Hypocrisy and heresy find life in pharisaical self-righteousness and deception as religious legalism, spreading its poison through mankind and the body of Christ as venom is injected into prey. Legalism in Christianity is a primary activator leading to events that are persistent in forcefully pushing toward church division and body disunity. What answers would you give to these powerfully revealing questions: Does the church, "make known His deeds among the peoples," the unbelievers, as the Lord has purposed for those who truly do follow Him in pure faith . . . a God glorifying faith (Psalm 105:1)? Are blind eyes that do not see the truth of God, being opened by your witness to know Him as He must be known (Isaiah 42:7)? In your submission and obedience to Him, do "nations . . . see [Christ in] your righteousness?" (Isaiah 62:2). Or, do you seek to establish a form of righteousness according to your defining or opinions of what is commonly thought to be acceptable to God (Romans 10:3), going astray in your heart, not knowing the ways of God (Hebrews 3:7-12)?

The most significant and tragic loss in the debris of legalistic fallout is the magnificent oneness that Christ so beautifully affirms in His prayer to God the Father, "The glory which You have given Me I have given to them, that they may be one, just as We are one; I in them and You in Me, that they may be perfected in unity, so that the world may know that You sent Me, and loved them, even as You have loved Me" (John 17:22-23). These eloquent words of Christ are not the practice nor are they a desire of what is called the ‘visible’ church—though while ‘perfected in unity’ is readily and blithefully proclaimed, unity in Christ is profaned in adherence.

What would be our response to the question "Is Christ divided?" (1 Corinthians 1:13 KJV)? Is He divided? Does the church, the body of Christ, define unity in Christ through expression and practice (1 Corinthians 12:12-13)? I mentioned previously with sincere concern that the inattentiveness the church expresses towards the surrounding forces of evil may be motivated by a need of self-preservation. What else can be deduced when the church has little desire or appetite to believe, boldly proclaim, and act upon the clear, constant concerns expressed in Scripture regarding the attacks upon Christ and His church?—we can be assured that what does and will take place will either be the division of the kingdom of Satan (Matthew 12:25-26), or the division in the unity of Christ and His church (John 10:16; Romans 12:5; 1 Corinthians 1:13; 1 Corinthians 12:11-27). God’s word and the reflected life of the church provide the answer to "Is Christ divided?" . . . but for the church personally, it is completely inept at finding the answer, except through guidance of the Holy Spirit as He equips genuine followers of Christ in using godly discernment and righteous judgment.

"So that the world may know that You sent Me," the Lord states here in the Gospel of John (chapter 17, v 23). How are we able to argue a defense of unity when we see the evidence screaming otherwise? Our hearts should grieve because of the gauntlet we lay, preventing the world from coming to the knowledge of God’s purpose in Christ! Instead, we look to what we have built in the name of Christ to exhibit our God. Baptist, Presbyterian, and non-denominational church buildings all at the same street intersection shamelessly flaunt ecclesiastical disunity, body division. Overlooking most cities, any seeing eye can witness the numerous steeples unabashedly proclaiming disunity and separation. Scanning the phone directory of any community, there will be a variety of ‘Christian church’ subgroups. Even the smallest of communities are typically able to serve up a buffet of ‘church subgroups’ to choose from to satisfy the current desired flavor of faith. Which one is the true representative of His body, the church? Are they all? Are any? These give testimony not to oneness, but to division—they are not representative of unity in the body of Christ, but of denominational sectarianism.

Being quick to defend sectarian division, it is argued that across Christian denominational lines we believe the same basic fundamental and foundational doctrines, or tenets of faith regarding God, Christ, salvation, etc. A defense to justify factional disunity with such ‘cohesive divergence’ is nonsensical to reason; it is unjustifiable. To apply such a defense is nothing more than cosmetic applications to camouflage the reality of their structure. The Lord says, "This people honors Me with their lips, but their heart is far away from Me. But in vain do they worship Me, teaching as doctrines the precepts of men" (Mark 7:6-7; see also Isaiah 29:13). Who are these people? . . . they are a religious people believing or doing acts that appear as if it is the God of Scripture they honor and glorify! Worship within these structures waft the malodor of vain worship . . . and this includes their worship of God. These men and women "worship what [they] do not know" (John 4:22).

One writer persuasively argues, "The one non-negotiable doctrine of Christianity is the death and resurrection of Christ (1 Corinthians 15:1-3). As long as Christians can unite around that one focal point, we are united. Theologically, we can disagree about anything else . . . . Division always racks the body when other standards are elevated to the level of the cross." It is true that if the church united around the death and resurrection of Christ, that is Christ as Lord and Saviour, unity would be realized within the church, for the death and resurrection of Christ is the very fabric of salvation. However, we must know that the cross we come to and kneel before is the cross of Christ. For there were two other crosses on that hill called Golgotha; two other crosses which do not save despite the blood that ran down them.

Many a man and woman have made journeys towards ‘a’ cross; but with spiritual indifference to which cross . . . and their name would then be labeled with a cross by the blind eyes of religious acceptance. Many others that approach the cross of Christ find that the cost is more than they are able, or desire to bear; more than they are willing to pay—for to come to His cross will cost everything, including a man’s very life. Finding a cross that demands less of them is not far off, nor is one difficult to find. Once this substituted cross is claimed, the majority are satisfied as it looks remarkably similar, to the undiscerning, to that one cross that demanded just too much to come before . . . and who would ever be the wiser that the cross selected to kneel before exacts nothing from the man.

The cross of Christ is not merely a beam of wood that the Son of God died upon. The cross is intertwined with His gospel, repentance, faith, and belief in Him and His purpose. It cannot be separated from all of what Christ is to make it more inclusive. The approach to His cross, and if indeed it is the cross of Christ that a man approaches, is much of what Scripture teaches. His cross is a guide to the path He has laid; and His word is the single instruction that must be utilized and applied to walk that path as a genuine follower of Christ.

The unseeing would be unable to differentiate between the blood at the foot of these three crosses, as there were remarkable physical similarities . . . with the exception that one from which blood flowed drew more anger, more hatred, more reviling, than any created object or being had, or will ever experience. To be united at the cross with Christ is to deny self in submissive humility to Him, to God. Selfness cannot approach the cross of Christ but is always warmly received at all other ‘crosses’. The approach to the cross of Christ must be done individually . . . it is a response of a single heart to His single call to come unto Him. When we come to that cross, His cross, we find unity with other broken men and women as we together, recognize our unworthiness before the awesome holiness of God, the Giver of new life.

To come to the cross and to be united with Christ is to be crucified with Him, where you no longer live but He in you (Romans 6:6; Galatians 2:20). Disunity is not found there. Differences, yes . . . disunity, no. Disunity, even when it occurs within genuine believers, cannot take place at His cross. It is the rejection of His cross that prevents unity in the body.

How do you know if you have come to the cross of Christ, and are crucified with Him? One absolute for man we can be assured of . . . to be ‘crucified with Christ’ is to be ‘crucified to the world’ (Galatians 6:14; Ephesians 2:16; Philippians 3:19). No man is able to come to His cross part ways; to kneel before it ‘sort of’; and be crucified ‘kinda’ with Him. A partial approach to Him is no different than complete rejection of Him. "If anyone wishes to come after . . . [Christ], he must deny himself, and take up his cross and follow . . . Him]" (Mark 8:34; emphasis added).

Coming to His cross, and then walking to the other side of it (discussed in a future issue of WMTS), is godly maturation where the focus is upon Christ. All men and women, family, other members of His body, are able to receive the work and love of Christ through you, when you come to and progress to the other side of His cross. You are, then, His witness. At the cross, self is not present . . . unity in Christ is. And united the church strives together as it journeys around the cross, "For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God" (1 Corinthians 1:18). It is the power of God to us who are being saved, His church! Every man and woman is either in a process of being saved (Romans 8:23; Galatians 5:5), or in a process of destruction (Ephesians 2:1-3; Please read Romans, chapters 1-8).

In ‘Christian legalism,’ these God described differences are a ‘silent’ anathema in the church. Here, the Lord’s people (as well as unbelievers) are taken into captivity; destroyed for lack of knowledge (Isaiah 5:13; Hosea 4:6). We just don’t care enough for others, for Christ, to fight division, care for any member that suffers, and rejoice with any member that is honored. Instead we do what Paul warns us not to do in our differences; "But if you bite and devour one another, take care that you are not consumed [destroyed] by one another" (Galatians 5:15). In Christendom, Christians cause greater destruction in the lives of other Christians than what most non-Christians would even consider doing. Look into your own history . . . what group of people has caused the greatest pain in your life? There is so much hate . . . reviling hatred; so much distrust, and so much prideful me-ism, revealing it is not the cross of Christ that the many kneel before, or are journeying around.

"But an hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for such people the Father seeks to be His worshipers" (John 4:23). "Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship" (Romans 12:1).

If you have attempted to assist a man or woman outside of Christendom to understand that all Christians are under one God, one faith, and are united in Spirit, you likely realized the futility in the attempted justification of such evidential, ecclesiastical fragmentation of what is called the church. However, reattaching these fragments with an ecumenical adhesive does not fit whatsoever in the church Christ designed. Ecumenicalism is a worldwide promotion of ‘Christian unity’, to organize itself for interdenominational cooperation in areas that are of mutual concern. Despite practice and doctrinal disagreements, their purpose is not to seek areas of scriptural transgression or error; nor does it seek to find the oneness commanded in Scripture. Ecumenicalism is a man devised mechanism to join uncommon parts as a united body . . . which can be nothing but a failure in the eyes of God.

You may not recognize the illogic of such a defense of ‘unity’, but so many outside of Christendom do, and it makes no sense to them . . . and it is nonsense when held to the illuminating light of Scripture! Never are man’s interpretations of Scripture, doctrinal positions, or the educational, religious background of the one holding a pastoral office shown to justify church divisions in Scripture; it just isn’t there. In fact, Scripture strongly warns the children of God to beware of what we so readily accept and claim to be His church. And yet we shrug our shoulders and continue on with indifference to this truth.

I know of no institutional church (denominational, non-denominational, or independent), under the banner of Christianity, that its origin is not rooted in and whose current practices subjugated to varying degrees of legalism. Such religious structures demand legalism to buoy their mere existence. Church leaders, through varying degrees of despotic control, and members through abstentious slothfulness and sentimental ‘team’ allegiance assure its perpetuation. Without the binding mortar of legalism, the Christian religious structure that is so loved and protected, and has been accepted as being of God would implode, collapsing upon itself.

Christ is the singular head of the church. His body, the church, is neither bi, nor poly-cephalic. His body was created with many different, coequal, functioning members, with Christ and Christ alone as the head. With many members, it remains as one body, with a single head. It is not multiple bodies with multiple heads. Nor are there multiple bodies with Christ as their head.

Nadab and Abihu, sons of Aaron and priests of the Lord, offended God by performing their ‘sacred responsibilities’ in a manner that was not as God had clearly instructed (Leviticus 10:1-2). We must not set aside the understanding that any performance outside of God’s desire and instruction is denying His holiness, showing dishonor towards Him in our heart and before men (Leviticus 10:3). What is a believer of today able to learn from the sin of Nadab and Abihu, the blasphemous words from the son of Shelomith (Leviticus 24:11-16), of defiance (Numbers 15:30-31), the rebellion of Korah (Numbers chapter 16), or the deception of Ananias and Sapphira (Acts 5:1-11), etc.? How are we to understand God’s punishment of death for sin that is so common today, yet appears unpunished in our eyes? These are left as examples for each of us, so we can know the depth of the offensiveness a duplicitous relationship with God is (1 Corinthians 10:11; Hebrews 7:11; 2 Peter 2:6)—His saints must understand it is not for man to determine what is to be holy or God-honoring. It is He, and He alone that determines what is necessary to glorify Him.

This necessity of church government to maintain conformity within its institutional structure compels disunity, as it forces denominating factors. Though some division is considered legitimate by an institutional governing body (ex. reproduction through church planting); what they consider as illegitimate separation brings on a classification called separated brethren, fallen away Christians, or even heretics and apostates.

These illegitimate offspring of man’s religious practices give rise to the numerous ‘Christian subgroups’, which in turn, likely will be far from what God calls His children. "That is, it is not the children of the flesh who are children of God; but the children of the promise are regarded as descendents" (Romans 9:8). "The one who says he is in the Light and yet hates his brother is in the darkness until now. The one who loves his brother abides in the Light and there is no cause for stumbling in him" (1 John 2:9-10). "For even as the body is one and yet has many members, and all the members of the body, though they are many, are one body, so also is Christ. For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit" (1 Corinthians 12:12-13), "so that there may be no division in the body, but that the members may have the same care for one another. And if one member suffers, all the members suffer with it; if one member is honored, all the members rejoice with it" (1 Corinthians 12:25-26). I appeal to you to look around you . . . is this what you see? Is this what you know to be true deep inside of your very being? Is this the expression in the life of those you assemble with, including leadership? It may be difficult to confess, but unity in one Spirit, walking in His light together in godly, sacrificial love and care, is not what we discover when we look at the foundation and organization of what is called the Christian church today.

Since the beginning of the church at Pentecost, disagreements and conflicts between the adherents of variant practices of religious law and doctrine have led to unresolved, divisive differences—differences that have little justification when held to the revealing light of the Word of God. Paul’s admonishment to the Philippian church to "conduct yourselves in a manner worthy of the gospel of Christ . . ." is lost in our denominationalism, as we are not ". . . standing firm in one spirit, with one mind striving together for the faith of the gospel" (Philippians 1:27). We must ask ourselves "am I now seeking the favor of men, or of God? Or am I striving to please men? If I were still trying to please men, I would not be a bond-servant of Christ" (Galatians 1:10). To be pleasing to men, and to be a bond-servant of Christ are incompatible; they do not and cannot coexist within an individual . . . or within the church.

It is not the ‘jealousy of the Spirit’ within us through whom we are responding (James 4:5) that initiates these factions . . . far from it. It is covetousness and pride within man that instigates the majority of the disunity within the church. These form the common propellant found in virtually all unscriptural church division . . . a superficial, external love; a ‘love’ that is absent within a body obedient to the Lord. This readily voiced love is a pseudo love, a false love with selfness at its core. A love of self that mandates out of necessity the setting aside of the Christ-like love we are to emulate (1 John 3:18).

Building upon the self-love of strong personalities within a religious structure, naturally leads into practices of self-promotion, arrogance, elevation of the autocratic, etc. The net result is sectarian factions—factions that are typical precursors to the scripturally unfounded formalization of faith practices. Denominational church groups that abound in virtually every city and town are the evidential progeny of these unnatural forms of church growth and division. Unity of the body, the church, is commanded to reveal the oneness of Christ; being distinctly separate from the abundant false religions with gods created by man. Self-justifying disobedience to the Lord results in the church becoming what it is mandated to reject, for the legitimacy of its own structure is seldom, if ever considered with any sincerity.

Is the body divided? If it is divided, then it cannot stand. "Any kingdom divided against itself is laid waste; and any city or house divided against itself will not stand" (Matthew 12:25; emphasis added). "Has Christ been divided?" (1 Corinthians 1:13). Is the church that is represented in Christendom "one flock with one shepherd"? (John 10:16; emphasis added). If what is called the church is indeed divided, then the church does not stand as His possession; nor can it be the ". . . pillar and support of the truth" (1 Timothy 3:15).

Man’s own words are often an excellent means to use in defining what the church has become. To examine the origin of the self-applied and commonly used word, denomination (de-nomin-ation), which identifies specific church subgroups by name, creed, origin, etc., is indicting. To begin, De-, from Latin, is used as a prefix to indicate "removal or separation" from what was: such as the removal of a toxin, is to detoxify; removal of an attachment, is to detach; to remove privilege, is to deprive. Secondly, Nomen (nomin) is Latin for name. By its construction, ‘de-nomin’ is the removal and or separation (division) of (or by) a name—but what name?

A similarly constructed word familiar to all of us is ‘denominator’. Denominator is a math term used to designate the number under a fraction bar. This number indicates the number of equal parts into which the whole is divided into i.e. 1/1, 1/2, 1/3 etc. 1/1 has the name of one . . . a whole, which is representative of all united (1) under one God. Finally, to separate by a name; "to give a name to; denote; or designate" this fractional part of the whole is to denominate. Mathematically, these fractions receive new names, different names. They are called (named) half, third, tenth, one hundredth etc., each fractional part necessitates the removal or dividing the name of ‘one(ness)’ and giving a new name for each created fraction.

Bringing this into the context of the body of Christ, His church, we find: 1) the identity of oneness within Christ’s church (one flock, one Shepherd – John 10:16; one body, one Spirit, one hope, one Lord, one faith, one baptism, and one God and Father – Ephesians 4:4-6) has been removed or divided; 2) and replaced with a multitude of fractions. 3) These fractions have exchanged the ‘oneness’ of a body under one God with new name(s) for these fractions; not mathematically named half, third, fourth, or ninety-sixth; but, Reformed, Armenian, Dispensationalist, and Calvinist; Catholic, Southern Baptist, Independent Baptist, Reformed Baptist, Methodist, United Methodist, Evangelical Free Church, Evangelical Lutheran, Missouri Synod Lutheran, Presbyterian Church, Orthodox Presbyterian Church, Presbyterian Church in America, Presbyterian U.S.A., and Presbyterian Church of Canada; Church of God, Church of Christ, United Church of Christ, Disciples of Christ, Pentecostal, Non-denominational and Independents, The Salvation Army, King James Version only advocates, and the list goes on . . . hundreds of different divisions and denominational names with different creeds, doctrines, methods of worship and sharing in the Lord’s table, baptism, organizational structure, etc. There can be no doubt, that we as ‘Christians’ have made "ourselves a name" in building our own personal, holy iconoclastic enclaves. Not to be outdone by Babel’s single city and tower to reach into heaven, making a name for themselves (Genesis 11:1-9), Christians have erected a multitude of towers, and given ourselves many names . . . all audaciously claiming it is in the name of God we build.

When questions regarding our faith are encountered, we reach for our catechisms, church history, church traditions, our denominational confessions of faith; and the writings from men such as Luther and Calvin; men who relied heavily upon Catholicism and the writings of Ignatius, Augustine, Irenaeus, etc., . . . to ‘see if these things are true.’ Is this what Scripture instructs us to do? (see Acts 17:11). God has given man His perfect word with all that is necessary regarding faith, practice, conduct, truth, and salvation. Yet Scripture is reduced to being woefully inadequate for many, as the guidance and teaching of the Holy Spirit has become just too impractical and unreliable! The God-breathed Word is reduced to merely words written, as they collect the dust of disuse in the wasteland of a faith named Christian.

What is the result when we conceive the Holy Spirit to be an ill-equipped, ineffective guide to all truth (John 16:13) as teacher (John 14:26)? We become enamored with self and the things of man. One faith united in one spirit becomes the Catholic Catechism, Heidelberg Catechism, Westminster Shorter Catechism, Westminster Larger Catechism, Westminster Confession of Faith, London Baptist Confession of Faith, Apostles’ Creed, Nicene Creed, Athanasian Creed, Chalcedonian Creed, Methodist 25 Articles of Faith, Confession of Faith of the Evangelical United Brethren Church, The Augsburg Confession of Faith (Lutheran), Confession of Faith of the Evangelical Lutheran Church in America, The Catechism of the Episcopal Church in the United States, etc., etc.. Faith becomes a devise of man, for man. Virtually every group organization placed under the heading of Christian, has a catechism, a creed, or a confession of faith—pointing to faith uniqueness and not to a body united.

Though repulsive in its conflict with Scripture, the denominating factor takes second place in offensiveness in the man designed church structure. Division of the church does not end with denominationalism, but includes another mathematical term, the numerator; the number above the fractional line. This number indicates the number of equal parts (the denominator) to be added together; i.e. 2/1, 3/1, 7/1; 2/10, 3/10, 7/10, etc. Remember, 1/1 has the name of one . . . a whole, which is representative of all united (1) under one God.

God’s word, unquestionable in its clarity, states there is one Christ, one body, and Christ is the one head of that body. That one body, one church, is under Christ. That is, one Christ (1), over one body (1). United as one, Christ and the church would be ‘1’ numerically, or one over one (1/1). As the denominating factors increased, so also has the numerator; as men took away from the truth of Christ and attached their definition of truth to their ever metamorphic Christ. The church has stripped so much from what is Christ, and added what was not of Him, resulting in many transmuted forms of ‘Christ’ recognized in the many denominations in Christendom. No longer do ‘Christians’ abide in one Christ, one Lord, and one Saviour—denominational sectarianism has transposed the oneness in Christ with ’isms of Augustine, the pope, Calvin, Luther, Wesley, Joseph Smith, Charles Taze Russell, Mary Eddy, Victor Wierwille, and now Rick Warren, Bill Hybel, R. C. Sproul, Joyce Meyer, Benny Hinn, Gene Edwards, etc., the list is never ending. Oh certainly, most will deny they have placed these men and women, and their catechisms, creeds, confessions, and teachings in such esteemed positions; but when challenged to defend their faith, Christians consistently return to these very objects of adoration, and wrap themselves in the lexis of their religious icons of ‘truth’.

From the age of the apostles, men have endeavored to empower and elevate themselves to places of high regard in the church, as they loved the priestly honor lathered upon them. John wrote of Diotrephes, "who loves to be first among them, does not accept what we say" (3 John 9-10). A short time after John penned these words, the sin of Diotrephes is mirrored in the bishop of Antioch (about AD 107), a man called Ignatius. In his letter to the Smyrnaeans, Ignatius writes, "See that ye all follow the bishop, even as Christ Jesus does the Father, and the presbytery as ye would the apostles. Do ye also reverence the deacons, as those that carry out [through their office] the appointment of God? Let no man do anything connected with the Church without the bishop." ". . . And say I, honour thou God indeed, as the Author and Lord of all things, but the bishop as the high-priest, who bears the image of God-of God. Inasmuch as he is a ruler, and of Christ, in his capacity of a priest. . . . Nor is there any one in the Church greater than the bishop, who ministers as a priest to God for the salvation of the whole world. . . . He who honours the bishop shall be honoured by God, even as he that dishonours him shall be punished by God." *

Building on this teaching of Ignatius unknown in Scripture, bishops began to capitalize on the ever-increasing acceptance of one bishop rule within single churches. With the road of priestly despotism being paved, Irenaeus (about 175 AD), declared that every church must be in conformity with the Church of Rome. The tares of Catholicism which were being sown as heresy became full-fledged apostasy, as Constantine became emperor of Rome . . . and emperor of the ‘Christian’ church.

Elevation of man and his teachings are not new, nor unique to this period in history. These false teachings, as history proves, found fertile ground as its seed was planted by the iron hand of authoritarianism, the slight of hand of deception, and slack hand of indifference . . . all under the name of Christ and the church. The church we know and experience all around us, has been firmly and deeply penetrated by the unrelenting roots of glorified man. How true was and is the prophetic admonishment of Peter, "But false prophets also arose among the people, just as there will also be false teachers among you, who will secretly introduce destructive heresies, even denying the Master . . . they will exploit you with false words . . . . " (2 Peter 2:1-3).

Today, the church not only accepts, but reveres men and women that the writers of Scripture warned believers are and would assault them. Nineteen hundred years ago, Ignatius taught that men [today the church has added women to this teaching] should be revered and unquestioningly obeyed. Nineteen hundred years of defusing truth has taken its toll on discernment. Innocuous as some teaching sources appear, we find these deceptive, destructive heresies ‘subtle’ indoctrination continuously subverting Christ and the work of the Holy Spirit to elevate particular classes of men. Can you see the heart of Diotrephes and Ignatius in these words . . . words written matter-of-factly and deep into a book ‘designed’ to instruct our daughters into ‘godly character’ and homemaking skills: "If the pastor asks you to worship the Lord, or stand up, or whatever, obey. When you disobey the pastor, you are really disobeying the Lord," (Mrs. Craig [Ann] Ward, Training Our Daughters to be Keepers at Home, [Fossil, Oregon: Smiling Heart Press, 1995], p. 547). Where can you validate the truthfulness to such words? Certainly not in the Word of God, but they can easily be found in man-defined truth and law where this pharisaical yeast is liberally sprinkled . . . guiding men into faith of bondage.

We return to the question "Is Christ divided?" The simple but true answer is no. Christ cannot be divided or denominated by the church or man, He is indivisible. However, the church has done an exemplary job in dividing and repetitively recasting what it claims to be Christ. Each sect has devised and developed its own ‘Christ’ to fit its faith and purpose. Then, is the church divided? . . . The answer is an emphatic yes!

*  The Epistle of Ignatius to the Smyrnaeans

Chapter VIII.-Let Nothing Be Done Without the Bishop.

See that ye all follow the bishop, even as Christ Jesus does the Father, and the presbytery as ye would the apostles. Do ye also reverence the deacons, as those that carry out [through their office] the appointment of God. Let no man do anything connected with the Church without the bishop. Let that be deemed a proper Eucharist, which is [administered] either by the bishop, or by one to whom he has entrusted it. Wherever the bishop shall appear, there let the multitude [of the people] also be; even as where Christ is, there does all the heavenly host stand by, waiting upon Him as the Chief Captain of the Lord’s might, and the Governor of every intelligent nature. It is not lawful without the bishop either to baptize, or to offer, or to present sacrifice, or to celebrate a love-feast. But that which seems good to him, is also well-pleasing to God, that everything ye do may be secure and valid.

Chapter IX.-Honour the Bishop

. . . It is well to reverence both God and the bishop. He who honours the bishop has been honoured by God; he who does anything without the knowledge of the bishop, does [in reality] serve the devil. Let all things, then, abound to you through grace, for ye are worthy. . . .