The Fruits of Apostasy

I. A Review of the Growth of the Church and the Beginning of Apostasy

A. In the first century, the church, under the apostles:

1. Was planted in each city by gospel preaching, convincing men and women they were sinners and needed a Savior. Upon their obedience to the gospel, by one Spirit they were baptized into one body (1 Cor. 12:13), constituting the church in their community.
2. Once established in a community, they did their own work. a. It grew from within and attracted people by its very existence. b. The gospel was spread not only by the public proclamation of the apostles, but also by zealous Christians who took it to every neighbor, friend and/or anyone who would listen. (Acts 8:4-5; 2 Tim. 2:2) c. “Justin Martyr spoke of the growth of the religion of Christ saying, ‘There is no race of men, whether barbarian or Greek or by whatsoever appellation they may be designated, whether they wander in wagons, or dwell in tents, among whom prayers and thanksgivings are not offered up to the Father and Creator of all things in the name of the crucified Jesus.’” (Robert H. Brumback, History of the Church Through the Ages, p. 29)

B. The government of the local church consisted of self-governing groups made up of elders, deacons and saints. (Phil. 1:1; Titus 1:5; Acts 14:23; 20:28; 1 Pet. 5:2)

1. Soon after the establishment of the church, apostasy was introduced into its organizational purity. a. By the close of the first century, corruptions were already taking place even though the apostles had warned of their evil. b. Apostasy began with corruption in organization and spread to doctrinal matters resulting, some 600 years later, in the Church of Rome.
2. The development was gradual, beginning with the seemingly harmless practice of centralization, and then culminated in a complete departure from God’s plan for the church.

II. Fruits of the Changes in Organization

A. The first change in the organization of the church was a distinction between bishops and presbyters which became apparent by the middle of the second century.

1. The presiding elder over meetings of the local church was soon looked upon as having more authority than the other elders and was called the “Episkopos” or “Bishop.”
2. “Bishop” came to be exclusively applied to him while the other elders were called “presbyters.”
3. In reality, the two words are used indiscriminately in the New Testament.

B. Late in the second century, the Bishops began to assume authority over the other elders which led to a distinction and recognition of rank. (cf. 3 John 9-10)

1. The Bishops then extended their authority beyond the local church and created the diocese. This took place when the Bishops of the large and wealthy churches began to “assume authority and dignity above that accorded by them to the bishops of the country provinces.” (James E. Talmage, The Great Apostasy, p. 96)
2. Later “the Bishops of the largest cities…took to themselves the distinguishing title of metropolitans…and assumed a power of presidency over the Bishops of more limited jurisdiction.” (Talmage)
3. As the Bishops began to assume more authority, they began to look upon themselves as successors to the apostles.
4. By the middle of the third century, they held almost absolute authority in the church.

C. Bishops of leading districts became known as “Patriarchs” (Rome, Alexandria, Antioch, Jerusalem, and Constantinople). D. Due to its prominent position in the world and secular affairs, Rome arrogated to itself a preeminence in church matters becoming a leader with its Bishop assuming supremacy.

1. He was looked upon, in time, as the “universal Bishop” (A.D. 606). This completed the change in divine church government.
2. Their supremacy was challenged by Constantinople. John the Faster assumed the role of “universal Bishop” shortly after the Roman emperor Constantine made Constantinople the capital of his empire. a. Gregory IV, ruling in Rome, rebuked him. b. Shortly after this Boniface III claimed the role of “universal Bishop.”
3. A sharp split arose between churches in the East and West in the fourth century. a. It became permanent in A.D. 1056. b. Thus is the origin of the Greek Orthodox Church and the Roman Catholic Church. E. The rise of synods and councils. 1. Before the close of the second century, small churches called upon older churches to help them with problems they were having. a. These took the form of conventions with leaders assuming ecclesiastical legislative authority. b. This led to presiding officers with district delegates. 2. The laws enacted by the legislative bodies, called “synods” by Greeks and “councils” by Latins, became the canons and were bound upon all as coming from the Holy Spirit. (Contrary to such teachings as 2 Pet. 1:3, Jude 3; Gal. 1:6-9) 3. During this time the clergy, as distinguished from the laity (inferior order), exalted itself as those ones through whom the people could have access to God leading to such titles as “Father,” “Reverend,” etc. (cf. Matt. 23:8-10; 1 Pet. 2:5,9; Rev. 1:5-6)
4. “The second century was marked by the custom of holding synods or church councils; the practice originated among the churches in Greece, and thence became general. These councils grew rapidly in power, so that in the third century we find them legislating for the churches, and directing by edict and command in matters which formerly had been left to the vote of the people. Needless to say that with such assumptions of authority came arrogance and tyranny in the government of the Church. As the form of church government changed more and more, many minor orders of clergy or church officers arose; thus in the third century we read of sub-deacons, acolytes, ostiars, readers, exorcists, and copiates. As an instance of the pride of office, it is worthy of note that a sub-deacon was forbidden to sit in the presence of a deacon without the latter’s express consent.” (Talmage, 96-97)

III. Fruits of Departures in Doctrine

A. There were many doctrinal departures. They include:

1. Holy water, A.D. 120.
2. Penance, A.D. 157.
3. Infant baptism, A.D. 175.
4. Latin mass, A.D. 394.
5. Extreme unction, A.D. 588.
6. Purgatory, A.D. 593.
7. Kissing the Pope’s toe, A.D. 709.
8. Transubstantiation, A.D. 1000.
9. Celibacy, A.D. 1015.
10. Indulgences, A.D. 1192.
11. Auricular confession, A.D. 1215.
12. Sprinkling, A.D. 1311.
13. Infallibility of the Pope, July 18, 1870.
14. Jurisdiction over civil authorities, A.D. 728-1870.

B. Changes in baptism.

1. At first, only believers were baptized (Mark 16:16; Acts 8:3; Rom. 6:1-6; Col. 2:12), but then infant baptism, unknown before A.D. 175, was adopted as doctrine. a. Tertullian opposed its introduction while Cyprian defended it (3rd century). b. It arose along with the development of ecclesiastical and doctrinal teaching. c. Eusebius, along with others, declares that it is not of Apostolic origin.
2. Affusion, sprinkling and pouring, was made law in A.D. 1311 at the Council of Ravenna. a. The change goes back to Novatian A.D. 253. It was not favored, though, until the 14th century. b. “The change was gradual and confined to the Western churches. The Roman churches, as we have seen, backed by the authority of Thomas Acquinas, ‘the Angelic Doctor,’ took the lead in the thirteenth century…” (Philip Schaff, Teaching of the Twelve Apostles, p. 51)

C. Purgatory.

1. Well-defined by the 6th century, it was condemned by the council of Constantinople in A.D. 533 but by A.D. 1070 it became part of the doctrine of the apostate church.
2. The doctrine states that “purgatory, where literal fire was conceived to be the instrument of punishment, was the abode of souls guilty of no mortal sins, but burdened with imperfection which needed to be removed, and with dues of ‘temporal punishment,’ or satisfaction, for sins from the guilt of which they have been absolved.” (George P. Fisher, History of the Christian Church, p. 226)
3. Those in this state, according to its proponents, are making progress toward perfection, a process of gradual purification. They have been guilty of “venial sins,” minor offenses that do not subject one to eternal separation from God.
4. An appeal is made to 2 Maccabees 12:40-46 and several New Testament passages to sustain this view.

IV. Fruits of Departures in Worship

A. Again, there are many departures in worship such as ritual, liturgy, veneration of saints, etc. B. Changes in the Lord’s Supper.

1. It was instituted as a simple memorial feast (1 Cor. 11:20-29) using two elements, unleavened bread and the fruit of the vine.
2. Transubstantiation. a. This is the belief that the whole substance of bread is converted into the literal body of Jesus and the fruit of the vine into His literal blood. b. This change is supposedly made when it is blessed by the priest in Mass. The change is not figurative but literal. (cf. Acts 15:28-29; Luke 22:18)
3. Mass. a. “The sacrifice of the New Law in which Christ through the ministry of the priest offers himself to God in an unbloody manner under the appearances of bread and wine.” (The Baltimore Catechism, p. 239) b. In this “Sacrifice of the Mass” only the priests are allowed to partake of the cup. c. Called “Holy Eucharist,” it became a church law in A.D. 1414 at the Council of Constance. d. The Bible teaches that Christ offered Himself once—there is no need for more sacrifices. (Heb. 7:27; 9:24-28; 10:26ff.)

Conclusion

1. The apostasy presumed to improve upon the plan of the New Testament by inventing practices and doctrines totally absent in the early church.
2. The development of the Church of Rome and the doctrines which accompanied that development, speak of a single motive behind it all: a desire for power.
3. The authority of Christ is complete (Matt. 28:18). It is expressed in its finality and totality in the New Testament Scriptures. To deviate from His expressed authority in any way, is to sin.