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Rh of the Papacy, and for a while with success; but a system which had failed to preserve the unity of the Church even when the world was united under the Roman empire could not be expected to do so in a world split up into a series of rival states, of which many had already reorganized their churches on a national basis. “Febronius,” indeed, was in favour of a frank recognition of this national basis of ecclesiastical organization, and saw in Episcopacy the best means of reuniting the dissidents to the Catholic Church, which was to consist, as it were, of a free federation of episcopal churches under the presidency of the bishop of Rome. The idea had considerable success; for it happened to march with the views of the secular princes. But religious people could hardly be expected to see in the worldly prince-bishops of the Empire, or the wealthy courtier-prelates of France, the trustees of the apostolical tradition. The Revolution intervened; and when, during the religious reaction that followed, men sought for an ultimate authority, they found it in the papal monarch, exalted now by ultramontane zeal into the sole depositary of the apostolical tradition (see ). At the Vatican Council of 1870 episcopacy made its last stand against papalism, and was vanquished (see ). The pope still addresses his fellow-bishops as “venerable brothers”; but from the Roman Catholic Church the fraternal union of coequal authorities, which is of the essence of episcopacy, has vanished; and in its place is set the autocracy of one. The modern Roman Catholic Church is episcopal, for it preserves the bishops, whose potestas ordinis not even the pope can exercise until he has been duly consecrated; but the bishops as such are now but subordinate elements in a system for which “Episcopacy” is certainly no longer an appropriate term.

The word Episcopacy has, in fact, since the Reformation, been more especially associated with those churches which, while ceasing to be in communion with Rome, have preserved the episcopal model. Of these by far the most important is the Church of England, which has preserved its ecclesiastical organization essentially unchanged since its foundation by St Augustine, and its daughter churches (see, and ). The Church of England since the Reformation has been the chief champion of the principle of Episcopacy against the papal pretensions on the one hand and Presbyterianism and Congregationalism on the other. As to the divine origin of Episcopacy and, consequently, of its universal obligation in the Christian Church, Anglican opinion has been, and still is, considerably divided. The “High Church” view, now predominant, is practically identical with that of the Gallicans and Febronians, and is based on Catholic practice in those ages of the Church to which, as well as to the Bible, the formularies of the Church of England make appeal. So far as this view, however, is the outcome of the general Catholic movement of the 19th century, it can hardly be taken as typical of Anglican tradition in this matter. Certainly, in the 16th and 17th centuries, the Church of England, while rigorously enforcing the episcopal model at home, and even endeavouring to extend it to Presbyterian Scotland, did not regard foreign non-episcopal Churches otherwise than as sister communions. The whole issue had, in fact, become confused with the confusion of functions of the Church and State. In the view of the Church of England the ultimate governance of the Christian community, in things spiritual and temporal, was vested not in the clergy but in the “Christian prince” as the vicegerent of God. It was the transference to the territorial sovereigns of modern Europe of the theocratic character of the Christian heads of the Roman world-empire; with the result that for the reformed Churches the unit of church organization was no longer the diocese, or the group of dioceses, but the Christian state. Thus in England the bishops, while retaining their potestas ordinis in virtue of their consecration as successors of the apostles, came to be regarded not as representing their dioceses in the state, but the state in their dioceses. Forced on their dioceses by the royal  (q.v.), and enthusiastic apostles of the High Church doctrine of non-resistance, the bishops were looked upon as no more than lieutenants of the crown; and Episcopacy was ultimately resisted by Presbyterians and Independents as an expression and instrument of arbitrary government, “Prelacy” being confounded with “Popery” in a common condemnation. With the constitutional changes of the 18th and 19th centuries, however, a corresponding modification took place in the character of the English episcopate; and a still further change resulted from the multiplication of colonial and missionary sees having no connexion with the state (see ). The consciousness of being in the line of apostolic succession helped the English clergy to revert to the principle Ecclesia est in episcopo, and the great periodical conferences of Anglican bishops from all parts of the world have something of the character, though they do not claim the ecumenical authority, of the general councils of the early Church (see ).

Of the reformed Churches of the continent of Europe only the Lutheran Churches of Denmark, Iceland, Norway, Sweden and Finland preserve the episcopal system in anything of its historical sense; and of these only the two last can lay claim to the possession of bishops in the unbroken line of episcopal succession. The superintendents (variously entitled also arch-priests, deans, provosts, ephors) of the Evangelical (Lutheran) Church, as established in the several states of Germany and in Austria, are not bishops in any canonical sense, though their jurisdictions are known as dioceses and they exercise many episcopal functions. They have no special powers of order, being presbyters, and their legal status is admittedly merely that of officials of the territorial sovereign in his capacity as head of the territorial church (see ). The “bishops” of the Lutheran Church in Transylvania are equivalent to the superintendents.

Episcopacy in a stricter sense is the system of the (q.v.) and the Methodist Episcopal Church of America (see ). In the case of the former, claim is laid to the unbroken episcopal succession through the Waldenses, and the question of their eventual intercommunion with the Anglican