Authority is transferred by ordination

APOSTOLIC AUTHORITY AND SUCCESSION
By John Salsa

Scripture

Acts 1:15-26 - the first thing Peter does after Jesus ascends into heaven is implement apostolic succession. Matthias is ordained with full apostolic authority. Only the Catholic Church can demonstrate an unbroken apostolic lineage to the apostles in union with Peter through the sacrament of ordination and thereby claim to teach with Christ's own authority.

Acts 1:20 - a successor of Judas is chosen. The authority of his office (his "bishopric") is respected notwithstanding his egregious sin. The necessity to have apostolic succession in order for the Church to survive was understood by all. God never said, "I'll give you leaders with authority for about 400 years, but after the Bible is compiled, you are all on your own."

Acts 1:22 - literally, "one must be ordained" to be a witness with us of His resurrection. Apostolic ordination is required in order to teach with Christ's authority.

Acts 6:6 - apostolic authority is transferred through the laying on of hands (ordination). This authority has transferred beyond the original twelve apostles as the Church has grown.

Acts 9:17-19 - even Paul, who was directly chosen by Christ, only becomes a minister after the laying on of hands by a bishop. This is a powerful proof-text for the necessity of sacramental ordination in order to be a legitimate successor of the apostles.

Acts 13:3 - apostolic authority is transferred through the laying on of hands (ordination). This authority must come from a Catholic bishop.

Acts 14:23 - the apostles and newly-ordained men appointed elders to have authority throughout the Church.

Acts 15:22-27 - preachers of the Word must be sent by the bishops in union with the Church. We must trace this authority to the apostles.

2 Cor. 1:21-22 - Paul writes that God has commissioned certain men and sealed them with the Holy Spirit as a guarantee.

Col 1:25 - Paul calls his position a divine "office." An office has successors. It does not terminate at death. Or it's not an office. See also Heb. 7:23 – an office continues with another successor after the previous office-holder’s death.

1 Tim. 3:1 - Paul uses the word "episcopoi" (bishop) which requires an office. Everyone understood that Paul's use of episcopoi and office meant it would carry on after his death by those who would succeed him.

1 Tim. 4:14 - again, apostolic authority is transferred through the laying on of hands (ordination).

1 Tim. 5:22 - Paul urges Timothy to be careful in laying on the hands (ordaining others). The gift of authority is a reality and cannot be used indiscriminately.

2 Tim. 1:6 - Paul again reminds Timothy the unique gift of God that he received through the laying on of hands.

2 Tim. 4:1-6 - at end of Paul's life, Paul charges Timothy with the office of his ministry . We must trace true apostolic lineage back to a Catholic bishop.

2 Tim. 2:2 - this verse shows God's intention is to transfer authority to successors (here, Paul to Timothy to 3rd to 4th generation). It goes beyond the death of the apostles.

Titus 1:5; Luke 10:1 - the elders of the Church are appointed and hold authority. God has His children participate in Christ's work.

1 John 4:6 - whoever knows God listens to us (the bishops and the successors to the apostles). This is the way we discern truth and error (not just by reading the Bible and interpreting it for ourselves).

Exodus 18:25-26 - Moses appoints various heads over the people of God. We see a hierarchy, a transfer of authority and succession.

Exodus 40:15 - the physical anointing shows that God intended a perpetual priesthood with an identifiable unbroken succession.

Numbers 3:3 - the sons of Aaron were formally "anointed" priests in "ordination" to minister in the priests' "office."

Numbers 16:40 - shows God's intention of unbroken succession within His kingdom on earth. Unless a priest was ordained by Aaron and his descendants, he had no authority.

Numbers 27:18-20 - shows God's intention that, through the "laying on of hands," one is commissioned and has authority.

Deut. 34:9 - Moses laid hands upon Joshua, and because of this, Joshua was obeyed as successor, full of the spirit of wisdom.

Sirach 45:15 - Moses ordains Aaron and anoints him with oil. There is a transfer of authority through formal ordination.



Early Church Fathers

"Since therefore I have, in the persons before mentioned, beheld the whole multitude of you in faith and love, I exhort you to study to do all things with a divine harmony, while your bishop presides in the place of God, and your presbyters in the place of the assembly of the apostles, along with your deacons, who are most dear to me, and are entrusted with the ministry of Jesus Christ, who was with the Father before the beginning of time, and in the end was revealed…Let nothing exist among you that may divide you ; but be ye united with your bishop, and those that preside over you, as a type and evidence of your immortality." Ignatius of Antioch, Epistle to the Magnesians, 6 (c. A.D. 110).

"For, since ye are subject to the bishop as to Jesus Christ, ye appear to me to live not after the manner of men, but according to Jesus Christ, who died for us, in order, by believing in His death, ye may escape from death. It is therefore necessary that, as ye indeed do, so without the bishop ye should do nothing, but should also be subject to the presbytery, as to the apostle of Jesus Christ, who is our hope, in whom, if we live, we shall [at last] be found. It is fitting also that the deacons, as being [the ministers] of the mysteries of Jesus Christ, should in every respect be pleasing to all. For they are not ministers of meat and drink, but servants of the Church of God. They are bound, therefore, to avoid all grounds of accusation [against them], as they would do fire." Ignatius of Antioch, Epistle to the Trallians, 2 (c. A.D. 110).

"And do ye also reverence your bishop as Christ Himself, according as the blessed apostles have enjoined you. He that is within the altar is pure, wherefore also he is obedient to the bishop and presbyters: but he that is without is one that does anything apart from the bishop, the presbyters, and the deacons. Such a person is defiled in his conscience, and is worse than an infidel. For what is the bishop but one who beyond all others possesses all power and authority, so far as it is possible for a man to possess it, who according to his ability has been made an imitator of the Christ Of God? And what is the presbytery but a sacred assembly, the counselors and assessors of the bishop? And what are the deacons but imitators of the angelic powers, fulfilling a pure and blameless ministry unto him, as the holy Stephen did to the blessed James, Timothy and Linus to Paul, Anencletus and Clement to Peter? He, therefore, that will not yield obedience to such, must needs be one utterly without God, an impious man who despises Christ, and depreciates His appointments." Ignatius of Antioch, Epistle to the Trallians, 7 (c. A.D. 110).

"I must not omit an account of the conduct also of the heretics--how frivolous it is, how worldly, how merely human, without seriousness, without authority, without discipline, as suits their creed…At one time they put novices in office; at another time, men who are bound to some secular employment; at another, persons who have apostatized from us, to bind them by vainglory, since they cannot by the truth. Nowhere is promotion easier than in the camp of rebels, where the mere fact of being there is a foremost service. And so it comes to pass that today one man is their bishop, to-morrow another; to-day he is a deacon who to-morrow is a reader; to-day he is a presbyter who tomorrow is a layman. For even on laymen do they impose the functions of priesthood." Tertullian, On Prescription Against Heretics, 41 (c. A.D. 200).

"Since, according to my opinion, the grades here in the Church, of bishops, presbyters, deacons, are imitations of the angelic glory, and of that economy which, the Scriptures say, awaits those who, following the footsteps of the apostles, have lived in perfection of righteousness according to the Gospel. For these taken up in the clouds, the apostle writes, will first minister [as deacons], then be classed in the presbyterate, by promotion in glory (for glory differs from glory) till they grow into 'a perfect man.'" Clement of Alexandria, Stromata, 13 (A.D. 202).

"And that you may be still more confident, that repenting thus truly there remains for you a sure hope of salvation, listen to a tale? Which is not a tale but a narrative, handed down and committed to the custody of memory, about the Apostle John. For when, on the tyrant's death, he returned to Ephesus from the isle of Patmos, he went away, being invited, to the contiguous territories of the nations, here to appoint bishops, there to set in order whole Churches, there to ordain such as were marked out by the Spirit. Having come to one of the cities not far off (the name of which some give), and having put the brethren to rest in other matters, at last, looking to the bishop appointed, and seeing a youth, powerful in body, comely in appearance, and ardent, said, 'This (youth) I commit to you in all earnestness, in the presence of the Church, and with Christ as witness.' And on his accepting and promising all, he gave the same injunction and testimony." Clement of Alexandria, Who is the rich man that shall be saved?, 42 (A.D. 210).

"…these from the Presbyters and Deacons of the Mareotis, a home of the Catholic Church which is under the most Reverend Bishop Athanasius, we address this testimony by those whose names are underwritten:--Whereas Theognius, Maris, Macedonius, Theodorus, Ursacius, and Valens, as if sent by all the Bishops who assembled at Tyre, came into our Diocese alleging that they had received orders to investigate certain ecclesiastical affairs, among which they spoke of the breaking of a cup of the Lord, of which information was given them by Ischyras, whom they brought with them, and who says that he is a Presbyter, although he is not,-for he was ordained by the Presbyter Colluthus who pretended to the Episcopate… For neither is he a Presbyter of the Catholic Church nor does he possess a church, nor has a cup ever been broken, but the whole story is false and an invention.” Athanasius, Defence Against the Arians, 76 (A.D. 347).

"The Cathari are schismatics; but it seemed good to the ancient authorities, I mean Cyprian and our own Firmilianus, to reject all these, Cathari, Encratites, and Hydroparastatae, by one common condemnation, because the origin of separation arose through schism, and those who had apostatized from the Church had no longer on them the grace of the Holy Spirit, for it ceased to be imparted when the continuity was broken. The first separatists had received their ordination from the Fathers, and possessed the spiritual gift by the laying on of their hands. But they who were broken off had become laymen, and, because they are no longer able to confer on others that grace of the Holy Spirit from which they themselves are fallen away, they had no authority either to baptize or to ordain. And therefore those who were from time to time baptized by them, were ordered, as though baptized by laymen, to come to the church to be purified by the Church's true baptism. Nevertheless, since it has seemed to some of those of Asia that, for the sake of management of the majority, their baptism should be accepted, let it be accepted. We must, however, perceive the iniquitous action of the Encratites…” Basil, To Amphilochius, Epistle 188:1 (A.D. 347).

“I may not sit in the presence of a presbyter; he, if I sin, may deliver me to Satan, 'for the destruction of the flesh that the spirit may be saved.' Under the old law he who disobeyed the priests was put outside the camp and stoned by the people, or else he was beheaded and expiated his contempt with his blood. But now the disobedient person is cut down with the spiritual sword, or he is expelled from the church and torn to pieces by ravening demons. Should the entreaties of your brethren induce you to take orders, I shall rejoice that you are lifted up, and fear lest you may be cast down. You will say: 'If a man desire the office of a bishop, he desireth a good work.' I know that; but you should add what follows: such an one "must be blameless, the husband of one wife, vigilant, sober, chaste, of good behavior, given to hospitality, apt to teach, not given to wine, no striker but patient.' After fully explaining the qualifications of a bishop the apostle speaks of ministers of the third degree with equal care." Jerome, To Heliodorus, Epistle 14:8 (A.D. 379).

"The bread again is at first common bread, but when the sacramental action consecrates it, it is called, and becomes, the Body of Christ. So with the sacramental oil; so with the wine: though before the benediction they are of little value, each of them, after the sanctification bestowed by the Spirit, has its several operations. The same power of the word, again, also makes the priest venerable and honourable, separated, by the new blessing bestowed upon him, from his community with the mass of men. While but yesterday he was one of the mass, one of the people, he is suddenly rendered a guide, a president, a teacher of righteousness, an instructor in hidden mysteries; and this he does without being at all changed in body or in form; but, while continuing to be in all appearance the man he was before, being, by some unseen power and grace, transformed in respect of his unseen soul to the higher condition." Gregory of Nyssa, On the Baptism of Christ (ante A.D. 394).

“In like manner as if there take place an ordination of clergy in order to form a congregation of people, although the congregation of people follow not, yet there remains in the ordained persons the Sacrament of Ordination; and if, for any fault, any be removed from his office, he will not be without the Sacrament of the Lord once for all set upon him, albeit continuing unto condemnation.” Augustine, On the Good of Marriage, 24:32 (A.D. 401).

"When a priest is ordained, while the bishop is blessing [him] and holding his hands over his head, let all the priests also, who are present, hold their hands close to the hands of the bishop above his head." Council of Chalcedon, Canon 3 (A.D. 451).

"As often as God's mercy deigns to bring round the day of His gifts to us, there is, dearly-beloved, just and reasonable cause for rejoicing, if only our appointment to the office be referred to the praise of Him who gave it. For though this recognition of God may well be found in all His priests, yet I take it to be peculiarly binding on me, who, regarding my own utter insignificance and the greatness of the office undertaken, ought myself also to utter that exclamation of the Prophet, 'Lord, I heard Thy speech and was afraid: I considered Thy works and was dismayed.'…And finally, now that the mystery of this Divine priesthood has descended to human agency, it runs not by the line of birth, nor is that which flesh and blood created, chosen, but without regard to the privilege of paternity and succession by inheritance, those men are received by the Church as its rulers whom the Holy Ghost prepares: so that in the people of God's adoption, the whole body of which is priestly and royal, it is not the prerogative of earthly origin which obtains the unction, but the condescension of Divine grace which creates the bishop." Pope Leo the Great [regn. A.D. 440-461], Sermons, 3:1 (ante A.D. 461).