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A bishop (English derivation[1][5][6][7] from the New Testament of the Christian Bible Greek ἐπίσκοπος, epískopos, "overseer", "guardian") is an ordained, consecrated, or appointed member of the Christian clergy who is generally entrusted with a position of authority and oversight.

Within the Catholic Church, Eastern Orthodox, Oriental Orthodox, Moravian, Anglican, Old Catholic and Independent Catholic churches and in the Assyrian Church of the East, bishops claim apostolic succession, a direct historical lineage dating back to the original Twelve Apostles. Within these churches, bishops are seen as those who possess the full priesthood and can ordain clergy – including another bishop. Some Protestant churches including the Lutheran and Methodist churches have bishops serving similar functions as well, though not always understood to be within apostolic succession in the same way. One who has been ordained deacon, priest, and then bishop is understood to hold the fullness of the (ministerial) priesthood, given responsibility by Christ to govern, teach and sanctify the Body of Christ, members of the Faithful. Priests, deacons and lay ministers cooperate and assist their bishops in shepherding a flock.

Term

The term epískopos (Ancient Greek: ἐπίσκοπος), meaning "overseer" in Greek, the early language of the Christian Church, was not from the earliest times clearly distinguished from the term presbýteros (literally: "elder" or "senior", origin of the modern English word priest), but the term was already clearly used in the sense of the order or office of bishop, distinct from that of presbyter in the writings attributed to Ignatius of Antioch.[8] (died c. 110).

History

The earliest organization of the Church in Jerusalem was, according to most scholars, similar to that of Jewish synagogues, but it had a council or college of ordained presbyters (Ancient Greek: πρεσβύτεροι elders). In Acts 11:30 and Acts 15:22, we see a collegiate system of government in Jerusalem chaired by James the Just, according to tradition the first bishop of the city. In Acts 14:23, the Apostle Paul ordains presbyters in churches in Anatolia.[9]

Often, the word presbyter was not yet distinguished from overseer (Ancient Greek: ἐπίσκοπος episkopos, later used exclusively to mean bishop), as in Acts 20:17, Titus 1:5–7 and 1 Peter 5:1.[2][3] The earliest writings of the Apostolic Fathers, the Didache and the First Epistle of Clement, for example, show the church used two terms for local church offices—presbyters (seen by many as an interchangeable term with episcopos or overseer) and deacon.

In Timothy and Titus in the New Testament a more clearly defined episcopate can be seen. We are told that Paul had left Timothy in Ephesus and Titus in Crete to oversee the local church.[13][14] Paul commands Titus to ordain presbyters/bishops and to exercise general oversight.

Early sources are unclear but various groups of Christian communities may have had the bishop surrounded by a group or college functioning as leaders of the local churches.[15][16] Eventually the head or "monarchic" bishop came to rule more clearly,[17] and all local churches would eventually follow the example of the other churches and structure themselves after the model of the others with the one bishop in clearer charge,[15] though the role of the body of presbyters remained important.[17]

Eventually, as Christendom grew, bishops no longer directly served individual congregations. Instead, the Metropolitan bishop (the bishop in a large city) appointed priests to minister each congregation, acting as the bishop's delegate.

Around the end of the 1st century, the church's organization became clearer in historical documents. In the works of the Apostolic Fathers, and Ignatius of Antioch in particular, the role of the episkopos, or bishop, became more important or, rather, already was very important and being clearly defined. While Ignatius of Antioch offers the earliest clear description of monarchial bishops (a single bishop over all house churches in a city) he is an advocate of monepiscopal structure rather than describing an accepted reality. To the bishops and house churches to which he writes, he offers strategies on how to pressure house churches who don't recognize the bishop into compliance. Other contemporary Christian writers do not describe monarchial bishops, either continuing to equate them with the presbyters or speaking of episkopoi (bishops, plural) in a city.

As the Church continued to expand, new churches in important cities gained their own bishop.

Clement of Alexandria (end of the 2nd century) writes about the ordination of a certain Zachæus as bishop by the imposition of Simon Peter Bar-Jonah's hands. The words bishop and ordination are used in their technical meaning by the same Clement of Alexandria.[21] The bishops in the 2nd century are defined also as the only clergy to whom the ordination to priesthood (presbyterate) and diaconate is entrusted: "a priest (presbyter) lays on hands, but does not ordain." (cheirothetei ou cheirotonei [22])

At the beginning of the 3rd century, Hippolytus of Rome describes another feature of the ministry of a bishop, which is that of the "Spiritum primatus sacerdotii habere potestatem dimittere peccata": the primate of sacrificial priesthood and the power to forgive sins.[23]

Bishops and civil government

The efficient organization of the Roman Empire became the template for the organisation of the church in the 4th century, particularly after Constantine's Edict of Milan. As the church moved from the shadows of privacy into the public forum it acquired land for churches, burials and clergy. In 391, Theodosius I decreed that any land that had been confiscated from the church by Roman authorities be returned.

The most usual term for the geographic area of a bishop's authority and ministry, the diocese, began as part of the structure of the Roman Empire under Diocletian. As Roman authority began to fail in the western portion of the empire, the church took over much of the civil administration. This can be clearly seen in the ministry of two popes: Pope Leo I in the 5th century, and Pope Gregory I in the 6th century. Both of these men were statesmen and public administrators in addition to their role as Christian pastors, teachers and leaders. In the Eastern churches, latifundia entailed to a bishop's see were much less common, the state power did not collapse the way it did in the West, and thus the tendency of bishops acquiring secular power was much weaker than in the West. However, the role of Western bishops as civil authorities, often called prince bishops, continued throughout much of the Middle Ages.

As well as being archchancellors of the Holy Roman Empire after the 9th century, bishops generally served as chancellors to medieval monarchs, acting as head of the justiciary and chief chaplain. The Lord Chancellor of England was almost always a bishop up until the dismissal of Cardinal Thomas Wolsey by Henry VIII. Similarly, the position of Kanclerz in the Polish kingdom was always held by a bishop until the 16th century. And today, the principality of Andorra is headed by two co-princes, one of whom is a Catholic bishop (and the other, the President of France).

In France before the French Revolution, representatives of the clergy — in practice, bishops and abbots of the largest monasteries — comprised the First Estate of the Estates-General, until their role was abolished during the French Revolution.

In the 21st century, the more senior bishops of the Church of England continue to sit in the House of Lords of the Parliament of the United Kingdom, as representatives of the established church, and are known as Lords Spiritual. The Bishop of Sodor and Man, whose diocese lies outside the United Kingdom, is an ex officio member of the Legislative Council of the Isle of Man. In the past, the Bishop of Durham, known as a prince bishop, had extensive viceregal powers within his northern diocese — the power to mint money, collect taxes and raise an army to defend against the Scots.

Eastern Orthodox bishops, along with all other members of the clergy, are canonically forbidden to hold political office. Occasional exceptions to this rule are tolerated when the alternative is political chaos. In the Ottoman Empire, the Patriarch of Constantinople, for example, had de facto administrative, fiscal, cultural and legal jurisdiction, as well as spiritual, over all the Christians of the empire. More recently, Archbishop Makarios III of Cyprus, served as President of the Republic of Cyprus from 1960 to 1977.

In 2001, Peter Hollingworth, AC, OBE – then the Anglican Archbishop of Brisbane – was controversially appointed Governor-General of Australia. Although Hollingworth gave up his episcopal position to accept the appointment, it still attracted considerable opposition in a country which maintains a formal separation between Church and State.

During the period of the English Civil War, the role of bishops as wielders of political power and as upholders of the established church became a matter of heated political controversy. Indeed, Presbyterianism was the polity of most Reformed Churches in Europe, and had been favored by many in England since the English Reformation. Since in the primitive church the offices of presbyter and episkopos were identical, many Puritans held that this was the only form of government the church should have. The Anglican divine, Richard Hooker, objected to this claim in his famous work Of the Laws of Ecclesiastic Polity while, at the same time, defending Presbyterian ordination as valid (in particular Calvin's ordination of Beza). This was the official stance of the English Church until the Commonwealth, during which time, the views of Presbyterians and Independents (Congregationalists) were more freely expressed and practiced.

Churches

Bishops form the leadership in the Catholic Church, the Eastern Orthodox Church, the Oriental Orthodox Churches, the Anglican Communion, the Lutheran Church, the Independent Catholic Churches, the Independent Anglican Churches, and certain other, smaller, denominations.

The traditional role of a bishop is as pastor of a diocese (also called a bishopric, synod, eparchy or see), and so to serve as a "diocesan bishop," or "eparch" as it is called in many Eastern Christian churches. Dioceses vary considerably in size, geographically and population-wise. Some dioceses around the Mediterranean Sea which were Christianised early are rather compact, whereas dioceses in areas of rapid modern growth in Christian commitment—as in some parts of Sub-Saharan Africa, South America and the Far East—are much larger and more populous.

As well as traditional diocesan bishops, many churches have a well-developed structure of church leadership that involves a number of layers of authority and responsibility.

In Catholicism, Eastern Orthodoxy, Oriental Orthodoxy, and Anglicanism, only a bishop can ordain other bishops, priests, and deacons.

In the Eastern liturgical tradition, a priest can celebrate the Divine Liturgy only with the blessing of a bishop. In Byzantine usage, an antimension signed by the bishop is kept on the altar partly as a reminder of whose altar it is and under whose omophorion the priest at a local parish is serving. In Syriac Church usage, a consecrated wooden block called a thabilitho is kept for the same reasons.

The pope, in addition to being the Bishop of Rome and spiritual head of the Catholic Church, is also the Patriarch of the Latin Rite. Each bishop within the Latin Rite is answerable directly to the Pope and not any other bishop except to metropolitans in certain oversight instances. The pope previously used the title Patriarch of the West, but this title was dropped from use in 2006[25] a move which caused some concern within the Eastern Orthodox Communion as, to them, it implied wider papal jurisdiction.[26]

In Catholic, Eastern Orthodox, Oriental Orthodox and Anglican cathedrals there is a special chair set aside for the exclusive use of the bishop. This is the bishop's cathedra and is often called the throne. In some Christian denominations, for example, the Anglican Communion, parish churches may maintain a chair for the use of the bishop when he visits; this is to signify the parish's union with the bishop.

The bishop is the ordinary minister of the sacrament of confirmation in the Latin Rite Catholic Church, and in the Anglican and Old Catholic communion only a bishop may administer this sacrament. However, in the Byzantine and other Eastern rites, whether Eastern or Oriental Orthodox or Eastern Catholic, chrismation is done immediately after baptism, and thus the priest is the one who confirms, using chrism blessed by a bishop.[27]

Bishops in all of these communions are ordained by other bishops through the laying on of hands. While traditional teaching maintains that any bishop with apostolic succession can validly perform the ordination of another bishop, some churches require two or three bishops participate, either to ensure sacramental validity or to conform with church law. Catholic doctrine holds that one bishop can validly ordain another (priest) as a bishop. Though a minimum of three bishops participating is desirable (there are usually several more) in order to demonstrate collegiality, canonically only one bishop is necessary. The practice of only one bishop ordaining was normal in countries where the Church was persecuted under Communist rule. The title of archbishop or metropolitan may be granted to a senior bishop, usually one who is in charge of a large ecclesiastical jurisdiction. He may, or may not, have provincial oversight of suffragan bishops and may possibly have auxiliary bishops assisting him. Ordination of a bishop, and thus continuation of apostolic succession, takes place through a ritual centred on the imposition of hands and prayer. Apart from the ordination, which is always done by other bishops, there are different methods as to the actual selection of a candidate for ordination as bishop. In the Catholic Church the Congregation for Bishops generally oversees the selection of new bishops with the approval of the pope. The papal nuncio usually solicits names from the bishops of a country, consults with priests and leading members of a laity, and then selects three to be forwarded to the Holy See. In Europe, some cathedral chapters have duties to elect bishops. The Eastern Catholic churches generally elect their own bishops. Most Eastern Orthodox churches allow varying amounts of formalised laity or lower clergy influence on the choice of bishops. This also applies in those Eastern churches which are in union with the pope, though it is required that he give assent.

Catholic, Eastern Orthodox, Oriental Orthodox, Anglican, Old Catholic and some Lutheran bishops claim to be part of the continuous sequence of ordained bishops since the days of the apostles referred to as apostolic succession.

The Catholic Church does recognise as valid (though illicit) ordinations done by breakaway Catholic, Old Catholic or Oriental bishops, and groups descended from them; it also regards as both valid and licit those ordinations done by bishops of the Eastern churches,[4] so long as those receiving the ordination conform to other canonical requirements (for example, is an adult male) and an eastern orthodox rite of episcopal ordination, expressing the proper functions and sacramental status of a bishop, is used; this has given rise to the phenomenon of episcopi vagantes

The Eastern Orthodox Churches would not accept the validity of any ordinations performed by the Independent Catholic groups, as Eastern Orthodoxy considers to be spurious any consecration outside the Church as a whole.

The position of the Catholic Church is slightly different.

  • They hold that the continuing practice among many Independent clergy of one person receiving multiple ordinations in order to secure apostolic succession, betrays an incorrect and mechanistic theology of ordination.
  • They hold that the practice within Independent groups of ordaining women demonstrates an understanding of Priesthood that they vindicate is totally unacceptable to the Catholic and Eastern Orthodox churches as they believe that the Universal Church does not possess such authority; thus, they uphold that any ceremonies performed by these women should be considered being sacramentally invalid.
  • The theology of male clergy within the Independent movement is also suspect according to the Catholics, as they presumably approve of the ordination of females, and may have even undergone an (invalid) ordination ceremony conducted by a woman.

Whilst members of the Independent Catholic movement take seriously the issue of valid orders, it is highly significant that the relevant Vatican Congregations tend not to respond to petitions from Independent Catholic bishops and clergy who seek to be received into communion with the Holy See, hoping to continue in some sacramental role. In those instances where the pope does grant reconciliation, those deemed to be clerics within the Independent Old Catholic movement are invariably admitted as laity and not priests or bishops.

There is a mutual recognition of the validity of orders amongst Catholic, Eastern Orthodox, Old Catholic, Oriental Orthodox and Assyrian Church of the East churches.[29]

Some provinces of the Anglican Communion have begun ordaining women as bishops in recent decades – for example, England, Ireland, Scotland, Wales, the United States, Australia, New Zealand, Canada and Cuba. The first woman to be consecrated a bishop within Anglicanism was Barbara Harris, who was ordained in the United States in 1989. In 2006, Katharine Jefferts Schori, the Episcopal Bishop of Nevada, became the first woman to become the presiding bishop of the Episcopal Church.

In the Evangelical Lutheran Church in America (ELCA) and the Evangelical Lutheran Church in Canada (ELCIC), the largest Lutheran Church bodies in the United States and Canada, respectively, and roughly based on the Nordic Lutheran state churches (similar to that of the Church of England), bishops are elected by Synod Assemblies, consisting of both lay members and clergy, for a term of six years, which can be renewed, depending upon the local synod's "constitution" (which is mirrored on either the ELCA or ELCIC's national constitution). Since the implementation of concordats between the ELCA and the Episcopal Church of the United States and the ELCIC and the Anglican Church of Canada, all bishops, including the presiding bishop (ELCA) or the national bishop (ELCIC), have been consecrated using the historic succession, with at least one Anglican bishop serving as co-consecrator.[30][31]

Since going into ecumenical communion with their respective Anglican body, bishops in the ELCA or the ELCIC not only approve the "rostering" of all ordained pastors, diaconal ministers, and associates in ministry, but they serve as the principal celebrant of all pastoral ordination and installation ceremonies, diaconal consecration ceremonies, as well as serving as the "chief pastor" of the local synod, upholding the teachings of Martin Luther as well as the documentations of the Ninety-Five Theses and the Augsburg Confession. Unlike their counterparts in the United Methodist Church, ELCA and ELCIC synod bishops do not appoint pastors to local congregations (pastors, like their counterparts in the Episcopal Church, are called by local congregations). The presiding bishop of the ELCA and the national bishop of the ELCIC, the national bishops of their respective bodies, are elected for a single 6-year term and may be elected to an additional term.

Although ELCA agreed with the Episcopal Church to limit ordination to the bishop "ordinarily", ELCA pastor-ordinators are given permission to perform the rites in "extraordinary" circumstance. In practice, "extraordinary" circumstance have included disagreeing with Episcopalian views of the episcopate, and as a result, ELCA pastors ordained by other pastors are not permitted to be deployed to Episcopal Churches (they can, however, serve in Presbyterian Church USA, United Methodist Church, Reformed Church in America, and Moravian Church congregations, as the ELCA is in full communion with these denominations). The Lutheran Church–Missouri Synod (LCMS) and the Wisconsin Evangelical Lutheran Synod (WELS), the second and third largest Lutheran bodies in the United States and the two largest Confessional Lutheran bodies in North America, do not follow an episcopal form of governance, settling instead on a form of quasi-congregationalism patterned off what they believe to be the practice of the early church. The second largest of the three predecessor bodies of the ELCA, the American Lutheran Church, was a congregationalist body, with national and synod presidents before they were re-titled as bishops (borrowing from the Lutheran churches in Germany) in the 1980s. With regard to ecclesial discipline and oversight, national and synod presidents typically function similarly to bishops in episcopal bodies.[32]

In the African Methodist Episcopal Church, "Bishops are the Chief Officers of the Connectional Organization. They are elected for life by a majority vote of the General Conference which meets every four years."[33]

In the Christian Methodist Episcopal Church in the United States, bishops are administrative superintendents of the church; they are elected by "delegate" votes for as many years deemed until the age of 74, then he/she must retire. Among their duties, are responsibility for appointing clergy to serve local churches as pastor, for performing ordinations, and for safeguarding the doctrine and discipline of the Church. The General Conference, a meeting every four years, has an equal number of clergy and lay delegates. In each Annual Conference, CME bishops serve for four-year terms. CME Church bishops may be male or female.

In the United Methodist Church (the largest branch of Methodism in the world) bishops serve as administrative and pastoral superintendents of the church.

In each Annual Conference, United Methodist bishops serve for four-year terms, and may serve up to three terms before either retirement or appointment to a new Conference.

The collegial expression of episcopal leadership in the United Methodist Church is known as the Council of Bishops. The Council of Bishops speaks to the Church and through the Church into the world and gives leadership in the quest for Christian unity and interreligious relationships.[34] The Conference of Methodist Bishops includes the United Methodist Council of Bishops plus bishops from affiliated autonomous Methodist or United Churches.

John Wesley consecrated Thomas Coke a "General Superintendent," and directed that Francis Asbury also be consecrated for the United States of America in 1784, where the Methodist Episcopal Church first became a separate denomination apart from the Church of England. Coke soon returned to England, but Asbury was the primary builder of the new church. At first he did not call himself bishop, but eventually submitted to the usage by the denomination.

Notable bishops in United Methodist history include Coke, Asbury, Richard Whatcoat, Philip William Otterbein, Martin Boehm, Jacob Albright, John Seybert, Matthew Simpson, John S. Stamm, William Ragsdale Cannon, Marjorie Matthews, Leontine T. Kelly, William B. Oden, Ntambo Nkulu Ntanda, Joseph Sprague, William Henry Willimon, and Thomas Bickerton.

In The Church of Jesus Christ of Latter-day Saints, the Bishop is the leader of a local congregation, called a ward. As with most LDS priesthood holders, the bishop is a part-time lay minister and earns a living through other employment; in all cases, he is a married man. As such, it is his duty to preside at services, call local leaders, and judge the worthiness of members for service. The bishop does not deliver sermons at every service (generally asking members to do so), but is expected to be a spiritual guide for his congregation. It is therefore believed that he has both the right and ability to receive divine inspiration (through the Holy Spirit) for the ward under his direction. Because it is a part-time position, all able members are expected to assist in the management of the ward by holding delegated lay positions (for example, women's and youth leaders, teachers) referred to as 'callings.' Although members are asked to confess serious sins to him, unlike the Catholic Church, he is not the instrument of divine forgiveness, merely a guide through the repentance process (and a judge in case transgressions warrant excommunication or other official discipline). The bishop is also responsible for the physical welfare of the ward, and thus collects tithing and fast offerings and distributes financial assistance where needed.

A bishop is the president of the Aaronic priesthood in his ward (and is thus a form of Mormon Kohen; in fact, a literal descendant of Aaron has "legal right" to act as a bishop[35] after being found worthy and ordained by the First Presidency[36]). In the absence of a literal descendant of Aaron, a High priest in the Melchizedek priesthood is called to be a bishop.[36] Each bishop is selected from resident members of the ward by the stake presidency with approval of the First Presidency, and chooses two counselors to form a bishopric. In special circumstances (such as a ward consisting entirely of young university students), a bishop may be chosen from outside the ward. A bishop is typically released after about five years and a new bishop is called to the position. Although the former bishop is released from his duties, he continues to hold the Aaronic priesthood office of bishop. Church members frequently refer to a former bishop as "Bishop" as a sign of respect and affection.

Latter-day Saint bishops do not wear any special clothing or insignia the way clergy in many other churches do, but are expected to dress and groom themselves neatly and conservatively per their local culture, especially when performing official duties.

At the global level, the presiding bishop oversees the temporal affairs (buildings, properties, commercial corporations, and so on) of the worldwide Church, including the Church's massive global humanitarian aid and social welfare programs. The presiding bishop has two counselors; the three together form the presiding bishopric.[38] As opposed to ward bishoprics, where the counselors do not hold the office of bishop, all three men in the presiding bishopric hold the office of bishop, and thus the counselors, as with the presiding bishop, are formally referred to as "Bishop".[39]

The New Apostolic Church (NAC) knows three classes of ministries: Deacons, Priests and Apostles. The Apostles, who are all included in the apostolate with the Chief Apostle as head, are the highest ministries.

Of the several kinds of priest....ministries, the bishop is the highest.

In the Church of God in Christ (COGIC), the ecclesiastical structure is composed of large dioceses that are called "jurisdictions" within COGIC, each under the authority of a bishop, sometimes called "state bishops". They can either be made up of large geographical regions of churches or churches that are grouped and organized together as their own separate jurisdictions because of similar affiliations, regardless of geographical location or dispersion. Each state in the U.S. has at least one jurisdiction while others may have several more, and each jurisdiction is usually composed of between 30 and 100 churches. Each jurisdiction is then broken down into several districts, which are smaller groups of churches (either grouped by geographical situation or by similar affiliations) which are each under the authority of District Superintendents who answer to the authority of their jurisdictional/state bishop. There are currently over 170 jurisdictions in the United States, and over 30 jurisdictions in other countries. The bishops of each jurisdiction, according to the COGIC Manual, are considered to be the modern day equivalent in the church of the early apostles and overseers of the New Testament church, and as the highest ranking clergymen in the COGIC, they are tasked with the responsibilities of being the head overseers of all religious, civil, and economic ministries and protocol for the church denomination.[40] They also have the authority to appoint and ordain local pastors, elders, ministers, and reverends within the denomination. The bishops of the COGIC denomination are all collectively called "The Board of Bishops."[41] From the Board of Bishops, and the General Assembly of the COGIC, the body of the church composed of clergy and lay delegates that are responsible for making and enforcing the bylaws of the denomination, every four years, twelve bishops from the COGIC are elected as "The General Board" of the church, who work alongside the delegates of the General Assembly and Board of Bishops to provide administration over the denomination as the church's head executive leaders.[42] One of twelve bishops of the General Board is also elected the "presiding bishop" of the church, and two others are appointed by the presiding bishop himself, as his first and second assistant presiding bishops.

Bishops in the Church of God in Christ usually wear black clergy suits which consist of a black suit blazer, black pants, a purple or scarlet clergy shirt and a white clerical collar, which is usually referred to as "Class B Civic attire."

In the polity of the Church of God (Cleveland, Tennessee), the international leader is the presiding bishop, and the members of the executive committee are executive bishops. Collectively, they supervise and appoint national and state leaders across the world. Leaders of individual states and regions are administrative bishops, who have jurisdiction over local churches in their respective states and are vested with appointment authority for local pastorates. All ministers are credentialed at one of three levels of licensure, the most senior of which is the rank of ordained bishop. To be eligible to serve in state, national, or international positions of authority, a minister must hold the rank of ordained bishop.

In 2002, the general convention of the Pentecostal Church of God came to a consensus to change the title of their overseer from general superintendent to bishop. The change was brought on because internationally, the term bishop is more commonly related to religious leaders than the previous title.

The title bishop is used for both the general (international leader) and the district (state) leaders. The title is sometimes used in conjunction with the previous, thus becoming general (district) superintendent/bishop.

According to the Seventh-day Adventist understanding of the doctrine of the Church:

"The "elders" (Greek, presbuteros) or "bishops" (episkopos) were the most important officers of the church.

"Those who held this position supervised the newly formed churches.

The above understanding is part of the basis of Adventist organizational structure.

Some Baptists also have begun taking on the title of bishop.[44] In some smaller Protestant denominations and independent churches, the term bishop is used in the same way as pastor, to refer to the leader of the local congregation, and may be male or female. This usage is especially common in African-American churches in the US.

In the Church of Scotland, which has a Presbyterian church structure, the word "bishop" refers to an ordained person, usually a normal parish minister, who has temporary oversight of a trainee minister. In the Presbyterian Church (U.S.A.), the term bishop is an expressive name for a Minister of Word and Sacrament who serves a congregation and exercises "the oversight of the flock of Christ."[45] The term is traceable to the 1789 Form of Government of the PC (U.S.A.) and the Presbyterian understanding of the pastoral office.[46]

While not considered orthodox Christian, the Ecclesia Gnostica Catholica uses roles and titles derived from Christianity for its clerical hierarchy, including bishops who have much the same authority and responsibilities as in Catholicism.

The Salvation Army does not have bishops but has appointed leaders of geographical areas, known as Divisional Commanders.

Jehovah's Witnesses do not use the title ‘Bishop’ within their organizational structure, but appoint elders to be overseers (to fulfill the role of oversight) within their congregations.[47][48]

The HKBP of Indonesia, the most prominent Protestant denomination in Indonesia, uses the term Ephorus instead of Bishop.[49]

In the Vietnamese syncretist religion of Caodaism, bishops (giáo sư) comprise the fifth of nine hierarchical levels, and are responsible for spiritual and temporal education as well as record-keeping and ceremonies in their parishes. At any one time there are seventy-two bishops. Their authority is described in Section I of the text Tân Luật (revealed through seances in December 1926). Caodai bishops wear robes and headgear of embroidered silk depicting the Divine Eye and the Eight Trigrams. (The color varies according to branch.) This is the full ceremonial dress; the simple version consists of a seven-layered turban.

Dress and insignia

Traditionally, a number of items are associated with the office of a bishop, most notably the mitre, crosier, and ecclesiastical ring. Other vestments and insignia vary between Eastern and Western Christianity.

In the Latin Rite of the Catholic Church, the choir dress of a bishop includes the purple cassock with amaranth trim, rochet, purple zucchetto (skull cap), purple biretta, and pectoral cross. The cappa magna may be worn, but only within the bishop's own diocese and on especially solemn occasions.[50] The mitre, zuchetto, and stole are generally worn by bishops when presiding over liturgical functions. For liturgical functions other than the Mass the bishop typically wears the cope. Within his own diocese and when celebrating solemnly elsewhere with the consent of the local ordinary, he also uses the crosier.[50] When celebrating Mass, a bishop, like a priest, wears the chasuble. The Caeremoniale Episcoporum recommends, but does not impose, that in solemn celebrations a bishop should also wear a dalmatic, which can always be white, beneath the chasuble, especially when administering the sacrament of holy orders, blessing an abbot or abbess, and dedicating a church or an altar.[50] The Caeremoniale Episcoporum no longer makes mention of episcopal gloves, episcopal sandals, liturgical stockings (also known as buskins), or the accoutrements that it once prescribed for the bishop's horse. The coat of arms of a Latin Rite Catholic bishop usually displays a galero with a cross and crosier behind the escutcheon; the specifics differ by location and ecclesiastical rank (see Ecclesiastical heraldry).

Anglican bishops generally make use of the mitre, crosier, ecclesiastical ring, purple cassock, purple zucchetto, and pectoral cross.

In the Eastern Churches (Eastern Orthodox, Eastern Rite Catholic) a bishop will wear the mandyas, panagia (and perhaps an enkolpion), sakkos, omophorion and an Eastern-style mitre. Eastern bishops do not normally wear an episcopal ring; the faithful kiss (or, alternatively, touch their forehead to) the bishop's hand. To seal official documents, he will usually use an inked stamp. An Eastern bishop's coat of arms will normally display an Eastern-style mitre, cross, eastern style crosier and a red and white (or red and gold) mantle. The arms of Oriental Orthodox bishops will display the episcopal insignia (mitre or turban) specific to their own liturgical traditions. Variations occur based upon jurisdiction and national customs.

  • Eastern Rite Catholic bishops celebrating Divine Liturgy in their proper pontifical vestments
  • An Anglican bishop with a crosier, wearing a rochet under a red chimere and cuffs, a black tippet, and a pectoral cross
  • An Episcopal bishop immediately before presiding at the Great Vigil of Easter in the narthex of St. Michael's Episcopal Cathedral in Boise, Idaho.
  • Catholic bishop dressed for the Sacrifice of the Mass.

See also

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