Apostate church organization: 150-250AD: The rise of the single bishop over the eldership (Episcopal Presbytery). This was a departure from the simple bible blueprint of a group of equal elders (presbyters) governing only within their own local church.
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1. 150 AD: "The rise of the exalted elder" At first, a single elder (also known as a bishop) began to be exhaled above the other bishops. (also known as an elder)
2. 200 AD: "The rise of the Episcopal Presbytery" Local churches began to be governed by a single bishop/overseer (Episcopate) over a group of elders (Presbytery). The exhaled elder of the 150 AD became a distinct office from the eldership.
3. 250 AD: "The rise of the Diocesan Bishop". Finally this bishops of larger churches began to exercise control over smaller churches. Bishops began to control not only their own local churches, but a group of local churches within a geographic area that is known today as a "diocese".

Graphical representations of 150-250 AD:
Graphical Mouse Rollover of gradual change of organization over time
At 150 AD: "The rise of the exalted elder"

1. The exalted Elder over the Eldership.
2. One office called bishop and elder.

At 200 AD: "The rise of the Episcopal Presbytery"
Graphical Mouse Rollover of gradual change of organization over time

At 250 AD: "The rise of the Diocesan Bishop"
Graphical Mouse Rollover of gradual change of organization over time

 Graphical Mouse Rollover of gradual change of organization over time

1. Up to this time, the office of Overseer (Bishop) and Elder (presbytery) were two terms describing the same office. This is seen both in scripture and the witness of the post apostolic writers.
2. Even Roman Catholic and Orthodox scholars agree with us: "In the New Testament, the terms bishop and presbyter are used interchangeably. This is evident from the following passage from Titus 1:5-7." (THE WAY: What Every Protestant Should Know About the Orthodox Church, Clark Carlton, 1997, p 156)
3. About 150 AD, the singular office of Overseer (Bishop) and Elder (presbytery) began to gradually be split into two separate offices.
4. At first, a leading elder, distinguished by his personal skills and aptitude, would take on the prestige of being the leader without actually taking an official increase in rank. Second, these men would start being called "the overseer" by taking a leading role, but still be seen as a man of equal rank with the other elders/overseers "on paper." Finally, these men exclusively took the title of overseer as a distinct office from his other fellow elders.
5. The first evolution of church government, therefore, was the simple splitting up the one office of the presbytery into two separate offices. One man was overseer/bishop and many men were elders/presbyters. There was still no organization larger than the local church that bound local churches together.
6. Irenaeus, 180 AD indicates the changing point when the office of elder and overseer began to became two separate offices. Sometimes Irenaeus uses elders and overseers interchangeably as the same office, and sometimes he indicates they are separate offices.
7. It was not until about 250 AD that a single bishop ruled his own local church where he worshipped, but even then, his authority was limited to his own local church.
8. The Diocese (one bishop ruling over many local churches) did not begin to develop until after 250 AD.

1. In the "Introduction To The Gospel Of Peter" (Ante-Nicene Fathers, vol 10) the following historical comment is made about how The Gospel Of Peter was rejected as a forgery.
2. "Serapion, Bishop of Antioch 190-203, writing to the church at Rhossus, says (Eusebius, H. E., vi., 12, 2): "We, brethren, receive Peter and the other Apostles even as Christ; but the writings that go falsely by their names we, in our experience, reject, knowing that such things as these we never received. When I was with you I supposed you all to be attached to the right faith; and so without going through the gospel put forward under Peter's name, I said, `If this is all that makes your petty quarrel,1 why then let it be read.' But now that I have learned from information given me that their mind was lurking in some hole of heresy, I will make a point of coming to you again: so, brethren, expect me speedily. Knowing then, brethren, of what kind of heresy was Marcion- [Here follows a sentence where the text is faulty.]... From others who used this very gospel-I mean from the successors of those who started it, whom we call Docetae; for most of its ideas are of their school-from them, I say, I borrowed it, and was able to go through it, and to find that most of it belonged to the right teaching of the Saviour, but some things were additions." (Introduction To The Gospel Of Peter, Ante-Nicene Fathers, vol 10)
3. Here we have Serapion, who is called "Bishop of Antioch". He is likely not a diocesan bishop over other churches, but is most likely the sole bishop of the church of Antioch at this time.
4. What we see is the beginning of oversight of a prominant bishop from a larger established church over a smaller less significant local church, namely "Rhossus".
5. What is interesting here is that Serapion says, "I will make a point of coming to you again: so, brethren, expect me speedily". This does not, of course, directly prove he was exercising diocesan oversight over the church at Rhossus, but you can see how such oversight would soon develop within about 50 years.

1. "It is easily conceivable that the office of bishop grew up by a gradual development, which had its starting point in the board of presbyters. This board in the several churches would naturally come to have its presiding officer. Men of the greatest energy and ability would be called to fill this position. The interests of unity and efficient management would cause more and more power to be delegated to them, until they should become really the chiefs of the churches, or bishops proper. Analogy also may be quoted in favor of this theory. Other stages in the growth of the hierarchy were effected much in the manner here indicated for the first stage. By gradual advances, one bishop over-topped the other bishops in his neighborhood, and finally assumed toward them the relation of archbishop. Even among the deacons distinctions grew up, and one of the body in the different churches became known as the archdeacon. Surely it is no far-fetched suggestion, that a similar development raised one of the early presbyters in the various congregations to the rank of arch-presbyter, and then carried him over the short interval between that and the primitive bishop. That episcopacy originated in this way, is the conclusion of not a few scholars, even in a Church which has made much of apostolic succession. Bishop Lightfoot says of the evidences in the case, ' They show that the episcopate was created out of the presbytery.'" (Henry C. Sheldon, History of the Christian Church, Vol 1, p 143)
2. "The first bishops were generally bishops of individual churches. In the larger cities, a number of congregations may have been under a single bishop, but these congregations were regarded as branches of the one city church. Each separate community had, as a rule, its own bishop. This is sufficiently proved by the great number of bishops found within a given territory. From the small province of proconsular Asia, forty--two bishops were present at an early council." (Henry C. Sheldon, History of the Christian Church, Vol 1, p 146)
3. "in many congregations, one of the presbyters, as president of the board of presbyters, became distinguished from the general body, and ranked as "primes inter pares". Such a development would have been entirely natural, and would have served as a suitable means of transition to those local bishops who appear after the apostolic age. But the New Testament does not inform us of the growth even of this distinction. It nowhere raises one presbyter above the rest, and clothes him with a special dignity as bishop. ... A bishop in the later sense [an office distinct from elder] nowhere appears within the New-Testament horizon." (Henry C. Sheldon, History of the Christian Church, Vol 1, p 124)
4. "The distinction of clergy and laity, and the sacerdotal view of the ministry becomes prominent and fixed; subordinate church offices are multiplied; the episcopate arises; the beginnings of the Roman primacy appear; and the exclusive unity of the Catholic church develops itself in opposition to heretics and schismatics. The apostolical organization of the first century now gives place to the old Catholic episcopal system [one bishop heading each church]; and this, in its turn, passes into the metropolitan [one diocesan bishop over many churches], and after the fourth century into the patriarchal [one bishop over many other diocesan bishops]. Here the Greek church stopped, and is governed to this day by a hierarchical oligarchy of patriarchs equal in rank and jurisdiction; while the Latin church went a step further, and produced in the middle ages the papal monarchy. The germs of this papacy likewise betray themselves even in our present period, particularly in Cyprian, together with a protest against it. Cyprian himself is as much a witness for consolidated primacy, as for independent episcopacy, and hence often used and abused alike by Romanists and Anglicans for sectarian purposes." (Philip Schaff, History of the Christian Church, book 2, chapter 4)
5. "Councils and Dioceses. We first hear of the bishops from local congregations in the same province meeting for consultation in the second half of the second century in connection with the problem posed by Montanism. These meetings were first held in connection with common problems but became regular gatherings. As churches in the large cities grew, presbyters (elders) were assigned to particular assemblies within the city. Earlier all congregational functions had been under the supervision of the bishop. Increasingly these had to be assigned to the presbyters. Christians living in outlying areas would not have their own bishop but would look to the city church for leadership. Thus the basis was laid for the bishop to preside over several assemblies, although in theory all remained one church. The territory presided over by a bishop is now called a diocese." (Everett Ferguson, Early Christians Speak, p 16)
6. "By the close of the second century, the Roman bishops began to magnify their position. An endeavor was made, in case of controverted questions, to force their preferences upon the Church at large.' Somewhat later, there are indications that they took pride in calling themselves the successors of Peter.' All this, however, was far from a claim to universal sovereignty of a constitutional sort. To be a successor of Peter in that age, by no means implied a constitutional supremacy over the whole Church. (Henry C. Sheldon, History of the Christian Church, Vol 1, p 149)
7. "During the third century it became customary to apply the term "priest" directly and exclusively to the Christian ministers especially the bishops. In the same manner the whole ministry, and it alone, was called "clergy," with a double reference to its presidency and its peculiar relation to God. It was distinguished by this name from the Christian people or "laity."" (Philip Schaff, History of the Christian Church, book 2, chapter 4)
8. Referring to the Montanism heresy 165 AD: "These councils - of which no vestige appears before the middle of this [2nd] century - changed nearly the whole form of the church." (Mosheim's Ecclesiastical History, Vol 1, p 116-117)
9. "The bishop of the chief city of each province was called the metropolitan." (History of Christian Church, George P. Fisher, p. 104)
10. Development of where one of the elders began to get special recognition: "After we cross the limit of the first century we find that with each board of elders there is a person to whom the name 'bishop' is especially applied." (History of Christian Church, George P. Fisher, p. 51)
11. Development of where one of the elders began to get special recognition: "After the death of the apostles, and the pupils of the apostles, to whom the general direction of the churches had always been conceded, some one amongst the presbyters of each church was suffered gradually to take the lead in its affairs. In the same irregular way the title of "episcopos" (bishop) was appropriated to the first presbyter." (Geiseler's Ecclesiastical History, Vol 1, p 65)
12. Tertullian mockingly calls the Roman Bishop, "sovereign pontiff", the "bishop of bishops": "While some concessions were made to the dignity of the Roman bishop, none of these, when taken in their connections, reveal a conviction that any constitutional supremacy was inherent in him. Among the early writers, Irenaeus and Cyprian used the terms most flattering to Rome. Tertullian, to be sure, in one instance applied to the Roman bishop higher epithets than are anywhere else found in the literature of the first three centuries, calling him the "sovereign pontiff, the bishop of bishops." But he used these terms in bitter irony, and with reference to a decree of the Roman prelate which he declared could not be posted with propriety, except "on the very gates of the sensual appetites."" (Henry C. Sheldon, History of the Christian Church, Vol 1, p 251)
13. "Tertullian also mentions the sovereign Pontiff, the bishop of bishops ('Pontifex, scilicet, Maximus, Episcopus Episcoporum'). [p.188 n.1 De Pudicitia, C. 1.] This reference has naturally been taken by Romanists as an allusion to the Bishop of Rome, and they claim that while Tertullian, now a Montanist, did not accept his claim to be Pontifex Maximus, yet his words imply that the Bishop of Rome was generally recognized as holding priority over the other bishops. Such an interpretation, however, is improbable in view of the fact that Bingham shows that the title of Summus Pontifex was applied to ordinary bishops." (Robert E. Roberts, The Theology Of Tertullian, Chapter 10, 1924)

1. 180 AD (Elder and overseer are the same office): "Such presbyters does the Church nourish, of whom also the prophet says: "I will give thy rulers in peace, and thy bishops in righteousness." (Irenaeus, Chapter XXVI.-The Treasure Hid in the Scriptures is Christ; The True Exposition of the Scriptures is to Be Found in the Church Alone)
2. 180 AD Elder and overseer are the same office: preserved by means of the succession of presbyters in the Churches ... by means of the successions of the bishops (Irenaeus, Chapter II.-The Heretics Follow Neither Scripture Nor Tradition ... Chapter III.-A Refutation of the Heretics, from the Fact That, in the Various Churches, a Perpetual Succession of Bishops Was Kept Up.)
3. 180 AD Elder and overseer are two different offices: Wherefore it is incumbent to obey the presbyters who are in the Church,-those who, as I have shown, possess the succession from the apostles; those who, together with the succession of the episcopate, have received the certain gift of truth, according to the good pleasure of the Father. (Irenaeus Against Heresies, Book IV., Chapter XXVI.-The Treasure Hid in the Scriptures is Christ; The True Exposition of the Scriptures is to Be Found in the Church Alone.)
4. 180 AD Elder and overseer are two different offices: But that Paul taught with simplicity what he knew, not only to those who were [employed] with him, but to those that heard him, he does himself make manifest. For when the bishops and presbyters who came from Ephesus and the other cities adjoining had assembled in Miletus" (Irenaeus Against Heresies, book 3, Chapter XIV.-If Paul Had Known Any Mysteries)
5. 250 AD Ignatius: We take the view that all of Ignatius' writings are forgeries and unreliable. There are fifteen books attributed to Ignatius. Eight are surely forgeries and spurious. Seven are considered by some as genuine, although many scholars also believe they are all forgeries. Again, we view all Ignatius' writings as forgeries. They purport to be written by Ignatius, who lived about 110 AD. We believe it is clear, however, that they are all no earlier than 220 AD, more likely 250 AD. Although they are forgeries, they do represent the views of the author in time of 250 AD. We see a clear change from the Bible pattern, from a plurality of Elders (also called bishops) , deacons and saints, to a single Bishop who ruled the congregations and under him were a plurality of elders, then deacons and saints. At this point in history, congregations were still autonomous and independent, but we also see the seeds of development for the Papal system, where one man rules over all churches world wide which first occurred in 606 AD. Outline on the Fraudulent forgeries of Ignatius

Outline on the Fraudulent forgeries of Ignatius

1. The real Ignatius, lived about 110 AD. A total of 15 letters were allegedly written by Ignatius. We take the view that all 15 of Ignatius's letters are forgeries.

1. "The whole story of Ignatius is more legendary than real, and his writings are subject to grave suspicion of fraudulent interpolation." (History of the Christian Church, Philip Shaff, Vol 2, ch 4)

1. Having said this, the Ignatian letters do represent real history for the dates they were actually written. Forgeries yes, but even the forgeries prove that there was no one bishop over the church universal.
2. "It is now the universal opinion of critics, that the first eight of these professedly Ignatian letters are spurious. They bear in themselves indubitable proofs of being the production of a later age than that in which Ignatius lived. Neither Eusebius nor Jerome makes the least reference to them; and they are now by common consent set aside as forgeries, which were at various dates, and to serve special purposes, put forth under the name of the celebrated Bishop of Antioch." (Philip Schaff, Ante-Nicene Fathers, Introductory Note To The Epistle Of Ignatius To The Ephesians)
3. "The whole story of Ignatius is more legendary than real, and his writings are subject to grave suspicion of fraudulent interpolation." (History of the Christian Church, Philip Shaff, Vol 2, ch 4)
4. "Already, in the infancy of the episcopate, began the second stage of development, that of express emphasis upon its importance. Ignatius of Antioch was the first to represent this stage. Again and again, in his epistles, he urges obedience to the bishop, warns against doing any thing without the bishop, represents the bishop as standing to the congregation as the vicegerent of Christ. At the same time, he regarded each bishop as limited to his own congregation, and recognized no essential distinctions within the episcopal body. Ignatius, however, appears to have been an exception to his age, in the degree of emphasis which he put upon the episcopal dignity. He stands so nearly alone in this respect, that some have been disposed to question the genuineness of the epistles attributed to him. Baur declares it impossible that any writer of so early an age could have uttered such high episcopal notions as appear in the so-called Ignatian Epistles." (Henry C. Sheldon, History of the Christian Church, Vol 1, p 147)

E. Roman Catholics and Orthodox love to quote from Ignatius:
Outline on the Fraudulent forgeries of Ignatius

1. Now of course, Roman Catholics and Orthodox simply cannot accept that all of Ignatius writings are forgeries. He is their "organizational and hierarchical savior"! They desperately need Ignatius. The Bible doesn't help them. No other post-apostolic writer before 200 AD helps them.
2. Remember, even Roman Catholic and Orthodox scholars agree with us: "In the New Testament, the terms bishop and presbyter are used interchangeably. This is evident from the following passage from Titus 1:5-7." (THE WAY: What Every Protestant Should Know About the Orthodox Church, Clark Carlton, 1997, p 156)
3. "There is one writer from the second century, however, who did not employ bishop and presbyter as interchangeable terms: St. Ignatios of Antioch. In his Letters, St. Ignatios makes it clear that in a given local Church, there is one bishop, a council of presbyters, and the deacons: "All of you follow the bishop, as Jesus Christ followed the Father, and the presbytery as the Apostles; respect the deacons as the ordinance of God" (Smyrnaeans 8). It is commonly asserted by Protestant scholars that St. Ignatios' view of Church government was unusual in the early Church-even revolutionary. Indeed, the authenticity of the Ignatian Letters was hotly contested by many Protestants, based upon their a priori conviction that the episcopal form of Church government was impossible in the first decade of the second century? Today, however, there is little doubt among scholars as to the genuineness of the seven Letters in the current collection. It cannot be denied that St. Ignatios' clearly defined use of bishop and presbyter is highly unusual for this point in Church history. Nor can it be denied that he places a much greater emphasis on the role of bishop than do the other authors we are considering." (THE WAY: What Every Protestant Should Know About the Orthodox Church, Clark Carlton, 1997, p 158)
4. Even if the "7 accepted letters" Ignatius are genuine, even the Roman Catholic and Orthodox scholars agree that he is all by himself on a separate branch of unorthodoxy. In other words, Ignatius clearly is the only one of his day, that took the view that a single bishop ruled the local church above the body of other bishops, which he referred to as the presbytery.
5. In fact, if it could be proven that any of Ignatius' letters are genuine, we could still dismiss Ignatius as "unorthodox" when compared to the record of scripture and the historical data. Perhaps the church in Antioch truly was the original festering pot of the false doctrine of apostate church government we see today in the Roman Catholic and Orthodox churches.

G. The actual writings forged in the name of Ignatius and claimed to be written in 110 AD, but should actually be dated about 250 AD:
Outline on the Fraudulent forgeries of Ignatius

1. 250 AD Be ye subject to the bishop, to the presbyters, and to the deacons. (The Epistle of Ignatius to the Philippians, Chapter XIII.-Various Exhortations and Directions)
2. 250 AD "Let your prayers be extended to the Church of Antioch, whence also I as a prisoner am being led to Rome. I salute the holy bishop Polycarp; I salute the holy bishop Vitalius, and the sacred presbytery, and my fellow-servants the deacons; in whose stead may my soul be found. Once more I bid farewell to the bishop, and to the presbyters in the Lord." (The Epistle of Ignatius to the Philippians, Chapter XIV.-Farewells and Cautions.)
3. 250 AD For, since ye are subject to the bishop as to Jesus Christ, ye appear to me to live not after the manner of men, but according to Jesus Christ, who died for us, in order, by believing in His death, ye may escape from death. It is therefore necessary that, as ye indeed do, so without the bishop ye should do nothing, but should also be subject to the presbytery, as to the apostle of Jesus Christ. (The Epistle of Ignatius to the Trallians, Chapter II.-Be Subject to the Bishop)
4. And do ye reverence them [deacons] as Christ Jesus, of whose place they are the keepers, even as the bishop is the representative of the Father of all things, and the presbyters are the sanhedrim of God, and assembly of the apostles of Christ. (The Epistle of Ignatius to the Trallians, Chapter III.-Honour the Deacons)
5. 250 AD He that is within the altar is pure, wherefore also he is obedient to the bishop and presbyters: but he that is without is one that does anything apart from the bishop, the presbyters, and the deacons. (The Epistle of Ignatius to the Trallians, Chapter VII.-The Same Continued, Abstain from the Poison of Heretics.)
6. It is manifest, therefore, that we should look upon the bishop even as we would look upon the Lord Himself (The Epistle of Ignatius to the Ephesians, Chapter VI.-Have Respect to the Bishop as to Christ Himself.
7. 250 AD being subject to the bishop and the presbytery, ye may in all respects be sanctified. (The Epistle of Ignatius to the Ephesians, Chapter II.-Congratulations and Entreaties.)
8. 250 AD be careful to be subject to the bishop, and the presbyters and the deacons. (The Epistle of Ignatius to the Ephesians, Chapter V.-The Praise of Unity.)
9. so that ye obey the bishop and the presbytery with an undivided mind (The Epistle of Ignatius to the Ephesians, Chapter XX.-Exhortations to Stedfastness and Unity.)
10. 250 AD Seeing, then, that we have become acquainted with your multitude in the name of God, by Onesimus, who is your bishop, in love which is unutterable, whom I pray that ye love in Jesus Christ our Lord, and that all of you imitate his example, for blessed is He who has given you such a bishop, even as ye deserve [to have]. (The Second Epistle of Ignatius to the Ephesians, Chapter I.)
11. 250 AD "... your revered bishop, and with the fitly wreathed spiritual circlet of your presbytery, and with the deacons who walk after God. Be obedient to the bishop ..." (Ignatius to the Magnesians 13:1-2)
12. 250 AD "... some persons have the bishop's name on their lips, but in everything act apart from him. Such men appear to me not to keep a good conscience, forasmuch as they do not assemble themselves together lawfully ..." (Ignatius to the Magnesians 4:1)
13. 250 AD I have had the privilege of seeing you, through Damas your most worthy bishop, and through your worthy presbyters Bassus and Apollonius, and through my fellow-servant the deacon Sotio, whose friendship may I ever enjoy, inasmuch as he is subject to the bishop as to the grace of God, and to the presbytery as to the law of Jesus Christ (The Epistle of Ignatius to the Magnesians, Chapter II.-I Rejoice in Your Messengers)
14. 250 AD not to treat your bishop too familiarly on account of his youth, but to yield him all reverence, having respect to the power of God the Father, as I have known even holy presbyters do, not judging rashly, from the manifest youthful appearance (The Epistle of Ignatius to the Magnesians, Chapter III.-Honour Your Youthful Bishop)
15. 250 AD Now it becomes you also not to despise the age of your bishop, but to yield him all reverence, according to the will of God the Father, as I have known even holy presbyters do, not having regard to the manifest youth [of their bishop] (The Epistle of Ignatius to the Magnesians, Chapter III.-Honour Your Youthful Bishop)
16. 250 AD while your bishop presides in the place of God, and your presbyters in the place of the assembly of the apostles, along with your deacons, (The Epistle of Ignatius to the Magnesians, Chapter VI.-Preserve Harmony.)
17. 250 AD so neither do ye anything without the bishop and presbyters. (The Epistle of Ignatius to the Magnesians, Chapter VII.-Do Nothing Without the Bishop and Presbyters)
18. 250 AD with your most admirable bishop, and the well-compacted spiritual crown of your presbytery, and the deacons who are according to God. Be ye subject to the bishop, and to one another (The Epistle of Ignatius to the Magnesians, Chapter XIII.-Be Established in Faith and Unity.)
19. 250 AD Polycarp, the bishop of the Smyrnaeans (The Epistle of Ignatius to the Magnesians, Chapter XV.-Salutations)
20. 250 AD Look ye to the bishop, that God also may look upon you. I will be instead of the souls of those who are subject to the bishop, and the presbyters, and the deacons; (The Epistle of Ignatius to Polycarp, Chapter VI.)
21. 250 AD Let the laity be subject to the deacons; the deacons to the presbyters; the presbyters to the bishop; the bishop to Christ, even as He is to the Father. (The Epistle of Ignatius to the Smyrnaeans, Chapter IX.-Honour the Bishop.)
22. 250 AD Churches of Asia had welcomed the holy man [Apostle John] through their bishops, and presbyters, and deacons" (The Martyrdom of Ignatius, Chapter III.-Ignatius Sails to Smyrna.)
23. 250 AD See that ye all follow the bishop, even as Jesus Christ does the Father, and the presbytery as ye would the apostles; and reverence the deacons, as being the institution of God. Let no man do anything connected with the Church without the bishop. (The Epistle of Ignatius to the Smyrnaeans, Chapter VIII.-Let Nothing Be Done Without the Bishop.)
24. 250 AD It is not lawful without the bishop either to baptize, or to offer, or to present sacrifice, or to celebrate a love-feast (The Epistle of Ignatius to the Smyrnaeans, Chapter VIII.-Let Nothing Be Done Without the Bishop.)
25. 250 AD 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. (The Epistle of Ignatius to the Smyrnaeans, Chapter IX.-Honour the Bishop.)
26. 250 AD Ignatius, who is [also called] Theophorus, to Polycarp, bishop of Smyrna, or rather, who has as his own bishop God the Father, and our Lord Jesus Christ: [wishes] abundance of happiness. (The Epistle of Ignatius to Polycarp, introduction)
27. 250 AD Look ye to the bishop, that God also may look upon you. I will be instead of the souls of those who are subject to the bishop, and the presbyters, and the deacons; with them may I have a portion in the presence of God! (The Epistle of Ignatius to Polycarp, Chapter VI.)
28. 250 AD Give ye heed to the bishop, that God also may give heed to you. My soul be for theirs that are submissive to the bishop, to the presbyters, and to the deacons" (The Epistle of Ignatius to Polycarp, Chapter VI.-The Duties of the Christian Flock.)
29. 250 AD God has deemed me, the bishop of Syria, worthy to be sent for from the east unto the west, and to become a martyr in behalf of His own precious sufferings (The Epistle of Ignatius to the Romans, Chapter II.-Do Not Save Me from Martyrdom.)
30. 300-500 AD Ye presbyters, be subject to the bishop; ye deacons, to the presbyters; and ye, the people, to the presbyters and the deacons. Let my soul be for theirs who preserve this good order; and may the Lord be with them continually! (The Epistle of Ignatius to the Tarsians, Chapter VIII.-Exhortations to Holiness and Good Order)
31. 300-500 AD "The presbyters and deacons, and above all the holy Hero [Jesus], salute thee" (The Epistle of Ignatius to Mary at Neapolis, Near Zarbus, Chapter V.-Salutations and Good Wishes.)
32. 300-500 AD Ye presbyters, "feed the flock which is among you," (The Epistle of Ignatius to the Antiochians, Chapter VIII.-Exhortations to the Presbyters and Others.)
33. 300-500 AD "I salute the holy presbytery. I salute the sacred deacons ... I salute the sub-deacons, the readers, the singers, the doorkeepers, the labourers, the exorcists, the confessors. I salute the keepers of the holy gates, the deaconesses in Christ." (The Epistle of Ignatius to the Antiochians, Chapter XII.-Salutations.)
34. 300-500 AD "Ignatius, and the brethren who are with him, John the holy presbyter." (The first Epistle of Ignatius to St. John the Apostle)
35. 300-500 AD "Ignatius to John the holy presbyter." (A Second Epistle of Ignatius to St. John.)
36. 300-500 AD "The bishops, Onesimus, Bitus, Damas, Polybius, and all they of Philippi (whence also I have written to thee), salute thee in Christ. Salute the presbytery worthy of God: salute my holy fellow-deacons" (The Epistle of Ignatius to Hero, a Deacon of Antioch, Chapter VIII.-Salutations)
37. 300-500 AD Jesus Christ, who is our eternal and enduring joy, especially if [men] are in unity with the bishop, the presbyters, and the deacons, who have been appointed according to the mind of Jesus Christ" (The Epistle of Ignatius to the Philadelphians, introduction)
38. 300-500 AD the unity of His blood; one altar; as there is one bishop, along with the presbytery and deacons (The Epistle of Ignatius to the Philadelphians, Chapter IV.-Have But One Eucharist)
39. 300-500 AD "Give you heed to the bishop and the presbytery and deacons." (The Epistle of Ignatius to the Philadelphians, Chapter VII. I Have Exhorted You to Unity)

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