| The ministry of the Apostles continues through
the Bishops, who are called to 'look with the heart' and to serve as
loving shepherd At the General Audience in St. Peter's Square on Wednesday, 10 May,
the Holy Father commented on Apostolic Succession. The following is a
translation of his Catechesis, which was given in Italian.
Dear
Brothers and Sisters,
At the last two Audiences we meditated on what Tradition in the Church
is and we saw that it is the permanent presence of the word and life of
Jesus among his people. But in order to be present, the word needs a
person, a witness.
And so it is that this reciprocity comes about: on the one hand, the
word needs the person, but on the other, the person, the witness, is bound
to the word, entrusted to him and not invented by him. This reciprocity
between the content — the Word of God, life of the Lord — and the person
who carries on the work is characteristic of the Church's structure. Let
us meditate today on this personal aspect of the Church.
The Lord founded the Church, as we have seen, by calling together the
Twelve, who were to represent the future People of God. Faithful to the
Lord's mandate, after his Ascension, the Twelve first made up their number
by appointing Matthias in Judas' place (cf. Acts 1:15-26), thereby
continuing to involve others in the duties entrusted to them so that they
might continue their ministry.
The Risen Lord himself called Paul (cf. Gal 1:1), but Paul, although he
was called by the Lord to be an Apostle, compared his Gospel with the
Gospel of the Twelve (cf. ibid., 1:18), and was concerned to
transmit what he had received (cf. I Cor 11:23; 15:3-4). In the
distribution of missionary tasks, he was associated with the Apostles
together with others, for example, Barnabas (cf. Gal 2:9).
Just as becoming an Apostle begins with being called and sent out by
the Risen One, so the subsequent call and sending out to others was to be
brought about, through the power of the Spirit, by those who are already
ordained in the apostolic ministry. And this is the way in which this
ministry, known from the second generation as the episcopal ministry,
episcope, was to be continued.
Bishop: Guardian of souls
Perhaps it would be useful to explain briefly what "Bishop" means. It
is the Italian form of the Greek term, "episcopos". This word means
one who has a vision from on high, who looks with the heart. This is
what St. Peter himself calls Jesus in his First Letter: bishop, "Shepherd
and Guardian of your souls" (I Pt 2:25).
And according to this new model of the Lord, who was the first Bishop,
Guardian and Pastor of souls, the successors of the Apostles were later
called Bishops, "episcopoi". The role of "episcope" was
entrusted to them. This specific role of the Bishop was gradually to
evolve, in comparison with the origins, until it took the form — already
clearly attested to by Ignatius of Antioch at the beginning of the second century
(cf. Ad Magnesios, 6. 1: PG 5, 668)
— of the threefold office of Bishop,
Priest and Deacon.
This development was guided by God's Spirit who helps the Church in the
discernment of the authentic forms of Apostolic Succession, ever more
clearly defined among the plurality of experiences and charismatic and
ministerial forms present. in the earliest communities.
In this way, succession in the role of Bishop is presented as the
continuity of the Apostolic ministry, a guarantee of the permanence of the
Apostolic Tradition, word and life, entrusted to us by the Lord. The link
between the College of Bishops and the original community of the Apostles is understood
above all in the line of historical continuity.
As we have seen, first Matthias, then Paul, then Barnabas joined the
Twelve, then others, until, in the second and third generations, the
Bishop's ministry took shape.
Continuity, therefore, is expressed in this historical chain. And in
the continuity of the succession lies the guarantee of the permanence, in
the Ecclesial Community, of the Apostolic College that Christ had
gathered around him.
This continuity, however, that we see first in the historical
continuity of ministries, should also be understood in a spiritual sense,
because Apostolic Succession in the ministry is considered a privileged
place for the action and transmission of the Holy Spirit.
We find these convictions clearly echoed in the following text, for
example, by Irenaeus of Lyons (second half of the second century): "It is
within the power of all... in every Church, who may wish to see the truth,
to contemplate clearly the tradition of the Apostles manifested throughout
the whole world; and we are in a position to count those who were by the
Apostles instituted Bishops in the Churches and... the succession of these
men to our own times.... [The Apostles] were desirous that these men, whom
also they were leaving behind as their successors, should be very perfect
and blameless in all things, delivering up their own place of government
to these men; which men, if they discharged their functions honestly, would
be a great boon, but if they should fall away, the direst calamity" (Adversus
Haereses, III, 3, 1: PG 7, 848).
Permanence of the Lord's Word
Pointing to this network of Apostolic Succession as a guarantee of the
permanence of the Lord's word, Irenaeus then concentrated on that Church,
"the very great, the very ancient and universally known Church founded and
organized at Rome by the two most glorious Apostles, Peter and Paul",
highlighting the Tradition of faith that in her comes down to us from the
Apostles through the succession of the Bishops.
In this way, for Irenaeus and for the universal Church, the Episcopal
Succession of the Church of Rome becomes the sign, criterion and guarantee
of the unbroken transmission of apostolic faith: "For it is a matter of
necessity that every Church should agree with this Church, on account of
her pre-eminent authority (propter potiorem principalitatem) — that
is, the faithful everywhere — inasmuch
as the Apostolic Tradition has been preserved continuously..." (ibid.,
III, 3, 2: PG 7, 848).
Apostolic Succession, verified on the basis of communion with that of
the Church of Rome, is therefore the criterion of the permanence of the
particular Churches in the Tradition of the common apostolic faith, which
from the origins has come down to us through this channel: "In this order,
and by this succession, the ecclesiastical Tradition from the Apostles and
the preaching of the truth have come down to us. And this is a most
abundant proof that there is one and the same vivifying faith, which has
been preserved in the Church from the Apostles until now, and handed down
in truth" (ibid., III, 3, 3: PG 7, 851).
According to this testimony of the ancient Church, the apostolicity of
ecclesial communion consists in fidelity to the teaching and praxis of the
Apostles, through whom the historical and spiritual bond of the Church
with Christ is assured. The Apostolic Succession of the episcopal ministry
is a means of guaranteeing the faithful transmission of the Apostolic
witness.
What the Apostles represent in the relationship between the Lord Jesus
and the Church of the origins is similarly represented by the ministerial
succession in the relationship between the primitive Church and the Church
of today. It is not merely a material sequence; rather, it is a historical
instrument that the Spirit uses to make the Lord Jesus, Head of his
people, present through those who are ordained for the ministry through
the imposition of hands and the Bishops prayer.
Consequently, through Apostolic Succession it is Christ who reaches us:
in the words of the Apostles and of their successors, it is he who speaks
to us; through their hands it is he who acts in the sacraments; in their
gaze it is his gaze that embraces us and makes us feel loved and welcomed
into the Heart of God. And still today, as at the outset, Christ himself
is the true Shepherd and Guardian of our souls whom we follow with deep
trust, gratitude and joy.
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