Title: THE CONCEPT OF APOSTOLIC AUTHORITY: ITS BIBLICAL BASE
1THE CONCEPT OF APOSTOLIC AUTHORITY ITS BIBLICAL
BASE HISTORICAL PERSISTENCE
- THINKING INSIDE THE BOX ABOUT BIBLICAL
PRIMITIVISM AND THE RESTORATION PRINCIPLE
2THE ISSUE PATTERN THINKING
- 1. An organizationPhil. 11 Acts 1423 I Tim.
3 1ff Titus 15ff. - 2. An AssemblyHeb. 1025 I Cor. 1115
- 3. TaughtActs 207 I Cor. 1415
- 4. PrayedActs 125 I Cor. 1419
- 5. SangEph. 519 Col. 316
- 6. Lords Supper on 1st DayActs 207 I Cor.
1120 - Gave on 1st DayI Cor. 161,2 Acts 244-45
- TreasuryActs 51-4
- Relieved Needy SaintsActs 434-35 1129-30 I
Cor. 161 - Supported PreachingII Cor. 118 Phil. 415-16
- 11. Discipline Unruly MembersI Cor. 51-5
3RESTORING NEW TESTAMENT CHURCHES THREE
ASSUMPTIONS
- PROPOSITION 1 REGARDING APOSTOLIC AUTHORITY
- Restorationist, primitivist religious thinking
assumes that the Apostles were given specific
authority to define doctrine and set in order
churches. This authority was perpetuated in the
inspired writings of the New Testament. - PROPOSITION 2 REGARDING COMMON SENSE
HERMENEUTICS - Restorationist, primitivist religious thinking
assumes that human beings, through the use of a
common sense possessed by all, have the ability
to read texts and reach common conclusions about
meanings. This empirical, logical type of
thinking is the basis for all public (as opposed
to private and subjective) human understanding. - PROPOSITION 3 REGARDING LOCAL CHURCHES
(CONGREGATIONALISM) - Restorationist, primitivist religious thinking
assumes that the practices of local churches in
New Testament days rested on apostolic authority
and that the ordering of churches was
intentionally designed by God to promote
uniformity (catholicity) among Christians.
4FOUR ISSUESSIMPLIFIED VERSION
- THE NEW TESTAMENT WAS INTENDED TO GIVE GENERAL
INSTRUCTIONS FOR CHRISTIAN BELIEF AND PRACTICE - ALL HUMAN BEINGS HAVE THE CAPACITY TO READ
BIBLICAL TEXTS AND REACH COMMON (RATIONAL AND
PUBLIC) AGREEMENTS ABOUT MEANING - THE CHURCH (BOTH UNIVERSAL AND LOCAL) WAS
INTENTIONALLY SET IN ORDER TO BE UNIFORM
(CATHOLIC) IN PRACTICE AND TEACHING - THE HISTORICAL UNITY OF PRIMITIVIST CHRISTIAN
MOVEMENTS RESTS ON THIS MINDSETNOT ON PERFECT
UNIFORMITY OF UNDERSTANDING
51. THE APOSTOLIC COMMISSION
- 1. The Apostles were commissioned by Jesus to
complete the work of revealing Gods plan. - John 1425-26 These things have I spoken unto
you, being yet present with you. (26) But the
Comforter, which is the Holy Ghost, whom the
Father will send in my name, he shall teach you
all things, and bring all things to your
remembrance, whatsoever I have said unto you. - Acts 11-2 The former treatise have I made, O
Theophilus, of all that Jesus began both to do
and teach, (2) Until the day in which he was
taken up, after that he through the Holy Ghost
had given commandments unto the apostles whom he
had chosen. . . .
6The Apostolic Commission
- Act 113-26 And when they were come in, they
went up into an upper room, where abode both
Peter, and James, and John, and Andrew, Philip,
and Thomas, Bartholomew, and Matthew, James the
son of Alphaeus, and Simon Zelotes, and Judas the
brother of James. . . .(21) Wherefore of these
men which have companied with us all the time
that the Lord Jesus went in and out among us,
(22) Beginning from the baptism of John, unto
that same day that he was taken up from us, must
one be ordained to be a witness with us of his
resurrection.
72. Apostolic Credentials
- a?p?st????
- apostolos
- ap-os'-tol-os
- A delegate specifically an ambassador of the
Gospel officially a commissioner of Christ
(apostle), (with miraculous powers) - apostle,
messenger, he that is sent.
8The Importance of Pauls Apostolic Credentials
- 1Co 91 Am I not an apostle? am I not free? have
I not seen Jesus Christ our Lord? are not ye my
work in the Lord?
2Co 1211-12 I am become a fool in glorying ye
have compelled me for I ought to have been
commended of you for in nothing am I behind the
very chiefest apostles, though I be nothing.
(12) Truly the signs of an apostle were wrought
among you in all patience, in signs, and wonders,
and mighty deeds.
93. APOSTLIC ROLE IN REVELATION
- Eph 32-6 If ye have heard of the dispensation
of the grace of God which is given me to
you-ward (3) How that by revelation he made
known unto me the mystery (as I wrote afore in
few words, (4) Whereby, when ye read, ye may
understand my knowledge in the mystery of Christ)
(5) Which in other ages was not made known unto
the sons of men, as it is now revealed unto his
holy apostles and prophets by the Spirit (6)
That the Gentiles should be fellowheirs, and of
the same body, and partakers of his promise in
Christ by the gospel
10APOSTLES AND REVELATION
- 2 Peter 31-4 This second epistle, beloved, I
now write unto you in both which I stir up your
pure minds by way of remembrance (2) That ye
may be mindful of the words which were spoken
before by the holy prophets, and of the
commandment of us the apostles of the Lord and
Saviour (3) Knowing this first, that there
shall come in the last days scoffers, walking
after their own lusts, (4) And saying, Where is
the promise of his coming? for since the fathers
fell asleep, all things continue as they were
from the beginning of the creation.
11The Apostles Bound Gods Will
- Mat 1619 And I will give unto thee the keys of
the kingdom of heaven and whatsoever thou shalt
bind on earth shall be bound in heaven and
whatsoever thou shalt loose on earth shall be
loosed in heaven.
Mat 1818 Verily I say unto you, Whatsoever ye
shall bind on earth shall be bound in heaven and
whatsoever ye shall loose on earth shall be
loosed in heaven.
12The Apostles Established Doctrine
- Act 240-42 And with many other words did he
testify and exhort, saying, Save yourselves from
this untoward generation. (41) Then they that
gladly received his word were baptized and the
same day there were added unto them about three
thousand souls. (42) And they continued
stedfastly in the apostles' doctrine and
fellowship, and in breaking of bread, and in
prayers.
134. Apostolic Foundation of the Church
- Eph 219-22 Now therefore ye are no more
strangers and foreigners, but fellowcitizens with
the saints, and of the household of God (20)
And are built upon the foundation of the apostles
and prophets, Jesus Christ himself being the
chief corner stone (21) In whom all the
building fitly framed together groweth unto an
holy temple in the Lord (22) In whom ye also
are builded together for an habitation of God
through the Spirit.
145. APOSTOLIC ORDERING OF LOCAL CHURCHES
- 1 Corinthians 717 But as God has distributed to
each one, as the Lord has called each one, so let
him walk. And so I ordain in all churches.
ORDERING CHURCHES
15STRONGS DEFINITION OF ORDERING
- d?atass?
- diatasso
- dee-at-as'-so
- To arrange thoroughly, that is, (specifically)
institute, prescribe, etc. - appoint, command,
give, (set in) order, ordain.
16APOSTOLIC ORDERING OF THE CHURCHES
- 1 Corinthians 1116 But if anyone seems to be
contentious, we have no such custom, nor the
churches of God.
THUS. . . THE EXCLUSION OF ALL OTHER PRACTICES
17AUTHORITY THE DILEMMA OF EARLY CHRISTIANITY
- HOW IS TRUTH ESTABLISHED?
- HOW CAN UNIFORMITY BE ESTABLISHED IN THE
CHURCHES? - 3. WHAT IS THE BASIS OF AUTHORITY??
18THREE PATHS TO AUTHORITY
- Gnosticism Derived from the Greek for
knowledge, . . . the term Gnosticism covers a
number of religious and quasiphilosophical
movements that developed in the religious
pluralism of the Hellenistic world and flourished
from the second to the fifth centuries A.D. . . .
It refers to a revealed knowledge available
only to those who have received the secret
teachings of a heavenly revealer. All other
humans are trapped in ignorance of the true
divine world. . . . Pheme Perkins in Everett
Ferguson, ed., Encyclopedia of Early Christianity
(New York Garland Publishing, Inc., 1990), p.
371. -
19THREE PATHS TO AUTHORITY
- Apostolic Succession Doctrine that ministry in
the church derives from the apostles in
historical continuity. . . . Irenaeus of Lyons
drew on the idea of the succession of bishops to
formulate an orthodox response to the Gnostic
claim of a secret tradition. . . . Everett
Ferguson in Encyclopedia of Early Christianity,
p. 76. -
20THREE PATHS TO AUTHORITY
- Apostolicity In the first and second centuries
the issue of apostolic authorship became the
primary test used to determine the canonicity
of the books of the New Testament. The inclusion
of books in canonical listings, and the exclusion
of other books, rested largely on their clear
identification with an apostle. . . . The general
acceptance of the New Testament canon was a final
confirmation that apostolic authority was the
rule for the churches.
21Development of the Canon
- PATHS TO AUTHORITY IN EARLY CHRISTIANITY
GNOSTICISMS AND CONTINUING REVELATION
APOSTOLIC SUCCESSION AND THE CENTRALIZATION OF
AUTHORITY
THE PRINCIPLE OF APOSTOLICITY, THE CANON, AND
INSPIRATION
22Development of the Canon
- 1. Apostolic Fathers (100-150) quotations from
Gospels and Paul - 2. Muratorian Canon (c. 200 AD)
- 3. Solidification of present New Testament
(220-400) - Athanasius (367)
- Synod of Rome (382)
- Synod of Carthage (397)
CONFIRMATION OF ACCEPTED USAGES
23Muratorian CanonGeneral Application of Scripture
- Although he wrote to the Corinthians and to the
Thessalonians once more for their reproof,it is
yet clearly recognizable that over the whole
earth one church is spread. For John also in the
Revelation writes indeed to seven churches,yet
speaks to all. But to Philemon one, and to Titus
one, and to Timothy two, (written) out of
goodwill and love, are yet held sacred to the
glory of the catholic Church for the ordering of
ecclesiastical discipline.
24APOSTOLIC AUTHORITY IN HISTORY
- 1. IN THE NEW TESTAMENT
- Colossians 26-7 As ye have therefore received
Christ Jesus the Lord, so walk ye in him (7)
Rooted and built up in him, and stablished in the
faith, as ye have been taught, abounding therein
with thanksgiving. - 1 John 15 This then is the message which we have
heard of him, and declare unto you, that God is
light, and in him is no darkness at all. - 1 Timothy 63 If any man teach otherwise, and
consent not to wholesome words, even the words of
our Lord Jesus Christ, and to the doctrine which
is according to godliness - 2 Thessalonians 215 Therefore, brethren, stand
fast, and hold the traditions which ye have been
taught, whether by word, or our epistle.
252. Ante-Nicene Clement of Rome (circa 100 AD)
- 1Clem 71 These things, dearly beloved, we write,
not only as admonishing you, but also as putting
ourselves in remembrance. For we are in the same
lists, and the same contest awaiteth us. 1Clem
72 Wherefore let us forsake idle and vain
thoughts and let us conform to the glorious and
venerable rule which hath been handed down to us
1Clem 73 and let us see what is good and what is
pleasant and what is acceptable in the sight of
Him that made us.
26Ante-Nicene Clement of Rome (circa 100 AD)
- 1Clem 421 The Apostles received the Gospel for
us from the Lord Jesus Christ Jesus Christ was
sent forth from God. 1Clem 422 So then Christ is
from God, and the Apostles are from Christ. Both
therefore came of the will of God in the
appointed order. 1Clem 423 Having therefore
received a charge, and having been fully assured
through the resurrection of our Lord Jesus Christ
and confirmed in the word of God with full
assurance of the Holy Ghost, they went forth with
the glad tidings that the kingdom of God should
come. 1Clem 424 So preaching everywhere in
country and town, they appointed their
firstfruits, when they had proved them by the
Spirit, to be bishops and deacons unto them that
should believe. 1Clem 425 And this they did in
no new fashion for indeed it had been written
concerning bishops and deacons from very ancient
times for thus saith the scripture in a certain
place, I will appoint their bishops in
righteousness and their deacons in faith.
27Ante-Nicene
- Tertullian (160-230)
- Whatever is not clearly permitted is
forbidden. - Origen (185-254)
- That alone is to be accepted as truth which
differs in no respect from ecclesiastical and
apostolic tradition. - See, Jack P. Lewis, Silence of Scripture in
Reformation Thought, Restoration Quarterly,
Second Quarter, 2006, pp. 73-90.
28Polycarp of Smryna (69-155) Letter to the
Philippians
- CHAPTER V.--THE DUTIES OF DEACONS, YOUTHS, AND
VIRGINS. - Knowing, then, that "God is not mocked," we ought
to walk worthy of His commandment and glory. In
like manner should the deacons be blameless
before the face of His righteousness, as being
the servants of God and Christ, and not of men.
They must not be slanderers, double-tongued, or
lovers of money, but temperate in all things,
compassionate, industrious, walking according to
the truth of the Lord, who was the servant of
all. . . . - CHAPTER VI.--THE DUTIES OF PRESBYTERS AND OTHERS.
- And let the presbyters be compassionate and
merciful to all, bringing back those that wander,
visiting all the sick, and not neglecting the
widow, the orphan, or the poor, but always
"providing for that which is becoming in the
sight of God and man. . . . Let us then serve Him
in fear, and with all reverence, even as He
Himself has commanded us, and as the apostles who
preached the Gospel unto us, and the prophets who
proclaimed beforehand the coming of the Lord
have alike taught us. Let us be zealous in the
pursuit of that which is good, keeping ourselves
from causes of offence, from false brethren. . .
.
293. Pre-Reformation Cyril of Jerusalem
(315-386), Catechetical Lectures
- This seal have thou ever on thy mind which now
by way of summary has been touched on in its
heads, and if the Lord grant, shall hereafter be
set forth according to our power, with Scripture
proofs. For concerning the divine and sacred
Mysteries of the Faith, we ought not to deliver
even the most casual remark without the Holy
Scriptures nor be drawn aside by mere
probabilities and the artifices of argument. Do
not then believe me because I tell thee these
things, unless thou receive from the Holy
Scriptures the proof of what is set forth for
this salvation, which is of our faith, is not by
ingenious reasonings, but by proof from the Holy
Scriptures. But take thou and hold that faith
only as a learner and in profession, which is by
the Church delivered to thee, and is established
from all Scripture. For since all cannot read the
Scripture, but some as being unlearned, others by
business, are hindered from the knowledge of
them in order that the soul may not perish for
lack of instruction, in the Articles which are
few we comprehend the whole doctrine of
Faith...And for the present, commit to memory the
Faith, merely listening to the words and expect
at the fitting season the proof of each of its
parts from the Divine Scriptures. . . . Behold,
therefore, brethren and hold the traditions which
ye now receive, and write them on the table of
your hearts.
303. PRE-REFORMATION
- John Wycliff (1329-1384) and Lollard Beliefs
- (2) Rejection of superstition. Lollards used
their new English versions of the Bible to
contrast the simplicity of the early church with
the formalism and complexity of contemporary
church life. They rejected anything they
perceived as superstitious rather than
authentically Christian, including doctrines such
as purgatory and transubstantiation and practices
such as prayers for the dead. They rejected
pilgrimages as a waste of time and a money-making
scheme for the priests. Simple rational
explanations held greater appeal for them than
elements of mystery and symbolism. - (3) The priesthood of all believers. The
distinction between clergy and laity was crucial
in the established churches, with the laity being
largely passive. But Lollards rejected this
distinction, and their anti-clerical stance found
a ready welcome among many who were already
critical of a privileged and corrupt clergy. . .
. The true church was a congregation of true
believers. Although there are instances of
Lollard groups ordaining their own priests,
generally they were committed to the priesthood
of all believers, with lay people involved in all
aspects of religious life, including preaching,
hearing confessions informally, and officiating
at the Eucharist. - (4) The sacraments. Lollards stressed a common
sense approach to faith and applied this to
issues such as communion, where it seemed obvious
that the bread remained bread, whatever the
metaphysical explanations behind the traditional
dogmas. Transubstantiation was regarded as a
recent and perverted development contrary to the
teachings of the orthodox creeds. - Stuart Murray Williams, The Lollards at
www.anabaptistnetwork.com
31Pre-Reformation
- The Waldensians, 1174-1560, Stuart Murray
Williams, www.anabaptistnetwork.com - (1) Anti-clericalism. Waldensians preached a
simple message of repentance, individual
responsibility and holy living. They criticised
the corruption of the clergy and denied that such
men should be trusted. Instead they endorsed lay
Bible study. The movement was marked by deep love
for the Bible and passionate desire to understand
and obey it. They were committed to a believers
church ecclesiology, where the local congregation
ordered its life together, and they were
determined to submit to biblical authority alone. - (2) Church structure. There was emphasis on the
priesthood of all believers, men and women. The
role of the preachers was crucial for the
movement, but these leaders were not ordained,
nor generally regarded as belonging to a separate
class of Christians, nor ranked in any kind of
hierarchy. . . . Those who were not preachers
remained in their homes and jobs, devoting time
to Bible study and nurturing their faith in
secret. They collected support for the preachers,
ran training schools in their homes and, where
they could, tried to draw others i into the
movement.
324. REFORMATION
- Luther at the Diet of Worms (1521)
- "Unless I am convicted by scripture and plain
reason - I do not accept the authority of the
popes and councils, for they have contradicted
each other - my conscience is captive to the Word
of God. I cannot and I will not recant anything
for to go against conscience is neither right nor
safe. God help me. Amen."
33Reformation
- Ulrich Zwingli (1484-1531)
- Away with human ceremonies and regulations, we
want only the Word of God. (1523) - This church imposes no laws on the conscience
of people without the sanction of the Word of
God, and the laws of the Church are binding only
in so far as they agree with the Word. (1528) - Anabaptists
- Bernard Rothmann at Munster Colloquy (1533)
- It is essential that everything required or
desired by men should be done in the name and at
the command of God through the positive word of
God as Peter affirms I Pet. 411. And
certainly we should discontinue everything else
that God has not expressly commanded.
34English Dissenters
- Richard Baxter (1615-1691) Kidderminster, England
- What man dare go in a way which has neither
precept nor example to warrant it....? For my
part, I will not fear that God will be angry with
me for doing no more than He has commanded me,
and for sticking close to the rule of His word in
matters of worship but I should tremble to add
or diminish.
35English Dissenters
- John Hooper (1495-1555) Puritan Bishop of
Gloucester - Nothing should be used in the church which has
not either the express Word of God to support it,
or otherwise is a thing indifferent in itself,
which brings no profit when done or used, but no
harm when not done or omitted.
36English Dissenters (Puritans)
- John a Lasco (1499-1560) Strangers Church in
London - There is one way of safety if we altogether
turn to repentance believe the gospel of Christ,
walk in innocence of life, and retain nothing in
the church which does not either have the express
word of God, or else take its infallible origin
from that source.
37(No Transcript)
38Westminster Confession1636 Chapter 1
VI. The whole counsel of God concerning all
things necessary for His own glory, man's
salvation, faith and life, is either expressly
set down in Scripture, or by good and necessary
consequence may be deduced from Scripture unto
which nothing at any time is to be added, whether
by new revelations of the Spirit, or traditions
of men. . . . VII. All things in Scripture are
not alike plain in themselves, nor alike clear
unto all yet those things which are necessary to
be known, believed, and observed for salvation
are so clearly propounded, and opened in some
place of Scripture or other, that not only the
learned, but the unlearned, in a due use of the
ordinary means, may attain unto a sufficient
understanding of them.
395. The American Experience Salem Covenant of
1629
- We covenant with the Lord and one with another
and doe bynd our selves in the presence of God,
to walke together in all his waies, according as
he is pleased to reveal himself unto us in his
blessed word of truth.
40The Watertown Covenant July 30, 1630
- For in the End of the Day, after the finishing of
our Publick Duties, we do all, . . . Promise, and
enter into a sure Covenant with the Lord our God,
and before him with one another, by Oath and
serious Protestation made, to renounce all
Idolatry and Superstition, Will-Worship, all
Humane Traditions and Inventions whatsoever, in
the Worship of God and forsaking all Evil Ways,
do give ourselves wholly unto the Lord Jesus, to
do him faithful Service, observing and keeping
all his Statutes, Commands, and Ordinances, in
all Matters concerning our Reformation his
Worship, Administrations, Ministry, and
Government and in the Carriage of our selves
among our selves, and one another towards
another, as he hath prescribed in his Holy Word.
Further swearing to cleave unto that alone, and
the true Sense and meaning thereof to the utmost
of our Power, as unto the most clear Light and
infallible Rule, and All-sufficient Canon, in all
things that concern us in this our Way.
41Thomas Campbell
DECLARATION AND ADDRESS OF THE CHRISTIAN
ASSOCIATION OF WASHINGTON. WASHINGTON,
(Pa.) PRINTED BY BROWN SAMPLE. AT THE OFFICE OF
"THE REPORTER." 1809.
42Declaration and Address
- PROP. 1. THAT the church of Christ upon earth is
essentially, intentionally, and constitutionally
one consisting of all those in every place that
profess their faith in Christ and obedience to
him in all things according to the scriptures,
and that manifest the same by their tempers and
conduct, and of none else as none else can be
truly and properly called christians. - 2. That although the church of Christ upon earth
must necessarily exist in particular and distinct
societies, locally separate one from another yet
there ought to be no schisms, no uncharitable
divisions among them. They ought to receive each
other as Christ Jesus hath also received them to
the glory of God. And for this purpose, they
ought all to walk by the same rule, to mind and
speak the same thing and to be perfectly joined
together in the same mind, and in the same
judgment. - 3. That in order to this, nothing ought to
be inculcated upon christians as articles of
faith nor required of them as terms of
communion but what is expressly taught, and
enjoined upon them, in the word of God. Nor ought
any thing be admitted, as of divine obligation,
in their church constitution and managements, but
what is expressly enjoined by the authority of
our Lord Jesus Christ and his Apostles upon the
New Testament church either in express terms, or
by approven precedent.
43Declaration and Address
- With a direct reference to this state of things
and, as we humbly think, in a perfect consistency
with the foregoing explanations, have we
expressed ourselves in page 10th wherein we
declare ourselves ready to relinquish, whatever
we have hitherto received as matter of faith or
practice, not expressly taught and enjoined in
the word of God so that we, and our brethren,
might, by this mutual condescension, return
together to the original constitutional unity of
the christian church and dwell together in peace
and charity.
44APOSTOLIC AUTHORITY
- Restorationist, primitivist religious thinking
assumes that the Apostles were given specific
authority to define doctrine and set in order
churches. This authority was perpetuated for
later generations in the inspired writings of the
New Testament.
- Apostolic authority is clearly claimed and taught
in the NT as the means of established unity of
faith - During the Ante-Nicene period apostolic authority
(codified in the canon) was the rule of the
church - In the pre-Reformation period independent,
primitivist churches appealed to apostolic
authority - The Reformation principle of Sola Scriptura was
based on apostolic authority - The Puritan reformation in England and America
was fundamentally a restoration movement - The American restoration movement (the
Stone/Campbell movement) was contiguous with the
mainstream of Christian historynot a novel
departure from it
45APOSTOLIC AUTHORITY
- Restorationist, primitivist religious thinking
assumes that the Apostles were given specific
authority to define doctrine and set in order
churches. This authority was perpetuated for
later generations in the inspired writings of the
New Testament.
- Apostolic authority is clearly claimed and taught
in the NT as the means of established unity of
faith - During the Ante-Nicene period apostolic authority
(codified in the canon) was the rule of the
church - In the pre-Reformation period independent,
primitivist churches appealed to apostolic
authority - The Reformation principle of Sola Scriptura was
based on apostolic authority - The Puritan reformation in England and America
was fundamentally a restoration movement - The American restoration movement (the
Stone/Campbell movement) was contiguous with the
mainstream of Christian historynot a novel
departure from it
46APOSTOLIC AUTHORITY
- Restorationist, primitivist religious thinking
assumes that the Apostles were given specific
authority to define doctrine and set in order
churches. This authority was perpetuated for
later generations in the inspired writings of the
New Testament.
- Apostolic authority is clearly claimed and taught
in the NT as the means of established unity of
faith - During the Ante-Nicene period apostolic authority
(codified in the canon) was the rule of the
church - In the pre-Reformation period independent,
primitivist churches appealed to apostolic
authority - The Reformation principle of Sola Scriptura was
based on apostolic authority - The Puritan reformation in England and America
was fundamentally a restoration movement - The American restoration movement (the
Stone/Campbell movement) was contiguous with the
mainstream of Christian historynot a novel
departure from it
47APOSTOLIC AUTHORITY
- Restorationist, primitivist religious thinking
assumes that the Apostles were given specific
authority to define doctrine and set in order
churches. This authority was perpetuated for
later generations in the inspired writings of the
New Testament.
- Apostolic authority is clearly claimed and taught
in the NT as the means of established unity of
faith - During the Ante-Nicene period apostolic authority
(codified in the canon) was the rule of the
church - In the pre-Reformation period independent,
primitivist churches appealed to apostolic
authority - The Reformation principle of Sola Scriptura was
based on apostolic authority - The Puritan reformation in England and America
was fundamentally a restoration movement - The American restoration movement (the
Stone/Campbell movement) was contiguous with the
mainstream of Christian historynot a novel
departure from it
48APOSTOLIC AUTHORITY
- Restorationist, primitivist religious thinking
assumes that the Apostles were given specific
authority to define doctrine and set in order
churches. This authority was perpetuated for
later generations in the inspired writings of the
New Testament.
- Apostolic authority is clearly claimed and taught
in the NT as the means of established unity of
faith - During the Ante-Nicene period apostolic authority
(codified in the canon) was the rule of the
church - In the pre-Reformation period independent,
primitivist churches appealed to apostolic
authority - The Reformation principle of Sola Scriptura was
based on apostolic authority - The Puritan reformation in England and America
was fundamentally a restoration movement - The American restoration movement (the
Stone/Campbell movement) was contiguous with the
mainstream of Christian historynot a novel
departure from it
49APOSTOLIC AUTHORITY
- Restorationist, primitivist religious thinking
assumes that the Apostles were given specific
authority to define doctrine and set in order
churches. This authority was perpetuated for
later generations in the inspired writings of the
New Testament.
- Apostolic authority is clearly claimed and taught
in the NT as the means of established unity of
faith - During the Ante-Nicene period apostolic authority
(codified in the canon) was the rule of the
church - In the pre-Reformation period independent,
primitivist churches appealed to apostolic
authority - The Reformation principle of Sola Scriptura was
based on the apostolic authority - The Puritan reformation in England and America
was fundamentally a restoration movement - The American restoration movement (the
Stone/Campbell movement) was contiguous with the
mainstream of Christian historynot a novel
departure from it