d. Wherever this was so, the theory that the
monarchical episcopate was based on apostolic institution was the
natural result. This idea led to the assumption--which, however, was not
an immediate consequence in all cases--that the apostolic office, and
therefore the authority of Jesus Christ himself, was continued in the
episcopate: "Manifesta est sententia Iesu Christi apostolos suos
mittentis et ipsis solis potestatem a patre sibi datam permittentis,
quibus nos successimus eadem potestatex ecclesiam domini gubernantes et
credentium fidem baptizantes" (Hartel, Opp. Cypr. I. 459).]

[Footnote 139: See Rothe, Die Anfaenge der christlichen Kirche und ihrer
Verfassung, 1837. Koestlin, Die Katholische Auffassung von der Kirche in
ihrer ersten Ausbildung in the Deutsche Zeitschrift fuer christliche
Wissenschaft und christliches Leben, 1855. Ritschl, Entstehung der
altkatholischen Kirche, 2nd ed., 1857. Ziegler, Des Irenaeus Lehre von
der Autoritaet der Schrift, der Tradition und der Kirche, 1868.
Hackenschmidt, Die Anfaenge des katholischen Kirchenbegriffs, 1874.
Hatch-Harnack, Die Gesellschaftsverfassung der christlichen Kirche im
Alterthum, 1883. Seeberg, Zur Geschichte des Begriffs der Kirche,
Dorpat, 1884. Soeder, Der Begriff der Katholicitaet der Kirche und des
Glaubens, 1881. O. Ritschl, Cyprian von Karthago und die Verfassung der
Kirche, 1885. (This contains the special literature treating of
Cyprian's conception of the Church). Sohm, l.c.]

[Footnote 140: See Hatch, l.c. pp. 191, 253.]

[Footnote 141: See vol. I. p. 150 f. Special note should be given to the
teachings in the Shepherd, in the 2nd Epistle of Clement and in the
[Greek: Didache].]

[Footnote 142: This notion lies at the basis of the exhortations of
Ignatius. He knows nothing of an empirical union of the different
communities into one Church guaranteed by any law or office. The bishop
is of importance only for the individual community, and has nothing to
do with the essence of the Church; nor does Ignatius view the separate
communities as united in any other way than by faith, charity, and hope.
Christ, the invisible Bishop, and the Church are inseparably connected
(ad Ephes. V. 1; as well as 2nd Clem. XIV.), and that is ultimately the
same idea, as is expressed in the associating of [Greek: pneuma] and
[Greek: ekklesia]. But every individual community is an image of the
heavenly Church, or at least ought to be.]

[Footnote 143: The expression "Cath