the second place. Even so may be admitted the deacons, who must stand before the face of the bishops. For this reason the councils were by the holy fathers of the church generally called assemblies of the bishops. The Second Ecumenical Council called the Symbol of Faith which was composed at the first council, ‘the faith of 318 holy fathers’ (for that was the number of bishops present at that council); the council in Trullo called the definitions of faith of all the previous cecumenical councils ‘profession or faith of the holy fathers, the bishops, according to the number of those who met at these councils.’” (p. 231.)
Then comes Art. 176, in which we have an exposition of Christ’s being the head of the church. That is apparent (1) from the fact that Christ before the ascension said, not to the church but to his disciples, “I am with you to the end of the world, Amen.” In the Theology, the following words are added to that: “and with all your future successors,” and that is taken as a proof that all those who call themselves the interpreters of Christ regard themselves as his successors.
“(2) From this fact in particular that, although he entrusted the power of teaching to the apostles and their successors, he told them to call him only the supreme teacher, who invisibly, through them, taught the believers (Matt. xxiii. 10), and so he said: He that heareth you heareth me; and he that despiseth you despiseth me (Luke x. 16).” (p. 232.)
This passage with its references is striking. I thought that nothing in the Theology would startle me, but the boldness with which this verse is quoted, and with which an opposite significance is given to it, is staggering. Here is the verse, or, rather, the whole passage: But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. And call no man your father upon the earth: for one is your Father, which is in heaven.
