The Church: Human and Divine
& evidence of a visible Church with Apostolic Succession from some of the Church Fathers
It’s been exciting in the Catholic world! As I’m sure you’ve heard, we have a Pope! I urge you to pray for Pope Leo XIV. “Much will be required of the person entrusted with much, and still more will be demanded of the person entrusted with more.”1
While I feel very convicted to maintain focus on the things that transcend the here and now when it comes to The Gentle Nudge, I did want to share my initial reaction to seeing our Pope for the first time (via a livestream, of course). His face was striking. First, there was a soft smile, which turned into a look of seriousness that is befitting for the Papacy. At that moment, I felt sorrow for this man, not because I didn’t want him to be Pope, but because of how greatly he would be judged. Not just by people, but by God. I felt a heaviness for him, and certainly felt convicted to pray for him and encourage others to pray for him. May he follow the guidance of the Holy Spirit in thought, word, and deed. May he be a great Saint!
Today’s post will dive into what the Church is. We will mostly read from some of the Church Fathers, since they were witnesses to the early centuries of the Church. St. Ignatius even knew the Apostle John! Though they are fallible, they are still a window into what things looked like in the beginning. As we know, Jesus promised to protect his Church, so if the Church Fathers are speaking of Jesus’ Church, then we should still be able to find it today.
Let's dive in!
A Visible Church
St. Ignatius
In the early 2nd century, St. Ignatius seems to speak of the Church as being something with structure, with bishops, presbyters, and deacons:
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. Let that be deemed a proper Eucharist, which is [administered] either by the bishop, or by one to whom he has entrusted it. Wherever the bishop shall appear, there let the multitude [of the people] also be; even as, wherever Jesus Christ is, there is the Catholic Church.2
I want to point out, specifically, how St. Ignatius points out a necessity for receiving a “proper Eucharist”: it must be administered “either by the bishop, or by one to whom he has entrusted it”. For those unaware, the Catholic faith teaches that the Eucharist is Jesus’ body, blood, soul, and divinity. There are other ways the Eucharist is referenced: “Communion” or “Lord’s Supper”. According to St. Ignatius, it is only a “proper” Eucharist if the one administering it has been given that office. When discussing the visible Church, this is an important aspect. The only way to know if one is receiving a “proper Eucharist” is to know that the Priest or Bishop administering has been given that office. It is a succession, so to speak, that can be traced and verified, often called Apostolic Succession.
St. Irenaeus
There is another Church Father who gives even stronger evidence for a visible Church. St. Irenaeus shares this sentiment in multiple places of Against Heresies. Specifically, his writings give us evidence of Papal succession. This faith was handed down from the Apostles, and in the very beginning of the Church, when the New Testament hadn't yet been written, this was done through word of mouth, or what we now call Tradition. The canon of scripture itself is Tradition, though we would now call it Written Tradition, opposed to the Oral Tradition passed down through the centuries by the Magisterium.
I have a handful of excerpts from Against Heresies that I’d like to share. It is available to read online for free if you want to go check it out for yourself, so check out the footnotes for the links! Let’s start reading what St. Irenaeus has to share from the late 2nd century:
As I have already observed, the Church, having received this preaching and this faith, although scattered throughout the whole world, yet, as if occupying but one house, carefully preserves it. She also believes these points [of doctrine] just as if she had but one soul, and one and the same heart, and she proclaims them, and teaches them, and hands them down, with perfect harmony, as if she possessed only one mouth. For, although the languages of the world are dissimilar, yet the import of the tradition is one and the same. For the Churches which have been planted in Germany do not believe or hand down anything different, nor do those in Spain, nor those in Gaul, nor those in the East, nor those in Egypt, nor those in Libya, nor those which have been established in the central regions of the world. But as the sun, that creature of God, is one and the same throughout the whole world, so also the preaching of the truth shines everywhere, and enlightens all men that are willing to come to a knowledge of the truth. Nor will any one of the rulers in the Churches, however highly gifted he may be in point of eloquence, teach doctrines different from these (for no one is greater than the Master); nor, on the other hand, will he who is deficient in power of expression inflict injury on the tradition. For the faith being ever one and the same, neither does one who is able at great length to discourse regarding it, make any addition to it, nor does one, who can say but little diminish it.3
He continues…
But the fact referred to simply implies this, that one may [more accurately than another] bring out the meaning of those things which have been spoken in parables, and accommodate them to the general scheme of the faith; and explain [with special clearness] the operation and dispensation of God connected with human salvation… the Catholic Church possesses one and the same faith throughout the whole world4
Some may read this and start to raise the objection that the Catholic Church of today looks nothing like the Catholic Church St. Irenaeus is speaking of. Trent Horn, Catholic apologist, has raised the following analogy: a man looks different than he did as a baby, but he is still the same person. Similarly, the Catholic Church is still the same Church established by Christ, even though it looks different. As mentioned in a recent video by Joe Heschmeyer, as the Church grew, one would expect it to look different to account for the needs of a growing Church. However, as articulated in Lumen Gentium, “This Church constituted and organized in the world as a society, subsists in the Catholic Church, which is governed by the successor of Peter and by the Bishops in communion with him”.5 The Catholic Church of today is the Church established by Christ, containing the fullness of truth.
Further along in Against Heresies, St. Irenaeus mentions that the “faith preached to men…comes down to our time by means of the successions of the bishops” and that “it is a matter of necessity that every Church should agree with this Church, on account of its preeminent authority.”6 He then goes on to list out the succession of the Bishops of Rome (whom we commonly call “Pope”) up until the time in which he is writing:
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. This man, as he had seen the blessed apostles, and had been conversant with them, might be said to have the preaching of the apostles still echoing [in his ears], and their traditions before his eyes. Nor was he alone [in this], for there were many still remaining who had received instructions from the apostles…To this Clement there succeeded Evaristus. Alexander followed Evaristus; then, sixth from the apostles, Sixtus was appointed; after him, Telephorus, who was gloriously martyred; then Hyginus; after him, Pius; then after him, Anicetus. Soter having succeeded Anicetus, Eleutherius does now, in the twelfth place from the apostles, hold the inheritance of the episcopate. 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 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.7
What Irenaeus seems to be articulating is a visible succession where the faith is being “handed down” and “preserved in the Church”.
St. Irenaeus, shortly after, on the topic of disputes, asks the following question: “For how should it be if the apostles themselves had not left us writings?” Here is the question within context:
Suppose there arise a dispute relative to some important question among us, should we not have recourse to the most ancient Churches with which the apostles held constant intercourse, and learn from them what is certain and clear in regard to the present question? For how should it be if the apostles themselves had not left us writings? Would it not be necessary, [in that case,] to follow the course of the tradition which they handed down to those to whom they did commit the Churches?8
This series of questions, especially the one I pulled out above, are interesting. It seems as if St. Irenaeus did not see it as a necessity that the apostles write anything down. One might say “but they did”, which is true, of course, but they didn’t start writing anything down for at least 20 years after Jesus’ death and Ressurection.9 The Church was still receiving guidance through the Holy Spirit during this time, as She still is today.
St. Irenaeus gives a warning as we read further:
Wherefore it is incumbent to obey the presbyters who are in the Church — those who, as I have shown, possess the succession from the apostles; those who, together with the succession of the episcopate, have received the certain gift of truth, according to the good pleasure of the Father. But [it is also incumbent] to hold in suspicion others who depart from the primitive succession, and assemble themselves together in any place whatsoever, [looking upon them] either as heretics of perverse minds, or as schismatics puffed up and self-pleasing, or again as hypocrites, acting thus for the sake of lucre and vainglory.10
Later, he mentions how this relates to Scripture, and offers guidance regarding evil leaders in the Church…
Those, however, who are believed to be presbyters by many, but serve their own lusts, and, do not place the fear of God supreme in their hearts, but conduct themselves with contempt towards others, and are puffed up with the pride of holding the chief seat, and work evil deeds in secret, saying, No man sees us, shall be convicted by the Word, who does not judge after outward appearance, nor looks upon the countenance, but the heart…From all such persons, therefore, it behooves us to keep aloof, but to adhere to those who, as I have already observed, do hold the doctrine of the apostles, and who, together with the order of priesthood, display sound speech and blameless conduct for the confirmation and correction of others.…Where, therefore, the gifts of the Lord have been placed, there it behooves us to learn the truth, [namely,] from those who possess that succession of the Church which is from the apostles, and among whom exists that which is sound and blameless in conduct, as well as that which is unadulterated and incorrupt in speech. For these also preserve this faith of ours in one God who created all things; and they increase that love [which we have] for the Son of God, who accomplished such marvellous dispensations for our sake: and they expound the Scriptures to us without danger, neither blaspheming God, nor dishonouring the patriarchs, nor despising the prophets.11
Later, he writes…
True knowledge is [that which consists in] the doctrine of the apostles, and the ancient constitution of the Church throughout all the world, and the distinctive manifestation of the body of Christ according to the successions of the bishops, by which they have handed down that Church which exists in every place, and has come even unto us, being guarded and preserved without any forging of Scriptures, by a very complete system of doctrine, and neither receiving addition nor [suffering] curtailment [in the truths which she believes]; and [it consists in] reading [the word of God] without falsification, and a lawful and diligent exposition in harmony with the Scriptures, both without danger and without blasphemy; and [above all, it consists in] the pre-eminent gift of love, which is more precious than knowledge, more glorious than prophecy, and which excels all the other gifts [of God].12
St. Jerome
Lastly, I want to share something from one of the letters written by St. Jerome to Pope Damasus in 376 or 377 A.D., where St. Jerome is reaching out to Pope Damasus with two questions: “who is the true bishop of the three claimants of the see of Antioch, and…which is the correct terminology, to speak of three ‘hypostases’ in the Godhead, or of one?”13
Yet, though your greatness terrifies me, your kindness attracts me. From the priest I demand the safe-keeping of the victim, from the shepherd the protection due to the sheep. Away with all that is overweening; let the state of Roman majesty withdraw. My words are spoken to the successor of the fisherman, to the disciple of the cross. As I follow no leader save Christ, so I communicate with none but your blessedness, that is with the chair of Peter. For this, I know, is the rock on which the church is built! This is the house where alone the paschal lamb can be rightly eaten. This is the Ark of Noah, and he who is not found in it shall perish when the flood prevails.14
Again, we read this idea of succession, along with the idea of a “proper Eucharist”: “This is the house where alone the paschal lamb can be rightly eaten.”
Later, after expressing his thoughts on the second question, he says…
Or, if you think it right that I should speak of three hypostases, explaining what I mean by them, I am ready to submit.15
St. Jerome was ready to submit, even if the Pope disagreed. If the Church is protected from error, then we are the ones who are wrong when we are in disagreement with the Church. St. Jerome is modeling this for us!
The Church is Protected by the Holy Spirit
In the Dogmatic Constitution on the Church, Lumen Gentium, the Church is compared to “the mystery of the incarnate Word”:
Christ, the one Mediator, established and continually sustains here on earth His holy Church, the community of faith, hope and charity, as an entity with visible delineation through which He communicated truth and grace to all. But, the society structured with hierarchical organs and the Mystical Body of Christ, are not to be considered as two realities, nor are the visible assembly and the spiritual community, nor the earthly Church and the Church enriched with heavenly things; rather they form one complex reality which coalesces from a divine and a human element. For this reason, by no weak analogy, it is compared to the mystery of the incarnate Word. As the assumed nature inseparably united to Him, serves the divine Word as a living organ of salvation, so, in a similar way, does the visible social structure of the Church serve the Spirit of Christ, who vivifies it, in the building up of the body.16
Christ is both human and divine. His Bride, the Church, is also both human and divine. “It is of the essence of the Church that she be both human and divine, visible and yet invisibly equipped, eager to act and yet intent on contemplation, present in this world and yet not at home in it; and she is all these things in such wise that in her the human is directed and subordinated to the divine, the visible likewise to the invisible, action to contemplation, and this present world to that city yet to come, which we seek.”17
The divine nature of the Church is alluded to twice in scripture:
“But if I should be delayed, you should know how to behave in the household of God, which is the church of the living God, the pillar and foundation of truth.” - 1 Timothy 3:15
“And so I say to you, you are Peter, and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it.” - Matthew 16:18
The Church is “the pillar and foundation of truth” and “the gates of the netherworld shall not prevail against it.”
Pulling Things Together
In this post, I’ve shared a handful of Church Father quotes, followed by some Biblical support. The main thing to walk away with is the fact that, in the early Church, there was a visible Church with a leader (the bishop), and the Church Fathers spoke very highly of this leader. Succession is highlighted many times in Against Heresies, and St. Ignatius articulates that the only way to receive a “proper Eucharist” is if one receives it from someone who has been entrusted with that office.
I cannot help but see the similarities between the Catholic Church of today and what the Church Fathers have written. We have a Bishop of Rome, Pope Leo XIV, who has been preceded by over 260 men. The Church, of course, looks different today in how she operates, but who she is has never changed. Christ has never abandoned her, guiding her through some dark times. He promised that “the gates of the netherworld” would not prevail, and He has kept His promise. If you desire the fullness that the Church of Christ—the Catholic Church—has to offer, she’s here to welcome you.
Some Things I Think you should Watch/Listen to
If you haven’t read my post on the Papacy, I think it would be a good read paired with today’s post
Jen Fulwiler’s conversion story from being Atheist to Catholic - You’ll laugh, you might tear up, and you might become a fan. I’ve also read her book Something Other Than God, and thoroughly enjoyed. She’s been bringing me the much-needed comedic relief lately.
“The One Papacy Question that STUMPS Protestants…” - This is the video from Joe Heschmeyer that I linked in the post, but wanted to share it here, too. The question: Who was the first Pope?
“Do Muslims and Christians Worship the Same God?” - Joe Heschmeyer did a great job breaking down this question.
Luke 12:48
Ibid., 1.10.3
Ibid., 3.3.3
I haven’t done a deep dive on this, but 20 years seems to be on the lower end as far as number of years goes, while I’ve also heard some say that nothing was written down for 30 years.
Ibid., 4.26.3-5 (emphasis added)
Intro to Letter 15 on NewAdvent.org
Ibid., 4
Lumen Gentium, 8
Nice post! Well done in showing how the early church father's testified to apostolic succession and continuity.
One comment: I've read that some recent studies have concluded that most of the New Testament books were written earlier than 30 years after our Lord's resurrection, even earlier than 20 years.
A very excellent treatment of the foundational role of the Catholic Church. Well done!