Apostolic Succession and the Roman Catholic Church

I have a few questions for you about the "OPC." First, do you teach apostolic succession, and, if so, do you believe ministers outside of the OPC are not really ministers? Second, do you believe that the "gifts of the Holy Spirit" are for today, i.e., are healing, tongues, prophetic revelation, and miracles as led by the Holy Spirit actively manifest in our modern churches? Finally, how are you different from the Roman Catholic Church?

Answer:

1. "Do you teach apostolic succession, and, if so, do you believe ministers outside of the OPC are not really ministers?"

It is helpful to distinguish between "apostolic succession" and "apostolicity." By the doctrine of apostolic succession the Roman Catholic Church asserts its claim of an uninterrupted and continuous line of succession extending from the twelve apostles through the bishops they ordained right up to the bishops of the present day. According to this doctrine, the apostles appointed the first bishops as their successors, granting to them their own teaching authority, which continues until the end of the age (see paragraph 77 of Catechism of the Catholic Church).

Let me direct you to other relevant passages of the Catechism of the Catholic Church. The significance of the Roman Catholic doctrine of apostolic succession is immediately apparent in its definition of a "particular church." A particular church "refers to a community of the Christian faithful in communion of faith and sacraments with their bishop ordained in apostolic succession" (paragraph 833). "[I]t is for bishops as the successors of the apostles to hand on the 'gift of the Spirit,' the 'apostolic line'" (paragraph 1576). Without apostolic succession there is no church.

In close connection with the idea of apostolic succession is the transmission from generation to generation of the "Tradition." By Tradition, Catholics refer to that part of the church's "doctrine, life, and worship" that is distinct from Scripture (paragraph 78). This Tradition, Catholics argue, does not contradict Scripture, and maintains faithfully the unwritten but authoritative teachings and traditions of the apostles and early church fathers. Tradition is to be believed by the members of the church. It is the apostolic succession of bishops that perpetuates and guarantees both the faithful teaching of Scripture and Tradition.

Protestants have reacted strongly against the doctrine of apostolic succession. They have done so in a number of ways, historical and theological. One of these ways is by affirming the apostolicity of the church. Apostolicity may be defined as receiving and obeying apostolic doctrine as it is set forth in the New Testament. In matters of doctrine and life, Protestants permit no ultimate appeal to traditions that are distinct from canonical Scripture. For example, the Westminster Confession of Faith 1.10 says this:

The supreme judge by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture.

Absolutely no provision is made for an authoritative, unwritten tradition. In fact, it is to the touchstone of Scripture that all traditions, including those of Roman Catholicism, must be brought.

Protestants have correctly observed that it is the appeal to Tradition that has made possible many doctrines and practices of Roman Catholicism that have no basis in Scripture. These include (to name only a handful) the papacy, papal infallibility, purgatory, the mass, the immaculate conception, and the assumption of Mary.

Even if it were historically provable that there was an unbroken succession of bishops from the first century to the present day Roman Catholic bishops (and it is not), Protestants would still demur to claims of Roman authority based upon apostolic succession. It is the apostolicity of the church that counts. And it is precisely by the standard of apostolicity that the Roman Catholic Church is measured and found wanting.

The Orthodox Presbyterian Church recognizes as ministers those men ordained to that office by true churches, which are identified by the attribute of apostolicity.

2. "Do you believe that the 'gifts of the Holy Spirit' are for today, i.e., are healing, tongues, prophetic revelation, and miracles as led by the Holy Spirit actively manifest in our modern churches?"

Orthodox Presbyterian are cessationists with regard to the word gifts. For a very careful exposition of scriptural teaching regarding the word gifts and healing, I refer you to the Orthodox Presbyterian Church's "Report of the Committee on the Baptism and Gifts of the Holy Spirit," which may be retrieved at http://opc.org/GA/giftsHS.html.

3. "How is the Orthodox Presbyterian Church different from the Roman Catholic Church?"

Thousands of books and articles have been written that carefully distinguish between Roman Catholicism and churches, like the OPC, which belong to the historic Protestant tradition. Please permit me to point you to two articles that will assist you in your studies.

Michael Horton has written an excellent article pointing to the differences between historic Protestants and Catholics on the doctrine of justification. "Justification, Vital Now & Always" may be retrieved at

http://www.christianity.com/partner/Article_Display_Page/0,,PTID307086|CHID597662|CIID1415598,00.html.

Let me also suggest a brief survey of the history and beliefs of the Orthodox Presbyterian Church, which may be retrieved at http://opc.org/what_is/the_opc.html.

While the differences between the Roman Catholic Church and historic Protestantism are many, let me focus on the one difference that must always be kept in mind, namely, the issue of authority. In every debate between Roman Catholics and historic Protestants, whether it be over the nature of the papacy, the place of tradition, justification, the role of Mary, the sacraments, or any other disputed matter, the question of authority will always surface. By what standard are matters of religious controversy judged? Historic Protestants will appeal to the Bible as the final authority in all matters of Christian faith and practice.

Roman Catholics, on the other hand, appeal to Scripture and Tradition as authoritatively interpreted by the papacy and its courts. The >i>Catechism of the Catholic Church claims this:

The Lord made Simon alone, whom he named Peter, the "rock" of his Church. He gave him the keys of his Church and instituted him shepherd of the whole flock. "The office of binding and loosing which was given to Peter was also assigned to the college of apostles united to its head." This pastoral office of Peter and the other apostles belongs to the Church's very foundation and is continued by the bishops under the primacy of the Pope. The Pope, Bishop of Rome and Peter's successor, "is the perpetual and visible source and foundation of the unity both of the bishops and of the whole company of the faithful." "For the Roman Pontiff, by reason of his office as Vicar of Christ, and as pastor of the entire Church has full, supreme, and universal power over the whole Church, a power which he can always exercise unhindered' (paragraphs 881-882).

People often express surprise at the broad differences between Roman Catholics and historic Protestants. The differences are not only understandable, but also necessary, when examined from the standpoint of authority. As long as Protestants and Catholics appeal to two different authorities, an unbridgeable gulf separates them.

The Westminster Confession of Faith states clearly the historic Protestant position on the question of authority:

The whole counsel of God concerning all things necessary for his own glory, man's salvation, faith and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or traditions of men. (Westminster Confession of Faith, 1.6).

The additions to which the authors of the Confession refer include not only the traditions of the papacy, but also the papal institution itself. The source of the irreconcilable differences between the Roman Catholic Church and historic Protestantism rests here. Reconciliation between historic Protestants and Roman Catholics would require either that Catholics abandon the papacy and its traditions, or that Protestants surrender their bedrock conviction that Scripture is the only infallible rule of faith and practice. The issue of authority leaves no room for compromise.

Peter’s commission by Christ was specifically to the Jews. Paul’s was specifically to the Gentiles. Paul established the church in Rome. You can deny what scripture says all you want but it’s plainly stated.

Acts 9:15-16 15 But the Lord said to him (Ananias), “Go, for he (Saul) is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel. 16 For I will show him how much he must suffer for the sake of my name.”

Acts 13:46-48 46 And Paul and Barnabas spoke out boldly, saying, “It was necessary that the word of God be spoken first to you. Since you thrust it aside and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles. 47 For so the Lord has commanded us, saying, “‘I have made you a light for the Gentiles,that you may bring salvation to the ends of the earth.’”48 And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed.

Acts 14:27 27 And when they (Paul and Barnabas) arrived and gathered the church together, they declared all that God had done with them, and how he had opened a door of faith to the Gentiles.

Acts 15:22-26 22 Then it seemed good to the apostles and the elders, with the whole church, to choose men from among them and send them to Antioch with Paul and Barnabas. They sent Judas called Barsabbas, and Silas, leading men among the brothers, 23 with the following letter: “The brothers, both the apostles and the elders, to the brothers who are of the Gentiles in Antioch and Syria and Cilicia, greetings. 24 Since we have heard that some persons have gone out from us and troubled you with words, unsettling your minds, although we gave them no instructions, 25 it has seemed good to us, having come to one accord, to choose men and send them to you with our beloved Barnabas and Paul, 26 men who have risked their lives for the name of our Lord Jesus Christ.

Acts 22:19-21 19 And I said, ‘Lord, they themselves know that in one synagogue after another I imprisoned and beat those who believed in you. 20 And when the blood of Stephen your witness was being shed, I myself was standing by and approving and watching over the garments of those who killed him.’ 21 And he said to me, ‘Go, for I will send you far away to the Gentiles.’”

Acts 23:11 11 The following night the Lord stood by him (Paul) and said, “Take courage, for as you have testified to the facts about me in Jerusalem, so you must testify also in Rome.”

Acts 26:12-18 12 “In this connection I journeyed to Damascus with the authority and commission of the chief priests. 13 At midday, O king, I saw on the way a light from heaven, brighter than the sun, that shone around me and those who journeyed with me. 14 And when we had all fallen to the ground, I heard a voice saying to me in the Hebrew language, ‘Saul, Saul, why are you persecuting me? It is hard for you to kick against the goads.’

15 And I said, ‘Who are you, Lord?’ And the Lord said, ‘I am Jesus whom you are persecuting. 16 But rise and stand upon your feet, for I have appeared to you for this purpose, to appoint you as a servant and witness to the things in which you have seen me and to those in which I will appear to you, 17 delivering you from your people and from the Gentiles— to whom I am sending you 18 to open their eyes, so that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.’

Romans 11:13-14 13 Now I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I magnify my ministry 14 in order somehow to make my fellow Jews jealous, and thus save some of them.

Romans 15:15-21 15 But on some points I have written to you very boldly by way of reminder, because of the grace given me by God 16 to be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit. 17 In Christ Jesus, then, I have reason to be proud of my work for God. 18 For I will not venture to speak of anything except what Christ has accomplished through me to bring the Gentiles to obedience—by word and deed, 19 by the power of signs and wonders, by the power of the Spirit of God—so that from Jerusalem and all the way around to Illyricum I have fulfilled the ministry of the gospel of Christ; 20 and thus I make it my ambition to preach the gospel, not where Christ has already been named, lest I build on someone else’s foundation, 21 but as it is written, “Those who have never been told of him will see, and those who have never heard will understand.”

Galatians 1:15-17 15 But when he who had set me apart before I was born, and who called me by his grace, 16 was pleased to reveal his Son to me, in order that I might preach him among the Gentiles, I did not immediately consult with anyone; 17 nor did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia, and returned again to Damascus.

Galatians 2:1-2 Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along with me. 2 I went up because of a revelation and set before them (though privately before those who seemed influential) the gospel that I proclaim among the Gentiles, in order to make sure I was not running or had not run in vain.

Galatians 2:7-9 7 On the contrary, when they saw that I had been entrusted with the gospel to the uncircumcised, just as Peter had been entrusted with the gospel to the circumcised 8 (for he who worked through Peter for his apostolic ministry to the circumcised worked also through me for mine to the Gentiles), 9 and when James and Cephas and John, who seemed to be pillars, perceived the grace that was given to me, they gave the right hand of fellowship to Barnabas and me, that we should go to the Gentiles and they to the circumcised.

Ephesians 3:1-3 For this reason I, Paul, a prisoner for Christ Jesus on behalf of you Gentiles— 2 assuming that you have heard of the stewardship of God’s grace that was given to me for you, 3 how the mystery was made known to me by revelation, as I have written briefly.

Ephesians 3:7-8 7 Of this gospel I was made a minister according to the gift of God’s grace, which was given me by the working of his power. 8 To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ,....

1 Timothy 2:5-7 7 For this I was appointed a preacher and an apostle ( I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth.

2 Timothy 4:17 But the Lord stood by me and strengthened me, so that through me the message might be fully proclaimed and all the Gentiles might hear it. So I was rescued from the lion’s mouth.

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