fathers”

• Apostolic Fathers by Kirsopp Lake, editor, 1913 (Greek, not English)
• The Apostolic Fathers, with an English Translation, Volume I by Kirsopp Lake (I Clement, II Clement, Ignatius, Polycarp, Didache, Barnabas)
• The Apostolic Fathers, with an English Translation, Volume II by Kirsopp Lake (The Shepherd of Hermas, The Martyrdom of Polycarp, The Epistle to Diognetus)

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[i] This book is part of the Zondervan Counterpoints Series.

[ii] The “Apostolic Fathers” is a traditional name for early Christian writers (and their writings, 1st and 2nd centuries) who are believed to have had relationships with one or more of the apostles – or as Waldron puts it, “those writings supposed to have been written before AD 150 by the disciples of the apostles.” (p. 194)

[iii] Waldron’s list contained nine divisions of these writings: Clement of Rome’s First Epistle to the Corinthians; Ignatius’s Seven Epistles; Polycarp’s Epistle to the Philippians; The Didache; The Epistle to Diognetus; The Epistle of Barnabas; The Shepherd of Hermas; Pseudo-Second Clement; and Fragments of Papias. (pp. 243-244) His dates range from AD 97 to Ad 156.

[iv] Presbyters/elders and deacons being the other two.

History of the plurality of pastors, this third time I am coming to you

History of the plurality of pastors; this third time I am coming to you. “A Beginning” is found HERE, and “A Second Dose” is HERE. The majority of these new discoveries come from J. Davis’s History of the Welsh Baptists and Materials Towards a History of the American Baptists by Morgan Edwards. I mentioned the Didache again, including a translation from Missionary Baptist educator Jeremiah Louis Guthrie.

1984, Elmdorf, Texas, “This series details my experiences as co-pastor of Community Baptist Church in Elmendorf Texas. In March 1994, I left a pastorate of eleven years and moved to Texas so I could co-pastor a thriving, growing Sovereign Grace Baptist church. The church was founded by Pat Horner.” “I am a Publican and a Heathen Part Four” by Bruce Gerencser

1969 (circa) South Carolina, “Twenty years ago the members of Hallmark Baptist Church made an extensive, detailed, and protracted study of Scripture pertaining to the doctrines of the church. A significant part of this study, naturally, was given to the analysis of the pastoral office. One of the conclusions which unequivocally stood out in these studies was the normative leadership of the New Testament churches was provided by a plurality of pastors (bishops, elders)...Our strong persuasion that the Scriptures teach and exemplify the very wisdom of God in all things led us to believe that these pastoral principles too were an expression of His high and holy wisdom; and for twenty years now, having had no one but the Lord to show us the way, we have pioneered in re-implementing this great biblical principle.” “Pastoral Plurality: the Biblical Norm,” Willard A. Ramsey, The Pillar, Spring 1989, Volume 6, No. 2, pp. 10-11

1774, Llanwenarth, Wales “Morgan Harris and John Price, were called by this church to exercise their gifts in the work of the ministry, on probation, in 1774. The former went to Bristol college in 1776.” History of the Welsh Baptists, from the Year Sixty-three to the Year One Thousand Seven Hundred and Seventy,[i] p. 100

1769, Cilfowyr Church, county of Pembroke, Wales, “In 1769, this church built another meeting-house, called Ferwig, within two miles of the town of Cardigan. Preaching is held there every Sabbath, and the ordinance of the Lord's supper is administered every two months, by David Evans and Lewis Thomas, co-pastors...Lewis Thomas—began to preach 1742—ordained 1761—became co-pastor with D. Evans.” History of the Welsh Baptists, from the Year Sixty-three to the Year One Thousand Seven Hundred and Seventy, p. 124

1765, Scotland, “The first Baptist Church in Scotland is said to have been formed by Mr. M’Lean, in 1765. But this must be a mistake, as there is mention of a church formed there, out of the soldiers of Cromwell’s army, and in 1653, letters passed between the Irish and English Churches, in which there are references to the churches in ‘England, Scotland, and Wales.’ Mr. M’Lean, however, is the acknowledged founder of ‘the Scotch Baptists’ – a designation which is understood to specify a distinct and peculiar section of the Baptist denomination. The first of these churches was formed by Mr. M’Lean, in the year before mentioned, at Edinburgh; others were formed in different parts of Scotland, and a few in England. Their leading Peculiarities, in the earlier part of their existence, were a plurality of Elders or pastors in each church, and weekly communion; to which numerous other forms of worship and articles of faith have since been added. A considerable number of Baptist Churches exist in Scotland, some of which are large and respectable, that are constituted on the same principles as the English Baptist Churches. The Churches in Ireland are also constructed on the same general form.”[ii] Historical Sketch of the Baptist Denomination by Charles Thompson

1750 (circa) Montgomery Church, Pennsylvania, “The families belonging to the place are about 90, whereof 99 persons were in communion with the church.” Their officers were: “John Thomas mlnis. Ephraim Thomas and Isaac James elders, Joseph Thomas and Joseph Lunn deac...” Materials Towards a History of the American Baptists[iii], p. 32-33

1707, Philadelphia Association, “The persons who form this association (as hinted before) are delegates or messengers from the churches. The choice falls generally on the Ministers and elders or deacons. With them each church fends a letter addressed to the association containing the names of their messengers and an exact account of their church state, with a specification of what advice or help they want...” Materials Towards a History of the American Baptists, p. 124

1735 (circa) Hugh Davis (1665—1753) at Greatvalley Church, Pennsylvania, “Mr. Hugh Davis...some years before his death he had a severe pain in his arm which gradually wasted the limb, and made life a burden. After trying many remedies he sent for the elders of the church to anoint him with oil, according to James v. 14–17. The effect was perfect cure so far, that the pain never returned. One of the elders concerned (from whom I had this relation) is yet alive, and succeeds Mr. Hugh Davis in the ministry...” Materials Towards a History of the American Baptists, p. 28

1730 (circa) Cilfowyr Church, county of Pembroke, Wales, “They had three ministers, James Williams, John Richards, and David Thomas. Part of the church wanted James Williams to be their pastor, and the other part wanted David Thomas. This dispute ended in a separation. Their case being before the association, and every means employed for their reconciliation to no purpose, it was therein unanimously resolved, that if either of the parties would not adhere to the advice of the association, they should have no fellowship with them; and if any minister, or any church, should countenance that party, they should have no fellowship with the association. It was also resolved, that a special prayer-meeting should be held in every church belonging to the connection, throughout Wales, on the same day, to pray for their reconciliation. These resolutions had the desired effect. The church considered the advice of the association. They met for prayer, on the day appointed, as well as other churches. They humbled themselves before God, confessed their sins, and were reconciled to one another, and agreed that the two ministers should be co-pastors of the church.” History of the Welsh Baptists, from the Year Sixty-three to the Year One Thousand Seven Hundred and Seventy, p. 123

1722, Montgomery Church, Pennsylvania, “In 1722 they called to the ministry one Benjamin Griffiths and Joseph Eaton, who were soon after ordained.—From that time to the present they have sent forth many ministers, such as Rev. messieurs John Thomas, John Marks, John Davis, Abel Griffiths &c.” Materials Towards a History of the American Baptists, p. 33

1711, Greatvalley Church, Pennsylvania, “...increased their number to sixteen, and made them think of forming themselves into a church. Accordingly, Ap. 22, 1711, they were incorporated, and did choose Rev. Hugh Davis to be their minister; and Alexander Owen, and William Rees to be elders, and the same year they joined the association...” Materials Towards a History of the American Baptists, p. 27

1696 (circa) Landwr/Rehoboth, Wales, “James James was baptized at Rhydwilim, in the year 1667. He belonged to that branch of the church which then met for divine worship at Landwr—the same that now meets at Rehoboth—under the pastoral care of Griffith Jones. He became co-pastor with T. D. Rees of that church, after it was regularly formed; and labored among them all the days of his life, until he died in 1734.” History of the Welsh Baptists, from the Year Sixty-three to the Year One Thousand Seven Hundred and Seventy, p. 65

1689, Rhydwilim, Wales, “In 1689, there were one hundred and thirteen members: all of them coming out of that great tribulation—of that dreadful persecution, under Charles the second. Fifteen of them were the first constituents, who lived to see a glorious harvest after a most severe winter. They had no less than eleven ministers, most of them popular men, and all eminent for piety and usefulness. They broke bread every month, at Rushacre and Glandwr, and held their church meetings at Ynsfach, in the parish of Llandisilio, on the last day of the week, (as they called Saturday,) in every month.” History of the Welsh Baptists, from the Year Sixty-three to the Year One Thousand Seven Hundred and Seventy, p. 108

1668, Rhydwilim, Wales, “On the 12th day of the fifth month, they were regularly formed into a church, by William Prichard, of Llanwenarth, and Thomas Watkins, of Olchon. On the 13th day of the same month, William Jones and Griffith Howell were chosen elders, and Morgan Ryttrerch, or Prittroe, and Llewellyn John, deacons.” (p. 108) “The church was formed in the year 1668, twenty persons more were baptized, and two received by letter previous to the formation of the church; so that they were thirty-three in number, when the church was formed. On the same day, William Jones and Griffith Howell became the pastors of the church.” (p. 58) “Griffith Howell was baptized at Rhydwilim, on the 4th day of the 6th month, 1667. He was ordained co-pastor with W. Jones over that church, on the 13th day of the 5th month, 1668. It is not certain whether he was a preacher before he joined the Baptist church or not. If not, our Welsh brethren, in this case, have deviated from their usual custom; for they laid their hands on him rather suddenly.” (p. 62) History of the Welsh Baptists, from the Year Sixty-three to the Year One Thousand Seven Hundred and Seventy

1639 Llantrisaint/ Llanfaches, Wales, “William Thomas began to preach at Llanfaches, Glamorganshire, in the year 1638, about twelve months before the church was formed there; which was the second church formed in Wales since the reformation. Mr. Wroth being old, William Thomas was ordained his co-pastor, and labored with acceptance and success, until the year 1641, when by reason of persecution in that part of the world, he fled to another, and arrived in Bristol, England; where he preached and baptized a great many. (p. 31) “Llantrisaint Church was first formed at Llanfaches, on the principle of mixed communion, by Mr. Wroth, assisted by Mr. Jesse of London, in the year 1639. William Thomas was co-pastor with Mr. Wroth in this church, until the time of the persecution under Charles the first, when he went to Bristol.” (p. 85) History of the Welsh Baptists, from the Year Sixty-three to the Year One Thousand Seven Hundred and Seventy

Early church history “III. The Rise of Monoarchical Episcopacy. There is no trace in the New Testament of government by a single bishop; the position of James at Jerusalem (Acts xv. 13, xxi. 18; Gal. ii. 9, 12) was quite exceptional and the result of his personal relationship to Christ; but influence is a different thing from office. Among the Apostolic Fathers, Ignatius is the only one who insists on monoarchical episcopacy, and even he never states that this is of divine institution—an argument which would have been decisive, if it had been available for him to use. Jerome, commenting on Tit. i. 5, remarks that the supremacy of a single bishop arose ‘by custom rather than by the Lord’s actual appointment’, as a means of preventing schisms in the church...We do not know how bishops were at first instituted to their office; but the emphasis on popular election in Clement of Rome and the Didache suggests that this was an early practice; and it was doubtless followed by prayer and imposition of hands.” “Bishop,” G. S. M. Walker, The New Bible Dictionary, J. D. Douglas, editor, Grand Rapids, MI: Wm. B. Eerdman’s, 1975, p. 158

400 (circa)  “And again Jerome says: ‘Hearken to another testimony in which it is very clearly established that a bishop is the same as a presbyter—(Paul says to Titus)—I have left thee in Crete that you may correct the things that are deficient, appointing presbyters through the cities, as I commanded you. If there is any one without crime, the husband of one wife, having faithful children, free from the charge of luxury, or not hypocrites; for a bishop ought to be without crime, as a steward of God.’ Jerome’s own opinion, and the apostle’s testimony, are decisive evidence of the oneness of the office of a bishop and presbyter.” The Papal System: From Its Origin to the Present Time; a Historical Sketch of Every Doctrine, Claim and Practice of the Church of Rome, pp. 56-57

400 (circa) “And again, commenting on Titus, Jerome says: ‘For a bishop must be without crime, as it were a steward of God; a presbyter is the same as a bishop, and until by the instigation of the devil there arose divisions in religion, and it was said among the people: I am of Paul, and I of Apollos, and I of Cephas, churches were governed by a common council of the presbyters. Afterwards truly, every one reckoned those to be his whom he baptized, not Christ’s. Then it was decreed over the world, that one of the presbyters should be placed over the rest, to whom the whole care of the Church should belong, and that the seeds of schisms might be taken away.’” The Papal System: From Its Origin to the Present Time; a Historical Sketch of Every Doctrine, Claim and Practice of the Church of Rome, p. 57; For Jerome, see also Letter 146, To Evangelus

400 (circa) “The titles of the 270 letters in the works of St. Augustine show that no one in the Christian world was more honored than himself. From those in his collection addressed to the Roman popes, it is abundantly manifest that they were not the rulers of the churches, the masters of the spiritual affairs of Christendom; and it is just as clear that in the discharge of their episcopal duties all bishops were equal.” The Papal System: From Its Origin to the Present Time; a Historical Sketch of Every Doctrine, Claim and Practice of the Church of Rome, William Cathcart, Philadelphia, PA: Cathcart and Turner, 1872, p. 66

100 (circa) Didache, “Choose for yourselves pastors and deacons by raising the hands, men worthy of the Lord, gentle and not lovers of money, and true and well taught; for they give service, and the same are to you as to service of prophets and teachers.” (Excerpt from the Didache, translated J. Louis Guthrie, 1938)

100 (circa) “[A. H.] Newman defined apostolic Christianity on another occasion as well. In ‘the apostolical and immediately post-apostolical times the churches were composed of those who had been baptized upon a personal profession of faith; that in them the Supper was restricted to church members; that churches were organized on a congregational basis with a plurality of elders or bishops; and that each church of Christ embracing usually the baptized believers of the entire community, was independent in respect to every other.’” Albert Henry Newman, “Traces of Baptist Teaching and Practice During the First Sixteen Christian Centuries,” The Baptist Standard, October 17, 1901, p 1, as quoted in “Spiritul Kinship View of Baptist Origins,” W. Glenn Jonas Jr., The Journal of Baptist Studies 3 (2009): 16-23.

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[i] History of the Welsh Baptists, from the Year Sixty-three to the Year One Thousand Seven Hundred and Seventy, Jonathan Davis, Pittsburgh, PA: D. M. Hogan, 1835

[ii] Historical Sketch of the Baptist Denomination by Charles Thompson, Midland Baptist Association, England, Circular Letter, 1832; For Scotch Baptists, see also “Baptists or AntipaedoBaptists” in Watson’s Biblical & Theological Dictionary (“They think that the order of public worship, which uniformly obtained in the Apostolic churches, is clearly set forth in Acts 2:42-47; and therefore they endeavour to follow it out to the utmost of their power. They require a plurality of elders in every church, administer the Lord’s Supper, and make contributions for the poor every first day of the week.”). Though Thompson describes “a plurality of Elders or pastors in each church” as one of the “leading Peculiarities” of the Scotch Baptists, perhaps it only seemed peculiar to an English Baptist who was not practicing it at the time. As the historical record shows, plurality of pastors is certainly not peculiar in certain times and places.

[iii] Materials Towards a History of the American Baptists, Morgan Edwards, Morgan, 1722-1795, Philadelphia, PA: Printed by Joseph Crukshank and Isaac Collins, 1770