Jesus called His apostles from the very beginning of His ministry, in order for them to be with him (that is, to we a witness and part of His earthly life) and to go out to preach (Mk. 3:13f). These twelve men ('emissaries' from the Gk. apostoloi) were to continue Christ's mission - which is precisely why Jesus said: "As the Father has sent me, even so I send you" (Jn. 20:21) and he prays for them to be "consecrated in the truth" (cf. Jn. 17:18-19). See CCC 858.
CCC 860 assures of an important and very biblical notion. There is an aspect of the Apostolic office that cannot be transmitted to a successor - namely that of being a chosen witness to Christ's Resurrection, and a foundation of the Church. The essential notion here is that apostles were essential elements in the founding and initial building of the Church. These aspects were neither designed, nor really possible to confer via successional consecration outside of the immediate apostolic age.
Importantly however, there is an aspect of the Apostolic office that did and does require passing on, by virtue of the nature of the conferral of Christ's mission upon the apostles. Ephesians tells us that the apostles were the "foundation" of the Church (2:20), and "foundation" carries the connotation of continuance after their death.
Similarly, the permanency of the office is seen Christ's three-fold mandate to "make disciples of all nations, baptising them in the name of the Father, and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you" (Mt. 28:10-20).
- To make disciples of all nations is a process that inevitably would take the mission well beyond apostolic times. This is the first reason why it is intrinsic to the office to be succeeded.
- The command to baptise contains within it the mission of administering the seven sacraments, of which baptism is the first step. Was Jesus really asking twelve men to administer these to all the nations of the world? Clearly, successors are needed and thus this is the second reason why it is intrinsic to the office to be succeeded.
- Teaching all that Jesus commanded is no small task. The only way to ensure that all He commanded was taught, would be by delegating successors (who would become versed in these teachings from their own lips) to continue the mission after their deaths. This is the third reason why it is intrinsic to the office to be succeeded.
Finally, Jesus' promise of aid "even until the end of the world" (Mt. 28:20), must entail succession after the apostles.
Ludwig Ott in his book Fundamentals of Catholic Dogma, ed. John Canon Bastible (Rockford: Tan, 2004) 276-278, lays out a three-fold nature in the Apostolic office that is transferred to the Episcopal office.
- Teaching Power (Corresponding to the Prophetic Office of Christ)
This has been covered partly above, in treating the final chapter of Matthew's Gospel. Jesus also says in Mark 16:15: "Go into all the world and preach the gospel to all creation" and says "whoever hears you, hears me" (Lk. 10:16).
This demonstrates the teaching office in relation to the apostolic mission, and the mission of those whom they chose to succeed them. - Pastoral Power (Corresponding to the Royal Office of Christ)
Ott refers to this as legislative, juridical and punitive powers. For example, Titus 2:15 says:
"These things speak and exhort and reprove with all authority. Let no one
disregard you."
and 1 Tim. 5:19-21:
"Do not receive an accusation against an elder except on the basis of two or three witnesses. Those who continue in sin, rebuke in the presence of all, so that the rest also will be fearful of sinning. I solemnly charge you in the presence of God and of Christ Jesus and of His chosen angels, to maintain these principles without bias, doing nothing in a spirit of partiality."
We see Christ entrusting to Peter the task of shepherding the universal Church in John 21:15-17.
Whilst the universality of the shepherding is asked of Peter alone, the apostles themselves share to some extent in this task. Peter still considers Jesus to be the "Chief Shepherd" (1 Pet. 5:4), however, in his visible absence, this task is given to Peter and his brothers in the episcopate. - Priestly Power (Corresponding to the Priestly Office of Christ)
As in the celebration of the sacraments, the apostles were given the authority to "bind and loose" which although refers to Church discipline (as a subordinate derivative of the fullness of authority given to Peter alone in Mt. 16:18-19), does also refer to the forgiveness of sins. This is demonstrated more clearly in John 20:23 after Jesus has breathed on them (consider the OT parallels in Gen. 2:7, 1 Kings 17-21 and Ezek. 37:9). This is a definitive text of institution of the Sacrament of Confession. The question arises as to why Jesus would say to the apostles "if you forgive the sins of any they are forgiven" if the apostles were to not go out and hear the sins of the people. This will be considered in later blogs which will consider the basis for the seven sacraments. There is also the exercise of this office in the Sacrament of the Sick (Jas. 5:14-15), the Eucharist (Lk 22:19) and Baptism (Mt. 28:19).
Succession occurred through the laying on of hands (otherwise known as 'ordination'). We see this with Timothy and Titus. Very little illustration should be needed for this.
See for example Acts 6:6, 1 Tim. 4:14, 5:22, Acts 9:17:
"So Ananias departed and entered the house, and after laying his hands on him
said, "Brother Saul, the Lord Jesus, who appeared to you on the road by which
you were coming, has sent me so that you may regain your sight and be filled
with the Holy Spirit."
So it was even necessary for Paul to have the hands of a bishop laid on his head.
Also 2 Tim 2:2:
"The things which you have heard from me in the presence of many witnesses, entrust these to faithful men who will be able to teach others also."
Therefore, genuine succession requires a link to the apostles via the laying on of hands, and this text shows how the apostles told their successors to find successors for after their death!
Also 1 Jn 4:6:
"We are from God; he who knows God listens to us; he who is not from God does not listen to us. By this we know the spirit of truth and the spirit of error."
This shows that it is by finding those who are linked to the apostles, through the laying on of hands, that we find the voice of truth. Today, these are the Catholic Bishops. This means we should not look to ourselves to try and seek out what we may think or feel is true, for therein lies the opportunity for making errors.
Additionally, I would like to make the point that charismatics gifts are not to be grouped with the hierarchy (that is, the offices of Bishop, Priest and Deacon). 1 Cor. 14:26 and following demonstrates that these gifts, though essential to the building of the early Church, were considered distinct and subordinate to the office of apostle. Though the apostles may have held such charismatic gifts themselves, what this serves to point out is that these gifts do not give reason for a claim to authority in the Church.
Early Christian sources demonstrate the reality of succession. Clement of Rome, writing to the Corinthians within the Apostolic Age (that is, before all the apostles had died), as well as St. Ignatius (the Bishop of Antioch, who wrote some 20 years later) shows us that the primitive Church in apostolic times had a well developed episcopate. In depth treatment of this subject in early sources alone, may well form the content of later blogs.
I wish to just finish by writing a little about how the personal state of the office-holder (i.e, whether the Bishop, Priest or Deacon has committed a sin) does not negate the legitimacy of their office. This can be clearly seen in Matthew 23:1-2, where Jesus states that although the Scribes and Pharisees do not practice what they preach, you must nonetheless follow what the say because "they sit on Moses seat". This is a reference to the teaching authority they occupy, which comes from Moses. There is no reference to this in the OT, however, biblical archaeology has found that a stone chair, sometimes called a Kurseya, was used in synagogues of Jesus' day where those in authority to teach would sit. Despite the links between this and the Kathedras or throne of a Bishop, found in every Cathedral, and that this is a genuine example of Jesus endorsing oral Jewish tradition (because of its absence in the OT), these verses show that sinning does not negate the authority of someone in what they teach.
Cardinal Cajetan, a sixteenth century Papal apologist, in a 1521 tract entitled De divina institutione Pontificatus Romani Pontificis, points further to John 11:51 in support of the matter:
"Now he did not say this on his own initiative, but being high priest that year,
he prophesied that Jesus was going to die for the nation,"
The point to be made here is that despite the actions of Caiaphas, by virtue of his office as high priest (which the author John acknowledges in this verse), he was able to prophesy Christ's death. This same principle is to be extended to any scandalous Pope throughout history - that infallible statements in matters of faith and morals are just that, despite and actions they may commit. In this instance however, it serves to illustrate the point that successors to the apostles, even if they commit mortal sins, do not negate their office as some would suggest. Without wishing to go into the ontological change that occurs via the laying on of hands, which in fact is another reason why nothing can negate the office, these texts show the point clearly enough.
All this shows us some important points:
- Christ's mission was entrusted to His apostles.
- The mission was to take till the end of time, therefore successors were necessary.
- Sufficient evidence exists in the New Testament and early Christian sources to show that the apostles ordained successors, and instructed them to ordain others, so as to ensure the perpetuation of the faith throughout the ages.
- The means of creating successors was a process of 'testing', then laying on of hands, which even had to be done to St. Paul.
- Men were ordained Bishops, Priests and Deacons, thus an ecclesiastical hierarchy was legitimately introduced by the apostles.
- The link to the apostles by listening to and obeying those who received the laying on of hands in lineage from them, is the standard for knowing what is the spirit of truth - i.e. "what comes to us from the apostles".
- The Catholic Bishops of today can trace their succession directly to the apostles. No matter how they act, we are still assured to receive the truth from the Catholic Church.
