On Argumentation for Catholicsm
Explanation and Argument One
The next few articles will attempt to be an exercise to build up the argumentation that Catholicism is true in its claims and the fullness of Christian expression from the days of Jesus until now.
My attempt in doing this is multi-faceted:
1. When I argue for something or against something, I learn quickly and thoroughly.
2. I’m open to being wrong because that’s what learning is meant to be!
3. I do believe that my arguments are correct, but I hope for engagement alongside them (sadly no orthodox or protestant has stepped up).
4. You, readers, might learn something and deepen your faith (whether Prot, Orthodox, or otherwise).
On Apostolic Succession
This is, what I believe, to be the very bedrock of Christianity, the claims of Rome, and the authority that Jesus intended for His church here on earth. Apostolic Succession can be defined as the handing down of authority from the 12 apostles onward, multiplying their disciples, and appointing leaders as needed (Acts 1:24-26).
Paul’s Authority: Paul's self-identification as an apostle (Galatians 1:1) and his designation of Timothy and Titus to oversee churches (1 Timothy 1:3, Titus 1:5) reflect an understanding of an authoritative transfer. Paul’s instructions to Timothy about the qualities of bishops and deacons (1 Timothy 3:1-13) and his charge to "guard the deposit" (1 Timothy 6:20) entrusted to him further underscore this.
Laying on of Hands: The practice of laying on hands, as seen in Acts 6:6 (appointment of the Seven) and 1 Timothy 4:14 ("Do not neglect your gift, which was given you through prophecy when the body of elders laid their hands on you"), symbolizes the conferral of authority and the Holy Spirit. This rite, repeated in apostolic actions, indicates a tangible method of transferring authority. Jesus does this when He breathes on the Apostles. Indicating that they are carrying on exactly what Jesus did to and for them.
The biblical case is only expounded upon when we dive deeper into the Early Church and those who were in proximity to the Apostles and the disciples they created early on.
The Early Church Fathers provide foundational support for the doctrine of Apostolic Succession. One of the most significant early testimonies comes from Ignatius of Antioch, who was martyred around 110 AD. Ignatius, in his letters to various Christian communities, emphasizes the critical role of bishops in maintaining the unity and orthodoxy of the Church. For instance, in his letter to the Smyrnaeans, he writes, "See that you all follow the bishop, even as Jesus Christ does the Father, and the presbytery as you would the apostles; and reverence the deacons, as being the institution of God. Let no man do anything connected with the Church without the bishop" (Ignatius, Epistle to the Smyrnaeans 8:1). Ignatius argues that unity with the bishop is essential for the Church to remain catholic (universal) and apostolic, asserting that the bishop embodies the apostolic authority handed down from Christ to the apostles and then to their successors.
Clement of Rome, another early Church Father, writing around 96 AD, addresses the concept of Apostolic Succession directly in his letter to the Corinthians. Confronted with a dispute in the Corinthian church, Clement appeals to the tradition of orderly succession to resolve the conflict. He writes, "Our apostles knew through our Lord Jesus Christ that there would be strife over the office of bishop. For this reason, therefore, having received perfect foreknowledge, they appointed those who have already been mentioned, and afterwards added the further provision that, if they should die, other approved men should succeed to their ministry" (1 Clement 44:1-2). This passage from Clement not only highlights the foresight of the apostles in ensuring continuity but also underscores the practice of appointing successors to maintain the integrity and unity of the Church.
Irenaeus of Lyons
Irenaeus of Lyons, writing in the latter half of the 2nd century (c. 180 AD), provides one of the most detailed early defenses of Apostolic Succession in his work "Against Heresies." Confronting various heretical teachings, Irenaeus argues that the true teaching of the Church can be identified through the unbroken succession of bishops tracing back to the apostles. He states, "It is within the power of all, therefore, 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 reckon up those who were by the apostles instituted bishops in the Churches, and [to demonstrate] the succession of these men to our own times" (Irenaeus, Against Heresies 3.3.1).
Irenaeus emphasizes that this apostolic tradition, handed down through successive bishops, serves as the guarantee of the Church's teaching authority. He specifically cites the Church of Rome, considered the preeminent see because of its foundation by the apostles Peter and Paul. Irenaeus writes, "The blessed apostles, then, having founded and built up the Church, committed into the hands of Linus the office of the episcopate. Of this Linus, Paul makes mention in the Epistles to Timothy. To him succeeded Anacletus; and after him, in the third place from the apostles, Clement was allotted the bishopric" (Irenaeus, Against Heresies 3.3.3). By listing the succession of bishops in Rome, Irenaeus aims to demonstrate the continuity and legitimacy of the Church's teaching authority, which he argues is safeguarded by this unbroken chain of succession.
Furthermore, Irenaeus asserts that the continuity of this succession ensures that the apostolic teaching remains pure and uncorrupted. He contends, "But when we refer them to that tradition which originates from the apostles, which is preserved by means of the succession of presbyters in the Churches, they object to tradition, saying that they themselves are wiser not only than the presbyters but even than the apostles, and have found the unadulterated truth" (Irenaeus, Against Heresies 3.2.2). Here, Irenaeus highlights the critical role of Apostolic Succession in preserving the true doctrine against the claims of heretics who reject this line of transmission.
Some Deflective Arguments Against Protestants
It’s been noted that some protestants will, unironically, protest that Irenaeus Chapter 3 of Book 3 is mistranslated or otherwise incomplete. However, before I address these claims, I’d like to note that even if we toss this out…the case is conclusive and the best you can do at this point is deal with the Early Church members and Scripture itself.
Onto the argument that Book 3 Chapter 3 cannot be used.
Latin Translations: The primary surviving complete manuscripts of "Against Heresies" are in Latin, and some argue that the translation from the original Greek may have introduced errors or interpretative biases. However, comparisons with Greek fragments and citations in other works suggest that these translations are generally reliable.
Variations and Scribal Errors: As with any ancient text, variations and potential scribal errors exist. While these can affect specific passages, the overall doctrinal and historical content of the work remains consistent across different manuscripts.
Now, the glaring and seemingly obvious question to ask is, “Are you aware of how this exact thing takes place with our New Testament and Old Testament?” Take the Book of Revelation for example or the Book of James or the Book of Jude or the Book of Hebrews…if we abide by the weak argument here, we should, like Luther, question these books of Scripture as well.
In 1885 Roman Catholic scholars Berington and Kirk make small adjustments of the rendering of one of the sentences within the text. Instead of him saying, “preserved by the Church at Rome” it renders “by the whose are on every side faithful” — that’s fine, let’s grant this adjustment. How on earth does that negate the rest of the text where Irenaeus counts backward to the Apostles from his very time?
So, to concede that Irenaeus may not be considering Rome of utmost importance, it doesn’t negate that Apostolic succession is indeed valid, important, recorded and argued for on the very basis of apologetic authority. His argument is “we received this from the apostles, let me show you”.
Early Manuscripts: The extant manuscripts of "Against Heresies" are relatively numerous and early, with some fragments dating back to the 3rd century. The earliest complete manuscript dates to the 5th century. The consistency across these manuscripts generally supports the authenticity of the text.
Quotations by Later Authors: Irenaeus' work is frequently quoted by later Church Fathers, such as Hippolytus, Tertullian, and Eusebius, who wrote within a century or two of Irenaeus. These quotations match the content of the extant manuscripts, providing evidence that the text has been accurately transmitted.
Internal Consistency:
Theological and Stylistic Coherence: The theological arguments and stylistic features of "Against Heresies" are consistent with other known writings of Irenaeus, such as his "Demonstration of the Apostolic Preaching." This internal consistency supports the authenticity of the text.
Historical Context: The references to contemporary events, persons, and theological debates within "Against Heresies" align with what is known from other historical sources. This historical grounding further supports the authenticity of the text.
Scholarly Consensus:
Patristic Scholarship: Most patristic scholars consider "Against Heresies" to be a genuine work of Irenaeus. This consensus is based on the manuscript evidence, the coherence of the text with other writings by Irenaeus, and the historical context in which the text was produced.
Textual Criticism: Modern textual critics have not found substantial evidence to support claims of large-scale forgery or mistranslation. While minor variations and scribal errors are acknowledged, these do not typically affect the overall content and arguments of the text.
We Continue
Tertullian (c. 160–220 AD)
Work: Prescription Against Heretics
Quote: "Let them [heretics] produce the original records of their churches; let them unfold the roll of their bishops, running down in due succession from the beginning in such a manner that that first bishop of theirs shall be able to show for his ordainer and predecessor some one of the apostles or of apostolic men" (Prescription Against Heretics 32).
Arguments and Opponents: Tertullian is arguing against various heretical groups that emerged in the early Christian period, such as the Gnostics and Marcionites. These groups claimed to possess secret or superior knowledge about Christian doctrine. Tertullian challenges them to produce evidence of their apostolic origins, emphasizing that true apostolic teaching is preserved through a continuous and verifiable line of succession from the apostles to the present bishops. This argument reflects Irenaeus' emphasis on apostolic succession as a guarantor of orthodox teaching.
Hippolytus of Rome (c. 170–235 AD)
Work: Refutation of All Heresies
Quote: In Refutation of All Heresies, he writes extensively about the errors of heretical teachings and emphasizes the importance of maintaining the apostolic tradition through legitimate episcopal succession.
"But since it would be too long to enumerate in such a volume as this the successions of all the churches, we shall confound all those who, in whatever manner, whether through self-satisfaction or vainglory, or through blindness and wicked opinion, assemble other than where it is proper, by pointing out here the successions of the bishops of the greatest and most ancient church known to all, founded and organized at Rome by the two most glorious apostles, Peter and Paul, that church which has the tradition and the faith which comes down to us after having been announced to men by the apostles. For with this Church, because of its superior origin, all churches must agree, that is, all the faithful in the whole world, and it is in her that the faithful everywhere have maintained the apostolic tradition" (Hippolytus, Refutation of All Heresies 3:3).
Arguments and Opponents: Hippolytus is writing against various heretical teachers and movements, including the Gnostics, Sabellians, and other groups deviating from orthodox Christian teachings. His emphasis on apostolic succession and the authority of the bishops is aimed at countering the claims of these heretical groups, asserting that only those in the line of succession from the apostles have the authority to teach and interpret Christian doctrine.
Eusebius of Caesarea (c. 260–340 AD)
Work: Ecclesiastical History
Quote: "After the martyrdom of Paul and Peter, Linus was the first to receive the episcopate of the Church at Rome. This Linus, Paul mentions in the Epistles to Timothy. Anencletus succeeded him, and after Anencletus, in the third place from the apostles, Clement received the episcopate" (Ecclesiastical History 5.6.1).
Arguments and Opponents: Eusebius is not directly engaging with heretical opponents in this passage but is rather documenting the historical succession of bishops in the Church of Rome. By doing so, he supports the legitimacy and continuity of the Roman Church's authority, tracing it back to the apostles Peter and Paul. This serves as a historical validation of the doctrine of apostolic succession, reinforcing the Church's claim to preserve the true apostolic teaching against heretical challenges.
Jerome (c. 347–420 AD)
Work: De Viris Illustribus (On Illustrious Men)
Quote: Jerome acknowledges Irenaeus and references his work, particularly discussing the succession of Roman bishops, which aligns with Irenaeus’ account in Book 3, Chapter 3.
"The practice which is observed at present in the churches of appointing bishops, presbyters, and deacons is based on the pattern of the Old Testament. ...Therefore, as we have shown from the Old and New Testaments, a bishop is the same as a priest, and before parties had been introduced into religion, and it was said among the people, I am of Paul, I of Apollos, and I of Cephas, the churches were governed by the common council of the presbyters. But after each one thought that those whom he had baptized belonged to him and not to Christ, it was decreed in the whole world that one chosen from among the presbyters should be placed over the others, and to whom all the care of the church should belong, and thus the seeds of dissension be taken away" (Jerome, Dialogue Against the Luciferians 9).
Arguments and Opponents: Jerome provides a historical account of notable Christian figures and their contributions to the Church. By referencing Irenaeus and the succession of bishops, Jerome underscores the importance of apostolic succession as a mark of the true Church. Although not directly engaging with specific heretical opponents in this work, Jerome's alignment with Irenaeus reinforces the continuity and legitimacy of the Church's teaching authority, countering any claims from heretical groups that seek to undermine this tradition.
This should suffice for now, especially the ending few quotations where even Jerome starts to describe the progression into Papacy which we will get into in a later post because it’s one I need to focus on as it was a massive hurdle for me coming from Protestantism.
Apostolic Succession, is not only used as an Apologetic for the church, but it’s being used as a point of validity to all those who claim Christ wrongly. “Do you come from the hands of the Apostles?”
It’s a miracle when you look at Rome (east and high Anglican as well) the lineage that when traced back you end up at the Apostles themselves. I’m sorry, but as a Protestant with several random pastors who just graduated college to get to where they are, it’s not the same— not even remotely.