THE CONCEPT OF APOSTOLIC AUTHORITY: ITS BIBLICAL BASE & HISTORICAL PERSISTENCE

THE CONCEPT OF APOSTOLIC AUTHORITY: ITS BIBLICAL BASE & HISTORICAL PERSISTENCE THINKING “INSIDE THE BOX” ABOUT “BIBLICAL PRIMITIVISM” AND THE “RESTORATION PRINCIPLE”

A New Testament Church: Pattern Thinking 1. An organization—Phil. 1:1; Acts 14:23; I Tim. 3: 1ff; Titus 1:5ff. 2. An Assembly—Heb. 10:25; I Cor. 11:15 3. Taught—Acts 20:7; I Cor. 14:15 4. Prayed—Acts 12:5; I Cor. 14:19 5. Sang—Eph. 5:19; Col. 3:16 6. Lord’s Supper on 1st Day—Acts 20:7; I Cor. 11:20 • Gave on 1st Day—I Cor. 16:1,2; Acts 2:44-45 • Treasury—Acts 5:1-4 • Relieved Needy Saints—Acts 4:34-35; 11:29-30; I Cor. 16:1 • Supported Preaching—II Cor. 11:8; Phil. 4:15-16 11. Discipline Unruly Members—I Cor. 5:1-5

RESTORING NEW TESTAMENT CHURCHES: THREE ASSUMPTIONS PROPOSITION 1: REGARDING APOSTOLIC AUTHORITY Restorationist, primitivist religious thinking assumes that the Apostles were given specific authority to define doctrine and set in order churches. This authority was perpetuated in the inspired writings of the New Testament. PROPOSITION 2: REGARDING COMMON SENSE HERMENEUTICS Restorationist, primitivist religious thinking assumes that human beings, through the use of a common sense possessed by all, have the ability to read texts and reach common conclusions about meanings. This empirical, logical type of thinking is the basis for all public (as opposed to private and subjective) human understanding. PROPOSITION 3: REGARDING LOCAL CHURCHES (CONGREGATIONALISM) Restorationist, primitivist religious thinking assumes that the practices of local churches in New Testament days rested on apostolic authority and that the ordering of churches was intentionally designed by God to promote uniformity (catholicity) among Christians.

The Foundation of NT Primitivism: Apostolic Authority Act 1:1-2 The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, (2) Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen:

1. THE APOSTOLIC COMMISSION 1. The Apostles were commissioned by Jesus to complete the work of revealing God’s plan. John 14:25-26 These things have I spoken unto you, being yet present with you. (26) But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. Acts 1:1-2 The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, (2) Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen. . . .

2. Apostolic Credentials • ἀπόστολος • apostolos • ap-os'-tol-os • A delegate; specifically an ambassador of the Gospel; officially a commissioner of Christ (“apostle”), (with miraculous powers): - apostle, messenger, he that is sent.

The Importance of Paul’s Apostolic Credentials 1Co 9:1 Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord? 2Co 12:11-12 I am become a fool in glorying; ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though I be nothing. (12) Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds.

3. APOSTLIC ROLE IN REVELATION • Eph 3:2-6 If ye have heard of the dispensation of the grace of God which is given me to you-ward: (3) How that by revelation he made known unto me the mystery; (as I wrote afore in few words, (4) Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) (5) Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; (6) That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:

APOSTLES AND REVELATION • 2 Peter 3:1-4 This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance: (2) That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour: (3) Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, (4) And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.

The Apostles Established Doctrine • Act 2:40-42 And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. (41) Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. (42) And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers.

4. Apostolic Foundation of the Church • Eph 2:19-22 Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; (20) And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; (21) In whom all the building fitly framed together groweth unto an holy temple in the Lord: (22) In whom ye also are builded together for an habitation of God through the Spirit.

5. APOSTOLIC ORDERING OF LOCAL CHURCHES • 1 Corinthians 7:17 But as God has distributed to each one, as the Lord has called each one, so let him walk. And so I ordain in all churches. “ORDERING” CHURCHES

STRONG’S DEFINITION OF “ORDERING” • διατάσσω • diatassō • dee-at-as'-so • To arrangethoroughly, that is, (specifically) institute, prescribe, etc.: - appoint, command, give, (set in) order, ordain.

THREE PATHS TO AUTHORITY Gnosticism: “Derived from the Greek for ‘knowledge,’ . . . the term ‘Gnosticism’ covers a number of religious and quasiphilosophical movements that developed in the religious pluralism of the Hellenistic world and flourished from the second to the fifth centuries A.D. . . . It refers to a ‘revealed knowledge’ available only to those who have received the secret teachings of a heavenly revealer.” All other humans are trapped in ignorance of the true divine world. . . .” [Pheme Perkins in Everett Ferguson, ed., Encyclopedia of Early Christianity (New York: Garland Publishing, Inc., 1990), p. 371].

THREE PATHS TO AUTHORITY Apostolic Succession: “Doctrine that ministry in the church derives from the apostles in historical continuity. . . . Irenaeus of Lyons drew on the idea of the succession of bishops to formulate an orthodox response to the Gnostic claim of a secret tradition. . . .” [Everett Ferguson in Encyclopedia of Early Christianity, p. 76].

THREE PATHS TO AUTHORITY Apostolicity: In the first and second centuries the issue of apostolic authorship became the primary test used to determine the “canonicity” of the books of the New Testament. The inclusion of books in canonical listings, and the exclusion of other books, rested largely on their clear identification with an apostle. . . . The general acceptance of the New Testament canon was a final confirmation that apostolic authority was the “rule” for the churches.

Development of the Canon PATHS TO AUTHORITY IN EARLY CHRISTIANITY GNOSTICISMS AND CONTINUING REVELATION APOSTOLIC SUCCESSION AND THE CENTRALIZATION OF AUTHORITY THE PRINCIPLE OF APOSTOLICITY, THE CANON, AND INSPIRATION

Development of the Canon FIVE STANDARDS FOR CANONIZATION: Canon definition: “reed,” “straight rod” 1. The authority of Jesus 2. Apostolicity 3. Usage in the church 4. Orthodoxy 5. Inspiration Arthur J. Patzia, The Making of the New Testament (Leicester: Apollos, 1995), pp. 102-106.

Muratorian Canon—General Application of Scripture • Although he wrote to the Corinthians and to the Thessalonians once more for their reproof,it is yet clearly recognizable that over the whole earth one church is spread. For John also in the Revelation writes indeed to seven churches,yet speaks to all. But to Philemon one, and to Titus one, and to Timothy two, (written) out of goodwill and love, are yet held sacred to the glory of the catholic Church for the ordering of ecclesiastical discipline.

APOSTOLIC AUTHORITY IN HISTORY 1. IN THE NEW TESTAMENT Colossians 2:6-7 As ye have therefore received Christ Jesus the Lord, so walk ye in him: (7) Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving. 1 John 1:5 This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. 1 Timothy 6:3 If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; 2 Thessalonians 2:15 Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.

2. Ante-Nicene: Clement of Rome (circa 100 AD) • 1Clem 7:1 These things, dearly beloved, we write, not only as admonishing you, but also as putting ourselves in remembrance. For we are in the same lists, and the same contest awaiteth us. 1Clem 7:2 Wherefore let us forsake idle and vain thoughts; and let us conform to the glorious and venerable rule which hath been handed down to us; 1Clem 7:3 and let us see what is good and what is pleasant and what is acceptable in the sight of Him that made us.

Ante-Nicene: Clement of Rome (circa 100 AD) • 1Clem 42:1 The Apostles received the Gospel for us from the Lord Jesus Christ; Jesus Christ was sent forth from God. 1Clem 42:2 So then Christ is from God, and the Apostles are from Christ. Both therefore came of the will of God in the appointed order. 1Clem 42:3 Having therefore received a charge, and having been fully assured through the resurrection of our Lord Jesus Christ and confirmed in the word of God with full assurance of the Holy Ghost, they went forth with the glad tidings that the kingdom of God should come. 1Clem 42:4 So preaching everywhere in country and town, they appointed their firstfruits, when they had proved them by the Spirit, to be bishops and deacons unto them that should believe. 1Clem 42:5 And this they did in no new fashion; for indeed it had been written concerning bishops and deacons from very ancient times; for thus saith the scripture in a certain place, I will appoint their bishops in righteousness and their deacons in faith.

Ante-Nicene Tertullian (160-230) “Whatever is not clearly permitted is forbidden.” Origen (185-254) “That alone is to be accepted as truth which differs in no respect from ecclesiastical and apostolic tradition.” See, Jack P. Lewis, “Silence of Scripture in Reformation Thought,” Restoration Quarterly, Second Quarter, 2006, pp. 73-90.

Polycarp of Smryna (69-155): Letter to the Philippians CHAPTER V.--THE DUTIES OF DEACONS, YOUTHS, AND VIRGINS. Knowing, then, that "God is not mocked," we ought to walk worthy of His commandment and glory. In like manner should the deacons be blameless before the face of His righteousness, as being the servants of God and Christ, and not of men. They must not be slanderers, double-tongued, or lovers of money, but temperate in all things, compassionate, industrious, walking according to the truth of the Lord, who was the servant of all. . . . CHAPTER VI.--THE DUTIES OF PRESBYTERS AND OTHERS. And let the presbyters be compassionate and merciful to all, bringing back those that wander, visiting all the sick, and not neglecting the widow, the orphan, or the poor, but always "providing for that which is becoming in the sight of God and man. . . . Let us then serve Him in fear, and with all reverence, even as He Himself has commanded us, and as the apostles who preached the Gospel unto us, and the prophets who proclaimed beforehand the coming of the Lord [have alike taught us]. Let us be zealous in the pursuit of that which is good, keeping ourselves from causes of offence, from false brethren. . . .

3. Pre-Reformation: Cyril of Jerusalem (315-386), Catechetical Lectures • This seal have thou ever on thy mind; which now by way of summary has been touched on in its heads, and if the Lord grant, shall hereafter be set forth according to our power, with Scripture proofs. For concerning the divine and sacred Mysteries of the Faith, we ought not to deliver even the most casual remark without the Holy Scriptures: nor be drawn aside by mere probabilities and the artifices of argument. Do not then believe me because I tell thee these things, unless thou receive from the Holy Scriptures the proof of what is set forth: for this salvation, which is of our faith, is not by ingenious reasonings, but by proof from the Holy Scriptures. But take thou and hold that faith only as a learner and in profession, which is by the Church delivered to thee, and is established from all Scripture. For since all cannot read the Scripture, but some as being unlearned, others by business, are hindered from the knowledge of them; in order that the soul may not perish for lack of instruction, in the Articles which are few we comprehend the whole doctrine of Faith...And for the present, commit to memory the Faith, merely listening to the words; and expect at the fitting season the proof of each of its parts from the Divine Scriptures. . . . Behold, therefore, brethren and hold the traditions which ye now receive, and write them on the table of your hearts.

3. PRE-REFORMATION • John Wycliff (1329-1384) and Lollard Beliefs • (2) Rejection of superstition. Lollards used their new English versions of the Bible to contrast the simplicity of the early church with the formalism and complexity of contemporary church life. They rejected anything they perceived as superstitious rather than authentically Christian, including doctrines such as purgatory and transubstantiation and practices such as prayers for the dead. They rejected pilgrimages as a waste of time and a money-making scheme for the priests. Simple rational explanations held greater appeal for them than elements of mystery and symbolism. • (3) The priesthood of all believers. The distinction between clergy and laity was crucial in the established churches, with the laity being largely passive. But Lollards rejected this distinction, and their anti-clerical stance found a ready welcome among many who were already critical of a privileged and corrupt clergy. . . . The true church was a congregation of true believers. Although there are instances of Lollard groups ordaining their own priests, generally they were committed to the priesthood of all believers, with lay people involved in all aspects of religious life, including preaching, hearing confessions informally, and officiating at the Eucharist. • (4) The sacraments. Lollards stressed a common sense approach to faith and applied this to issues such as communion, where it seemed obvious that the bread remained bread, whatever the metaphysical explanations behind the traditional dogmas. Transubstantiation was regarded as a recent and perverted development contrary to the teachings of the orthodox creeds. Stuart Murray Williams, The Lollards at www.anabaptistnetwork.com

Pre-Reformation The Waldensians, 1174-1560, Stuart Murray Williams, www.anabaptistnetwork.com (1) Anti-clericalism. Waldensians preached a simple message of repentance, individual responsibility and holy living. They criticised the corruption of the clergy and denied that such men should be trusted. Instead they endorsed lay Bible study. The movement was marked by deep love for the Bible and passionate desire to understand and obey it. They were committed to a ‘believers’ church ecclesiology, where the local congregation ordered its life together, and they were determined to submit to biblical authority alone. (2) Church structure. There was emphasis on the priesthood of all believers, men and women. The role of the preachers was crucial for the movement, but these leaders were not ordained, nor generally regarded as belonging to a separate class of Christians, nor ranked in any kind of hierarchy. . . . Those who were not preachers remained in their homes and jobs, devoting time to Bible study and nurturing their faith in secret. They collected support for the preachers, ran training schools in their homes and, where they could, tried to draw others i into the movement.

4. REFORMATION • Luther at the Diet of Worms (1521) • "Unless I am convicted by scripture and plain reason - I do not accept the authority of the popes and councils, for they have contradicted each other - my conscience is captive to the Word of God. I cannot and I will not recant anything for to go against conscience is neither right nor safe. God help me. Amen."

Reformation Ulrich Zwingli (1484-1531) “Away with human ceremonies and regulations, we want only the Word of God.” (1523) “This church imposes no laws on the conscience of people without the sanction of the Word of God, and the laws of the Church are binding only in so far as they agree with the Word.” (1528) Anabaptists: Bernard Rothmann at Munster Colloquy (1533) “It is essential that everything required or desired by men should be done in the name and at the command of God through the positive word of God as Peter affirms [I Pet. 4:11]. And certainly we should discontinue everything else that God has not expressly commanded.”

English Dissenters Richard Baxter (1615-1691) Kidderminster, England “What man dare go in a way which has neither precept nor example to warrant it....? For my part, I will not fear that God will be angry with me for doing no more than He has commanded me, and for sticking close to the rule of His word in matters of worship; but I should tremble to add or diminish.”

English Dissenters John Hooper (1495-1555) Puritan Bishop of Gloucester “Nothing should be used in the church which has not either the express Word of God to support it, or otherwise is a thing indifferent in itself, which brings no profit when done or used, but no harm when not done or omitted.”

English Dissenters (Puritans) John a Lasco (1499-1560) Stranger’s Church in London “There is one way of safety if we altogether turn to repentance: believe the gospel of Christ, walk in innocence of life, and retain nothing in the church which does not either have the express word of God, or else take its infallible origin from that source.”

Westminster Confession—1636 Chapter 1 VI. The whole counsel of God concerning all things necessary for His own glory, man's salvation, faith and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or traditions of men. . . . VII. All things in Scripture are not alike plain in themselves, nor alike clear unto all: yet those things which are necessary to be known, believed, and observed for salvation are so clearly propounded, and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them.

5. The American Experience: Salem Covenant of 1629 • We covenant with the Lord and one with another and doe bynd our selves in the presence of God, to walke together in all his waies, according as he is pleased to reveal himself unto us in his blessed word of truth.

The Watertown Covenant July 30, 1630 • For in the End of the Day, after the finishing of our Publick Duties, we do all, . . . Promise, and enter into a sure Covenant with the Lord our God, and before him with one another, by Oath and serious Protestation made, to renounce all Idolatry and Superstition, Will-Worship, all Humane Traditions and Inventions whatsoever, in the Worship of God; and forsaking all Evil Ways, do give ourselves wholly unto the Lord Jesus, to do him faithful Service, observing and keeping all his Statutes, Commands, and Ordinances, in all Matters concerning our Reformation; his Worship, Administrations, Ministry, and Government; and in the Carriage of our selves among our selves, and one another towards another, as he hath prescribed in his Holy Word. Further swearing to cleave unto that alone, and the true Sense and meaning thereof to the utmost of our Power, as unto the most clear Light and infallible Rule, and All-sufficient Canon, in all things that concern us in this our Way.

Thomas Campbell DECLARATION AND ADDRESS OF THE CHRISTIAN ASSOCIATION OF WASHINGTON. WASHINGTON, (Pa.) PRINTED BY BROWN & SAMPLE. AT THE OFFICE OF "THE REPORTER." 1809.

Declaration and Address • PROP. 1. THAT the church of Christ upon earth is essentially, intentionally, and constitutionally one; consisting of all those in every place that profess their faith in Christ and obedience to him in all things according to the scriptures, and that manifest the same by their tempers and conduct, and of none else as none else can be truly and properly called christians. • 2. That although the church of Christ upon earth must necessarily exist in particular and distinct societies, locally separate one from another; yet there ought to be no schisms, no uncharitable divisions among them. They ought to receive each other as Christ Jesus hath also received them to the glory of God. And for this purpose, they ought all to walk by the same rule, to mind and speak the same thing; and to be perfectly joined together in the same mind, and in the same judgment. • 3. That in order to this, nothing ought to be inculcated upon christians as articles of faith; nor required of them as terms of communion; but what is expressly taught, and enjoined upon them, in the word of God. Nor ought any thing be admitted, as of divine obligation, in their church constitution and managements, but what is expressly enjoined by the authority of our Lord Jesus Christ and his Apostles upon the New Testament church; either in express terms, or by approven precedent.

Declaration and Address With a direct reference to this state of things; and, as we humbly think, in a perfect consistency with the foregoing explanations, have we expressed ourselves in page 10th; wherein we declare ourselves ready to relinquish, whatever we have hitherto received as matter of faith or practice, not expressly taught and enjoined in the word of God; so that we, and our brethren, might, by this mutual condescension, return together to the original constitutional unity of the christian church; and dwell together in peace and charity.

Thomas Campbell, On Religious Reformation (Richmond, Va., 1832), p. 6 3. That in order to this, nothing ought to be inculcated upon christians as articles of faith; nor required of them as terms of communion; but what is expressly taught, and enjoined upon them in the word of God. Nor ought any thing be admitted, as of divine obligation in their church constitution and managements, but what is expressly enjoined by the authority of our Lord Jesus Christ and his apostles upon the New Testament church; either in express terms, or by approved precedent. 4. That although the scriptures of the Old and New Testament are inseparably connected, making together but one perfect and entire revelation of the Divine will, for the edification and salvation of the church; and, therefore, in that respect cannot be separated; yet as to what directly and properly belongs to their immediate object, the New Testament is as perfect a constitution for the worship, discipline, and government of the New Testament church, and as perfect a rule for the particular duties of its members, as the Old Testament was for the worship, discipline, and government of the Old Testament church, and the particular duties of its members.

Barton Stone: Last Will OBSERVATIONS ON CHURCH GOVERNMENT, BY THE PRESBYTERY OF SPRINGFIELD. TO WHICH IS ADDED, THE LAST WILL AND TESTAMENT OF THAT REVEREND BODY. WITH A PREFACE AND NOTES, BY THE EDITOR. Prepare ye the way of the Lord--make straight in the desert a highway for our God. The word of our God shall stand forever. ISAIAH. 1808.

Item. We will, that candidates for the Gospel ministry henceforth study the holy scriptures with fervent prayer, and obtain license from God to preach the simple Gospel, with the Holy Ghost sent down from heaven, without any mixture of philosophy, vain deceit, traditions of men, or the rudiments of the world. And let none henceforth take this honor to himself, but he that is called of God, as was Aaron. [21] Item. We will, that the church of Christ assume her native right of internal government--try her candidates for the ministry, as to their soundness in the faith, acquaintance with experimental religion, gravity and aptness to teach; and admit no other proof of their authority but Christ speaking in them. We will that the church of Christ look up to the Lord of the harvest to send forth labourers into his harvest; and that she resume her primitive right of trying those who say they are Apostles, and are not. Item. We will, that each particular church, as a body, actuated by the same spirit, choose her own preacher, and support him by a free will offering without written call or subscription--admit members--remove offences; and never henceforth delegate her right of government to any man or set of men whatever. Item. We will, that the people henceforth take the Bible as the only sure guide to heaven; and as many as are offended with other books, which stand in competition with it, may cast them into the fire if they choose: for it is better to enter into life having one book, than having many to be cast into hell. Item. We will, that preachers and people, cultivate a spirit of mutual forbearance, pray more and dispute less; and while they behold the signs of the times, look up and confidently expect that redemption draweth nigh.

APOSTOLIC AUTHORITY Restorationist, primitivist religious thinking assumes that the Apostles were given specific authority to define doctrine and set in order churches. This authority was perpetuated for later generations in the inspired writings of the New Testament. • Apostolic authority is clearly claimed and taught in the NT as the means of established unity of faith • During the Ante-Nicene period apostolic authority (codified in the canon) was the rule of the church • In the pre-Reformation period independent, primitivist churches appealed to apostolic authority • The Reformation principle of Sola Scriptura was based on apostolic authority • The Puritan reformation in England and America was fundamentally a “restoration” movement • The American restoration movement (the Stone/Campbell movement) was contiguous with the mainstream of Christian history—not a novel departure from it

APOSTOLIC AUTHORITY Restorationist, primitivist religious thinking assumes that the Apostles were given specific authority to define doctrine and set in order churches. This authority was perpetuated for later generations in the inspired writings of the New Testament. • Apostolic authority is clearly claimed and taught in the NT as the means of established unity of faith • During the Ante-Nicene period apostolic authority (codified in the canon) was the rule of the church • In the pre-Reformation period independent, primitivist churches appealed to apostolic authority • The Reformation principle of Sola Scriptura was based on the apostolic authority • The Puritan reformation in England and America was fundamentally a “restoration” movement • The American restoration movement (the Stone/Campbell movement) was contiguous with the mainstream of Christian history—not a novel departure from it

APOSTOLIC AUTHORITY Restorationist, primitivist religious thinking assumes that the Apostles were given specific authority to define doctrine and set in order churches. This authority was perpetuated for later generations in the inspired writings of the New Testament. • Apostolic authority is clearly claimed and taught in the NT as the means of established unity of faith • During the Ante-Nicene period apostolic authority (codified in the canon) was the rule of the church • In the pre-Reformation period independent, primitivist churches appealed to apostolic authority • The Reformation principle of Sola Scriptura was based on apostolic authority • The Puritan reformation in England and America was fundamentally a “restoration” movement • The American restoration movement (the Stone/Campbell movement) was contiguous with the mainstream of Christian history—not a novel departure from it

THE CONCEPT OF APOSTOLIC AUTHORITY: ITS BIBLICAL BASE & HISTORICAL PERSISTENCE