would have the composition of the Pastoral Epistles and the Acts removed out of the Apostolic Age. In these writings, however, there is nowhere a firm and sure foundation afforded to that theory. It has, indeed, been supposed that in Phil. i. 1 mention is made only of bishops and deacons because by them the present from the Philippians had been brought to the Apostle. But seeing that, in the case of there actually existing in Philippi at this time besides the bishops a college of presbyters, the omission of these from the greeting in this epistle, the chief purpose of which was to impart apostolic comfort and encouragement, and which only refers gratefully at the close, ch. iv. 10, to the contribution sent, would have been damaging to them, we must assume that the bishops with their assistants the deacons were the only office-bearers then existing in that community. Thus this passage tells as much against as in favour of the limiting of the episcopal office to economical administration. Often as mention is made in the New Testament of an ἐπισκοπεῖν and a διακονεῖν in and over the community, this never stands in specific and exclusive relation to administration of property and care of the poor. It is indeed assumed in Acts xi. 30 that care of the poor is a duty of the presbyter; so also the charismatic caring for the sick is required of presbyters in James v. 14; and in 1 Pet. v. 2 presbyters are described as ἐπισκοποῦντες; in 1 Pet. ii. 25 Christ is spoken of as ἐπίσκοπος τῶν ψυχῶν; in Acts i. 20 the apostolic office is called ἐπισκοπή, while in Acts i. 25 and often, especially in the Pauline epistles, it is designated a διακονία.[9]--Continuation, § 34, 2.