more, we are aware that Pope John Paul 11's encyclical other. But an editoria1 sub-group of Commission on ecumenical commitment, Ut unum sint (1995), has mernbers carefully examined the two versions in led to a broad discussion and many publications on order to be sure that the two texts agree fundamen- the papa1 ministry, which we could not hope to work tally with each other. through and integrate into our study. Thus, both the English and the Geman versions of this study may be considered original texts of the Com- mission and may be cited in reports on and analyses of its contribution toward hastening the recognition of greater communion between the Catholic Church and This dialogue document has been prepared, al al1 the Lutheran churches of the world. stages of the Commission's work, in both English and German. The two versions aim to respect the stylistic Bishop Béla Hamati Archbishop Alfons Nossol requirements of each language and thus do not stand Budapest, Hungary Opole, Poland in literal, word-for-word correspondence with each Lutheran Co-Chair Roman Catholic Co-Chair

PART l THE APOSTOLICITY OF THE CHURCH

were addressed. The examination of this diversity cvithin the New Testament xvitness makes the ques- 1. The witness of Scripture is of decisive impor- tion of how it al1 combines to constitute a unified tante as we strive together to explore the apostolicity canon al1 the more compelling. of the church as expressed in its apostolic foundation and by its apostolic message. The church adopted the 3. Our churches have different traditions of inter- Holy Scriptures of the Jewish people and established preting certain passages. There are also differences as the canon of the New Testament as a normative wit- to which ulitings are given greater emphasis, while ness to the apostolic gospel, that is, to the primary different readings may even challenge one another and authentic proclamation of God's revelation in within each church. The hermeneutical task, how- Jesus Chnst by the first who were sent to " bring good ever diverse it may be, is rooted in the shared convic- news" (Rom 10:14-15). Under the guidance of the tion that the witness of Scripture is normative. The Holy Spirit, both individua1 Christians and the church awareness of how Scripture, Tradition and traditions at large have read the Scriptures time and again to must be clearly differentiated, while at the same time gain insight and guidance as they continue to cany understood in their state of continua1 interaction, is a out the divine commission to proclaim the gospel crucial issue for the ecumenical dialogue and an area anew in every place and at every time. Throughout in which considerable consensus has already been the centuries, the church has thus aspired to honor its reached. apostolic foundation and to remain faithful to it. The conviction has always been essential that the Holy 4. The New Testament witness as it is presented in Spirit would guide and maintain the church in the this study document has a long history of reception in truth, and that the content of the faith, kindled by the our churches - part of which, but far from all, has been Spirit within the confessing community or believers, one of division. This applies especially to the question was primary and essential to any outer form. The of whether any concept or practice of apostolic succes- ways in which being a Christian was practiced and in sion can be found in the New Testament and, if so, which the ministry of reconciliation was carried out what this would mean for the apostolicity of the have always had to correspond to the gospel. church. The question may be further sharpened by ask- ing whether the later apostolic succession in ministry 2. The interpretation of Scripture has identified has a basis in the New Testament. The selection and and paid tribute to the rich variety of voices and theological emphasis of the New Testament witness forms found within the New Testament in speaking wi11 inevitably take account of the dogmatic questions of discipleship as a following of Jesus, and of the and framework of the study document as a whole. It is apostles and the gospel they were commissioned to not, however, a mattei- of pi-oof-texting certain dog- proclaim, both while they were with Jesus in Galilee matic positions. The New Testament is itself funda- and by the risen Lord after Easter. The New Testa- mental in its witness to the Word of God and is hence ment texts also speak in various ways of the charisms an invitation to examine dogmatic traditions critically and ministries in the early Christian communities in and to discuss seemingly contradictory expressions, which these texts were written and to which they also which could even give rise to conflict. 1.2. THEFOLLOWING OF JESUSAND THE MISSIONOF THE 8. At times, Jesus selects from among the Twelve TWELVE a smaller group of three to witness particular events, most often Peter, James, and John (Mk 99:; Mk 14:32; 5. Jesus preached the Gospel of God, saying "The par. Mt). On occasion, Peter speaks on behalf of the time is fulfilled, and the kingdom of God is at hand; larger group, and he is mentioned first in aU the lists repent, and believe the gospel" (Mk 1:15), and he of the Twelve, corresponding to the fact that, in the called disciples, both men and women, to follow hirn Synoptic tradition, he and his brother Andrew were and become "fishers of people" (Mk 1:16-20 par.; Mt the first to be called (Mk 1:16-20 par.). In the Gospel 4:18-22 and Lk 5:l-11; 8:l-3). In the gospel narratives, of Matthew, Jesus responds to Simon Peter's confes- discipleship is described as the following of Jesus as sion of hirn being the Messiah, the Son of the living he, in obedience to his Messianic calling, goes up to God, by giving him, Sinzon Bar-Jonah, the name Pet- Jerusalem to be rejected, to suffer and be crucified, ros (in Aramaic Kephas, cf. Jn 1:42) and stating that and to rise again after three days (Mk 8:31-38). The Peter is "the rock (petra) on which I will build my following of Jesus is thus a following under the cross; church (ekklesia)". Peter will also receive the power it demands self-sacnfice and readiness to suffer, and or the keys to bind and loose (Mt 16:16-20). At the to aspire to no other greatness than that of serving last supper in Lk 22:24-34, Jesus teaches the apostles (Mk 10:38-45). However, the gospel narrative of disci- a different ethos of leadership from that which is pleship is also a story of fear and failure, as many of common in the world: " the greatest among you must the disciples do not persevere to the end but desert become like the youngest, and the leader like one and even deny their relationship with Jesus. In the who serves". He then confers on the Twelve their end, therefore, it is the risen Christ himself who eschatological role as described further in no. 7, appears to them and redeems them, re-calls them above, and no. 30, below. While alerting them to the into his following, and re-establisbes his cominunity, trials ahead, he reassures Simon Peter that "I have as described in no. 30, below. prayed for you that your own faith may not fail; and you, when once you have turned back, strengthen 6. As they are together on the road, Jesus teaches your brothers". When Simon Peter responds by the disciples about the kingdom of God in parables, pledging that he will not fai1 Jesus, come prison and exemplifies God's mercy and power in wondrous acts, death, Jesus pronounces that his failure is imminent and authoritatively expounds the will of God as it is - before the cock crows that very dal? All the Gospels expressed in the Law and the Prophets. One key char- unanimously report that Peter denies Jesus three acteristic of Jesus' following is that the initiative times at the crucial time of Jesus' trial (Mk 14:66-72). comes from him and that the disciples respond to his When some of the resurrection stories focus particu- call: "You did not choose me but I chose you" (Jn larly on Peter, this may be read to convey that the 15:16). He is their teacher (Mt 23:8; Jn 13:13), and risen Christ forgives hirn his betrayal, restores hirn to imparts to them a share in his authority as well by the communion of love and care, and calls hirn to fol- commissioning them, as his followers, to proclaim the low Christ to his death (Mk 16:7; Jn 21:15-22). kingdom of God and to heal the sick and possessed like he does himself. (Lk 9:l-2, cf. also Mk 6:7-13; Mt 9. The Synoptic tradition is in agreement that 10:l). However, his discipleship is essentially service, the Twelve were sent out on a mission during the as they follow and are marked by him who "came not Galilean ministry of Jesus. Their mission repre- to be servrd but to serve and give his life as ransom sents an extension of Jesus' own ministry of procla- for many" (Mk 10:44-45,and also Lk 22:24-27). mation and healing (Mk 6:7-13; Mt 10:l-11:2; Lk 9:l-6). Luke has also included, at even greater 7. Al1 four Gospels recount that Jesus already length, the commissioning of seventy others (Lk selected a group of twelve disciples during his Galilean 10:l-20). They, too, represent Jesus himself so that ministry. Mark reports that they were appointed "to "whoever listens to you, listens to me and whoever be with him, and to be sent out to proclaim the mes- rejects you, rejects me ..." (10:16). In its present sage, and to have authority to cast out demons ", (3:14- form, the commission in Mt 105-42, by applying 15) and he presents their names as " Simon (to whom the language of an eschatological crisis, merges the he gave the name Peter); James son of Zebedee and sending of the Twelve "to the lost sheep of the John the brother of James (to whom he gave the name house of Israel" with the experience of the church Boanerges, that is, Sons of Thunder); and Andrew, and at a later time. The temporal transparency at work Philip, and Bartholomew, and Matthew, and Thomas, in the Gospel of Matthew results, al1 through out, and James son of Alphaeus, and Thaddaeus, and in the time of Jesus illuminating the later experi- Simon the Cananaean, and Judas Iscariot, who rnce of the church and vice versa. betrayed him". (3:16-19). The nurnber twelve derives its significante from the twelve tribes of Israel, and 1.3. THE COMMISSIONOF THE RISENCHRIST AND THE following the Q-source, both Matthew and Luke inter- PROMISEOF THE HOLYSPIRIT pret the Twelve to have a part to play in the eschalo- logical restoration of the people of God, "in the new 10. The early Christian community was convinced age, when the Son of Man is seated on his throne of of the abiding presence of the Lord even after Jesus glory, will yourselves sit on twelve thrones judging the no longer appeared to them. The church is the locus twelve tribes of Israel" (Mt 19:28;Lk 22:29-30). where the Christian faith is maintained and renewed

or his " letter of recommendation " (2 Cor 3: I). In this ous gifts of Christ to be apostles, prophets, evange- there is also an aspect of mimesis, of imitation of the lists, pastors, and teachers in his church, al1 serve to apostle and a reflection of the apostolic life (vita build up the body of Christ. Significantly, in Eph 2:20 apostolica) to which Paul often encourages his con- the language of the foundational role of the apostles gregations (I Thess 1:6; 1 Cor 11:1; Phil 3:17 and 2 is further developed in that they, together with the Thess 3:7,9). As some of these references show, this prophets, are regarded as pari of the foundation of apostolic mimesis is in fact an imitation of the Lord. the church whereas Jesus Christ is the "corner- It is to lead a life according to the teaching and exam- stone", which holds the whole together. A similar ple of Jesus Christ and even to make the life and suf- image is found in Rev 21:14 where the names of the fering, and indeed the death of Jesus visible "in our twelve apostles of the Lamb are written on the foun- morta1 flesh" (2 Cor 4: 11). In this sense there is a suc- dations of the city wall of the New Jerusalem. This cession, a following in the apostolic faith just as in language indicates that the apostles belong to the life. past. However, not only the church of the present but also the future eschatological city of God's glory is 24. Paul had numerous co-workers whom he built on that past. mentions in his letters. These also included women as the examples of the deaconess Phoebe (Rom 16:1 - 1.4.3. Luke-Acts 3) and Prisca (Rom 16:3-5a; 1 Cor 16:19) demon- strate. Some of his co-workers were also co-authors 28. As Paul already makes clear, the apostleship is of the letters, which Paul wrote to his churches: Sil- a part of the postresumection period. However, the vanus (I Thess 1:l; 2 Thess 1:l), Sosthenes (1 Cor Synoptic tradition sometimes uses the term "apos- 1:1), and Timothy (2 Cor 1:l; Phil 1:l; I Thess 1:1, tle" for those who belonged to the group of the Phm 1:l). Timothy (2 Cor 4:17; 16:lO; 2 Cor 1:19; Phil Twelve. In Mk 3: 13 and Mt 10:l-2 the terms " apostle " 2:19; 1 Thess 3:l-10) and Titus (2 Cor 7:5-16; 8:6,16- and " disciple" seem to be equivalents. This termino- 17,23; 12:18) are given important assignments in the logica1 usage is most likely explained, according to apostle's communication with the churches and they many, as a retrojection back into the time of the pub- are sent to provide guidance to the congregations on lic ministry of Jesus. The title apostolos has retro- Paul's behalf. In the Pastoral Letters, which assume spectively been applied to the Twelve since their Timothy and Titus as the addressees, their role is selection is so closely related to their mission in developed into followers of the apostle in the leader- Galilee, to their first sending by Jesus. However, in ship they provided to the church (2 Tim 3:lO-15). the view of others, already Jesus himself called his disciples "apostles", and they regard it as at least 25. The foundational role of an apostle is a matter functionally representing what is later expressed in of priority in time and in sequence, but it also has a the Jewish institution of shaliah as well as in the formative function. It implies a responsibility of set- Early Christian understanding of the apostolate. ting a norm that may subsequently be further explored, developed, and applied, but not abandoned 29. In the two-volume work of Luke, the Gospel and distorted. This is why the apostle Paul u?ites his and the Acts of the Apostles, " the Twelve" and " the letters Lo congregations he had founded, and also Apostles" are programmatically identified. The title why others later write letters in Paul's name when he apostolos is (but for Acts 14:4,14) restricted to the was no longer around to be able to react. 26. The Pas- Twelve, who exclusively constitute the collegium of toral Letters go further in spelling out the apostle apostles. The Lukan composition of this collegium Paul's role as a founder both in view of his exemplary has influenced the Christian tradition in a decisive way of life (2 Tim 4:7) and his teaching "in Faith and manner and has become the predominant configura- truth" (1 Tim 2:7). Thus Timothy is said LO have tion in iconography as well. In the semantic context observed Paul in his teaching, conduct, life goals, of Luke the position of Paul as an apostle becomes faith, patience, love, steadfastness, persecutions and problematic. In the last part of Acts in particular, suffering, and he is encouraged to continue that Luke portrays Paul as the main protagonist, and Paul which he has learried arid firirily believed, knowing preaches and heals much in the same manner that from whom it was that he had learned it al1 (2 Tim the twelve apostles had done. But because of the 3:lO-14). The Pastorals assume that Paul had in this specifically Lukan notion of apostleship as a privilege manner established measures by which the churches limited to the Twelve, Paul cannot be included. Even could continue to safeguard the truth of the gospel though the wider usage that occurs in other New Tes- and sound doctrine as well as the purity of faith once tament writings is also found in Acts 14:4 and 14, Paul himself was no longer there. The instructions Pauk special claim to apostleship has little support concerning bishops, presbyters, and deacons indicate in the prevailing terminology of Acts, even if Paul, various responsibilities in this regard, notwithstand- like the Twelve, has decisive importance as a witness ing the lack of a consistent pattem. of Jesus Christ.

27. In the Pauline tradition represented by the 30. The selection of the Twelve during Jesus' min- Letter to the Ephesians, the church itself becomes a istry in Galilee and the mandate they receive at the thematic focus of reflection. Apostles are mentioned last supper (Lk 22:22-38) prepare them for their role in Eph 4:11 in a context similar to 1 Cor 12. The vari- in the restoration of Israel, as is described in eschato- logica1 terins: in the kingdom of God they will sit 0x1 They teach, they defend the faith, and they work mir- thrones judging the twelve tribes (v.30). After the acles. They also take part in the laying-on of hands so betrayal and death o£ Judas, the group o£ Twelve is that those who have been baptized may receive the no longer complete and therefore, immediately after Holy Spirit (Acts 8:16-17). They install " the Seven" the ascension of Jesus, a new apostle is elected to through prayer and the laying-on of hands, as replace Judas and take his "place in this ministry" reported in Acts 6:6. The Seven are sought out and (Acts 1 :l 5-26). At the election, at least two candidates selected by the whole community at the apostles' appear Lo meet the criteria, Joseph and Matthias, and request so that these "seven men of good standing, the lot falls on Matthias, an otherwise unknown dis- fu11 of the Spirit and of wisdom" can serve at tahles. ciple. This leaves the apostles themselves free to devote themselves to prayer and to the service of the word. 31. In preparation for the election, the eligibility This delegation of duties on the part of the apostles criteria for service as an apostle are listed (Acts 1:21- allows for a division of labor. The intention is thus 22): the person must have been among the Eollowers not to replace any of the apostles by the Seven, even of Jesus from the day he was baptized by John unti1 if the meaning of the Greek word diakonos, referring the ascension. Significantly, the criteria are such that io an intennediary function or a go-between, comes they cannot be fulfilled beyond the first generation. strikingly close to that of the term apostolos. The snb- According to Luke, the collegium of the twelve apos- sequent accounts in Acts of Stephen and Philip, two tles has a unique and singular function in the history of the Seven, indicate that they do indeed serve in a of the people of God, that is in the period in which way similar to that of the Twelve. They may not be those who believe in Jesus build the community in the successors of the apostles, hut there is an apos- Jerusalem, which is the point of departure and the tolic message to which they too bear witness. center of the worldwide rnission to which the apos- tles are called (Act.5 118). No1 only are the critena by 34. IL is important that, despite the Lukan focus which candidates are identified clearly stated, but the on the apostolic collegium of the Twelve, the apostles special commission and service of the apostles is function within the whole community, al1 of whose explained as well. The criteria and the commission members (cf. the emphatic pantes, Acts 2:30 receive are related but they are not identical. The assignment the gift of the Spirit at Pentecost. Their common life is to become (note the use of genesthai in 1:22) a wit- is formed by devotion to the apostles' teaching, to fel- ness to Jesus' resurrection (Lk 24:48 and Acts 1:8,22). lowship and the sharing of resources, to the breaking Having been an eyewitness (autoptes) is a require- of bread, and io prayers. This condensed description ment, but just having been an eyewitness does not of the Jerusalem community in Acts 2:42 has been make an apostle. It requires a special commission understood as a list of marks of the apostolic com- and represents a unique function; it is the result of munity. selection and limited to the Twelve. Their iask is to attest to the continuity between the crucified Jesus they knew and the resurrected Lord, and to bear wit- ness to the resurrection of Lord Jesus. 35. The canonical writings of the New Testament reflect a phase during which different ecclesial pat- 32. After the election of Matthias, the collegium of terns developed, coexisted, and interacted. Some the Twelve is again complete and ready for its mis- writings (e.g. the Johannine Literature and the Letter sion. When the Spirit is poured out and the to the Hebrews) reveal little interest in ecclesial struc- Jerusalem community established, they harvest mass tures and leadership, and even the picture painted by conversions of Jews both from the Diaspora and those which do show interest may seem unclear and from Palestine, as described in the first part of Acts even inconsistent to us. A lack of interest does, how- 2:1-8:25. The apostolic ministry of the Twelve is ever, not preclude that structures were already in focused on Israel, and their eschatological role place, and a lack of consistent or common patterns becomes effective as the fallen dwelling of David is does not necessarily indicate a critica1 or indifferent rebuilt (Acts 15:16). Once this mission is accom- attitude to ecclesial structures as such. The church plished, an apostle can die (James in Acts 12:2) with- has never been without persons holding specific out a new apostle being elected in his place. After the responsibilities and authority, and functions and Jemsalem council in Act.7 15, at which the conflict in tasks make sense only when persons cany them out. Antioch over the circumcision of gentiles was resolved, the twelve apostles disappear from the nar- rative as Paul's continued mission gains focus and 1.5.1. Spiritual Gifts and Ministries attention. It is noteworthy that each step forward takes place because the Holy Spirit sets events into 36. In the Pauline churches, a charismatic profile motion or precedes human action, as when the God- should not be understood to exclude order and gover- fearing Cornelius is baptized bv Peter as the first nance. Nevertheless, there is a strong affirmation in non-Jew (Acls 10.11). the New Testament of the calling of the whole people of God. The Holy Spirit bestows on the whole people 33. In the Jerusalem community, the apostles of God - be they young or old, slave or free, man or serve as leaders, a'; does James, the hrother of Jesus. woman - a diversity o£ giks and ministries. In I Cor 12:4-11, Paul speaks, following a Trinitarian strutture, episkopos is used five times in the New Testament. In of the diversity of charisms (ckavismata) given hy the 1 Pet 2:25, Christ is called " the shepherd and episko- one Spirit, the diversity of services (diakoniail inspired pos of your souls". In the other cases the term relers by the one Lord, and the diversity of activities (energe- to leaders in a local church. From Pkil l:] we learn matal - al1 worked by the one God. The divine unity is that Philippi has both episkopoi kai diakonoi, withoul the source and holds together this diversity of expres- specifying Further. Paul's farewell speech io the elders sion, which is to serve the same purpose of huilding of the church in Ephesos (Acts 20:17-38) implies that up the community. Paul applies the well-known image presbyteroi and episkopoi (again both in plural) refer of the hody to the church as the body of Christ (I Cor to the same group of persons. But, although koi pres- 12:12-27). and unfolds it to show that the gifts are not byteroi tes ekklesias are the explicit addressees of the there for people to boast over against each other, but speech and seem to constitute a distinct gmup, it is to teach them to appreciate and serve one another as not equally clear whether the use of episkopoi in the they recognize their interdependence. The most excel- speech (20:28) refers to a specific title or rather, in lent gifts are therefore faith, hope, and love, and the alliance with poimen, is a convenient Greek term greatest of these is love (l Cor 13). This is pursued Fur- used to describe a certain task or Function of the ther in Rom 12:3-8 when Paul emphasizes that the presbyters (CF. the same combination in 1 Pet 2:25). exercise of the different gifts should be determined by The image of a shepherd serves to illustrate their role the purpose for which they were given. 37. By means as the protectors and guardians of the flock - and of of these gifts of the Spirit, God creates and maintains themselves as well. This is important hecause of both the church and gives birth each day to faith, love, and extemal and interna1 threats to the communities. The new life. Those who are haptized are therefore called source of their authority is the Holy Spint who has upon to offer themselves as a living sacrifice and to made them episkopoi. The proximity between this intercede for the church and the salvation of the speech in Acts 20 and the Pastoral Letters indicates world. This constitutes the pnesthood of al1 believers that the speech reflects the Lukan rather than the and the calling of the whole people of God to ministry Pauline period and situation. However, local tradi- and service (1 Pet 2:5,9). tions may have been influential in both cases as well. 38. In severa1 writings there are indications that 42. The Pastoral Letters are concerned about the ecclesial ouices and titles were being formed, but they protection of the apostolic (Pauline) heritage in a sit- were not yet precisely defined or generally accepted. uation in which it is perceived as being under threat The list in 1 Cor 12:28-30 contains a series of titular and attack by distorted speculations and subversive positions, which may bave been carefully ordered, behavior. They teach " GodS household management (oikonomia) that is in faith" and call for instruction "first apostles, second prophets, third teachers " (apos- toloi, prophetai, and didaskaloi); they are followed by a that aims at "love that comes from a good pure mixture of responsibilities home hy people with par- heart, a good conscience, and sincere faith" (l Tinz ticular charismatic gifts. Whereas these first three may 155).They further defend the tradition by establish- have had a more official and established status, the ing firmly a church order. This occurs in close inter- others probably refer to more occasiona1 Functions. action with an insistence ori what was considered to Sometimes there is a more genera1 mention of "lead- be proper discipline for a respectable household, ers" such as proistamenoi in I Tkess 5: 12 (cf. also pro- which also entailed the submission of women. The statis in Rom 16:2) and hegemonoi in Heb 13:17. church is ordered as "a household of God" with moral expectations and clearly set standards of behavior according to one's place and with a deiined 1.5.2. The Ministry ofEpiskope allocation of authority (I Tim 3:14-15). God is the 39. In hiblical Greek, episkope is used io refer to masterlowner (despotes) of this household (2 Tinz God's visitation (cf. Lk 19:44; 1 Pet 2:12). In the rare 2:21) and has entrusted its management (Tit 1:7) to a cases where the subject is not divine but human, it steward (oikonomos) in the person of the bishop inay- also refer to an ecclesial task. In Acts 1:16-20, (episkopos). the election of a new apostle to replace Judas is explained as a FulFillment oC Ps. 108:8 and the term 43. The interaction between the proper ordering episkope occurs in the scriptural quotation. In 1 Tim of a household and ecclesial order is made clear in I 3:1, however, where episkope is most likely coined on Tim 3:lff in the Corm of a list of rather mundane the basis of the title episkopos, it refers to a distinct qualilications which a candidate for the office of office,which one may seek. bishop (episkope) should have. They represent expec- tations, which were commonly found in society con- 40. Whereas apostolos was a rare term in pre- cerning the conduct of a man of good standing, and Christian Greek, episkopos, meaning overseer, apart from the fact that the person should not be a watcher, and protector, was a common one and was recent convert, no specific Christian requirements frequently used to describe those who held various are mentioned. At the same time, little is told about oficial posts. It was, however, not the title of a spe- the election procedure or about the special duties of cific ohce. The Christian usage may have heen influ- the bishop. Titus 1:5f provides a similar list of the enced by a corresponding Essene term in Hebrew, requirements for a presbyter. This list reveals more but that remains an open question. 41. The term about a presbyter's obligations: he should be a man with "a firm grasp of the word that is trustworthy in 48. Contrary to the previously assumed distinc- accordance with the teaching, so that he may be able tion between Hellenistic and Jewish influences and both to preach with sound doctrine and refute those patterns, recent research has suggested that respect who contradict it ". In v.7 the term epickopos occurs, for "the elders" was not a particular Jewish custom which shows that the termspresbyteros and episkopos but a prevalent feature in Greco-Roman society as can still be interchangeable. I Pet 5:l-2 may also well. In both contexts "elder" is more a way of speak- attest to a similar lack of differentiation. According to ing of leaders than of a specific office as such. Some a well-supported textual variant, the presbyteroi are have, however, argued that the Christian usage o[ exhorted to tend the flock of God that is in their episkopos is due to a translation into Greek of a Jew- charge, exercising oversight (episkopountes) - thus ish- Aramaic term (mebaqqer) used by the Essenes reflecting the language of I Pet 2:25 referring to and found in the Damascus Document and the Com- Christ as shepherd and episkopos. 44. Tt is notewor- munity Rule of Qumran. This view has no1 gained thy that the term presbyteros occurs in plural (hoi any broad support although it is often mentioned. presbyteroi) in the Pastoral Letters, while the term episkopus is always found in singular. On the whole, 49. One recent attempt at explaining the diversity it remains unclear in these letters whether al1 pres- within the New Testament wilness posits a three-step bytem could also be called hishops, which could be development. First, as the Christians gathered in pri- argued froni Titus 1:6f, or whether the bishop was vate houses, the kyrios of the house or the pateufamil- always one of the presbyten as I Tim 4:14 may seem ias served as the patron of the group and may have to suggest. At this early stage both mav be true, and been referred to as the episkopos. This could explain there may have been local and regional differences as why presbyters are never mentioned in the Pauline well. writings. As the number of housechurches multi- plied, the patronslepiskopoi would sometimes have 45. In the Pastoral Letters, the episkope is thus a had to act together. As a collegium, in the second distinct pastoral office. Its responsihilities may have stage of development, they were called presbyteroi. included thc installation of deacons and widows by The third stage evolved in the face of the threat of the laying-on of hands, even if this is not clearly dissent and division. A single bishop then emerged as stated. But its crucial responsibility was the official the overall leader of al1 the house-churches within a teaching of community, holding fast to the sound city, which did not, however, render the other doctrine (Tir 1:9). This sound doctrine is the deposi- patronslbishopslpresbyter colleagues superfluous. tum (paratheke) that they have received from Paul The bishop continued to preside with them together. through his disciples and messengers, Timothy and This, however, first developed with the tum of the Titus, whose task it has been to guard it faithfully (I first century. This historical outline might help Tim 1:llF.; 6:20). The apostolic legacy also includes explain the flexible and interchangeable use of the the formative example of the apostle himself (I Tim titles episkopoi and presbyteroi in severa1 New Testa- 1:16). ment writings as well as the variance between the singular and plural forms. There is, however, no con- vincing evidence to support the First stage of the 1.5.3. The Emergente ofa Threefold Ordeu explanation, which in the end leaves this attempt at 46. In the Synoptic tradition one may trace the (re)constructing these developments questionable as interface between itinerant preachers whose author- well. The textual evidence is complex and it remains ity was primarily based on charism and emerging an open question as to how the ministerial structures local structures in settled communities. In Didache developed. (The Teaching of the T~~elveApostles) this interface and the potential tension involved are approached in 1.5.4. Rites of Laying-on of Hands a pragmatic manner with concrete advice given (Did 12-13). The itinerant charismatics were referred to as 50. The Pastoral Letters attest to a rite of ordina- prophetai and didaskaloi, or parodioi, but they were tion through the laying-on oF hands. In 2 Tim 1:6, never called episkopoi, presbyteroi or dinkonoi. These Timothy is reminded to "rekindle the gift (charisma) terms and titles al1 developed as part of the local of God" that he has within him through Pauk lay- established structure. ing- on of hands. A similar rite, seemingly refemng to the same occasion, is mentioned in I Tim 4:14, but 47. An often held view has been that while a in this case it is a council of elders (presbyterion) lay- twofold order employing the established Greek terms ing on hands. How these differing versions can be of bishops (episkopoi) and deacons (diakonoi) reconciled remains unresolved. 2 Tirn 1 :6 describes emerged in primarily Gentile (Pauline) congregations neither the charism to be rekindled nor its effects and in a Hellenistic seiting, a structure in which "the manifestations in any detail. In I Tim 4: 14, three ele- elders" (hoi presbyteroi) were honored as leaders ments seem to be involved in the rite: a gift reflects an onginal Jewish background and terminol- (charism), a prophecy, and the laying-on of hands. It ogy. In the end, the challenge was to unite these two is not however easy to ascertain the relation between different structures and terminologies, resulting in a these elements or whether they al1 belonged within threefold order of hishop, priest, and deacon, first the framework of one liturgica1 event, even if this is developed in the East (Antioch and Asia Minor). likely to be the case. 51. What does seem to be clear is the fact that the lowers, while it shaped their lives; it helped them Find notion of charism occurs in the Pastorals only in con- their way forward and encouraged them in their nection with an act of ordination. The enabling gift of teaching and witness. Jesus' proclamation was the Spiri1 is confemed through the laying on of hands embedded into their proclamation of Jesus the and it is perceived as the charism of ministry (Ger- Christ, the Word of God, Lord and Savior. The teach- man: Aintscharisma). Accordingly, the rite of ordina- ing of the apostolic community was thus not merely tion is to be interpreted in epicletic tems, and the lay- a repelition of the teaching ol' Lhe historical Jesus ing-on of hands functions as a rite of initiation into a himself. While remaining faithful to his message, position of spiritual leadership. The rite is mentioned they recognized him as being the message himself. At retrospectively within an exhortative context, and it is the heart of the apostolic proclamation and teaching thus effectively connected to the truth of the doctrine were the life, death, and resurrection of Jesus Christ. that Timothy is called upon to proclaim and deiend. The Pasloral Letters do not isolate this rite from the 55. In doing this, they were convinced that God's life oF the church as a whole or from the authentic continuing guidance was not only a promise For the preaching of the gospel and the teaching of sound doc- future but also the present hlfillment of the promises trine. The rite demonstrates that the church is perma- given to God's people in the past. A major theological nently subject to the guidance of the Spirit by means concern in the New Testament is the exploration and of an ordered transition through the persona1 trans- identification of God's actions in the present as they mission from one generation to another. relate to the prophecies and promises in the Scrip- tures. The divine plan of salvation is traced time and 52. The Acts of the Apostles also affirms a connec- again to give witness to the faithfdness of a God in tion between the laying- on of hands and the gift of whom there is no contradiction. This develops as the Spint. This connection however varies. In Acts they make Scripture and history meet, recognizing 8:14-17 and 19:s-6, the laying-on of hands is an act the unswerving will and plan oF God in the Holy which is somehow associated with or which follows Scriptures shared with the Jews, and trusting the baptism. When the Seven who will "serve at tables" intervening guidance oi the Spirit. Their proclama- are selected in Acts 6, one of the requirements for eli- tion is a witness to the living Word of God. gibility is that they are "fu11 of Spirit". The laying-on of hands by the Twelve, which follows the election of 56. While emphasizing the unity of its source, the the Seven by the community, is an act which con- early proclamation took on diverse forms, shaped by firms their election and authorizes them to carry out the diversity of the local communities and the cul- a specific assignment. According to Acts 13:2-3, Barn- tures of the time. It served a vanety of functions and abas and Paul are, by the directions of the Holy purposes such as missionary preaching and apologet- Spirit, "set apart " by fasting, prayers, and laying-on ics, the introduction to and hrther instruction in the of hands as they are sent off from Antioch on their faith, ethical guidance and, not least, the liturgica1 first mission. There are obvious differences between life of the church. Acts and the Pastoral Letters, but instances of instal- lation to special missions or offices through the lay- 57. The Christians told the parables of Jesus; they ing-on of hands are also attested to in Acts. remembered his words of wisdom and his guidance for life; they rejoiced in his acts of healing, liberation, 53. The Pastoral Letters leave many questions and forgiveness as they proclaimed the gospel of his open concerning the particular features of the eccle- life, death, and resurrection. When they gathered for sia1 structure, which the letters strongly advocate and worship, they expressed their faith in hymns, in to some extent reflect. They do, however, attest to the prophecies, in creedal and doxological formulas, and disciplining and gradua1 transformation of the in the celebration of baptism and the eucharist; they church's charismatic activity into an orderly ministry read and expounded selected passages from the weanng also the prophetic mantle. Within the canon. Scnptures and soon came to read from specifically the Pastoral letters come closest to expressing the Christian texts as well. The writing of letters provid- position which became predominant in the main- ing advice, encouragement, and theological reflection stream of the Early Church: the formation of eccle- was noi only a way for the " founding father" of the sia1 structures in which specific offices, some with community to exercise his authority but also an supervisory authority, became responsible for the important bond of unity, as it brought local churches church's steadfastness in faith, at fisst, however, with- into correspondence with each other. Complex com- out any firmly fixed terminology. positions were used as a means io compile, reap- praise, and retell traditions about Jesus within a comprehensive narrative framework, not just in order to preserve ~hem,but to proclaim the message 54. The assurance of an abiding divine presence of Jesus and ponder its meaning time and again empowered and guided the apostolic community. (Luke 1:l-4; John 20:30-31). This type of narrative This assurance helped the Christian communities to was later referred to as an euaggelion, "glad tidings ". retain and retell the deeds and words of Jesus time There were severa1 such narratives, which differed and again; it moved them to ponder the meaning of from each other to various extents but this lack of his life and death; it moved them to remain his fol- uniformity was not in itself a problem. 58. The church has ever since endeavored to ment. Most of them are Christological in content, remain faithful to the apostolic witness and the and they most often serve as reference to a conviction canon of the Bible eventually became a normative already shared between sender and receiver. But they exposition of this concern. The formation of the are not untouchable treasures, and Paul made both canon grew out of the practice of reading particular additions and other changes to underscore his theo- Christian texts in the liturgy alongside the treasure of logica1 concerns. They also serve as a source for fur- the Holy Scriptures shared with the Jews. But it was ther reflection. In 1 Cor 15:3ff. the transition between also motivated by the wish to safeguard the content the underlying formula and Paul's expansion and fur- of the apostolic tradition from attempts to reduce or ther use of it is blurred. In Rum 1, Paul slightly distort it. The canon, however, still incorporated a amends a pre-Pauline Christological confession (1:3- variety of expressions; normativity did not necessar- 4) and develops it soteriologically to lead on io the ily entail uniformity. Some gospels were not included theme of the letter which is stated in 1:16-17. into the canon, but neither was only one gospel cho- sen. Even though gospel harmonies were widely 62. The Pastoral Letters, written in Paul's name, spread and read, the canon endorsed the diverse ver- represent a new application of that which the author sions of the gospel according to Matthew, Mark, Luke understands Paul's teaching to be Far the next genera- and John. tion. In these letten, there is a growing concern for the forms of transmission since a continuity with the 59. Faithfulness to the apostolic witness was not teaching of the apostles (and especially that of Paul) at any Lime taken for granted, and controversies is a measure of faithfulness and a ground of credibil- occurred as early as the time of the apostles about ity. The paramount task for those in leadership posi- the right interpretation and application of the Christ- tions is therefore to teach and to safeguard the trans- ian message. Paul was worried that the Corinthians mission of sound doctrine, which is constantly under were surrendering to a spirit different from the one threat. They are entrusted with the apostolic legacy, they had received or to a gospel other than the one in Greekparatheke, (1 Tim 6:20; 2 Tim 12-14), and in they had accepted (2 Cor 11:4). The incident in Anti- Latin depositum. This is a depositum fidei but it also och in which Paul confronts Peter (Gal 2:ll-21) comprises a depositum vitae, inviting the community shows that not even a prominent apostle was exempt to imitate the apostolic life in its spiritual discipline from criticism. For Paul, the authority of the gospel and practices. More than other htings in the New resides in the gospel itself; the proclaimer, be it Paul Testament, the Pastoral Letlers intertwine the ques- himself or an angel from heaven, is no guarantee of tion of the faithful transmission of doctrine with the the faithfulness of the proclamation (Gal 1:8f). There orderly conferral of ecclesial office. is indeed no other gospel than the true gospel; "another gospel" is nothing but a perversion of the 63. The New Testament speaks in a variety of gospel of Christ (Gal 1:7). ways of "those called apostles", but this variety con- verges in a common emphasis of their foundational 60. Paul's polemica1 insistence in Galatians on the role. They play a unique part in the post-resurrection inherent self-authorization of the gospel does not period by mediating the transition from Jesus' own prevent him from exercising his authority elsewhere proclamation and the saving acts of his life to the for- and commending his own example as " the father" of mulation and communication of the message about the congregations (I Cou 4:14ff). He is also ahle to Jesus the Christ. The church was founded on their reinforce his line of argument at decisive points by initial proclamation of the gospel, and the living refemng to the tradition and using conventional Jew- memory of this origin should never cease to sustain ish language of transmission (I Cor 11:23; 151-11). and nurture us. At the same time, the witness of the He has passed on to the Corinthians what he himself apostolic era is maintained and continued by new has received, and they should not abandon what they witnesses being called and sent out at every time and have received and came to believe when he first pro- place: "How are they to hear without someone to claimed it. In I Cor 15:11, the statement that this is a proclaim him? And how are they to proclaim him tradition shared by Paul and al1 the other apostles unless they are sent?" (Rom 10:14-15). transfonns the entire passage (v. 1-11) into a state- ment about unity in the community of faith, which 64. No human authority is able to guarantee the holds fast to this tradition. Since the tradition is truth of the gospel since its authenticity and its shared, it does not depend on any particular one of power to evoke faith is inherent to the gospel itself them. (its extra nos). On the other hand, however, the faith- fulness of the church requires certain forms of tradi- 61. The almost technical terminology of transmis- tioning and a particular ecclesial ministry of procla- sion in some New Testament passages is a clear mation, reconciliation, and teaching in order to pointer to early creedal statements in the Christian ensure the orderly transmission of the apostolic communities. Such stalements (also called homolo- teachings. This leads to dynamic tension that has gies or pistis/credo formulas) or allusions to such constituted a challenge to the church from the very statements occur not infrequently in the New Testa- heginning. appeared to more than five hundred brothers and sis- hear withont someone to proclaim him? And how are ters at one time, most of whom are still alive, though they to proclaim him unless they are sent? As it is some have died. Then he appeared to James, then to written, 'How beautiful are the feet of those who al1 the apostles. Last of all, as to one untimely born, bring good news!"' (Rom 10:14-15, citing Isa 52:7). he appeared also to me" (1 Cor 15:3-8). Thus Jesus' There is no preaching of the gospel without persons resurrection not only renews the disciples' earlier who preach, but no preacher may act as rnaster over mission within Israel, but also expands it to become the gospel, since al1 must place themselves in its ser- a worldwide mission to al1 peoples (Mt 28:16-20; Acts vice. 1:X; cf. Mk 16:lS). 75. The apostles are the first Christian preachers, 73. The first community of believers, gathered sent out by the Risen Lord himself (I Cor 15:l-11; together by the work of the Holy Spirit, was accord- Gal 1:15-16). The Creed's later designation of the ing to Acts 2:42 distinctive in that "they devoted church as "apostolic" serves to indicate that the themselves to the apostles' teaching and fellowship, church is, according to Eph 2: 20, "built on the foun- to the breaking of the bread and the prayers". dation of the apostles and prophets" whose essential According to Luke, these four aspects represent the task was the proclamation of the gospel (l Cor 1 : 17; constitutive elements of the community as church. Acts 9:15). The church is apostolic because the a. The apostles' teaching comes first, because the gospel that she hears in faith and to which she gives apostles, according to Luke, have by the gospel mes- witness is apostolic. sage also renewed and actualized fundamental aspects of the preaching of Jesus, while Jesus' death 76. The New Testament does not offer a unified and resurrection was at the very center of their concept of apostle, as already shown in Part 1. Com- proclamation. On Pentecost Peter is said to be the mon elements are the moment of comrnissioning and first to begin public proclamation in Jerusalem. Paul, the proclamation of the gospel in word and deed. although for Luke not an apostle in the strict sense Luke's image of the twelve apostles brings out their because not one of the Twelve, is still one who in Acts eschatological significance, for they point to the announces the same gospel as do the Twelve. This hoped-for restoration of al1 Israel, while at the same teaching of the apostles has to be defended in dis- time the Twelve can offer assurance that the Risen putes about correct belief and be interpreted in fresh Lord is indeed the same one who lived on earth and ways in new situations. But the apostles' teaching is was crucified. The Twelve link the proclamation of essentially connected with other fundamental actions the church to Jesus' preaching. But also according to of the church. Luke, it is by the mandate of the Risen Lord that they b. The fellowship indicates the bond of faith unit- announce the gospel "in Jerusalem, in al1 Judea and ing those who have al1 received the Holy Spirit, along Samaria, and to the ends of the earth" (Acts 1:X). with their community of goods, which served to help the poor and gave essential expression to their bond 77. Paul's understanding of the apostolate is nar- of union (Acts 2:44-45; 4:32-35). rower, as has been carefully described in Part 1 of C. The breaking of the bread is best understood in this study. To him the apostolic mission is based in connection with the Lord's Supper, which in Luke's an appearance of the nsen Lord (Gal 1 :15-16; 1 Cor account includes the mandate, "Do this in remem- 15:l-11) while also for him the identity of the risen brance of me" (Lk 22:19; cf. l Cor 11:24.25). Christ with the crucified one is decisive. Because d. The prayers recited in common would include Christ died " once-and-[or-al1 " (Rom 6: 10) and " for the Our Father, which Jesus had taught his disciples all" (2 Cor 5:14), the mission is not only to Israel but (Lk 11:l-4: cf. Mt 6:9-13), as well as the Psalms, also to al1 peoples. The apostles are sent to proclaim which were treasured as prayers in the early commu- the gospel so that in every place Christ may become nity from the beginning (cf. 1 Cor 14:26: Col 3:16; the foundation of the church (I Cor 3517; cf. Eph Eph 5:19), as this community continued using Jewish 2:20-21, 4:7-16). In this, the Pauline apostolate is of forms of prayer. These four characteristics of the lasting importance. church in Luke-Acts are not a complete account. But they are fundamental. They link teaching with the 78. In his conflict with his Galatian opponents, practice of the faith, both in service and in worship. Paul asserts that there is no other gospel than the The proclamation of the gospel, leading to conver- gospel of Jesus Christ (Gal 1:7). The apostolic gospel, sion and baptism, preceded the first community's life no matter who preaches it, is one and the same as a of faith. And the same Spirit who led the members to definite message (I Cor 15:ll) centered on Jesus' hear God's word in faith then strengthens them as death and resurrection (Gal 1:1.4; 1 Cor 1555). This the community of believers to give in word and deed gospel founds community (Eph 4:4-5) and builds up their own witness to the gospel. the church (I Cor 15:l). It must be firmly maintained by the word that is proclaimed (I Cou 152). 74. The gospel of Jesus Christ must be pro- claimed, as Paul writes about those who come to 79. The evangelist Mark placed his work under faith, "How are they to call on one in whom they the heading, "The beginning of the gospel of Jesus have not believed? And how are they to believe in one Christ, the Son of God" (Mk 1:l). Al1 the evangelists of whom they have never heard? And how are they to give witness in their gospels, different as they may be, to the one gospel of God, which Jesus announced and 2.3. THEAPOSTLES AND THE CHURCHIN EARLY in which Jesus is proclaimed. In the New Testament AND MEDIEVALINTERPRETATIONS the one gospel of Jesus comes to us in the four canonical Gospels, into which numerous particular 2.3.1. Early Affimations of ~postolicity traditions about Jesus have been incorporated. In the preface to his gospel narrative, Luke states that this 82. Early post-apostolic expressions of the happened after critica1 examination (Lk 1:l-4). In churches' relationship to the apostles present only Acts, Luke tells how the witness to Jesus came to Fragments, but these are important. First Clernent, Jerusalem and Judea, to Samaria, and to the gentiles written from Rome around 96 A.D., called on the as far as Kome (cf. Acts 1: 8). The apostolic letters faithful of Corinth to submit to those whose ministry relate how, in faith in Christ, a way of life took shape comes in an orderly sequence from those whom an in the tirst communities, or how this should occur, apostle appointed. But Polycarp, hishop of Smpa, amid difficulties of disputes in the communities and urged the church of Philippi, which had been threats to them from outside. The book of Revelation instructed in the "word of tmth" by Paul, "to turn makes its readers look ahead to the realization of hack to the word delivered to us from the begin- God's Reign in a world of sin and chaos, until the ning", that is, to the apostolic message of Christ's descent to earth of the heavenly Jerusalem (Rev 21- coming in the flesh and his cross, with the transmit- 22). All of these writings belong to the chorus of ted sayings of the L~rd.~ many New Testament voices witnessing to the gospel. 83. More explicit attentinn to continui- with the 80. Luke tells Theophilus that his new account of apostles' doctrine emerged in second and third cen- Jesus is written "so that you may know the truth con- tury arguments against Gnostic masters, like Valen- cerning the things about which you have been tinian and Basilides, who claimed to be transmitting instructed" (WI 1:4). The Fourth Evangelist declares to their disciples revealed doctrines originating with the intent of his gospel: "These are written so that Jesus. Hegesippus, writing about 180 A.D., asserted you may come to believe that Jesus is the Messiah, that the bishops of his day, who succeed the apostles the Son of God, and that through believing you may in Jerusalem, Corinth, and Rome, agreed in propos- have life in his name" (Jn 20:31). In his letters, Paul ing the same public teaching from which the Gnos- repeatedly speaks of wanting to reach his readers by tics were diverging. Irenaeus, shortly after, claimed proclamation, consolation, requests, admonitions, that Christian public instruction is basically the same and instruction. The New Testament books express in different locales, where bishops adhere to the the living faith of al1 those who have been drawi by canon of truth, or rule of faith, passed on from the Jesus' message, by his death, and by his resurrection apostles. Sure access to God's word is had in the to hope to share in the "universal restoration" (Acts churches being led by bishops whose ministry stands 3:21). The New Testament keeps alive Jesus' cali to in continuity with those whom the apostles discipleship and his mission mandate, along with the appointed to transmit Christj: tmth. truth of his teaching and his loving service. The books of the New Testament understand the Scrip- 84. The canon of truth, neglected hy the Gnos- tures of Israel, the Old Testament, in the way point- tics, provided the apostolic scheme of teaching and edly expressed in Second Timothy: "Al1 Scripture is principles of Scriptural interpretation, for example, inspired by God and is useful for teaching, for in holding the identity of the God of Israel with the reproof, for correction, and for training in nghteous- Father of Jesus Christ. But one early teacher, Mar- ness, so that everyone who belongs to God mav be cion, questioned the use by Christians of the Scrip- proficient, equipped for every good work" (2:16-17). tures of Israel, leading to his excommunication at Rome in 144 A.D., after which a number of writers 81. The apostolic gospel encounters us basically reinforced the role in Christian faith of Israel's in the witness of Hoìy Scripture, which both presup- Scriptures, with their Creator-God oF righteousness poses and is further ordered to the viva vox evangelii. and promises. In time, the ongoing presence of the The New Testament, produced amid the life of the apostles was sensed in the churches through the Early Church, and meant to be read in the context apostolic instruction heard by the faithful from given by the Scriptures of Israel, communicates the readings of the apostolic texts of the eventual New gospel of Jesus Christ. The canonical conclusion of Testament canon. In the fourth and fifth centuries, Paul's letter to the Romans asserts the fundamental great preaching bishops brought the Scriptures to significance of the apostolic gospel for the church of bear on both doctrinal questions and Christian life, al1 ages: "To God who is able to strengthen you so as to make the churches apostolic in an intense according to my gospel and the proclamation of manner, without however linking this with the Jesus Christ, according to the revelation of the mys- notion of apostolicity. tery that was kept secret For long ages, but is now dis- closed, and through the prophetic writings is made known to al1 the gentiles, according to the command of the eterna1 God, to bring about the obedience oF '"Leuer lo thr Philippians", nos. 3 and 7, dated in the second faith - to the only wise God, through Jesus Christ, to decadc of the second centue, not long aiter Ignatius of Antioch whom be che glory forever" (Rom 16:25-27). passcd ~hruughSmpa as a piisoncr. 85. Among early creeds, much like the Apostles' Western Europe. Medieval canonical codifications, Creed professed today in our churches, some bap- expressing the ecclesiology of the era, formulated the tismal formulae confess, among the works of the changed strutture with the popes at the apex of the Holy Spirit "the holy and catholic church". The hierarchy, leaving few remaining traces of the church Council of Nicaea (325) issued against those using seen as the communion of local churches led by bish- Arian slogans the anathema of " the catholic and ops who were keeping alive the apostolic gospel. apostolic church". The widely received and still Individuals, such as Ockham (d. 1347), Wycliffe (d. recited Creed ol' the Council of Constantinople (381) 1384), and Huss (d. 1415), protested against the pre- confesses the church to be "apostolic", which is an vailing juridicism on behall of a radically spiritual attribute effected by the Holy Spirit who unites, sanc- church. But it was the crisis of the Western Schism tifies, and maintains believers over time in continuity (1379-1417) that occasioned the revival of older ideas with the apostles' Faith, teaching, and institutional of a corporate locus of authonty, whether in the uni- order. versa1 church or concretized in a general council, which could end the Schism and, it was hoped, pro- 2.3.2. The Special Apostolicity ofRome and it.7 Bishop mote general church reform. But the papa1 restora- tion after the Council of Constance, given ecclesiolog- 86. In the patristic era, the churches considered ical formulation in Summa de ecclesia (1452) of J. to have been founded by apostles (sedes apostolicae) Torquemada, O.P., had the effect of subordinating had normative roles in clarifying the content of true both councils and reform to the goveming policies of faith in Christ. But from the second century onward, the popes. the Church of Rome, where Peter and Paul were ven- erated as apostles and martyrs, claimed to be "apos- 2.3.3. Apostolicity in Lifestyle, Art, and Liturgy toli~"in a singular manner. The bishops of Rome, claiming to fulfill responsibilities Christ gave to 89. During tlie Western Middle Ages, the apos- Peter, were active in the fifth century in convalidat- tolicity of the church extended beyond the hierarchy. ing doctrines and norms issued by local Western sp Movements beginning in the late eleventh century ods. In Late Antiquity, bishops, presbyters, or synods, sought to revive the vita apostolica ("apostolic from both the West and the East, repeatedly appealed lifestyle") in communities without private property to Rome requesting an intervention in situations of and dedicated to work and praver on the mode1 of conflict. They sought support for their positions, the founding community of Jerusalem. The Walden- asked advice, and hoped to obtain from Rome a deci- sian movement expressed this yearning for apostolic sive solution of disciplinary and doctrinal disputes. simplicity and for preaching based on vernacular As time went on, being in communion with Rome portions of Scripture. Their preaching without epis- gained ever greater importante. copal approval, however, led to censure in 1182 and their marginalization. Bui the thirteenth century 87. Rome's special apostolicity found expression approval of the programs of Dominic and Francis of in principles which were for the most part uncon- Assisi assured the on-going presence in the church of tested in the West through Late Antiquity and the the idea1 or living and spreading God's word in con- Middle Ages, as encapsulated in the maxim, Prima formity with the church's apostolic beginnings. sedes a nenziue iudicatur ("The First See is judged by no one "), to which, however, medieval canonists for- 90. Iconography made the apostles and their mulated an exception regarding the Pope: nisi depre- foundational role present to Christians of Late Antiq- hendatur a fide devius. (" ... unless found deviating uity and the Middle Ages. Always twelve in number, from the faith"). Pope Hormisdas formulated in 515 their membership could vary, as when Paul replaced the basis for Rome's normative role in teaching, quia Matthias. Early frescoes showed Christ teaching the in Sede Apostolica immaculata est semper catholica word of revelation to the Twelve and mosaics sewata religio (" hecause in the Apostolic See the depicted Christ amid the apostles as giver through catholic religion has always been preserved immacu- them of the new law of life. Al1 major Gothic cathe- late"). But Pope Gregory the Great (590-604) desig- drals include statues of the apostles, for example, at nated himself servus seworum Dei (" the servant of portals in groupings with the prophets who wit- the servants of God") and recognized Antioch and nessed to Chnst before he came. The liturgica1 calen- Alexandria as Aposlolic Sees also exercising dar distributed the feasts of the apostles throughout "petrine" authority in the ecclesial communio of the year, to create a regular rhythm of remembrance churches founded by Peter and the other apostles. of Jesus' chosen emissaries to the whole world.

88. In the Early Middle Ages, the older structures 91. Medieval canings, paintings, and illuminated of collegial church governance, such as provincia1 bibles at times link each apostle with an article of the councils, largely disappeared in the West, which Creed and also show the apostles departing on mis- eased the passage of local churches under imperial sion from Jerusalem to preach the gospel and baptize and princely power. Contesting this, the popes of the after Christ's Ascension. The Roman Canon names Gregorian refo~m,beginning in the eleventh century, the twelve apostles in the Communicantes prayer, intervened in the name of the freedom of the church, just after the Te igitur had qualified the offering as spreading their effective influence over much of being for the henefit of al1 who hold "the catholic and apostolic faith". On these prayers Gabriel Biel, assembled, if only they hold to God's word in the in a work studied by Luther, commented that the same faith and trust, there you certainly have the apostles are foundational of the church as the princi- authentic, original, and true apostolic church"." pal witnesses of Christ's passion and resurrection, but their founding depends on Christ, the ultimate foun- 94. The gospel word displays the power of the dation from whom the faith began and has its pre- risen Chnst by gathering and shaping the church as sent solidity.' creatura evarzgelii ("creature made by the gospel "),l2 in which pastors, preachers, and al1 the faithful are 2.3.4. Calls for Reform called to continue the succession of witness to Christ's saving Lordship. Christ, now at the right hand of God, 92. Individua1 churchmen had issued memoranda rules visibly on earth through the preaching of the and appeals for reform of the chui-ch al1 through the gospel and celebration of the sacraments in the fifteenth and into the early years of the sixteenth cen- church. Receiving the apostolic gospel in faith entails tuvdPerceptive observers could see that a wealthy as well receiving the practices such as baptism, the and powerful hierarchy was no longer in harmony Lord's Supper, the poiver of the keys, and mutua1 con- wi~hits apostolic mission. Often these appeals called solation, through which the message of Christ engages for a retum to observance of the older codes of law, human life with divine power.I3 By the apostolic word while a few, like Wycliffe and Hus, called far renewed and practices, as Luther set forth in the iurge Care- biblical preaching. But the desire of reform of the chism (on the Creed, Third Article), the Holy Spirit is head, and thereby of the members, remained an distributing, through the ministry of those properly unsatisfied aspiration. called, the treasure of forgiveness of sin and sanctifi- cation acquired by Chnst's death and resurrection.

2.4. DEVELOPMENTSIN THE REFORMATION 95. Luther himself rareìy spoke of the "apostolic AND AF~ERWARDS church". But he understood the reality that we desig- nate the church's apostolicity as continuity in pro- claiming the same message as the apostles and as con- 2.4.1. The Lutheran Reformation tinuity in practicing baptism, the Lord's Supper, the 93. Among early modern exponents of religious office of the kevs, the call to ministry, public gathering reform, Martin Luther was distinctive in the force of for worship in praise and confession of faith, and the his appeal to the biblical basis of reform, especially bearing of the cross as Chnst's disciples.'"hese are as found in the apostolic writings of the New Testa- the marks of the church by which one can recognize ment. Luther called an apostle "one who brings it, since they are the means by which the Holy Spirit God's word" and understood the apostolic legacy creates faith and the church. Among these marks, the wholly From the gospel and the commission to make gospel message, however, is the decisive criterion of it knom. The church lives by the specific word com- continuity in practice with the apostolic church. ing to it kom the risen Christ, through the apostles and the witnesses who follow. "Where the word is, 96. The apostolic legacy is handed down based on there is the church".YThe church remains apostolic and always related to Holy Scripture which is the by proclaiming the good news concerning Christ who touchstone of al1 preaching, teaching, and practice. Scripture, when read as centered on God's grace in " has died for our sins and is risen €or our righteous- ness" (Rom 4:25).1° Thus, "where two or three are Christ. makes present the right understanding of apostolic teaching," which includes the trinitarian and christological doctrine of the Ancient Church. It is the doctrine of jiistification by laith that expresses Cuiionir niisse exposi~io,Lectio XXXI, Par. G. and XXiV, C- and onents this understanding. G; ed. H. A. OBFRM~& W.J. COURTENEY(Wicsbaden, 1963.67). 1, 334 and 227-232. The work was printed some Fihccn times begin- 97. The gospel serves as the basis of al1 auihority ning in 1488 and Luther smdicd it before ordinati"" to rhe priest- hood in 1507. in the church. Since apostolic authority is concrete a Some representative titlrs: De squrrlibonbus Romanae curiae service of the message of Christ, the rank or role of a (MATTH~ASof Cracow, 1404). Monito de refom~ationeecclesiae in capire et membris (Pieme ~'AILLY,14141. Advisamenta super refor matione pupae rt rumanae curiae (D. CAPRAN~CA,1447). Libellus de rernediis aflicine ecclrsiae (R. SLNCHFLDE AREVALO,14691, Libellus " WA 47, 775.9-12. ad Leonmt X (T. Giusrr~iaNi& V. Quimr, 1513). To these may be 'l WA 2,430,6-7, from Resolwiiones Lulhenanae superproposi- added the reforrn preaching of Savanarola in Flurence and the iionibus suis Lipsiae disputatis (1519). Also, WA6, 560.33-35; LWF complaints orer papa1 appointments and taxes fumulated in tbe 36, 107, WA 77, 721.9~14;and 1711.100.2-3. Gravamina narionis Gmanicae, regularly rcvised at late fiftrenth " Exposition of Psalm 110 (1535). WA 41, 131; LW 13, 272. ceniuv dirts of the Empire. A new and widely attrattive program Smalcald A>liclcs, 111. 4, BC 19. of reform ernergcd after 1500 in Erasmian biblical humanism, '"er Luther's defenses of thr continuity of the Lutheran calling fur a transfoming impact of the apostolic witings of the churchrs uetli ihe ancieni church o1 the apostlcs in OHthe Co~tn- New Testament, knawn in dieir original Greek, on iheologv. spiri- cils nnd the Church (1539). WA 50, 628-644; LW 41, 148-167, and tualin and preacbing. Agoinst Hansivurrt (1541). WA51, 479-487; LW 41, 194.199. "'Ubi est verburn, ibi est Ecclesia". WA 39/11. 176,Sf. " WA 41, 562.14-16: "Hoc vero est apostolice tractare scrip- " Commentary on Galatians (1519). WA 2, 452; LW 27. 154. turas, et statuere illam unirewalern sententiam, quod omnrs qui Smolcald Anicla, Il, 1 credunt vrrb Dei sunr iusti ". person does not suffice io legitimate teaching, for the 102. Maintaining the church's continuity in the latter must be tested for its coherence with the gospel message and in the essentially connected practices originally delivered by the apostles. But for one to received from the apostles comes to be centered in undertake in public to speak this message, which is catechesis, which is instruction and initiation aiming God's means of life-giving promises, one must be to shape life and devotion by the hasic texts of the authorized by a definite call. Commandments, the Creed, prayer, the sacraments, and confession and absolution by the power ol the Confinuity and Critique in the Lutkeran Reformation keys. By these, the apostolic legacy remains present and alive in the church. 98. The aim of the Reformation was to re-estab- lish continuity with the true church of the apostles by 2.4.2. Apostolicitv at Trent and in Post-Tridentine a new reception of the apostolic gospel and the prac- Catholic Theology iices bound to il. This entailed rejecting the miscon- ceptions of the gospel and deformations of practice 103. To prepare its doctrinal clarifications and by which the church of the day had broken continu- reform decrees, in 1546 the Council of Trent first ity with the apostles. For the good news had been fa- stated that tlie gospel of Christ, preached by the apos- sified by making God's favor dependent on good tles, is the source of al1 saving truth and norms of works, by centering the Lord's Supper on sacrifice Christian practice. This gospel gave rise to a body of offered to propitiate God, and by the papal hierar- doctrine and nonns expressed in botb Scripture and chy's claiming the right to add new articles of faith the unwritten traditions transmitted by the apostles and impose practices binding in conscience. to the church (DS 1501; Tanner, 663). But this same gospel is not only an extemal word, but is also inte- 99. The Reformation rejected what it found con- rior, planted by the Holy Spirit in the hearts of tradicting and obscuring the gospel in the church believers." Regarding Scripture, Trent specified the under the papacy, but its critique was not total, for canon and indicated that interpretations conceming Luther could say, ". .. in the Papacy there are the true faith and practice must not diverge from a perennial Holy Scriptures, true baptism, the true sacrament, ecclesial understanding, exemplified by the Church the true keys for the forgiveness of sins, the true Fathers, wbich remains present today and empowers office of proclamation, and the true cate~hism".'~ the teaching office Lo judge the adequacy of biblical The Catholic Church possessed and was passing on interpretations (DS 1507; Tanner, 664). the elements of the apostolic legacy which the Refor- mation was now using in correct ways. 104. Treni did not present a dogmatic ecclesiol- ogy, but left this area open. Theologians responded to 100. Reformation critique thus served re-focusing the immediate needs of controversy by developing an church life on the gospel and reorganizing it to serve apologetical treatment of apostolicity, that is, a pre- the communication of the gospel. Reform aimed at sentation of evidence to prove that the Roman renewed continuity witb the apostolic church by cen- Church is alone the vera ecclesia (" tme church"), tering church life on Scripture and its exposition in with rightful authority in teaching and a legitimate preaching, by the administration and daily remem- corps of bishops and presbyters.ls Later Catholic brance of baptism, by the coinmon celebration of the manuals of ecclesiology were dominated by apologet- Lord's Supper, by pastoral exercise of the keys to dea1 ics, arguing from numerous external "marks" or with sin, and by reaffirming ministry as an office of "notes" by which to ascertain the true church of communicating the gospel. By preaching and these Christ, especially through the papal and episcopal basic forms, the gospel of Christ makes itself present succession in oifice from Peter and the other apostles in the church. to the present day. 101. The gospel purely taught and the sacraments 105. Post-Tridentine Catholic theology was nar- rightly administered are necessary for the existence rowed by constraints of argument to give practically no of the church (Azig.~burgConfession, Art. 7). This place to the ecclesial endowments of Scripture, creeds, basic affirmation defines the cburch by reference to worship, spirituality, and discipline of life, which in fact the apostolic mission, while also establishing what is shaped the lives of Catholics but which were also needed for its unity. But an agreement on the teach- ing of the gospel also embraces the practices coming from the apostles by which the message impacts on life and gives form to the life of the community (cf. " Cardinal Legate M. CERViKI, the future Pope Marcelliis 11, nos. 94-95, above). Beyond the apostolic nucleus, spoke oi the gospcl written on hearts, in the progi-amrnic address of 18 February, 1546, which initiatrd deliberahons on Scripture " traditions" may be accepted, but not as necessary and the traditions. CT 1 (Freiburg 1901). 484f. for constituting the church and its unity. This narrowed theological perception, abstracting h-orn preaching, the spiritual life, and missionav zeal, has bcen rnagis- tenally presrnted by G. THILS,ks notes de lEgli,~edans Iapologé- iiqut! catkolique depuis la Réfbrme (C~MRLOUX1937). An cmblrm- atic expositian of "apostolicity" in the fom oi historical proof is '* Concrrning Rrbapfism (1528). WA 26, 146f. LW40, 231f. the entry by J.V. BAINVELin the monumental Dictionnnire de Also, commenta^ ori Galatians (1535). WA4011, 69; LW 26, 24. fiéologie Cutliollqur, 1 (1903). 1618-1629. shared in different ways with Christians of the sepa- Catholic doctrine now features fnrther recovered rated churches. Ecclesiology was dominated by concem insights. In Vatican 11, the apostolic primacy of with the forma1 issue of legitimacy in holding these and Rome and its bishop must be seen within the entire other gifts. Interior gifts appeared less important than body of bishops, who form a stmctured collegium, the verifiahle marks employed hy an apologetics draw- which sncceeds the college of the apostles in mis- ing on histosy In the argument, the aim was to identify sionari. and pastoral responsibiliiy, and in govern- the institutional entity in which Christ's tmth is norma- ing and teaching authority (LG 22-24). The unity of tively taught, his efficacious sacraments admi~stered, the church has the form of communio among par- and a pastoral governance exercised in a legitimate ticular churches whose bishops are united in the manner, especially by reason of apostolic succession of episcopal college. which is a corporate locus of Pope and bishops in a church assuredly stili sustained apostolic succession in union with the bishop of the hy Christ's promised assistance. primatial apostolic See of Rome, who is both a member of the college and its head. This college perpetuates itself in order to carry out its responsi- bilities to the gospel by including new members, firm in their profession of the church's faith, who 2.5.1. A Catholic Ecumenical Vision of Participafed corporately ensure the continuity over time of what Aposfolicity the college has been commissioned hy Christ to pro- claim to and preserve in his church. Tke Gospel and the Episcopal College 109. Being an ordained member of this college 106. In the mid-twentieth century, imporiant works does not guarantee an individua1 bishop's faithful of biblical theology, along with newly circulating transmission of the apostolic gospel and tradition, patristic and liturgica1 sources, gave Catholics the for one can fa11 into disaccord with the transmitted resources for fresh developments in ecclesiology. But faith and so lapse from episcopal communio, but the the gospel is hasic to the church, as Vatican I1 indicates Catholic conviction is that the college as a wliole, in at the beginning of its dogmatic text on the church (LG union with the primatial bishop, is protected in 1) by refening to Christ as the "light of the nations" transmitting the apostolic message and Corms of wor- (Lumen gpntium) to be brought to all humanity by pro- ship and life. This heritage of teaching, liturgy and claiming the gospel to every creature (cf. Mk 16:15). witness, that is, the living tradition, is thus bound to a corporate body of living teachers, whose apostolic 107. When Vatican I1 restates Trent's declaration succession makes them normative witnesses to what on the gospel as source of al1 saving tmth (DV 7), "the comes from Christ through the apostles. gospel" is the concentrated expression of God's revela- iion which gives believers, out of ihe fiillness of God's 110. Vatican I1 echoes a major Reformation concern love, access to the Father through Christ in the Holy by linking the episcopal oEce, before all else, with the Spirit. The 1111th revealed about God and human sal- preaching of the gospel of Christ (LG 25.1). Bishops are vation "shines forth in Christ, who is himself both the evangelists, called to exemplify preaching for the pres- mediator and snm total of revelation" (DV 2). Christ byten whose ministry of word, sacrament, and pastoral completed and perfected revelation by his words and care (P0 2.4, 4-6) they promote and oversee. Since the works, signs and miracles, but above al1 by his death petrine office is within the episcopate, its primary role on the cross and glorious resuri-ection, which express is also to proclaim Christ, in the image of Peter's foun- the gospel message "that God is with us, to deliver us dational witness to the resursection of Christ, as the fsom the darkness of sin and death and to raise us up centra1 event announced in the gospel. Thus, episcopal to eterna1 life" (DV 4). The gospel of salvation is thus and papal apostolic succession in office serves a succes- articulated in Vatican 11's Constitntion on Divine Reve- sio verbi ("succession in the word"), to bnild up the lation (Dei Verbum), which is prior to al1 else that the church from its fonndation of faith in Christ. Council taught on the church and its life.IYThis recov- ery of the soteriological focus of revelation was one 111. Part 3 of this report will present how Catholic factor in opening the uray for Catholics to join Luther- doctrine views a pastoral ministry of word and sacra- ans in adhering to a common understanding of justifi- ment outside the corporate episcopal succession. But cation in The Joint Declaration on the Doctnne ofJusti- this must rest on a view of ecclesial tradition, ahout fication (esp. nos. 14-18). which contemporary Catholic teaching features insights recovered From long-neglected sources, which 108. Regarding the papal and episcopal ministry lead to a conception different from what predomi- serving the public proclamation of this gospel, nated in the post-Tridentine era, but which in fact ful- fills essential intentions of the Councils of Trent and Vatican I.

In a 1964 response to a proposrd amendment, Vatiwn 11's Doctrinal Commission stated that De uevelatione, the future Dei A Renecved Understanding of Tradition Verbunz, is "in a way Lhe lirst of ali thc Constitutions of this Coun- cil". Actu Synodalia Sncrosancfi Concilii Vaticani Secu~di,VOI. TV11 112. Beginning in the initial Catholic arguments (Vatican City 1976), 341. against Reformation claims and continuing well into the twentieth century, an apologetically framed in its locale. These traditions make up the authentic Catholic theology stressed the existence of certain Tradition manifested in the church's communal life. non-written traditions conveyed to the churches by the apostles by means other than Scripture. A text The Catholic Church and the Other Churches and like 2 Thess. 2,15 was cited to show that Paul also Ecclesial Communities transmitted "traditions taught by word of mouth", while John 20,30 and 21,25, on the "many other 117. The renewed Catholic doctrine on Scripture things that Jesus did", opened a broad panorama of and tradition leads, in our ecumenical context, to the possible practices not attested in the gospels. These recognition that these cornponents pertain to the traditions, emphasized against the Reformation solu means of sanctification and formation in tnith that Scripfura (" Scripture alone"), entered the church as are present botb in the Catholic Church and in other doctrines and instituted community practices, which communities now in real but imperfect communion the apostles communicated orally but did not set with the Catholic Church. down in the New Testament, with these leading in time by the dynamic of development to required 118. These developments in Catholic ecclesiology, liturgical and disciplinary ordinances and even to concerning the episcopate and tradition, open dogmatic propositions of the doctrine of faith. avenues of advance, not only toward doctrinal agree- ment with churches of the Reformation about the 113. Historical studies motivated Vatican I1 to church, but also toward acknowledging the apostolic- avoid ratifying the notion of unwritten traditions ity of these churches whose ministerial pastoral lead- which supplement Scripture with further teachings ership does not stand in historical apostolic succes- and practices of apostolic ongin. The Council care- sion. hlly avoided a doctrinal decision on the coiitents of the "unwritten traditions ", while stressing iustead an 119. Vatican I1 took important initial steps intimate correlation, permeating the whole life of the toward considering as apostolic churches now out- church, hetween Scripture and the dynamic process side the Catholic communion, when it affirmed that of tradition (DV 8.3, 9). By the interaction ol these " many elements oC sanctification and truth are found two in the church, the apostolic tradition of the outside its [ownl visible confines", that is, in other gospel and life is perpetuated, which Scripture churches and ecclesial communities, and when it expresses in a special manner (DV 8). called these "gifts belonging to the Church of Christ" (LG 8). The Council developed this in LG 15, with 114. Here apostolic tradilion itself is depicted in a reference to the "elements" that are central compo- fresh manner. In the churches they founded, the apos- nents of life in the separated churches and ecclesial tles communicated the gospel, thereby communicat- communities: baptism, the Scriptures, faith in the ing dona divina ("divine gifts") to believers, by the Triune God, sacraments, the sanctifying activity of ensemble of "the spoken word of their preaching, by the Holy Spirit, and the witness of martyrdom. the example they gave, by the institutions they estab- lished, [as] they themselves had received" (DV 7.1). 120. Vatican Il's Decree on Ecumenism (Uniratis This complex reality, the apostolic patrimony, passed redintegratio) laid a central foundation of our dia- into the post-apostolic churches and thus began its logue by acknowledging that the other churches and further life in history: "what was handed on by the ecclesial communities "have been by no means apostles comprises everything that serves to make the deprived of significante and importante in the mys- People of God live their lives in holiness and increase tery of salvation. For the Spirit of Christ has not their faith". This reality constituted of many elements refrained from using them as means of salvation .. ." is then perpetuated in and by the churcb "in her doc- (UR 3). The same passage meiitions again "the ele- trine, life, and worship" as she continuously tsansmits ments of sanctification and truth", with amplifica- "al1 that she herself is, al1 that she believes" (DV 8.1). tion on liturgical worship among the endowments which come from Christ and constitute the separated 115. The patrimony of the apostolic tradition is communities as means by which the Spint of Christ multifaceted and vital, being closely linked with the works out the salvation of their members. corporate reality of the community A many-sided depositum virae (" deposit of life"), illustrated sugges- 121. From this conciliar affinnation of the Christ- tively by the Pastoral Epistles, represents what Vati- ian endowments ol the separated churches, Catholic can I1 sees as the apostolic tradition, which has its ecumenical theolog is justified in concluding to an center in the gospel and finds in the New Testament irnplicit recognition of these churches and ecclesial its pre-eminent testimony to Christ, in whom communities as apostolic, since the very elements appeared " the goodness and loving kindness of God listed are not meteorites fallen from heaven into the uur Savior" (Titus 3,4-7, also 2,ll-14). churches of our time, but have come from Christ through the ministrj of his apostles and are compo- 116. The apostolic tradition comprises many nents of the apostolic tradition. Beyond our common interwoven strands of teachings which foster faith sharing in Chnst's salvation by grace and persona1 and life consonant with faith, and many practices faith, we are also in real, hut still imperfect, ecclesial inculcated in the community to promote its witness communion (UR 3) because we share the mediating elements of sanctification and truth given by God historical life in an efflcacious way, as Luther says in through Christ and the apostles. The Catholic Church the Lauge Catechism, "The Holy Spirit coniinues his and the churches and ecclesial communities of the work without ceasing unti1 the Last Day, and for this Reformation both participate in the attnhute of apos- purpose he has appoinied a community on earth, tolicity hecause they are built up and live hy many of through which he speaks and does al1 his work"."' the same "elements and endowments" pertaining to the one and multiple apostolic ~radition."~ 125. The word of God, to he sure, has a definite conient as teaching about the Son of God and his 122. This affirmation involves for Caiholics an saving work, a doctnne which rnust be attested truth- analogous or differentiated application ol' the qualifi- fully in Caithful reception of the apostolic testimony. cation "apostolic" to other churches and ecclesial While faith without content is void, still it is not sim- communities, hecause of Catholic convictions about ply assent to true statements, since God meets believ- the full complement of sacramenial and institutional ers in persona1 encounter hy engaging them in the elements, especially in its episcopal and primatial promise of the gospel word and sacraments. Thus ministers, that the Catholic Church has retained, in believers fully trust in God's promises and in faith spite of her deficiencies in faith, worship, and the they personally embrace true helief. mission entrusted to her. In churches whose hishops stand oulside the episcopal college united with the 126. This awareness of the full dimensions of the successor of Peter, apostolicity while being genuine is word of God has implications for understanding the also different from the apostolicity of a church in apostolicity ol the church, the substance of which lies which faith, doctnne, sacraments, woisliip, and life in the ongoing proclamation of God's saving action in are integrated by a united and collegial episcopal Christ, through word and sacrament, in fidelity to the rninistry which, in communion with the successor ol apostolic witness. The Holy Spirit is acting to bestow Peter, continues in a unique way the ministry o€ the saving communion with Jesus Christ on believers living aposiles. For Catholics this ministerial structure is in history and to form them into a communiy of wit- noi external to the gospel it communicates, for it ness and celebration for attesting the good news to all mediates the gospel. the world. The continuity of the Spirit's saving action, taking form in the church's continuous reception and 123. Parts 3 and 4 of this document will explore handing-on of the gospel, amid a manifold ecclesial hrther the different ways our churches are apostolic, practice centered on the gospel, is thus seen today as bv examining our convictions and differences over the depth-dimension of the apostolicity of the church. ordination in episcopal succession and over teaching authoritj: hoth of which affect the way Catholic the- The Elemerrts of Apostolicity arzd theii. Coizfiguratioiz ology applies the qualification "apostolic" to the churches of the Refonnation. 127. In view of these dimensions of the gospel, as the word of God sent forth in history, apostolicity 2.5.2. An Ecumenical Lnthevan Account of the Apos- must be taken as a complew reality embracing multi- tolicity of the Chuuch ple elements. A Lutheran view of ecclesial apostolic- ity does not simplv look to the presence of these ele- The Fu11 Dimensions of the Word of God ments in the life of a community, but much more to the pattem of their configuration and to the under- 124. The insigbts of biblical theology in the last standing and use ol them. This is of primary impor- century have again reinforced for Lutherans the tante for a Lutheran account of the church's apos- awareness of the gospel as God's saving word sent tolic integrity. The Reformers recognized that al1 the forth into history. The word of God is dynamic, for in elements of apostolicity were present in the late- it God is acting, in Christ, through the Holy Spirit. medieval church, but the pattern of their right shape, The gospel is " the power of God for salvation" (Rom understanding, and use had been ohscured. To 1:16), through which the Spirit gathers and sustains reform the church was to re-gather the elemenis of a new communiiy for its corporate witness to the apostolicity around their proper center, so as to gospel among the nations. Through the witnessing recover an authentically apostolic pattern of the community, as a distinctive, continuous, and embod- marks of the church. ied presence in the world, God's word is engaging 128. The center is, of course, the holy gospel that promises forgiveness and salvation given freely by God's grace. for Christ's sake, received by faith alone. '"The Catholic attribution o£ apustolicily, based on the apos- lolic elements, gors hand-in~handuith Lise of the drsignation The preached gospel is linked inseparably with bap- "ecclesial commiinities" for bodies of the Prutestant tiadition, a tism and the Lord's Supper in articulating the grace terminologv introduced into De oecumenismo in the revision of given to helievers. For the good news of salvation to early 1964 and i-etained in thr promulgated text in UR 19 and 22. be communicated in its depth and saving power, the The meaning was explainrd in thc Relafio accompanying thr reviscd text as recognizing in them "a iiuly ecclesial character", becausr "I che presencc and sucially formative action in thcm of ihe one Church of Christ, in a mebut imperlect manner. (Acta Synodalia, IIV2, 335). ' BSLK 659.47. 660.3; BC 439 preached gospel must he joined with the sacraments, cal canon, such as creedal formulas, catechisms, along with the ministry of the keys. This is the vital church orders, and common forms of worship, while center of the church's life, the central cluster of not necessary in a strict sense for the gospel to be authentic continuity with the apostles, by which their expressed with saving efficacy, are still needed in the mission continues. church for its mission and its hroader uni* Their use, however, must be continually reformed, to 129. This center does not exclude other elements enable them to serve better the continuity ot the of apostolicity, hut their meaning hecomes clear only church with its apostolic ongin. in relation to these hasic forms. Around them the wit- nessing community takes shape, hy which the mes- 134. Refonn must entail holding fast to and pro- sage is proclaimed and celehrated. The concem here, claiming more authentically the tmth of the gospel, in Lutheran perspeciive, is not reduction through the which in Lhe sixteenth century led to breaking his- exclusion of other elements, but the concentration of tonc bonds of ecclesial communion. But today such everything in the community on the ceniral commu- reform should go hand-in-hand with the recollection nication of God's life-giving forgiveness. that according to Christ's will the communion of Christians with one another is intrinsic to their wit- 130. Around the central expression of the gospel ness. in word and sacrament, the life of the community takes shape in offices and institutions, doctrines, Diversity and its Reconciliation liturgies and church orders, and an ethos and spiritu- ality animated by the message of God's grace. Also in 135. Historical consciousness makes us aware this account apostolicity is a giEt and calling which today of the persistente o£ theological diversity both shapes the whole life of the church as a community throughout the history of the Christian community in history. On this basis, Lutheran theology can and today among those who receive the common understand the continuity of the church with its apostolic legacy. Many recognize that the unity in faith apostolic origin in a socially emhodied way, which and sacramental life toward which our ecumenical while cumplex is centered on the proclamation of the efforts are advancing will entail "reconciled diversity ", gospel and celebration of the sacraments in a manner which while leaving real diversity nonetheless shapes echoed by Catholic teaching in Vatican I1 (cf. nos. and orders it by what is held in common, so that dif- 107 and 1 14-116, above). ferences do not entail division and opposition.

The Substance of the Gospel and its Co~ztingentFoms 136. Reconciliation is encompassed by unity given in Christ and actualized by the Holy Spiril. It 131. Today Lutheran teaching has learned that concerns that which we receive together from the the central forms of the gospel, with the community apostles, in doclrine and preaching, sacramental life, life shaped by them, and in it the office of ministry, mission, prayer, and ethos. The reconciling move- al1 come to us in historically contingent expressions. ment of communities toward each other has to The good news of Christ comes to us in hiblical texts, attend to the confession o£ the apostolic faith and to in a canon. and in liturgica] creeds al1 marked by the doctrine. But the ground of unity in reconciled diver- time of their origins. The sacraments of salvation sity is extra nos, outside ounelves, in the word and have heen embedded in historically developed orders sacraments by which Christ is present and known to of worship and liturgical texts. The church's ministry us. What reconciles is the mutua1 recognition that it and the office of the keys are mediated to us in con- is the apostolic legacy which the respective churches tingent forms of church order and traditional pas- receive in their preaching and sacramental practice. toral care. Reconciliation occurs through such shared reception of the apostolic gospel, and by finding deep common 132. This means that the church must continu- features of different receptions we draw near to a ously be aware o£ needs for reform. Bui in this we common center and enter into communion with one cannot disti11 a pure gospel in abstraction from con- another. tingent forms, and we should not, for such a gospel would not be a word sent forth in history. We recog- 137. In the relation between the churches, "unity nize ioday that the church needs, in various degrees, in reconciled diversity" rests on recognition as a particular forms of apostolic continuity which are judgment that another community has authentically not in themselves intrinsic to the substance of the received the apostolic legacy, so that what it teaches apostolic gospel. These forms serve the proclamation agrees with the gospel's content and its communal of the good news of Christ and bring to believers practice communicates the good news of Christ. This today the elements of gospel-centered apostolic conti- leads to common confession of the apostolic faith nuity, while expressing as well the unity in faith and acknowledgment that the different ways the between a local community and the church through- communities explicate the faith are open to one out the world and throughout the ages. another in their diversity.

133. The widely recognized mediating Corms of 138. Thus a differentiated consensus is the form in apostolic continuity, hased on the books of the bibli- which separated churches may come together, that is, in agreed confession with recognition that existing tolicity of the church, especially regarding ministry, differences do not impede mutual recognition of the tradition, and teaching authority in their service of present-day continuity with Christian apostolic the church's continuity with its apostolic origin. This beginnings and do not prevent partnership in the will then lead to the further question of the extent of apostolic mission. our recognition in each other of the apostolic gospel and mission in their integrity. Lutherans and the Roman Catholic Church 139. Lutherans have long held Roman Catholic teaching and practice to be discontinuous with the apostolic legacy in different respects, for instance when Introduction institutions and practices of merely human devising are considered integral to this legacy What is essential 144. This fourth phase of the Lutheran-Catholic in the life of the church has thereby been obscured. In world-leve1 dialogue has taken up a tension-filled the Lutheran view, the Roman Catholic Church has complex of questions about the church, namely, the retained the substance of the apostolic legacy. It is, characteristic of its enduring continuity with its however, interpreted and configured in such a way that apostolic foundation, the apostolicity of its ordained apostolicity is not properly embodied in teaching, ministry, and its means of maintaining faith and doc- sacramenta1 practice and structures of govemance. trine in the truth communicated by the apostles.

140. But in the changed ecumenical situation, 145. To clarify the first area, we have reviewed, along with their own new insights into the implica- compared, and probed more deeply our respective tions of fundamental beliefs, Lutherans see Roman understandings of the apostolicity oi the church. The Catholics working out new understandings, for initial results can be summarized here in three sec- example, when they emphasize the centrality of the tions: (1) foundational convictions about ecclesial apostolicity which we share in faith; (2) shared apostolic gospel as " the source of al1 saving truth and norms of practice" and interpret apostolic succession understandings we have discovered; and (3) differ- in tems of what is provided by God so that the fu11 ences which must be examined more deeply with a and living gospel might always be preserved in lhe view to their reconciliation and of clarifying whether church (Vatican 11, DV 7). they still have a church-dividing effect.

141. While important differences remain, the dis- 2.6.1. Shaued Foundational Convictions of'Faith cussion of apostolicity can and must pmceed on the basis of the shared conviction expressed in the Malta 146. In formulating the initial results of our joint Report of 1972: "The church is apostolic insofar as it study of the apostolicity of the church, we first afFirm ... abides in the apostolic faith. The church's min- as common convictions tbe centra1 truths of the istry, doctrine, and order are apostolic insofar as they Lutheran-Catholic consensus on justification. We pass on and actualize the apostolic witness" (The believe that the Triune God is working to save sinners Gospel and the Church, 52). by the incarnation, death, and resurrection of Jesus Christ. We share in the righteousness of Christ 142. Through the signing of the Joint Declaration through the Holy Spirit and are accepted by God by on the Docti-ìne ofJustifìcation, the Lutheran World grace alone, in faith and not because of any merit on Federation has acknowledged that, despite continu- our part. In Christ, the Holy Spirit renews our hearts ing differences, the teaching of the Roman Catholic and equips and calls us to good works (JDDJ, no. 15). Church on justification is compatible with faithful proclamation of the good news of Jesus Christ in 147. As attested in the Joint Declaration, we con- accord with the apostolic witness. This is for Luther- fess together faith in the Holy Spirit, "Lord and giver ans the recognition that the basic reality which of life", who is bringing to tlie whole world the salva- makes a church apostolic is present in the Roman tion gained by Jesus Christ. We are furthennore one Catholic Church. Nevertheless, Lutherans find some in confessing Lhe church as an essential work of that doctrines and practices which they see in lension same Spirit, who created communities of believers with this reality. They also see Catholics regarding through the gospel of Jesus Christ announced as a some elements as integral to apostolicity, such as his- saving message by the apostles. We agree, as we torical apc~stolicsuccession and papa1 primacy, with accept the New Testament testimony, that Jesus which they do not agree. The ecclesiological weight Christ sent his apostles as authorized witnesses of his given to these elernents prevents their giving an unre- resurrection and to make disciples in the whole stricted recognition to the apostolicity of the Roman world and impart baptism for the forgiveness of sins. Catholic Church. This also shows that there are dif- By the gospel of salvation, the apostles gathered ferences between the Catholic and Lutheran concep- believers into communities founded on Jesus Christ tions of the apostolicity of the church. (cf. Part 1, nos. 22 and 25, above). To these commu- nities the New Testament writings, whether com- 143. The present dialogue is thus rightly asking posed by apostles or by evangelists, prophets, and what we can now say together about the tme apos- teachers of the late apostolic period, give further apostolic instruction in faith and a manner of life 153. But when the Council of Trent, driven both wovthy of ihe gospel of Christ. by Reformation challenges and the intent to reform the church, probed the deeper foundations of its faith 148. By confessing that the church ol eveq age is and life, it singled out the gospel of Jesus Christ. pro- "apostolic" we hold that the apostolic witness is both claimed by the apostles, as " the source of al1 saving a normativc origin and an abiding foundation. The truth and norms of practice". While Scripture and church of eveq agc, we believe, is a work of the Holy the apostolic traditions communicate this gospel Spirit who makes present the apostolic gospel and truth and norms of living outwardly, it is the Holy makes effective the sacraments and apostolic instruc- Spirit who writes the same gospel interiorly on tion which we have been graced io receive. In faith, believing hearts (cf. no. 103, above). \ve accept, as individuals and communities, the call to serve the further transmission of the apostolic 154. Vatican I1 restated the centrality of the gospel, gospel which the Holy Spirit continues to make a bui enriched its affirmation by a christocentric and viva vox of good news and a meaningful way of lire in salvific account of God's word of revelation of which truth and service for men and women both of our the gospel is the concentrated summation (cf. nos. day and in the future lying before us. 106.107, above). Beyond this account of the gospel as central to the church and its life, Vatican I1 went on to state that by the ongoing interaction of the church's 2.6.2. Shared Understandings Discovered living tradition of faith and life with the Scriptures, God continues to speak today and by the Holy Spirit 149. Grounded in our shared convictions or iaith, the living word of the gospel (viva vox evangelii) our study has shown that in explicating what we resounds in the church and the world (DV 8.3). belicvc about Christ, the Holy Spirit, and the church, which has already begun in previous documents of 155. Catholic and Lutheran teaching are also in this dialogue, especially Church and Justification agreement that the apostolic legacy, by which faith in (1994). there are further impovtant truths on which Jesus Christ is instilled, nurtured, and embodied, is a our two doctrinal traditions manifest a consensus. manifold and many-faceted heritage. Thus, the oppo- sition sketched at the beginning of this Part (no. 67, 150. This study reveals a fundamental agreement above) does not present the rea1 situation. between Lutherans and Catholics that the gospel is ccntral and decisive in the apostolic heritage. Thus 156. In Catholic theology between Trent and Vati- we agree that the church in every age continues to be can 11, apostolicity was narrowly conceived as conti- "apostolic" by reason of its faith in and witness to nuity in papa1 and episcopal succession and this con- the gospcl of Jesus Christ. This is attested by the New tinuity functioned as a nota ecclesiae ("note of the Testament (cf. nos. 70-81, above). church") in proving the legitimacy of the Roman Catholic Church. But Vatican I1 drew on Scripture 151. The pre-Reformation church understood a and the Fathers to explain the apostolic tradition, in central component of its apostolicity to be its profes- its objective sense, as an ensemhle ol gospel preach- sion and teaching of the orthodox faith expressed in ing, sacraments, different tmes of ministly, forms of the twelve articles of the Apostles' Creed. Reforma- worship, and the apostles' example of selfless service tion pieaching and catechesis received this legacy in of the churches founded by the gospel (cf. nos. 114- a fresh manner, concentrating on the gospel of salva- 115, above). The apostolic heritage, expressed in a tion as thc proclamation of God's grace to sinners, a special manner in Scripture, " comprises everything message coming from the Risen Christ and originally that serves to make the People of God live their lives communicated by the apostles. By faith in this mes- in holiness and increase their faith" (DV 8.1). The sage, in every age sinners lay hold of Christ's death original apostles, formed by hearing Jesus and living for our sins and his resurrection for our justification with him, then instvucted by the Holy Spirit, trans- (cf. nos. 93-95, above). mitted an ample basis of what the later church expresses in its doctrine, life, and worship. 152. This gospel of our salvation served as crite- rion in the ReSormation critique of the established 157. This renewed view of apostolic tradition as church of the sixteenth century and was the norm of unifying many components grounds the Roman the Lutheran constructive reshaping of church life Catholic approach to the churches and communities around proclamation of and teaching on Jesus Christ to which she is related by a true but imperfect com- as thc apostolic gospel makes him present (cf. nos. munion. Catholic ecumenism presupposes the sincer- 100-102, above). For the Lutheran Reformation, the ity of faith of other Christians, but this is not prop- gospel is a definite message about Jesus Christ in his erly the basis of meeting them in dialogue and striv- unique role in the divine plan of salvation. As for ing for visible Christian unity. This rests instead on Luther, so for modern Lutherans, the gospel is a "the elements of sanctification and truth" that are dynamic viva vox in which Christ is encountering present and operative in the still separated communi- human beings to whom he becomes present as Sav- ties not in fu11 communion. These bodies "have been ior and whom he empowers by his Spirit to become by no means deprived of significance and importance believers declared and made righteous. in the mystery of salvation. For the Spirit of Christ has not refrained from using them as means of salva- wide-ranging agreement. Today we therefore mutu- tion" (UR 3). ally recognize, at a fundamental level, the presence ol apostolicity in our traditions. This recognition is not 158. In a rarely noted but remarkable correspon- negated by the important differences still to be inves- dence with Vatican I1 on tradition and " the elements tigated. of sanctification and truth", Luther connected the gospel with a set of practices through which the sav- 2.6.3. Differences Calling fou Fnrtheu Examinution ing message comes to individuals and gives shape to community life (cf. nos. 94-95, 100-102, above). 161. The fundamental mutual recognition of Christ rules and works through the gospel pro- ecclesial apostolicity which we have set forth is claimed, but this comes to expression in baptism, the presently limited on both sides bv significant reserva- sacrament of the altar, and the ministry of the keys tions about the doctrine and church life of the part- for the forgiveness of sins. The church is apostolic by ner in dialogue. holding to the truth of ~hegospel that is embodied continually in practices coming from the apostles in 162. A first limitation rests on differences in which the Holy Spirit continues the communication understanding ordination to the pastorate, rninistry of Christ's grace. The Holy Spirit makes use of a com- in apostolic succession, and the office of bishop in plex of means by which believen are sanctified and the church. Second, while we agree on Sacred Scrip- church is constituted (Large Catechism, 3rd article of ture being the norm of al1 preaching, teaching, and the Creed). Christian life, we differ on how Scripture is to be authentically interpreted and how the teaching office 159. Our study has uncovered a further instance of serves Scripture in the latter's guidance of the agreement in Luther's severa1 lists of inherited ele- church's teaching and practice. ments when he explained what the refonned churches have received from ihe church under the papacy (cf. 163. This part of our study has shown the solid no. 99, above). Consequently, gazing across the divide basis of our mutual recognition of apostolic continu- of separation, he insisted that a manifold Christian ity. Now we turn, in Part 3, to examine apostolic suc- substance must be recognized in the Roman Catholic cession, the ordained ministry, and the episcopate Church. The Reformation was not starting the church especially in light of the experiences that were forma- anew but instead was recovering the original signifi- tive for our churches. Part 4 will review our respec- cance of "elements" which it received, namely, the tive convictions about the authority of Scripture and Scriptures, baptism, the sacrament of the altar, the then examine our differences over how the teaching keys, and the catechetical components of the Lord's office is constituted and how Scripture functions as Prayer, the cornmandments, and the Creed with its the source and apostolic criierion of al1 that our articles of faith. For ihe Reformers, the use of these churches believe and teach. elements under the papacy was seriously defective as an embodiment of Christ's gospel, but the Roman 164. On apostolicity as mark and attribute of the Church is acknowledged as still canying within it the church our joint study of Scripture and history leads to principal practices by which the gospel is meant to a hitful account of present-day teaching and to agree- shape the life ol the church in continuity with its apos- ments grounding a fundamental mutual recognition. In tolic foundation. what follows our work aims at discovering even more commonly shared convictions and comesponding prac- 160. Thus, on the apostolic tradition, both as tices regarding minise and the relation between Scrip- comprising a manifold legacy of fundamental means ture and the teaching office. We aim at an agreement of sanctification and as directed to shape community which will reduce significantly the reservations life by the gospel ol' our salvation in Christ, Lutheran presently hindering that lull communion in apostolic and Catholic teaching and church life manilest a 1111thand life which is the goal of our dialogue.

PART 3 APOSTOLIC SUCCESSION AND ORDAINED MINISTRI

3.1. INTRODUCTION are the Holy Scriptures, the communication of God's word in proclamation, baptism, and the Lord's Sup- 165. Part 2 of this study dealt with the apostolic- per, the office of the keys, catechesis as transmission ity of the whole church and discussed the "elements" of the apostolic tradition, the Creeds, the Lord's which, by the power of the Holy Spirit, contribute to Prayer, and the Ten Commandments. These elements building up the church "upon the foundation of the are institutions and enactments of the communica- apostles and prophets, with Christ Jesus himself as tion of the word of God in which the content of the the cornerstone" (Eph 2:20). Among these elements apostolic gospel becomes present to bring salvation to human beings. In doing so, they play a part in For both Catholics and Lutherans the special min- maintaining the apostolicity of the church as a istry is a special service given to the apostolic gospel whole. The apostolicity of the church is bound up and thus to the apostolicity of the church. The ecu- with a multitude of such elements, which are of menical issue bound up with the problem of the dif- course present in our churches in different configura- ferent ways of structuring the special ministry is this: tions. Are a specific structure of the pastoral office and one specific structure of the episcopal office, as well as a 166. Because these elements involve institutions specific form of embedding the latter into a larger and enactments of the communication of the word of college of office-holders, essential to the authentic God, human beings are an essential factor in them. and legitimate service of the apostolic gospel? Can There is no testimony without a witness, no sermon the one office of ministry manifest itself in different without a preacher, no administration of the sacra- structures? What belongs to its substance and what ments without a minister, but also no testimony and belongs to structures of it which are, within certain no sermon without people who listen, no celebration limits, variable? of the sacraments without people who receive them. That having been said, the problem arises about how 169. The search for answers will first be oriented human beings take part in the communication of the by the New Testament taken in connection with the word of God in such a way that the church is main- Old Testament, with the former being the primary tained in continuity with the apostolic tradition. and binding testimony of the Christian faith (Section 3.2, below). But the New Testament shows a variety 167. With respect to human beings as hearers and of ministries and charisms, along with forms and recipients of the gospel, we declare together with the concepts of ministry which are different while they Joint Declarafion on the Doctrine of'Justification: overlap with one another. With due caution, one can "Through Christ alone are we justified, when we distinguish lines of development within the New Tes- receive this salvation in faith. Faith is itself God's gift tament. How this development is discerned and eval- through the Holy Spirit, who works through Word uated is of course not independent of how one and Sacrarnent in the community of believers"." assesses the later histoncal developrnent of the min- With respect to human beings as co-workers with God istry. The Early Church's structure of the threefold in the comrnunication of the gospel, al1 who have ministry is not attested as such in the New Testa- been baptized and believe are called to collaborate in ment, but it did emerge by the further development the transmission of the gospel, by virtue of their shar- of offices referred to in the New Testament which ing in the priesthood of Christ. At the same lime, the were then brought together into a particular configu- church also has its ordained ministry to which some ration. The developrnent of the office ol ministry in individuals are specially called. Both Catholics and the Early Church is a specific fonn of the reception Lutherans have to clarify the relation between the of New Testament testimony to ministries and universal or common priesthood of al1 the baptized charisms which were effective in the church of the and the special ministry conferred by ordination. The apostles. answer to this question depends on the configuration of the above-mentioned elements, and then influences 170. This Part will then sketch the historical devel- this configuration. The elements themselves are not opment of ecclesial ministry in the Early Church and independent of their particular configuration, as one in the Middle Ages. This forms a part of the shared sees in the relationship between ministerial oFfice and history of both the Catholic and Lutheran churches the eucharist. So the ministry, in both its doctrinal and can be encompassed in a joint description (Sec- understanding and its institutional organization, is of tion 3.3, below). For both churches it is of great sig- great significance for the apostolicity of the church. nificance that this development led at such an early stage and with such lasting effect to a distinction 168. A response concerning the relation between between the office of presbyter and the office of the universal priesthood of al1 baptized and the bishop. It is possible to discern the reasons and moti- ordained ministry goes along with the answer to a vational impulses far this distinction and to discover further problem which arises here, namely, the ques- the inner logic of this development. To be sure, theo- tion of a dilferentiation within the special ministry. logica1 assessments of the normativity of this develop- This involves primarily the relation between the ment diverge from one another, above al1 because the office of pastor or presbyter and that of bishop. The Reformers amved at the judgment that the church of course of church history has seen this relation their tirne had in many respects become unfaithful to defined in different ways and it is understood differ- the apostolic gospel of God's grace, and because they ently hy the Roman Catholic Church and the saw this expressed in an understanding of the pas- Lutheran churches. Thus these offices have a differ- toral office focused on offering the sacrifice of the ent structure in the two bodies, which affects both mass. On their side, bishops who had been convinced doctrinal understanding and church organization. by their theologians of the errors of the Reformers refused to ordain Lutheran theologians. Thus Lutheran congregations which wanted reform- minded pastors were faced with the choice of either " JDDJ no. 16. renouncing the ordination of their pastors by bishops

84 or abandoning their conviction about justification by tion to generation and across al1 boundaries of space grace alone and by faith alone. At that point a split or culture. occurred between two elementary aspects of apostolic succession. The examination of these questions 174. The forms in which faith is lived and the demands a brief exposition of the development of the gospel is handed on are manifold and multiform. A ordained ministry in the Lutheran Reformation and central place of shared confession is worship, espe- how it has been understood theologically (Section cially baptism and the eucharist. Catechesis plays a 3.4.1, below), as well as a sketch of how the Council decisive role, both in leading to baptism and in deep- ol Trent responded to the Reformation concerning ening faith (Heb 6:lf.). Theological critique and ecclesial ministry (3.4.2). This will lead to a presenta- reflection are indispensable for understanding, tion of how the Second Vatican Council both took up defending, developing, and giving ever new expres- and developed what the Council of Trent had taught sion to the gospel as the word of God (cf. I Cor 14). (3.5.1), followed by an overview of the current The witness of deeds is part of the witness of words. Lutheran doctrine of ministry (3.5.2). Paul expresses this hope for the community at Thes- salonica: " May the Lord make you increase and 17 1. Then a concluding section (3.6) will explore abound in love for one another and for all, just as we convergences on the subject of ministry in aposiolic abound in love for you" (1 Thess 3: 12). Because the succession, especially when one considers the cir- gospel of God in Jesus Christ is the universal message cumstances of the divergence on this topic and takes of salvation and the effective word of grace, it has to into account not only the differences but also what influence deeply al1 dimensions of the life of the Catholics and Lutherans hold in common regarding church and be attested and handed on in the whole the apostolicity of the church and its ministry, diversity and fullness of the church's life of faith. including both commonalities which have never been lost and those which have been rediscovered. 175. In I Cor 12-14 the Apostle Paul describes in a differentiated way the tasks within the body of Christ that are given to the manifold ministries and charisms, in order to advance in different ways the 172. "You are a chosen race, a royal priesthood, a building up of the church (I Cor 14). The diversity of holy naiion, God's own people, that you may declare charisms and ministries corresponds to the diversity the mighty acts of him who called you out of dark- of gifts which al1 the baptized contribute to the build- ness into his marvelous light ". Thus the First Epistle ing up of the church (1 Cor 14) and to the variety of of Peter (2:9) applies the content of God's address to tasks which have to be fulfiìled by the church in the the people of Israel in Exodus 19:5f, to the church of world. Decisive for al1 charisms. ministries and Christ. This designates the calling of the whole instmmentalities is that they are given by one God, church io proclaim the word of God in the midst of by one Lord, and by one Spirit, so that they benefit the world. The Spirit leads the church on this path, others and the church as a whole (cf. 1 Cor 12:4-7). makes it a witness to the gospel, enables it to read the The unity of their origin shapes their unity of orienta- signs of the time, and opens human hearts to belief tion and function in building up the church. The in the gospel. Any discussion of apostolic succession charisms find their unity in the body of Christ (l Cor and ordained ministry stands in the context of this 12:12-27; Rom 12:4f.). The various gifts of grace fundamental qualification of the church. make possible different services which each one should mutually accept and foster (l Cor 12:28-30). 173. In First Corinthians Paul writes, with himself The " way " that outshines al1 charisms (1 Cor l2:3 1) in mind but characterizing the office of al1 the apos- is love (1 Cor 13). Without it, al1 charisms are nothing tles, "According to the grace of God given to me, like (13:l-3). Only in love are they efficacious in building a skilled master builder I laid a loundation, and up the church (I Cor 14:l-5). someone else is building upon it. Each builder must choose with care how to build on it. For no one can 176. The apostles proclaim the gospel of God as lay any foundation other than the one that has been; ambassadors of Jesus Christ who follow him and that foundation is Jesus Christ" (1 Cor 3:lOf). The they entreat "on behalf of Chrisi" (2 Cor 5:20). The house built on this foundation is God's temple made work of the apostles is, as Paul says, the "ministry of up of the believers forming the community: "Do you reconciliation", insofar as God calls to reconciliation not know that you are God's temple and that God's through the apostles (2 Cor 5:18). The preaching of Spirit dwells in you?" (l Cor 3:16). The Epistle Lo the the Apostle Paul may appear feeble and lacking in Ephesians develops this image further when it says wisdom, but precisely by this it calls forth a faith that the church is built "upon the foundation of the relying wholly on God's power (I Cor 2:l-4). Paul sees apostles and prophets, with Christ Jesus himself as himself as a servant of Christ and "steward of the the comerstone" (Eph 2:20). The church can there- mysteries of God" (1 Cor 4:lf.). The ministry of the fore only remain true to its mission to "proclaim the apostles is invested with "authority" (2 Cor 13:10) as mighty acts of God" (I Per. 2:9) by constantly renew- they proclaim Jesus Christ to build up the church. ing its orientation toward the apostolic gospel. At the The apostles however bear the treasure of the gospel heart of what is later called " apostolic succession" is "in clay jars, so that it may be made clear that this the transmission of the apostolic faith from genera- extraordinary power belongs to God and does not come from us" (2 Cur 4:7).Because it is true of Jesus 45) because of the "grace" accorded to him (2 Tim Christ that "he was cmcified in weakness, but lives 2:l).The presbyters who "rule well" in the commu- by the power of God" (2 Cou 13:4), therefore the nity are to be given due honor (1 Tirn 517). Similar apostle says, " Whenever I am weak, then I am admonitions are found in the Epistle to the Hebrews strc~ng"(2 Cor 12:lO). (13:17)and in First Peter (5:s).In Ephesians the min- istry of the "pastors, evangelists, and teachers" (Eph 177. The apostolate should serve the expansion of 4:11)has the goal that "al1 of us come to the unity of the church to the ends of the earth and last unti1 the the 6th and of the knowledge of the Son of God" end of time (MI 28:20; cf. Acts 1:8). For this, the (Eph 4:13). According to First Peter the presbyters proclamation of the gospel, the administration of the who work as pastors are admonished, "Do not lord it sacraments, mission and catechesis, the leadership of over those in vour charge, but be examples to the congregations, and the fostenng and coordinating of flock" (I Pet 5:3). charisms must be undertaken ever anew. That this may occur requires a gift of the Holy Spirit (I Cor 12- 179. The pneumatological perspective throws 14; cf. Eph 4). In First Corinthians Paul strives to light on the relation between the fundamental min- bring the charisms to support each other and collab- istry of the apostles in laying in local churches the orate one with the other (cf. 1 Cor 12:4-31). and he foundation "which is laid, which is Jesus Christ" further reminds the Corinthians that "God has (l Cor 3:11) and the work of building on ~hisfounda- appointed in the church first apostles, second tion by those exercising the various offices of min- prophets, third teachers", before he lists at length the istry. The apostolate is differentiated from these different gifts (I Cor 12:28ff.).Of course the apostles offices insofar as Christ has made the fomer founda- must also prepare the congregations to follow the tional for the church, while it is incumbent upon the path of faith. According to Acts 14:23, Paul and Bam- ecclesial ministry, in publicly proclaiming the gospel abas on their first missionary journey appointed in word and deed, to acknowledge and show to its presbyters in every congregation. The letters of Paul best advantage this historically and theologically show that he had contact in each congregation with unique apostolic ministry of laying the foundation those who bore responsibilities, for example, for once and for al1 time. making his words known (I Thess 5:27), for taking over the diaconate as Phoebe did in Coriuth or 180. The terminology regarding overseers and Cenchrea (Rom 16:1), or like Stephanas, the first presbyters varies, but their spheres of activity seem to fruit of Achaia, who put himself and his whole house- overlap to a large extcnt. One important responsibil- hold at the service of the saints and deserved heing ity is the leadership of the church in one place. In recogni~.ed£or this (1 Cor 16:13-17). The Epistle to both Acts and the Pastoral Epistles it is the Spirit of the Philippians names "bishops and deacons" God who inspires the apostles to institute those already in the opening address (Phil 1:l).As depicted offices or ministries and, with the support of the in Part 1, Pauk co-workers, particularly Timothy and whole church, io entrust them to individua1 Chris- Titus, fulfill a particularly important task. Paul tians. Correspondingly the same Spirit enables these specifically demands that those who bear responsibil- Christians to exercise their ministry for the church ity be acknowledged (1 Thess 5:12f;1 Cor 16:16) and with the authority which accords with the gospel that his co-workers be received warmly (Rom 16:l) (Eph 4:7ff). Especially in the Pastoral Epistles, cor- and be supported to the extent this is possible (I Cor rect doctrine is an essential element in directing the 16:lO;2 Cor 8:23f). communities, both by warding off [alse teaching and hy constructive accounts of the content of the mes- 178. For the sake of the succession in faith, vari- sage of salvation. Disputes regarding the truth of the ous New Testament writings speak of ecclesial min- gospel cannot be excluded even among the aposlles, istries which serve the orientation toward the apos- prophets, teachers, and overseers, but must be con- tolic origins. The Epistle to the Ephesians names ducted in the same Spirit of truth which keeps the "evangelists, pastors, and teachers" (4:ll);the Pas- whole church faithful Lo the gospel. toral Epistles emphasize true doctrine through the bishop or overseer (episkopos); Fint Peter speaks of 181. In the Pastoral Epistles, the laying on of the pastoral ministry ol the presbyters (5:l- 11); and hands brings about induction or ordination into the Hebrews refers to the "leaders" (13:7,17,24).In Acts ecclesial office of the ministry. It is closely linked 20:17-38, Paul admonishes the presbyters of Ephesus with the transmission of correct doctrine. Even the to lead as overseers (episkopoi) the church as God's induction of the Seven by the Twelve takes place flock and to maintain " the word of his grace" (20:32) according to Acts 6:6 by the laying on of hands. In even amid struggles over the true faith. According to the Pastorals God communicates through the laying Ephesians it is the same Spirit who raised up the on of hands a "charism" which is then "in" those on apostles and prophets who also gives the "evange- whom hands were laid (l Tim 4:14 cf. 2 Tim 1:6). lists, pastors, and teachers", who are to continue This is a charism of ministry following the example building the church upon the foundation of the apos- of the Apostle Paul (I Tim 1:18). The laying on of tles (4:ll).In the name of Paul the Pastoral Epistles hands conveys "a spirit of power and of love and of demand that Timothy be acknowledged (I Tim 4:6ff) selfdiscipline" (2 Tim 1:7). If one wishes to speak of in the ministry assigned to him by the apostle (2 Tim a " grace of office" or a " charism of ofFice ", then that enly one, with God the Father, Christ and the apos- Tertullian and Cyprian took up the concept of the tles." Nothing that concems the church can be done apostolic tradition corresponding to the succession of without the bishop: "Let that be deemed a proper bishops, and this later became the teaching of the eucharist which is administered either by tbe bishop Fathers of the fousth and fifth centuries. or by one to whom he has entrusted it. Wherever the bishop shall appear, there let the multitude also be: 188. The process leading to the developrnent of a even as, wherever Jesus Christ may be, there is the unified ministerial structure with the episcopate at Catholic Church. It is not lawful without the bishop its head reflects an ongoing task by which, in very either to baptize or to celebrate a love-feast difficult situations, a binding witness has to be made to preserve the unity of the church and protect the 186. The coiisecration and ordination formulae integrity of the faith. Especially in the battle against found in the Traditio apostolica of Hippolytus of gnosticism, the persona1 criterion of succession Rome (ca. 215) for the ordination of the bishop, pres- among the witnesses of apostolic tradition evolved byters and deacons show clearly that by the begin- aiongside the substantive criterion of faiihfulness to ning of the third century this structure of ministry the biblical testimony and to the regula fidei, and suc- was quite firmly established. During the Sunday cession continued to grow in importance. Within the assembly of the congregation and the presbjterium, ecclesial process of transmitting the gospel, which is the new bishop who has been elected and confinned bome by al1 members of the congregation in forms by al], receives the laying on of hands from al1 the which encompass the totality of the Christian wit- bishops wbo are present. The presbyteriurn does not ness, a distinct leve1 became discemible, which is the take part in this laying-on of hands. All keep silent leve1 of those who hold the ministry of leadership and pray in their hearts for the Holy Spirit to and oversight and who are regarded as the criterion descend. One of the bishops present, at the I-equest of for orientation in conflict situations. all, lays his hands on the ordinand and says the con- secration prayer. This is followed by the celebration 189. Around this centra1 function of the episco- oi the eucharist. At the ordination of a presbyter the pate and the ordained ministry, which serves the con- bishop lays on hands and says the consecration tinuity of apostolic proclamation, severa1 functions prayer, while the priests who are present also Louch were grouped which concern oversight over the the ordinand, i.e. also lay on their hands. At the ordi- whole of church life and have the purpose of safe- nation of a deacon, only the bishop lays his hands on guarding unity. The sole and authority which the the ordinand and says the consecration prayer. He is bishops gradually assurned within the church no1 ordained as a priest, but "for service".2~ccord- depended on the close link between the ovenight of ing to the order enshrined in the Traditio apostolica, the inviolate nature of the apostolic tradition and the the ordained ministry since the beginning of the third ministry of the unity of the church. For the unity of century consisted of bishop, presbyter and deacon. the church tliere can be no other critenon than the apostolic gospel which is accepted in faith, cele- 187. Because of the controversial questions which brated in the sacraments, and attested through the emerged in the second century concerning the word and works of love. authentic content of the gospel message, emphasis fell on the link between the word and the person of 190. In the course of the fourth century, a second the witness to such an extent that the continuity of step of great importance was taken regarding the bishops in one local church became the criterion for stsucturing of the episcopate and presbyterate. Fol- recognizing ~hecontinuity o€the public mediation of lowing the spread of Christianity beyond the urban apostolic teaching. Irenaeus wrote in this context areas, new congregations were fornied and eutnisted about " the tradition of the apostles manifested to the pastoral care of the presbyters. While initially throughout the whole world; as we are in a position they had formed a college which assisted the bishop, to reckon up those who were by tbe apostles insti- they were now entrusted witb the tasks of adminis- tuted bishops in the churches and to demonstrate the tering baptism and presiding at the celebration of the succession of these men to our own time"." Accord- eucharist, which means that they assumed functions ing to Irenaeus one musi seek true teaching in the which had previously been the tmical functions of tradition which the bishops and the presbyters insti- the bishop. When the office of presbyter assumed tuted bv them received fsom the apostles, and which "episcopal" characteristics, the office of bishop lost they in their turn passed on to their successors down its distinctive feature of a ministry presiding aver to the present time. In third century North Africa, congregations present in one particular place, and became an office with a regional character. This min- istry in which the administrative and iuridical func- tions now predominated gave expression to the unity " Epistle o1 Ignatius to thr Magnesians, 6.1, in Anfe-Nicrnr Farizers. 1, 61 between the various eucharistic congregations. It is Epistle o[ Ignatius to thr Srn>maeans,8.11, in Anfe-Nicerie striking that, during this transitional period in the Firikers, 1.89-90. development of the life of the church and of the " Tke Ajio.slolic Tmdition of St. Hippo1ytu.s o/'Rome, ed. Gre~ goy Dk (London, 2nd ed., 1968). 15. structures of its mission, the number of bishops did '' Ii-enaeus, Adversus Haereses, 111, 3, 1, in Antr-Nicene Frilhers, not increase, which would have been in keeping with 1, 415. the principle which provided far a bishop for every

88 local church, but instead a further "specialization" ministry came to predominate as the foca1 point for of the ministries of bishop and presbyter evolved. the understanding of the ministry of the church. This Both ministries, in different ways and on different corresponded to a difficultv in the theology of the levels, were in the service of the local church while episcopate, concerning whether or noi its special sta- remaining closely linked with one another, as is tus was due to the sacramcnt of ordination. But the demonstrated by the principle of the dependence of tendency prevailed to define the episcopate almost the presbyter on the bishop. exclusively in juridical terms.

191. If one were to describe the ecclesiology of 193. However, the opposite tendencies also the Early Church, as it evolved in the life and con- existed, most clearly in Thomas Aquinas, who sciousnrss of the church itself, the concept of com- describes the dilference between priest and bishop munion (koinonia) comes to mind. Every ecclesial regarding authority - with i-eference to the church as community is a koinonia. More precisely, one could the corpus Christi rriysticnnz inthe sense of a higher describe it as the communio of faith and of the sacra- episcopal authority, which is an "apostolic priest- ments which the bishop serves, above al1 in the cele- hood ". The bishop receives this spiritual authority bration of the eucharist and in proclaiming the faith through con~ecration.~'Thomas however embeds which he teaches and protects, but also bv his care this authority for building iip the church as the body for preserving the unity of the whole church. Every o£ Christ in his concept of the mediation of grace and church which is a koinonia is also in communion salvation by Christ, the head of the church, and in with the other churches and therefore the bishop is the idea of the instrumental causality of Christ's understood not only as an individua1 but as one in humanity. His theology of grace led him to see Christ communion with the other bishops. This collegial above al1 as the one who mediates grace, and on the structure of the episcopate becomes very clear in the basis of his theology of the lex nova he can even con- ordinati011 of a bishop, as laid down for instance in sign institutional matters to the second rank of eccle- Canon 4 of the Council of Nicaea, which states that siology. every bishop should " at best" be ordained by al1 the bishops of the province, and in cases of emergency 3.4. THEORDAINED MINISTRY IN THE LUTHERAN only at least three bishops should gather for the ordi- REFORMATIONAND THE COUNCILOF TRENT nation. The confirmation of the process for each province however is the duty of the Metr~politan.~' Canon 6 furthermore forbids that a bishop should be 3.4.1. The Lutheran Refomntion instituted without the agreement of the ~etro~olitan 194. In the area of the 16th century Lutheran and mentions the precedence of Alexandria, Rome Reformation, the ministerial office developed amid a and Antioch. Canon 7 ascribes a "precedence of complex set of problems. There were differing and honor" to Jerusalem, the "mother of al1 ch~rches"."~ sometimes contradictory theological interpretations Constantinople is added to this list of precedence as of the ministry, for example, giving rise io criticism the "new Rome" following the Council of Constan- of understanding ministry from offering the sacrifice tinople (381).'" The Synods and Councils themselves of the mass. Differing, sometimes contradictory, con- testify to the koinonia of the churches and their bish- cepts of grace and justification prompted the bishops ops. This laid the foundation for a structure which to refuse to ordain Lutheran theologians. Among extended bevond the local churches. and which non-theological factors, the constitution of the Ger- man Empire included the institution of prince-bish- ops, whose mingling of secular and spiritual power evoked sharp criticism from the Reformers. There was an interplay of action and reaction, theological (communal dimension), hut also requires commu- criticism and counter-criticism, and institutional nion with the other bishops (collegial dimension). measures in church and state. The Reformers wanted to shape the churcb but had limited means for doing 192. The reflections on the ordained ministry this, while the princes strove to extend state power which developed in the Middle Ages, particularly by over the church. The ministry and its theological Peter Lombard, largely follow the thought of Jerome understanding evolved within this tangle of in his emphasis on the equality between presbyters extremely heterogeneous factors. Only part of this and bishops, while taking account of the fact that the complex can he discussed in the following sections. theological definition of the ministry originated in 195. For the Lutheran Reformation, ministry and presidency at the eucharist. Subsequently the pnestly ordination are among the visible signs of the church, esueciallv in their relation of service to ureachine and the sacriments, as Luther states in 0; the ~otrncils 2T~ue~,7. and the Church. "Fifth, the church is recognized " This designation occurs in the "Letter ol thr Bishops gath- ered in Constantinople" of thc Synod of 383 (SANUER,30) which is externally by lhe that cOnsecrates Or "ls a surnrnaiy of what happrned at the Council of 381, including the deposition of Manirnus and ordination of Nectarius as Bishop of Constantinoplr. " l>z IV Seiir, 24, 3,,2 qu 2 ad 3: "Omnis polrstas spiritualis "' Canons 2-3 o[ the Cuuncil af Constantinople. TANNER,31-32. datui- eum aliqwd consecratione". isters, or has offices that it is to administer. There tians are pnests, but not al1 are pastors. To be a pas- must be bishops, pastors, or preachers, who publicly tor one must not only be a Christian and a priest but and privately give, administer, and use the aforemen- must have an ofbce and a field of work committed to tioned four things or holy possessions [the word of him. The call and command make pastors and God, the sacraments of baptism and the supper, the preachers ".38 puhlic use of the keys] on behalf of and in the name of the church, or rather by reason of their institution 199. The doctrine of the universal priesthood by Christ. .. . Wherever you see this done, be assured removed the theological foundation of the social and that God's people, the holy Christian people, is pre- lega1 division of Christendom into clergy and laity, sent based on Gratian's dictum, "Christians are of two kind~"'~together with the medieval concept of a hier- The Priesthood of Al1 the Baptized archy of estates in which the spiritual estate ranked ahove the secular. 196. According to Luther, "priest", in the origina1 and stnct sense of the word, is Christ alone. Christians The Relatiotz between the Priesthood ofAll the Baptized are priests only by sharing in Christ in faith, according and the Ordairred Ministw to the logic of the "happy exchange": "Now just as Christ by his birthright obtained these two preroga- 200. Luther as a rule calls the pastor minister. tive~,so he imparts them to and shares them with This shows the general trend of his understanding of everyone who believes in him according to the law of the pastorate: while in his time the sacrament of the above-mentioned marriage, according to which ordination did not of itself place the ordained in the the wife owns whatever belongs to the husband. se~ceof a congregation, according to Luther eccle- Hence al1 of us who believe in Christ are priests and sial office Iias to he an office of ministry kings in Christ, as 1 Pet 2:9 says: 'You are a royal (ministerium), namelv that of publicly proclaiming priesthood and a priestly kingdom.'"" Christians the gospel in word and sacrament in the congrega- become priests not through ordination but through a tion. Now if every baptized Christian has certain new birth, the spintual birth of baptisrn. They are not duties toward God and humankind as a priest, in made priests, they are born prie~ts.'~"Accordingly we praver and proclamation of the gospel, then the ques- are al1 consecrated as priests through baptisrn"." tion arises about the basis and understanding of the special ecclesial ministry, since the proclamation of 197. The priesthood of each baptized person, as the gospel is also an essential element of this min- sharing in the priesthood of Christ, is according Lo istry. There has been for some time considerable Luther lived out or realiiied in priestly action, when a debate on this question. person offers sacrifice to God on behalf of al1 and teaches them about God, so as to bring their con- 201. In many passages Luther speaks explicitly of cerns before God and God's concerns to them.'"he the divine institution of ordained ministry. For exam- first occurs in prayer and dedication to God, espe- ple in To the Christian Nobility of the Geman Natiotz cially in suffering, the second in proclaiming the (1520): "I want to speak only of the ministry which gospel. Every Christian prays in Christ and so comes God has instituted, the responsibility of which is to before God. minister word and sacrament to a congregation, among whom they reside"." hd: "I hope, indeed, 198. Since the pnesthood of al1 the baptized has that believers, those who want lo he called Chris- its foundation in baptism and is lived out in faith in tians, know very well that the spiritual estate has Chnst's promise, therefore before God al1 Christians been established and instituted by God, not with gold are equal, that is, equal as priests (sacerdotes). The or silver but with the precious blood and bitter death difference between a pastor and a Christian who is of his only Son, our Lord Jesus Christ. From his not a pastor is a difference of office. Regarding their Xvounds indeed flow the sacraments, as they used to state of grace and in view of salvation, there is no dif- depict this on broadsides. He paid dearly that men ferente between those who are ordained and those might everywhere have this office of preaching, bap- who are not ordaiued. "A11 Christians are tmly of tlie tizing, loosing, binding, giving the sacrament, com- spiritual estate. And there is no difference among forting, warning, and exhorting with God's word, and them, except that of office"." Christians, as Chris- whatever else belongs io the pastoral office. ... I am tians, are not office-holders. "It is true that al1 Chris- not thinking, however, of the spiritual estate as we know it today in the monastic houses and founda- tions. ... The estate I am thinking of is rather one which has the office of preaching and the service of "MIA 50,632, 35-633, 11;LW 41, 154. " WA 7.27. 17-21 (Freedom ofn Ckrisrian, 1520); LW 31,354. 'n Cf. WA 12, 178, Yl and 179, 15-21 (De insrirueridis minirtris Ecclesiae, 1523); LW 40, 18 and 20. 'I WA 6, 407, 22-23 (Tu ihe Ciinstiiln Nobilit? of ike Gemznn '"WA 3111,211, 17-20 (Exposition of'Psalm cYZ, 1530); LW 13, 65. Nation; 1520); LW 44, 127. 'i "Duo .st. 1, 678. " To the Cknstinn Nobili- WA 6,407, 13-15; LW 44, 127 '"70 the Cknstian Nobilir~v.WA 6, 441, 241; LW 44, 176. according to Lutheran thinking does not have any question of his calling to his ministry and the ques- "indelible character" and its specific power has not tion of the authority of the word which he is to serve. been passed on by a bishop who was consecrated by another bishop. However the following is clear in 210. In a famous remark at table, Luther rejected Lutheran understanding: "Nor does this detract from the following distinction which he called a metaphys- the efficacy of the sacraments when they are distrib- ical one: "Men preach, the Spirit works; the pastor uted by the unworthy, because they represent the baptizes, absolves, but God cleanses and forgives. person of Christ on account of the call of the church Not in the least! Rather we conclude: God preaches, and do not represent their own persons, as Christ baptizes, absolves"." This does not blur the distinc- himself testifies 'Whoever listens to you listens to me' tion between God and man, between divine actions (Luke 10:16). When they offer the word of Christ or and human actions. Rather he has in mind an effec- the sacraments, they offer them in the stead and tive unity between the action of the Holy Spirit and place of Christ. The words of Christ teach us this so the specific act of the pastor, a unity decisive for the that we may not be offended by the unworthiness of actions of proclamation and administration of the minister~".'~More precisely, this is to be understood sacraments being efficacious for human salvation. as follows. " Good God! What consolation can a weak conscience receive from a preacher if it does not believe that 208. In The Babylonian Captivity of the Church, these very words are GodS consolation, GodS word, Luther writes about baptism: "Hence we ought to God's judgment? "" receive baptism at human hands just as if Christ him- self, indeed, God himself, were baptizing us with his The Problematic of the Episcopate at the Time of the own hands. For it is not man's baptism, but Christ's Refomation, and the Reaction of the Refomers and God's baptism, which we receive by the hand of man. Therefore beware of making any distinction in 2 1 1. Regarding the episcopal office, histoncal fac- baptism by ascribing the outward part to man and tors which the Reformers encountered but had no the inward part to God. Ascribe both to God alone, power to change played an important role. The bish- and look upon the person administering it as simply ops and archbishops of the Holy Roman Empire of the vicarious instrument of God, by which the Lord the German Nation were at the same time secular sitting in heaven thrusts you under the water with his princes and as such had a firm place in the institu- own hands, and promises you forgiveness of your tions of the Empire. Bishops had seats and votes in sins, speaking to you upon earth with a human voice the Diet, while three archbishops were even prince by the mouth of his minister"." electors, with places among the seven princes who chose the emperor. Careful consideration of the his- 209. The two aspects belong together, namely, torical parameters of the episcopal office in the six- highest esteem for what the pastor does, for his teenth century is of great significance for the hands in baptism are God's hands, his voice is God's Lutheran churches as well as for the Roman Catholic voice, and low esteem Ior him as God's "vicarious Church: for the former, so that they do not remain instrument ". Each determines the other reciprocally, fixated on one specific historical constellation in for only if and insofar as the pastor acts purely as an their position regarding the episcopate: for the latter, instrument, vicariously for God, can his action be to help in reaching an appropriate assessment of the said to be at the same time GodS action. That the decisions made by the Reformation churches regard- pastor can and must preach, baptize, and administer ing their leadership. the Lord's Supper presupposes a mandate from Christ for these actions and a promise regarding 212. The combination of heterogeneous tasks in them. That is why the institution of the sacraments is the office of bishop led to conflicts between their var- so important for the Reformers. Only by appealing to ious duties. The secular power was sometimes used Christ's command and in trust in his promise can a for spiritual ends in a questionable way and vice pastor dare to act in the name and in the stead of versa, while the duty of spiritual leadership was Christ. That he or she can be called before the whole neglected. Often, the holders of episcopal office were congregation in response to ChristS command and unfit for their spiritual duties and they appointed promise and thus act in the name of Christ, presup- other persons to represent them. The Reformers poses his or her calling and ordination to the office severely criticized the intermingling of the two pow- and to its public enactments. The ordained minister ers in the one person of the bishop, as in Art. 28 of has the right and the duty, through the authority of the Augsburg Confession. They emphasized that "the the command and promise oi Christ, to proclaim the gospel in puhlic and to administer the sacraments. And because the pastor is instituted as minister of " "Honio prardicut, Spiriius operaiur, mit~isrerbapiisat, the word of God, the question of his authority is the absolvit, Deus autetn mundar ci reinitrir etc. Nequaquam! Sed m>i- cludimus: Deu~oraedicai, bavrisat, ahrolvit ': WA TR 3; 671, 10-11; No. 3868. From thr same remark as in thc pl-evious note: "Optiwie ioApulu~,Art. VIIMII, 28. BSLK240, 40-47; BC 178, translat- Drus, yunm consolationem potecf a praedicaiore recipere infima ing the Latin tent of Sepiember 1531. conscienria, nisi credir haec ipsa verbn cunsolntionemesse Dei, ver- I' WA 6.530.22-31; LW 36.62f. bum Dei, srnteniiam Dei? " Ernphasis added.

92 the one gospel. However, the correct preaching of the continuity with the order of the Early Church. Dur- one gospel everywhere cannot be taken for granted, ing the Reformation era, the concept of "apostolic because erroneous teaching is always possible and succession" appeared first in the work Enchiridion indeed a reality. Therefore a supra-parochial ministry christianae institutionu (1538) of the Catholic theolo- of oversight is not merely optional. Melanchthon gian Johannes Gropper, who refers to Cyprian, continues: "So that there may be one church sharing Augustine, and especially to Irenaeus in Adversus in a consensus, God has always spread abroad the haereses, Books 111 and ni This principal work of the same gospel through the Fathers and the prophets Bishop of Lyons became known in the West through and later through Christ and the apostles. And Christ the edition of Erasmus (1526). while earlier Peter has instituted one office that should remain until the Lombard and the Decree of Gratian did not know it. end of the world. ... That is, he has preserved the Gropper says about 1 Tim 4:14, that "in order to pre- gospel and intends that, after the apostles, shepherds serve the unity of the church it is extremely necessary be called forth in al1 the churches, that is, those to praciice ordination as it had been instituted by whom he calls to administer the office of teaching Christ, later practiced by the apostles, and handed the gospel. Although they differ in gifts, they never- down to us in continuous succession Gropper theless provide the same service. The unity of the appeals to Irenaeus when he rejects the opinion thai church consists therefore in this association under succession in faith is sufficient. "One must believe one head through the same gospel and the same only the priests who stand in succession from the office. ... But so that everything in the church hap- apostles and who with succession in the office of pens in an orderly manner according to the rule of bishop have received the certain charism of truth, Paul, and so that the shepherds would yield to one according to the will of the Father"."" another and be concerned for each other and avoid differences of opinion and divisions, a useful order 220. As early as 1539, in his work, The Church and was added, namely, that out of many presbyters one the Anthority of GodS Word, Melanchthon rejected was chosen as bishop to guide the church by teach- these opinions which tie church "to the orderly suc- ing the gospel, taking care for discipline, and being cession of bishops, just as empires exist through the himselr head of ihe presbyters. ... These orders are orderly succession of their mlers. But it is different in useful in preserving the unity of the church, if those the church. It is an assembly which is not tied to an who are the heads fulfill their ~ffice".~~ orderly succession but to the word of G~d".~jGrop- per's ideas were to play no constructive role in the 218. According to Lutheran understanding, the unity colloquy of 154 1 ai Regensburg. special tasks of bishops, beside the preaching of the gospel, are the following: the examination and ordi- 221. Regarding ordination, which normally is nation of those who are to be called to the ministry of administered by an ordained person, Luther can the word, the visitation of pastors and their congre- speak quite openly ahout succession as a Cact: "God gations, examination of doctrine, the naming and calls in two ways, either by means or without means. rejection of heresy, and the implementation of Today he calls all of us into the ministv of the word excommunication. Even though in areas of the by a mediated call, that is, one that comes through Lutheran Reformation in Germany the development means, namely, through man. But the apostles were of a genuine episcopate was irnpeded for centuries, called immediately by Christ Himself, just as in part by the fact that bishops in Germany occupied prophets in the Old Testament had been called by secular positions defined by imperial law, reference God Himself. Afterwards the apostles called their dis- must be made to the competent system of superin- ciples, as Paul called Timothy, Titus, etc. These men tendents which did arise. Also Melanchthon's judg- were called bishops, as Titus 1 says, and the bishops ment in the Apology should be bome in mind: "We called their successon: down to our own time, and so have frequently testified ... that it is our greatest on to the end of the world. This is a mediated calling, desire to retain the order of the church (politia eccle- since it is done by man. Nevertheless, it is divine".00 siastica) and the ranks in the church - even ihough "Now if the apostles, evangelists, and prophets are they were established by human authority. We know no longer living, others must have replaced them and that church discipline in the manner described by the will replace them until the end of the world, for the ancient canons was instituted by the Fathers for a church shall last until the end of the world, and so good and useful purpose apostles, evangelists, and prophets must therefore

Ordination and "Apostolic Succession " " Johanncs GROPPF.R,Enchiridion Christiaiiae insfifutionis, 1538, fol. 67,;. quoted h-oiii G. KREISCHMAR,-Die Wiederentdeck- 219. The Early Church's concept of the apostolic ung des Konzepts der 'Aposlolischen Sukression' in, Urnkreis der succession was unknown in the Middle Ages even Reformation", in Das bischolliche Anzi. Kirchengeschichtliche und though ordination practice remained by and large in okurnenische Srudien itir Frage des kirchlicheii Amles (Gorrr~cru

19991~~~~ 117 n 29~ ,, - ~ , ~~ -~~ " CGnorrEn, Enchindioii, fol. 67r. citing Adversus haerescs, I\/, 63.. ouoted. h-orn G. Knersc~nian.as in n. 42. " MFIANCHTHOY,CR 4, 367f.. hiu his foniiulation ol the Wit- b' Melnnchthonk Werke in Ausivuhi, Vol.1, ed. R. STUPPERICH tenberg thrulugians' reactions LOthr Regensburg Book. (Ciitersloh, 1951). 330.19-23, Apolo&y, Ari. XLV 1. BSLK 296, 14 297.1; BC 222. " On Gal 1:1, in theprinted text. WA4011, 59, 16~23;LW 26, 17.

94 ments" (DS 1773; Tanner, 743). The Council holds to of teaching on church ministry. During the early a conferral of the Spirit on the ordinand and to the stages of the Council, Order was treated within the sacramental character by virtue of which the person context of the Decree on the Sacrifice of the Mass, so once ordained remains a priest for ever (DS 1774; that offering sacrifice and priesthood were the points Tanner, 744). of reference for the Sacrameni of Order. But the third and last session (1 562-63) relativized priesthood 227. The Tridentine discussiori shows tlie decisive as the starting-point for the Sacrament of Order and role played by the concept of priesthood in preserv- moved toward clarifying the ecclesial setting both of ing the traditional teaching on church ministry. the ordained ministry and of the relationship Because of the kev function ascribed to priesthood hy between the different ministries. The result of this the patristic and medieval tradition for the under- effort is summarized in Canon 6, which after debate standing of church ministry, the Fathers of the Coun- at the Council received its present form: "Excluded ci1 of Trent judged Luther's cnticism of using this the- shall be anyone who denies that there exists in the ological category to designate the ordained ministry Catholic Church a hierarchy consisting of bishops, and his application of it to every Christian believer to priests, and ministers, instituted by divine appoint- be a reversal of the basic slructure of the church min- ment" (DS 1776: Tanner, 744). The priesthood is thus istry. They stressed therefore that a priesthood ori- understood as a structure which includes different ented toward the celehration of the eucharist belongs degrees of spiritual authority. Priesthood therefore to the Catholic tradition, but they did not adequately entails intemal diversity and the diversity of grades develop the ecclesiological framework for under- must be applied to the sacramental hierarchy, at least standing of church ministry. The dogmatic doctrine to presbyters and bishops. of the Council of Trent thus focused on the sacra- mentality of ordination and on the specific character 230. Regarding the inner siructure of the ordained of the priesthood conferred through ordination in ministry, a noteworthy aspect is the expression " by differentiation from the pricsthood of al1 believers. divine appointment" (divina ordinatione), which is weaker than the technical expression "of divine right" 228. The task of preaching entrusted to those (iure divino). This shows that while the inner differen- ordained to the ministry was certainly present in the tiation of ministry corresponds to the \\il1 of God and mind of the Tridentine Fathers, even if the lopic was to his plan for the church, still one cannot exclude a not explicitly integrated into their dogmatic teaching, certain degree of historical contingency. but was instead developed in the decrees that give directives for reforming clerical life and pastoral 231. The hierarchical structure of ministry also care. Recent studies have however brought out the includes the relation between the bishops and the complexity of Tridentine doctrine on ordained min- bishop of Rome. But the Tridentine discussion was not istry, while showing the impact of teaching aboul the ahle to work out the needed clarification of the thomy pastoral aspects of ministry on the theology of the issue of the foundation of episcopal authority and it episcopal office. The concern of the Council was, first left open the question of the relation between order of all, to assert the sacramentality of the Sacrament and jurisdiction. As the question of jurisdiction was of Order. But no less important was the intention of excluded due to earlier debates on the powers of bish- renewing the life of the clergy, with the main goal of ops and their relation to the authority of the pope (del- the desired reforms being a more effective pastoral egated or direct), the hierarchy was treated within the ministry. For that reason the bishop must examine framework of the Sacrament or Order in a more nar- and choose suitable ordination candidates and bish- row sense, i.e. with respect to the sacramenta1 grades ops and priests were both reminded of their duty to of Order. The canonist Paleotti, who was responsible preach. While the dogmatic canons focus on priest- for the final version of Canon 6, wrote in his notes on 6 hood, that is, its authority and power to celebrate the July 1563, the day of the vote: "Bishops perform all the eucharist, the reform canons on the Sacrament of sacramental actions just like the Pope. In this area Order bring to the forefront norms for the appoint- therefore they do not stand under the Pope. For there ment and promotion of derics, for their ordination, exists a double hierarchy, one on the leve1 of holy and for visitations. In this regard the bishop, no1 the actions, the other in the area of church leadership. The priest, both ordains and defines the practice of min- former belongs to the Sacrament of Order, which we istry. The bishop decides who is to be ordained and are treating here, and in it the highest grade is that of in his visitation he detennines how the priest is to bishops"." In addition, Paleotti understands the epis- exercise his ministry. copate as a pastoral ministry, endowed with a sacra- mentally based jurisdiction, which is responsible for 229. Because Trent's concept of "visihle and exter- "grazing the flock" (pascerej and which is distinct nal priesthood" marked the difference between fsom the task of leadership (regere). ordained ministi- and the "invisible interna1 priest- hood" ol al1 helievers, it also left open the question of 232. On one hand the Council of Trent took as the inner stmcture of ministry and the hierarchical centra1 the category of priesthood but at the sarrie relationship between bishops, presbyters and dea- cons. The need to clarify the last question produced a shift of perspective in dealing with the dogmatic side time it enlarged the concept so as to include pastoral 3.5. THEORDAINED MINISTRY ACCORDING T0 VATICAN11 tasks. Thus Order is no longer exclusively understood AND IN LUTHERANTEACHING TODAY on the basis oi priesthood, while priesthood must be understood on the basis of Order with its manifold 3.5.1. Vatican I1 on rhe Ordained Ministty pastoral tasks, so that the concrete church becomes the comprehensive framework for Order. By assign- 235. While the Council of Trent gave a direct ing the position of pre-eminence to the bishop, response to issues raised by the Reformation, the Canon 6 represents a basic change of direction in the Second Vatican Council (1962-65) sought to treat the understanding of the Sacrament of Order, moving same questions in a more balanced manner, taking away from the eucharistic body toward the ecclesial account both of a broader ecclesiological setting and body of Christ and its members. This change of the new awareness, Iòstered by the ecumenical becomes even clearer and easier to grasp in the movement, of a shared heritage of faith. Vatican I1 Reform Decrees which use the mode1 of shepherd saw the other Christian churches and ecclesial com- and pastor to describe the bishop. munities in the fresh perspective of emphasis on Christian elements shared in common. Vatican I1 did 233. Trent's doctrine on church ministry and its not depart from or minimalize the binding doctrine reform decrees contain t~votheologies of ordained of Trent, but it drew on a wider church tradition and ministry. The first has priesthood as its basic con- introduced new accents in its presentation of the cept, while the second centers on the episcopate. The church. second perspective could not prevail everywhere because it was difficult to clarify the relation between The Common Priesthood ofAll the Baptized episcopate and pnmacy, but it gave a differentiated shape to a teaching originally oriented to priesthood. 236. The Council of Trent did not work out a doc- It made possible the retention of a sacramental dii- trine of the common priesthood of al1 believers but in ference between bishop and presbyter, against St. its treatment of the Sacrament of Order and the Jerome's idea of the sacramental identity between other sacraments it neither excluded nor denied it. It bishop and priest based on their common relation to the eucharist. However, the view that the priesthood has to be understood on the basis of Order and not have been endangered and denied by the Reforma- vice versa, did not prevail in the following centunes. tion. Medieval theology knew the doctrine of the One part of the Catholic understanding of the min- sharing of the baptized in Christ's priesthood, based istry, priesthood. was later emphasized so much that sacramentally in baptism. Thomas Aquinas for it was sometimes taken to be the whole of ordained instance speaks of a "priesthood of the life of grace", ministry. Only with Vatican I1 was this namw con- and of a "sacramental priesthood" given by baptism ception of the Counter-Reformation overcome. and confirmation which enables the faithful to receive and celebrate the sacraments, while differing 234. The lack of agreement on the relationship from the priesthood of ordained mini~ters.'~ hetween nydo and jurisdiction was also the reason why the Council omitted a discussion of apostolic 237. The doctrine of the priesthood of aìl the bap- succession, especially during and after the second tized was mentioned in older manuals of Catholic dog- session. It was clear to the Council participants that matic theology, but magisterial statements about it first bishops were successors of the apostles and the Pope appear in the twentieth century, in the wake of the successor of the Apostle Peter. But this initial idea liturgical movement, far instance, in the Encyclical of was not developed from this basis into a theological Pius XII Mediator Dei (1947), on the liturgy, in which a explanation of the episcopate. The Council wanted to central idea is actuosa parficipatio, the active participa- avoid the question of the relation between apostolic tion in worship of the whole priestly people of God. and Petrine succession regarding jurisdiction. The But Vatican 11 recaptures the biblical, patristic and theme of apostolic succession in the episcopate was medieval approaches to the common priesthood and not abandoned, bu~was siiiiply stated in a subordi- makes them central concepts of its ecclesiology (cf. LG nate clause: " the bishops, who have succeeded to the IOf, 34; SC; AA 3; P0 2). Drawing on the classic New place of the Apostles" (episcopos, qui in Aposfolorum Testament texts on the priestly character of the people locum successemnt; DS 1768; Tanner, 743, Latin text) of God, especially 1 Peter 2:4-10, the Council describes and so lost its function of providing the basis for the in the Lumen gentium (LG 10) the common priest- bishop's eminent position and specific authority. The hood, while distinguishing it from the ministerial or episcopal functions in which the superiority of the hierarchical priesthood exercised by the ordained min- bishops finds its expression are then simply listed: istry. Speaking of the eucharist, LG 11 says oi believ- " they are higher than priests and are able to confer ers, "Taking part in the eucharistic sacrifice, the source the sacrament of confirmation, to ordain the minis- and summit of the Christian life, they offer the divine ters of the church and to fulfill many other functions, victim to God and offer themselves along with him. whereas those of lower order have no power to per- And so it is that, both in offering (oblation) and in Holy form any of these acts" (DS 1768; Tanner, 743). But the Decree gave no indication of the foundation oi these roles. '"CI. Suniina tkeologiae, 111, q. 63, aiis. 3 and S.

97

242. The Council then describes the substance ing that the bishops "duly entrusted in varying and functions of episcopal ministry in terms ol the degrees (vario gradn) various members of the church "three offices" (munera), those of teacher, priest and with the office of ministry (munus nzinisterii)" (LG shepherd. The proclamation of the gospel takes pride 28). And, conscious of the time it took for the termi- of place over the other "principal duties of bishops" nology of ministry to establish itself in the first two (LG 25). One could say that the proclamation of the centuries and of the problems raised bv the attempt gospel and the celebration of the sacraments are the to define precisely the relationship between the epis- means by which the bishops as shepherds "pasture" copal ministry and the presbyterate, the Council the people of God entmsted to their leadenhip. speaks just as carefully: "Thus the divinely instituted (divinitus institutunz) ecclesiastical ministry is exer- 243. The sacrament of ordination is the path that cised in different degrees (diversis ordinibtts) by those gives access to the episcopal ministiy and to the bish- who even from ancient times (iam ab antiquo) have ops' college: "The holy synod teaches, moreover, that been called bishops, priests and deacons" (LG 28). the fullness oS the Sacrament of Orders is conferred by Episcopal consecration ... [which] confers, 246. About the ministry of the presbyters it is said together with the office of sanctifying, the ollices also that "while they do not have the supreme degree of of teaching and ruling, which, however, of their very the pontifica1 office and depend on the bishops for nature can be exercised only in hierarchical commu- the exercise of their power, priests are Sor al1 that nion with the head and the members of the college" associated with them by reason of their priestly dig- (LG 21). This account of episcopal ordination nitv (sacerdotali honore). By virtue of the sacrament emphasizes two aspects: the sacramenta1 origin of ofrders, they are consecrated ... to preach the the episcopal ministry and its collegial character. The gospel and shepherd the faithful as well as to cele- gift of the Spirit by the sacrament makes the bishop brate divine worship as true priests of the New Testa- capable of performing the tasks of preaching, presid- ment " (LG 28). Tliis repeats what Trent had se1 forth, ing over the liturgy, and goveming the church. At the but the starting point is not, as after Trent, the sacer- same time, the sacrament makes him a member of a dotal dimension, but instead the pattem of the three- college, which is "the subject of supreme and Sul1 fold office from which theology of the presbyterate authority over the universal Church" (LG 22). develops. Because ol the collegial stmcture of the episcopate, "it is for bishops to admit newly elected members 247. Vatican Il's Decree on Priests (Presbyeronnm into the episcogal body by meansof the sacrament of Ordini.?) locates the origin of this ministry in the Orders " (LG 2 1). proclamation of the gospel, in a manner similar to the Council's theology of the episcopatc. The priestly 244. The essentially collegial stmcture and nature ministry starts ~viththe preaching of the gospel. "The of the episcopate means also that the bishop is incor- people of God is formed into one in the first place by porated into the college of bishops in which the com- the word of the living God, which is quite rightly munion of the churches (cornnzunio ecclesiarum) expected from the mouth ol priests. For since nobody expresses itself as communion among the bishops can be saved who has not first believed, il is the first (communio episcopornm). On the basis of this corre- task of priests as co-workers of the bishops to preach spondence between the college of bishops and the the gospel of God to all" (P0 4). Vatican I1 is no communion of the churches, Vatican I1 formulated as longer concerned lvith only a part of priestly ministry well the basic statement of its ecclesiology, which but with the whole of it. After preaching, there fol- therefore can be called a communio-ecclesiology. lows a description of the liturgica1 ministry of the "Individua1 bishops are the visible source and founda- priest, and the eucharist is described as "the source tion of unity in their own particular churches, which and the summit of ali preaching of the gospel", and are modeled on the universal church; it is in and lrom "the center of the assembly of the faithful" (P0 5). these that the one and unique Catholic Church exists Reflections on the pastoral minisi- then round off (in quibus et ex quibus una et unica Ecclesia catholica the whole. These include the key work oF priests exsistit). And for that reason each bishop represents being "instructors of the people in the Sailh" who his own church, whereas al1 of them together and with have io see to it "that al1 the believers are led in the the Pope represent the whole Church in the bond of Holy Spirit to the fuil development of their vocation peace, Iove, and unity " (LG 23). in accordance with the gospel teaching, and to sin- cere and active charity and the liberty with which Presbyters and Deacons Christ has set us free" (P0 6). It hecomes clear that the particular dimensions of priestly ministty are 245. Vatican I1 also considers the other ordained seen as closely connected with each other, and that ministries of presbyter and deacon within the preced- only the sum-total of these tasks constitutes the ing framework of the mission of the apostles and ordained minist- their successors, the bishops. In order to keep the historic question ol the inner structuring and difler- 248. It is worth noting the similarity between the entiation of the ordained ministry as open as possi- descriptions of the ministerial functions of presbytcrs ble, the Council formulated very cautiously the text and of bishops. The same pattern of the threefold of Lumen gentium on the ministry of presbyters, say- office - preaching, liturgy, leadership - is used for bishops and presbyters, and in the concrete life of the latter which arz not entirely foreign to the Lutheran church precisely the latter cany out the ordinary iheology of ministry, such as, the connection with exercise of these functions through which the church and embedding of the ministry in the common is built up, while the bishops have oversight over priesthood of al1 the baptized, the public nature of teaching and care for the communion among local the ordained rninistry, and especially the emphasis cornmiinities. However the presbyters exercise their on the proclamation of the gospel as the main task of minist~yin subordination to the bishops and in com- the ordained ministry in general. Viewed in this way, munion with them. The sacramentai origin and hier- Vatican I1 really represents an answer to the Refor- archical relation to the episcopate are therefore the mation and its atiempts to retain the ordained min- two characteristic features of the office of presbyters. istry on the basis of the center of the faith, that is, the On one hand their mission and authority rest on the proclamation of ihe gospel in word and sacrament. gift of the Spirit conferred bv the sacrament of ordi- On the other hand, when Vatican I1 emphasizes the nation, while on the other hand they exercise their episcopate as the basic form of church ministry, it rninistiy under the bishops, and through them are gives prominence to a difference from the Lutheran within a structured church communion. understanding of ministry, which is fully realired in the public service of word and sacrament in the local 249. The Decree on Priests also mentions explic- community. itly the ecclesial integration of presbyiers into the priestly people of God. Al1 members of the church 3.5.2. The Ordciined Ministry in Lutheran Teaching share in Jesus' anointing by che Holy Spirit. In him Today - The Ordained Ministry and the Priest- "al1 thr faithful are made a holy and kingly priest- hood of'all tke Baptized hood, they offer spiritual sacrifices to God through Jesus Christ, and they proclaim the mighiy acts of 252. The ministry of communicating the gospel to him who has called them out of darkness into his the whole world has been entrusted to the people of rnarvelous light (cf. I Pet 25.9). Therefore, there is no God as a whole and to each individua1 member of it. such thing as a member who does not have a share in From the Lutheran perspective, ordained ministry the mission of the whole body. Rather, al1 of the has to be seen in the framework of the priesthood ol' members ought to revere Jesus in their hearts (see al1 the baptized precisely because the task of passing I Pet 3:lS) and by the spint of prophecy give testi- on the message of the gospel has been given to both. mony to Jesus" (P0 2). The huilding-up of the body But the foundation for the one is characteristically of Christ is seen as the basis and the goal of the quite different ii-om the foundation for the other. It is priestly ministry. About these ordained ministers the precisely in this differentiation that they are related Decree says: "These men held in the community of to each other. the faithful the sacred power of order, that of offering sacrifice and forgiving sins, and exercised the pnestly 253. Al1 those who are baptized in the name of the ofice publicly on behalf of men and women in the Tnune God receive in baptism a share in his pnest- name of Christ" (P0 2). As Treni had done, Vatican I1 hood which they live out in faith in Christ. Part of mentions the power to offer sacrifice and to forgive this priesthood is, first, that those who are baptized sins, but goes on to speak of the public dimension of will bear witness before others to Christ with whom ministenal office. they are linked in faith and whose qualities, such as justice, holiness, wisdom, are bestowed on them by 250. In the Western church. the diaconate always virtue of faith, and they thus pass on the gospel. Sec- existed as a grade of ordination, but only in a stunted ond, it is part of their pnesthood that they become a form as a transitional stage to the presbyterate. It had Christ for others in as far as they share in bearing already lost its function as an independent ministry their burdens (Gal 6:2), especially their sins, and they before the end of the first millennium. Only with the bring others before God in prayer. This is the corn- Second Vatican Council has the permanent diaconate munication of the gospel through the witness of faith really been revived. Concerning deacons, the Council and life in the various everyday circumstances of life. used a formulation from the liturgies of the Early Church and says that they receive the laying-on of 254. The ordained ministry, as a special rninistry, hands "not for the priesthood but fora ministry of ser- rests on divine institution. This ministry is not vice (non ad sacerdotium sed ad ministerium)" (LG 29). obtained by baptism but by a special vocation and For the rest this rediscovered ordained ministry of the ordination. Among the most important characteris- permanent diaconate in the Catholic Church is a quite tics of this minisiry are its public nature and its open rninistry employed in various services in the ordered institutionality. Its specific task is the public church. Furthermore the diaconate shows that even an proclamation of the gospel in word and sacrament. ordained ministry can be without function or place for The administration of the sacraments is one of its centuries, and that the ministerial practice of the specific tasks because, by their nature, sacrarnents Catholic Church has undergone far-reaching changes. are public enactments. This ministry is directed to all. For that reason one of its essential tasks is foster- 25 1. To sum up this survey on the ordained min- ing the unity of al1 those who are priests by the istry, one could say that Trent is constantly present in priesthood of al1 the baptized. Within the one task of Vatican I1 but that new accents were placed by the the whole people of God, which is to communicate the gospel to the whole world, there is therefore a dif- there dea1 with conflicts and seek consensus. Only ferentiated referential relaiionship between the spe- when this occurs can one speak of the exercise of the cific tasks of the general priesthood of al1 the bap- ordained ministry and the general priesthood. tized and of Ihe ordained ministsy. 258. The priesthood of al1 the baptized is not pri- 255. The institution of the ordained ministry by marily a legal entitlement to share in decision-mak- God cossesponds to the externality of the word of ing in the church, but means ahove al1 being enabled God which stands apart from the congregation and commissioned to become Christ for others, because the congregation lives by this word. Because, because the believers live by Christ's gospel and are and in as far as, the ministry has its basis and crite- united with him in faith. But this also means that non in the task of communicating the gospel to the representing Christ cannot be limited to the incum- whole congregation in such a compelling way that bents of the ordained ministry unless this representa- assurance oi faith is awakened and made possible, tiou is understood in a specific sense. Lutheran the ordained minister also stands apart from the con- churches consider themselves empowered and oblig- gregation - precisely for the sake of the general priest- ated io call women too to the ordained ministsy hood. A particular ministq is required so that this priesthood may be general and one while the general 259. The authority and power of the ministry are priesthood is realized in the particular everyday situa- basically grounded in the authority and power of the tions in which Christians live. word of God which the ministrj serves. Ministers act in reference to the word of God and its authority, for 256. If, like Luther, one takes the ordained min- instance, when they pronounce the words of institu- istry to be a divine institution, this does not mean a tion at the celebration of Holy Communion. These seizure of power by the clergy as is often supposed. acts essentially take place publicly and for all. There- On the contrary! If the particular ministry has the fore no individua1 can simply take up office, but an duty of preaching the external word of the gospel to external call is a prerequisite. However, induction ali in a binding way, this means that the ministers are into the ministry cannot be simply a calling, for it required, as far as possible, to renounce their own must also be an authorization, because the incum- will in order to make room for the word of God, and bent of the ministry is a witness to the gospel. All tes- to put aside al1 partisanship which is necessarily timony is influenced by the individuality and the per- linked with power struggles. It is precisely the nature spectives of the witness. And yet the witness, man or of their task that obliges them to do so. It ivould be woman, has to testify to the Christ event and there- quite different if the oFfice-bearer were simply a func- [ore speak of something other than himself or her- tionary of the will of the congregation. This obligation self, as in 2 Cor 45, " We do not preach ourselves, but remains even if reality oken seems to contradict it. Jesus Christ who is our Lord". This requires autho- rization through the promise that the Holy Spirit will 257. The ministry has the task of proclaiming the constantly suppost the ministers in the exercise of gospel in such a way that the believers become farnil- their ministry. iar with Christ's voice and thus become " the lambs that hear the voice of their shepherd"J6 This process 260. Credible, in the strict sense of the word, is of education itself is the presupposition for the con- the word of God alone, not the life of the minister. gregation's ability to evaluate doctrine and the Nevertheless the testimony of these witnesses is proclamation of the office-holders. This competence either enhanced or weakened by their lives, because derives frorn the fact that believers are guided by the Chnst as the Lord lays claim to the whole of their life external word, and therefore have the capacity to far himself. The list of requirements far the overseer interpret Scripture. This means, first, that it is the in I Tirn. 3:l-7,and also in 1 Peter 5:Zf. is prool of the congregation's duty to evaluate the ministerial perfor- significance of the life of the minister for his or her mance of their male and female pastors, from the ministry. On the basis of this calling and authoriza- viewpoint o[ ensuring that it really is the gospel, as tion, ministers can be assured that the Holy Spirit distinct from tlie law but still in relation to it, that is will use their acts as his instruments to hring fruit proclaimed. Secondly it means that office-bearers and they can trust that in the power of the Holy cannot expect approva1 of their doctrine or preaching Spirit they can properly obtain a hearing and a place simply by virtue of fornial reference to the authority for the word of God. This authorization helps them of their ministry, but only by giving reasons which not to be broken hy or to fai1 in the task to which are directly or indirectly linked with Holy Scripture. they have been called, despite their insufficiency and Third, however, i( means that inversely the judgment sin. It also gives them freedom to admit mistakes, of the membess of the congregation also requires the because the call and the authonzation are confersed same scriptural substantiation, so that both, congre- without a time limit. Therefore Lutheran churches gation and ministers, meet within tlie inedium of should also be open to the hope for the specific gift of scriptural exegesis in the widest sense, and that they grace related to ministry being conferred through prayer and laying on of hands in ordination, as spo- ken of in I Tiin 4:14 and 2 Tim 1:6. This however '* LcmEn. Snialkald Adcles, 111, 12, citing Jn 10:3 BSLK 459, does not change the office-holder's state of grace 22; BC 324f. before God. 261. Ordination as induction into office is per- 264. In arder that the church may be one heyond formed with prayer and the laying-on of hands. It is the bounds of the individual congregation, it requires both prayer Eor the Holy Spirit and reliable promise a supra-congregational ministry. This ministry has of the support of the Holy Spirit and thus authoriza- the task of both ensuring the unity of the church and tion for the ministly. It therefore can be said about at the same time of keeping the church faithful to its the presbyteroi that the Holy Spirit has instituted apostolic origins. Indeed, this ministry can only them to be episkopoi, to shepherd GodS congregation ensure the unity of the church by insisting that in (ilcts 20:17.28). Ordination is the call to ministry in their life and teaching al1 Christian congregations the whole church; it is not repeated on the occasion remain in agseement with their apostolic foundation. of a change of placement or after a temporary inter- This task is no different from the task of the presbyte- ruption of service in the church. It is a lifelong call rial ofFice, hut in the supra-local ministry the area of and claims the whole person far the service of God. responsibility is wider, and certain additional tasks and responsibilities anse. From these derive the spe- cial rights and duties of a bishop.

262. Bccause the proclamation of the word of 265. In terms of its fundamental dnties, therefore, God and the administration of the sacraments awak- the ministry is one even if internal differentiation is ens and maintains faith and thus builds up the necessary far the unity of the church. This does not, church, the basic unit of the church is the congrega- however, determine what form the supralocal over- tion gathered in worship around word and sacra- sight will take in any individual case. This cannot be ment. The ordained ministry primarily relates to this construed on the basis of a principle, for the experi- congregation. However, every Christian and every ences the church has undergone play a decisive role. congregation is linked with al1 other Christians and This means that one has to expect a diversity of congregations believing in the same Lord. This spin- forms, because those experiences are not always and tual reality, like every spiritual reality, needs to find everywhere the same. Clearly the Lutheran Reforma- concrete expression in people and practices which as lion in Germany wanted to retain the episcopate instruments of the Holy Spirit in turn maintain and despite its criticism of the institution of pnnce-bish- strengthen the bonds within the church. This corre- ops. Within the German Empire, in contrast to the sponds to the factual logic of the external word Nordic countries, this was not possible, in part for which the Holy Spint uses as his instrument. It is not constitutional reasons. Neverlheless there have suficient to simply afirm each worshipping congre- always been supra-local ministnes. gation's link with the universal church: the link requires a deliberate and institutionalized stmcturing 266. When, aFter the breakdown of the monarchy if it is not to wither away and damage the unity in 1918 the Lutheran Church in Germany also had to between the congregations. These spiritual bonds be re-organized, the rpiscopate was gradually rein- must be discemed and fostered by a ministry and by stated almost everywhere. It was however aligned to people especially called to it. the synod in its supra-local tasks of supervision, in accordance with the pnnciple that al1 non-ordained 263. As we noted above, the task of the incum- members of the church share the responsibility for bent of ministry is to preach the message of the the church on the basis of the genera1 priesthood. gospel to the whole congregation, and to distnbute it Non-ordained members are ~hereforealso included to al1 in the sacraments. Experience teaches that the in the ministnes of church leadership on various lev- incumbents of the ministry by no means always do els. However, many questions arise at this point con- this correctly, that is, that in different congregations cerning both the theological hasis and matters of the gospel is preached in different and sometimes detail in the organization of the relationship. Not al1 even contradictory ways and that the sacraments are of these questions have so far been answered satisfac- by no means always rightly administered. But the torily. The issue of the internal structuring of min- truth of the gospel cannot be one truth in one con- istry concentrates here on the question of pastoral gregation and another 1111th in another. Therefore a and episcopal oFfice, hecause the question of apos- ministry is required that exercises oversight over tolic succession relates primarily to this issue. It congregations and their pastors. This denves neces- should be pointed oui as well that in many Lutheran sarily from the interplav of the following factors: churches an intensive discussion is taking place con- first, the (act that the church is only found where the cerning the diaconate and its relationship to gospel is properly preached and the sacraments ordained ministry. administered according to their institution; second, the fallihility and sinfulness of ofFice-holders in the 267. If ordination is induction into the ministry of exercise of their ministry, particularly in the preach- the whole church, it is logica1 that the ordaining per- ing of the gospel and the administration of the sacra- son is the office-bearer who represents the whole ments; third, the common bond between al1 Chris- regional church, who is as a rule the bishop. On the tians and Christian congregations; and fourth, the basis oF the unity of the ministiy a presbyteral ordi- need to give a concrete institutionalized form to the nation is possible in principle; however, according to spiritual reality of the bond betxveen al1 Christians the intention of the episcopal ministry, ordination hy and Christian congregations. a bishop should be the norma1 practice. Since how- ever the local congregation, that is, thc worshipping congregation, is the fundamental unit of the church and the ordained ministry is intended for it, congre- gational participation in the ordination must also 270. The ordained ministry belongs to the essen- have its place. tial elements which, through the powcr of the Holy Spirit, contribute to the church being and remaining 268. Thus a bishop has io care far the unity oE a apostolic, while they in turn express the church's local church. Just as in the relationship between indi- apostolicity. So fulfill that task, the ministry itself vidual congregations, the problem of the unity of the must be ministry in apostolic succession. What this church recurs in the relationship between dioceses. means, and undcr what conditions ministry is I-ightly For the sake of the unity of the church extending called apostolic has been a matier of dispute beiuieen beyond the diocese, it is appropriate that the episco- Catholics and Lutherans since the beginning of ihe pate be exercised in a collegial manner. In Lutheran Reformation. At present the relationship is asymmet- churches this does in fact occur on the national leve1 rical insofar as Lutherans recognize thc ministry of io a certain extent through the bishops' conferences the Catholic Church as apostolic, while the i-everse is and joint synods. But since, in the theological sense, not the case from the Catholic side. But thc exposi- nations are not or should not be relevant factors for tions of this Part have brought to light important the reality of the church, the continued development agreements as well as important differences between of collegiality among Lutheran bishops beyond the the Roman Catholic Church and thc Lutheran national framework remains a challenge. In recent churches regarding both the institutional reality and years the Lutheran World Federation has begun the doctrinal understanding of ministry From this, holding regional and global meetings of bishops and new perspectives open up conceming the recognition presidents of Lutheran churches. But until now, such of ministries. meetings do not have a formalized role within the Lutheran Communion. And the role of the episcopal 3.6.1. Agreemenfs ministry in expressing and safeguarding the unity in the whole church remains an issue of discussion 271. Together, Catholics and Lutherans affirm: among Lutherans. The church is apostolic on the hasis ol thc apostolic gospel and in its faithfulness to it. This gospel is con- 269. The historic episcopate, which has been the tinually prior to the church, as Paul savs, "God was subject of regional ecumenical agreements between ... entrusting the message of recouciliation to us. So Anglicans and Lutherans, is recognized by Lutherans we are amhassadors for Christ, since God is making as a sign of the apostoliciiy of the church. It is not his appeal through us; we entreat puon behalf of understood as a guarantee of apostolicitv but as a Christ, be reconciled to God" (2 Cor 5:19c-20). The sign which commits the whole church, and within it apostles who were called to be witnesses of the Risen the hishops in particular, to care for this apostolicity. Jesus Christ are the first and normative witnesses of The Porvoo document says: "The use of the sign of the gospel. In the characteristic of heing eve-wit- the historic episcopal succession does not by itself nesses they have no successors, but their testimony guarantee the fidelity of the church to every aspect of remains foundational for the church of al1 times. The the apostolic faith, life and mission. There have been church can be apostolic solely bv agreeing with the schisms in the history oF churches using the sign of witness of the apostles. historic succession. Nor does the sign guarantee the persona1 faithfulness of the bishops. Nonetheless, the 272. In their proclamation and in their deeds the retention of the sign remains a permanent challenge apostles are ambassadors for Christ, ivhich is their to fidelity and to unity, a summons to witness to, and human activity. But it is God himself who actually a commission to realize more fully, the permanent speaks in their proclamation. God is the true subject characteristics of the Church of the apostles"." Since of this appeal: "Be reconciled to God". God makcs a bishop is both responsible for the unity among the himself present to human beings in the human words congregations at one time synchronically and, of proclamation and physical words of thc sacra- through ordination, stands for the unity and apos- ments. Lutherans and Catholics agree in the convic- tolicity of the church through the ages diachronically, tion that Christ, the one sent by the Father, gives it is appropriate to express the temporal dimension himself to human beings in the audible words of of apostolicity in the sign of the historic succession: it proclamation and in the phvsical words of the sacra- is the continuity of the church, wrought by the Holy ments. This takes place by the power of the Holy Spirit. Under the Spirit's guidance and help, the Spirit and is to be grasped and held in faith. The bishop can be the servant of the continuity and apos- working of the Holy Spirit is the context of the theo- tolicity of the church. logica1 discussion of the ministry.

273. Catholics and Lutherans are i11 agi-eeiucnt that al1 the baptized who believe in Christ share in " The Powoo Common Slaieineiif (1993). no. 51, cited h~m Togerher in Mission und Minisrry fie P

104 280. The document Tke Ministvy in the Church while heing conscious that the olfice is essentially one, states: "If both churches acknowledge that for faith and being certain that the Holy Spirit is at work in this historical development of the one apostolic min- their ordinations. It is almost universally the practice istry into a more local and a more regional ministry in Lutheran churches today that the responsibility for has taken place with the help of the Holy Spirit and ordaining pastors is assigned to persons who hold to this degree constitutes something essential for the supra-local office. Thus, il is not a matter of contro- church, then a high degree of agreement has been versy between Lutherans and Catholics that hishops reached".'" When one considers what has been (or other supra-local office holders in Lutheran shown above about the objective necessity ol a differ- churches) are those who perform ordinations. eniiation within ministerial office, which is effec- tively present in the Lutheran churches and is recog- 283. What is in dispute between Lutherans and nized as such, then the hypothetical wording of this Catholics is neither the differentiation nor the dis- sentence can be changed into an affirmation. tinction between a more local and a more regional Catholics and Lutherans say together that the epis- ministry, nor that ordination belongs to the regional copé ol ministry must he exercised at two different ministry. The controversy is instead over what makes levels, that is, both locally in the congregation and a person a rightful holder of a regional ministry and regionally, ivhat grounds the power to ordain. At issue is apos- tolic succession in episcopal office. What is the sig- 3.6.2. Differences nificance of prayer and the laying on o( hands by other hishops and of incorporation into the Roman 28 1. Catholic doctrine holds the divine institution Catholic episcopal college of hishops in communion of the hierarchy consisting of hishops, priests and with the Pope? It is Catholic doctrine that the prac- deacons in the chur~h.~~Today, Catholic theology for tice and doctrine of apostolic succession in the epis- the most part does not uiiderstand this as refening copate is, together with the threefold ministry, part of back to a single institutional act by Jesus. For mat- the complete structure of the church. This succession ters of divine right (ins divtnum) can well come into is realized in a corporate manner as bishops are being through historical developments during the taken into the college of Catholic bishops and apostolic age or later, hut these are in accord with thereby have the power to ordain. Therefore it is also the gospel and have ongoing importance for its com- Catholic doctrine that in Lutheran churches the munication. What results from such a process sacramental sign of ordination is not fully present expresses tlie true structure of the church, while becaiise those who ordain do not act in communion bearing features ol' histonc contingency. Because the with the Catholic episcopal ~ollege.~'Therefore the Holy Spirit guides the church along its way, Catholics Second Vatican Council speaks of a defectus sacra- are convinced that the very early and lasting develop- menti ordinis (UR 22) in these churches. ment of the threefold ministry must be understood as the formation of a basic stlucture which, having once 284. A further differente is connected with the evolved, is from then on irreversible and belongs to preceding one. "For Lutherans the local congrega- the fullness of the nature of the church. tion is church in the full sense, far Catholics it is the local church led bv a hi~hop".'~The special impor- 282. Lutherans teach the continuity of the church tante accorded to the bishop according to Catholic and emphasize "that at al1 times there must be and doctrine derives from his special task of ensuring the remain one holy, Christian chur~h".~'Therefore the unity of the eucharistic congregations in his local history of the ministry from the time of the New Testa- church and the unity of his local church with other ment onwards is also part of their history, which as the local churches. He is the connecting link between the history of the church is unthinkable without the Holy local, the regional and the universal levels of the Spirit. Lutherans, to be sure, want it to be taken into church. He holds that function of course only as a account that their forebears in the sixteenth century member of the college of bishops under the head of could not perceive or experience the ofFice of bishop as this college, the Pope. According io Catholic teaching an office of unity in faith, but that they were instead the legitimacy and the authenticity of the ministry faced with a choice between fidelity to the gospel and depend on this visible and physical mediation of submission to the hishops, which constrained them to catholicity. Consequently, ordination hy a member of give precedence to the former over the latter. Precisely the college of bishops is the efficacious sacramental because they held ministerial ofFice to be essential for sign that the office is characterized in its origins by the existence of the church, they had to practice pres- an essential association with the apostolic tradition byterial ordination because the Catholic bishops and the universal church. refused to ordain Lutheran theologians. They did so 285. When Lutherans say that the local church is church in the fu11 sense, they presuppose that the " Roman Catholic - Liiiheran Joint Commission, The Minicr? in ihe Church (Ceneva. 19821. no. 49.

a'Sre>hnve- ~ ~ ., nri~~~ ~ -743 '' Lutheran-Rornan Cathulic Joint Commission, Chtirch and Juslificaiion (Gene\-a, 1994), no. 84. congregation assembled for worship stands in an office would lack al1 value. The ministry is scrvice to essential relation to the universal church. This is so the apostolic gospel. But now, the Joint Declaration because the local church is not the whole church on the Doctrine of Justification has ascertained the although it is wholly church. This relation to the uni- existence of a "consensus in basic tmths of the doc- versalchurch is not something secondary, subse- trine of justification" between the Catholic Church auentlv added to the worshiuuin~conprrezation. but and Lutheran churches. This shows a high degree of .L - - - & already always intrinsic to it. So this is not the agreement in faith, that is, in that which represents point at which Lutheran and Catholic conceptions the heart of apostolic succession. According to the diverge. But they answer differently the question of Joint Declaration, the doctrine or justification is "the how this relation with the universal church is medi- measure and touchstone for the Chnstian faith ", of ated personally and institutionally. According to which it is said, "No teaching may contradict this cri- Lutheran understanding, a spiritual reality cannot be teri~n".~'The Catholic view of the ministry of the without a physical, perceptible dimension, because Lutheran churches, along with the Lutheran view of the Holy Spirit creates and maintains faith and the ministry in the Roman Catholic Church, cannot church by making use of the physical word of procla- remain untouched by the Joint Declaration. For, even mation and sacraments as means. if preserving correct doctnne is not the task of the ordained ministry alone, il is still its speciFic task to 286. Lutherans hold that the universal church is teach and proclaim the gospel publicly. The signing perceptiblv present in the congregation at worship or the Joint Declaratioiz therefore implies the through those elements which were treated in Pari 2 acknowledgement that the ordained ministry in both of this study: that is, through Holy Scripture, which churches has by the pourer of the Holy Spirit fulfilled is the authoritative witness to the gospel of Jesus its service of maintaining fidelity to the apostolic Christ; through the creeds of the Early Church, in gospel regarding the centra1 questions of faith set which one confesses a shared understanding of the forth in the Declaration. gospel; through baptism by which individuals are taken into the body of Christ; through the common 289. The relation between the olfices or priest and prayers, such as the Lord's Prayer, the Psalms, along bishop has been defined in difierent ways in the his- with the Benedictus, Magnificar and Nunc dirnittis: tory of the Catholic Church. Hence it is oi great through the Ten Commandments and the double importante that what happened at the time of the commandment of love as principles of living; and Reformation be judged today by Catholics i11 an his- through ordination, which is indeed performed in an torically difierentiated manner. Accor-ding LO the Sec- individua1 church but is in its intention ordination to ond Vaticrin Council, "the function of the bishops' ministry in the one church, which is understood as ministry was handed over in a subordinate degree to God-given. The differentiation and alignment of indi- priests" (P0 2). The fullness of ministerial office is vidual congregations and the local church or diocese present in the bishop's office, with the consecration is taken for granted in Lutheran churches. Where of bishops being understood sacramentally. In size permits, bishops or the agencies of church lead- medieval times, this was not the case, at least for a ership of the regional churches meet within a larger, ve- broad spectrum. Instead, following Jerome, the mostly national, framework. bishop's office was fundamentally equated with the pastoral office, while certain functions reserved to 287. The communion of Lutheran churches in a the bishop were matters of canon law. Since this con- worldwide framework is less developed. The compe- ception was cited in Gratian's Decree, the Reformers tency of leadership bodies above the leve1 of the indi- could not regard presbyterial ordination as a break vidual churches and the binding force of their deci- with tradition, especially since they wished to retain sions for these churches is variously regulated and the episcopal office in the church, as they asserted insuficiently clarified. Lutherans have different views repea~edly.~~Bui, as was shown above, they faced a with regard to whether there ought to be an institu- situation in which For them the elements of apostolic- tional exercise of a universal ministry of unity and, in ity of ministry, that is, fidelity to the apostolic gospel such a case, how such a ministry should be structured. and canonical ordination by a bishop, had come into But there is no controversy between Lutherans and conflict with one another, so that they had LO make a Catholics concerning the essential relation between decision. They opted for fidelity to the apostolic tra- each worshipping congregation and the universal dition, as they understood it. This should be taken church; nor do we differ over this relation being per- into consideration when Catholics assess the develop- ceptibly represented and mediated in diverse ways. ment of the ministry in Lutheran churches. But there is a dispute about what intensity and what stmcture this relation to the universal church must 290. In the course of nearly 2000 vears oi history, have for the worshipping congregations and individ- the ministries of the Catholic Church have undergone ual to be in accord with their apostolic mission. far-reaching structural changcs, while retaining the

3.6.3. An Ecumenical Perspective on These Difeuerzces JDDJ, Aniiex to tkr Ctj7cial Common Starcmerir, no. 3. 288. For apostolic succession, succession in faith Augsbu~gConfes$i<>w, Ani XXVITT: Ap~lo~v,Aili XW, 1. BC is the essential aspect. Without this, succession in 102, 222. vation" (UR 3). That is a spiritual judgment. A com. ize and serve the fundamental intention of minister- parable spiritual judgment regarding the ministry ial office. Such a spiriiual judgment would have to could be possible, i£ one deliberately follows the build on theological insights such as those given path of a differeniiated consensus, as was taken by here, but would also go beyond them. It is a risk to the Joint Declaration, that is, by accepting the possi- be taken while trusting in the support of the Holy bility of differing structures of ministry which real- Spirit.

PART 4 CHURCH TEACHING THAT REMAINS IN THE TRUTH

298. The following sections offer fint a New Tes- tament orientation to the tmth of doctrine, to teach- 294. This study has shown a notable degree of ing ministries, and to the resolving of doctrinal con- Lutheran-Catholic agreement on the gospel that flicts (Section 4.2). Then follow early and medieval makes the church apostolic and keeps it such (Part 2) developments regarding teaching in accord with the and on the fundamental role in the church of the transmitted faith, the establishment of the biblical ordained ministry of word and sacrament (Part 3). canon, and methods and instances of biblical inter- The present Part takes up issues concerning how pretation in the church (4.3). Then our perspectives church teaching remains in the tmth revealed in the on Scripture, doctrine, and teaching ministries will gospel of Jesus Christ. be presented as they emerned from the Lutheran ~eformation(4.4) and from-~omanCatholic devel- 295. Two major topics now come to the fore: the opments from Trent to Vatican I1 (4.5). A final sec- Scriptures of the Old and New Testament in their tion (4.6) will state the nature and degree of our ecu- canonical authority in the church and the church's menical agreement on teaching which preserves the ministry of official teaching. Lutherans and Catholics church in the truth of our salvation in Christ. agree that the church has the essential basis of iis teaching in the canonical Scriptures, which witness to the history of GodS saving deeds in Israel and io the gospel of Jesus Christ, so that the world may hear 299. According to John 18:37, Jesus says before a message that becomes effective in the power of the Pilate, "For this I was born, and Cor this I came into Holy Spirit. By the same Spirit God has promised to the world, to testify io the tnith". The Fourth Gospel keep the church constantly in the truth, which comes emphasizes throughout ihat Jesus came to serve the about by church teaching that lives from Goda word tmth. His whole life was so uncompromisingly com- witnessed in Scripture, a word which by proclama- mitted to the 1111th and this tmth was so much God's tion creates and builds up the church as a commu- revelation of himself in Christ, that he said to his dis- nion in the truth. ciples in the farewell discourse, "I am the way, the tmth, and the life" (Jn 14:6). While no one has ever 296. From the time of the Early Church, official seen God, God's only-born Son, "has made him teaching ministries have existed to preserve and com- known" (Jn 1:18). Jesus is the witness to ihe truth, municate the message and doctrine of the apostles, the only one in whom the witness and what is wit- principally by interpreting the authoritative Scrip- nessed are identica1 (Jn 5:31-38). Jesus brings 1111th tures. But notable differences have existed since the to the world, by giving believers a share in God's life Reformation, and even more since the First Vatican and opening for them the way io God. Conceming Council, over the structuring of these ministries this tmth, Jesus says, "the tmth will make you Cree" which constitute the church's teaching office and (Jn 8:32). This means freedom from sin and death, over their functioning in relation to the authoriiative which is freedom lo believe and to love, given by the Scriptures to maintain the church in the tmth of Spirit. Church teaching that remains in the truth God's saving revelation. speaks of nothing else than the tmth of God that Jesus revealed in the Spirit for the salvatiou of the 297. While Lutherans and Catholics agree that ihe world. church lives by the word of God, to which Holy Scripture is the origina1 witness, we have differed 300. In the Synoptic tradition, Jesus is the teacher over the way in which the canonicity of Scnpture is who speaks the truth, as the scribe acknowledged grounded and made certain and over the way in after Jesus answered him with the double command- which Scripture is authentically interpreted in bind- ment of love (Mk 12:28-34). Jesus alone deserves to ing doctrines. But the participants in this dialogue be called "teacher" in the fu11 sense: "You are not to remain confident that a methodical re-examination be called rabbi, for you have one teacher" (Mt 233). of our history and doctrines can bring progress Church teaching maintained in the truth recognizes toward agreement on these questions. the primacy of Jesus as teacher, aiming to fulfill his mission mandate of " teaching them to obey every- perform a special service, on the foundation of the thing that I Iiave commanded you" (h4t 28:20). apostles and prophets, for the growth of the body of Christ (Eph 4: 11). 301. According to Acts, thc risen Christ addressed to the eleven the commission, "you will be my wit- 305. In the Pastoral Letters the public teaching of nesses ..." (Acts 13). They carried out this mission the gospel in the church appears to be the special along with other heralds of faith after the Spirit had task of the episkopos (overseer), along with the pres- come upon the whole church gathered at Pentecost byleroi (elders). As teacher, the episkopos has to speak and filled everyone (Acts 2:l-13). Stephen, Philip, out to correct teaching deviating from the gospel. Bamabas and Paul, along with many unnamed wit- This task of teaching is essential to the church, as nesses empowered by the Spirit, shared with the appears in the connection oF this ministry and its twelve apostles the founding mission of the church. exercise with the apostolic gospel. Those whom the In Acts 13:47 Paul says about Barnabas and himself, Spirit has made teachers in the church are called to "So the Lord has commanded us, saying 'I have set teach the gospel publicly so that the unity of the you to be a light for the Gentiles, so that you may church grows in the truth. Fulfilling their ministry, bring salvation to the ends of the earth. But the they stand in the church, which as a whole and in its apostles and al1 other Easter-witnesses sense their individua1 members shares in the prophetic mission bond in the Spirit with the Old Testanient prophets of Jesus Christ to give iwitness lo the truth. (cf. Rom 1:l-4).But in the church, they are the first, but not the only ones, who serve the gospel by their 306. The New Testament shows that disputes over witness in the following of Jesus Christ. the gospel broke out even among the apostles and teachers. At issue was the correct understanding of 302. In Paul's letter to the Romans, the gospel of the faith and its practice. This was the case i11 the Jesus Christ (cf. 1:9), preached by the apostle (1:1), is conflict between Paul and Peter at Antioch described the saving power of God for everyone who has faith, by Paul in Gai 2:ll-14. This follou~sthe account of because the gospel reveals the righteousness of God the apostles' council(2:I- lo), at which recognition of (Rom 1:16f). This is the inherent truth of the apos- Paul, the missionary to the gentiles, as an apostle was tolic gospel. For this " truth of the gospel" (Gal sealed by a handshake. But when Paul was in Anti- 2:5.14) Paul intervened at the apostles' coiincil in och he withdrew from common meals with the gen- order to show the universaliky of the righteousness of tile Christians, in which Paul saw " hypocrisy " and a faith imparted by Christ (Gal 2:l-10). Paul under- contradiction of the "tmth of the gospel" (Gal 2:14) scored that in the controversy over the mission to the and of the freedom given by the gospel (cf. Gal 2:4). gentiles the Jerusalem leaders recognized that he had Paul opposed Peter "to his face" (2:ll). Holding to been entmsted with the "gospel for the uncircum- the basic principle of justification by faith (Gal2:15f), cised", just as Peter had been entrusted with the he assumes that Peter as well holds this, as he speaks "gospel for the circumcised" (2:7). He therefore of "aie" in what follows. Paul sees his ecclesial fel- emphasized as well that " James and Cephas and lowship with Peter as not broken by Peter's conduct John, who were acknowledged pillars, ... gave to and he struggles to keep it intact. Barnabas and me the right hand o€fellowship" (2:9). 307. Al1 through his letter to the Galatians, the 303. Witness must be given to the truth of the Apostle Paul makes an impassioiied effort to main- gospel for the sake of the uniqueness of God and of tain the bonds of church communion. He links the the promise the gospel brings. Any other "gospel" argument of the moment with a basic determination: falsifies the true gospel of Jesus Christ. Consequently, "I am astounded that you are so quickly deserting already in Paul we find an "anathema!" (Gal 169). the one who called you in the grace of Christ and are Paul saw as most important the shared struggle con- turning to a different gospel - not that there is cerning the tnith and the search for deeper under- another gospel, but there are some who are confus- standing of the tmth. Remaining in the truth is, to be ing you and want to pervert the gospel of Christ. But sure, a question of correct teaching and right under- even if we or an angel irom heaven should proclaim standing, but it is much more a question of the Fol- to you a gospel contrary to what we proclaimed to lowing of Christ and of a faith in the gospel that you, let that one be accursed! " (Gal 1:6-8). Such con- works through love (Gal 5:6). No humaii authority flicts are for Paul a threat to church fellowship and can guarantee possession of the tmth, but still Jesus so the conflict over "another gospel" called for clari- promised that the "Spirit of tmth" would remain fications, both conceming Paul's mission as apostle both " with " and "in" his disciples (Jn 14: 17). of the gentiles (Gal 1:15f) and on justification by faith without works of the Law (Gal2:16-20). 304. Paul as apostle was also teacher of his con- gregations and he names "teachers" among those to 308. For Paul, certain notions o£ the gospel show whom God has given charismatic ministries in the that ecclesial fellowsliip is no longer intact, as was church (l Cor 12:28). Paul was remembered in the the case with the "false believers" who slipped into church as a "teaclier of the Gentiles in faith and the apostles' council (Gal 2:4), along with the some- tnith" (l Tirn 2:7). Ephesians sees teachers as Chris- what different conflicts with those who deceitfully tians tvho, together with the evangelists and pastors, disguised themselves as apostles in Corinth (2 Cor 11:13: cf. 11:s and 12:ll) and with the "dogs" who of Israel (Rom 1 :2). Thus the lundamental document teach evi1 in Philippi (Phil 3:2). Throughout, the issue for church teaching is the Bible of the Old and New is justification by faith which grounds both the mis- Testaments, which forms the canon, cnterion, and sion to the gentiles and the unity of the church, in yardstick of the church's teaching for al1 time. which "There is no longer Jew or Greek, slave or free, male and female; for al1 of you are one in Christ 312. GodS truth presents itself to believers in the Jesus" (Gal 3:28). Paul is the New Testament author power of the Spirit, for the same Spirit who empow- who shows that disputes over the tmth are a way to ers witnesses to the gospel also makes it possible for grasp this truth, defend it, and testify to it. Conflict otliers to hear and understand. Faith confessing the became necessary, to keep human considerations and truth is both insight into and affirmation of this plausible ideas lrom replacing the apostolic witness truth, along with the trust making it possible to com- to the truth in the power of the Spint. mit one's whole life to this truth (Rom 10:9). But knowledge, for the duralion of time, is affected by 309. Acis and the Catholic Letters show that dis- human limitations and errors, which will only be putes broke out in the early communities, even overcome in that consummation of seeing God "face among church teachers, over basic tenets of christol- to face" (I Cor 13:12). But even now we are, in a ogy and eschatology. In his Miletus discourse in Act.7 manner elfective for our salvation, known by God, 20:17-38, Paul warns the presbyters of Ephesus, which is mediated by knowìng God in faith (Gal4:9). whom he addresses as episkopoi: "Some everl from This then is the faith that with hope and love your own group will come distorting the truth in "abides" (1 Cor 13:13), even though it is lived out by order to entice the disciples to follow them" (Acts persons whose spirit is willing but flesh is weak (Mk 20:30). So Paul exhorts them to follow his example oC 14:38). dedicated ministry and above al1 to hold to what he preached and taught. In the Pastorals the bishops 313. According to John, the risen Chnst breathed inust especially be firm in "sound teaching" (1 Tirn upon his disciples (Jn 20:22) to give them life, much 1:10; 2 Tim 1:13; 4:3; cf. l Tim 4:6; 6:3), which is cen- as God breathed into Adam the breath of life (Gen tra1 in the example and doctrine of the apostle. The 2:7). In this Spint they are sent, as Jesus was seni by Letters of John, Jude, and 2 Peter make clear that the Father (Jn 20:21). The Spirit, "which believers in early communities were also torn over teaching him were to receive" (7:39), is the "Spirit of truth" departing from faith in Jesus' divine sonship and (14:17; 15:26). This is the Paraclete, the advocate, denying the credibility of his message of the reign supporter, exhorter, and comforter, who will abide and kingdom of God. In such cases, 1 John points to " forever" with Jesus' disciples (14:16), who " will the decisive need to hold to what is fundamental, teach them everything" and remind them of al1 that namely, the saving work of Jesus Christ and the wit- Jesus had said to them (14:26). The Spirit will wit- ness of those who first experienced this: "We declare ness on Jesus' beha11 (15:26). In his farewell dis- to you what was from the beginning, what we have course, Jesus states the promise that will accompanv heard, what we have seen with our eyes, what we the disciples on their mission: "When the Spirit of have looked at and touched with our hands, concern- truth comes, he will guide you into al1 the truth" ing the word of life " (I Jn l : 1). (16:13).

310. Teaching must serve the truth of the gospel 4.3. DOCTRINEAND APOSTOLIC TRUTHIN EAW and thereby the building up of the church and ulti- AND MEDIEVALDEVELOPMENTS mately human salvation. In the New Testament, the resolution of disputes is decided by objective agree- 314. This section identifies multiple components ment with the original apostolic witness. Even Paul of church teaching and indicates how they witnessed demanded that prophecy should be in agreement in the church to the truth of Gocì's word during the with faith (cf. Rom 12:6). This must be decided by centuries before ihe outbreak of controversy in the the quality of beiter arguments, but also by the Reformation era. eflects oE the teaching: consolation for those in sor- row, faith for those who doubt, love by those who 4.3.1. Early Testimonies to the Gospel, Doctrine, hope, and the building up of the church. The subject Teachers, and Scripture of this knowledge in faith is the whole church, but for the individua1 Christian the voice of conscience is 315. In connection with the emerging canon of decisive, however weak it may be (I Cor 8-10). New Testament books, the Apostolic Fathers i-efer in varied contexts io the components of gospel, teach- 311. In accord with this New Testament perspec- ing, ministers, and the inherited Scriptures of Israel. tive, the church in later times takes as the basic testi- First Clement's call to restore order in Corinth has a monies oi its doctrine the recollections of Jesus gospel background, as seen in references to the blood recorded in the gospels, the early creedal formulas of Christ poured out to bring repentance and (for example, Rom 10:9f.), the baptismal confessions, redemption by the Holy Spirit abundantly given the first communities' liturgy, prophecy and catech- (12,7, 21,6, 49,6, 2,2, 8,l) and to Jesus Christ as the esis, Lhe letters o1 the first communities, the letters of highpriest in whom believers are called to justifica- the apostles, and not least of al1 the Holy Scnptures tion not by holy deeds but by faith effected by God (36, 32.4). Ignatius of Antioch spoke of the new life haereses I, 10, 1-2). In the rule of faith, Christian tra- opened in Christ, " who l'or our sakes suffered dealh dition received an early but very clear formulation. that you might believe in his death and so escape dying yourselves. He is our hope, and if we live in 321. The rule was not verbally fixed, but il gave union with him now, we shall gain eterna1 life" (Tml- structure to the trarisniission of the gospel and basic liuns 2.1-2). doctrine to catechumens, before their baptism when they carne under this norm of belief. The rule 3 16. In Didache, chs.1-6, sound teaching is a cate- expressed faith's trinitarian structure which pro- chesis on walking in the "way of life 'while avoiding tected the unity of creation, redemption, sanctifica- " the way of death". Ignatius knows that the Eph- tion, and revelation. Adaptation was possible, when esians closed their ears to an alien "evi1 doctrine" errors made it necessary to emphasize particular (Ephesians 9,l). Against error Ignatius responds by points, as in fonnulations of the unity of the two tes- insisting that Jesus " was really bom, .. . really cruci- taments against Marcion and the reality of the Son of fied and died, ... was reallv raised from the dead" God's entry into the flesh of our humanitv against (Tralliuns 9). strains of gnosticism. 317. The Didachr speaks of itinerant teachers, 322. The rule was not applied to the prophetic apostles, and prophets, whose way of life should be and apostolic books as an ecclesiastica1 principle examined before they may stay in the community external to them. For the rule expressed Scripture's (11,l-8, 13.1-7), where teachers instruct on the "two meaning, ~vhichteachers alere publicly transmitting ways" (7,l). For Ignatius, the bishop serves by wit- in the churches to foster an ordered understanding of nessing publicly to the gospel. At the martydom of God's saving works. The mle was a formulation, but, Polycarp, bishop of Smpa, a moh cried out, "This as Irenaeus said, it corresponded to the salvation is the teacher of Asia, the Cather of Christians, the written in believers' hearts by the Holy Spirit who destroyer of our gods, who teaches many not to sacri- had anointed them (Adversus haereses III,4, 2). fice nor to worship" (Mart. of Pol.ycatp 12.2). 4.3.3. Creedr for Professirig the Apostolic Faith 318. First Clement assumes that the inspired Scriptures are well known (45,2, 53,1, 62,3), and cites 323. Early formulations for prolessing the apos- them Srequently. Ignatius insisted that Scripture be tolic faith are known in the New Testament, as in the interpreted in the light of Christ's cross, death, and concentrated declaration, " Jesus is Lord" (l Cor resurrection (Philadelphians 8,2; Smymians 7,2). 12:3) or, as Paul expands this, to "confess with your n~ouththat Jesus is Lord and believe in your heart 319. On the basis of the gospel, doctrine. teachers, that God raised him from the dead" (Ron? 10:9). and the Scriptures, the Roman Church took action Around 200 A.D., in North Africa, the one being bap- ca. 140 A.D. against Marcion. Justin tells of Marcion's tized first renounced Satan and then professed faith heretical teaching on a God greater than the Creator in response to three set questions about belief in and Father of Jesus (First Apology 26, 58), for which Father, Son, and Holy Spirit (Tertullian, De cororra 3; Marcion had been expelled in order to protect the also Hippolytus, Apostolic Tradition, 21). The earliest tmth of apostolic and scripturai teaching. This action baptismal creed involved a dialogue cvith answers of of doctrinal episcopé was a watershed that clariried "I helieve" to questions about the work of Father, orthodox teaching and ensured for later ages, against Son, and Holy Spirit. Marcion's reduction, the two-part canon of Scripture including the four canonical gospels, Acts, and apos- 324. Many fourth century creeds senred in the tolic letters. catechumenate, in which the handing over of the church's creed (traditi0 symboli) marked a passage in 4.3.2. The Rule of Faith preparation for baptism. Afier instructions on the contents, candidates publicly recited the creed before 320. Works of the late second and early third cen- the assembled community (reditio symboli; cf. Augus- tury indicate a form of " sound doctrine" which tine, Confessions, WII, 2,5). These declarative creeds serves as a central means in keeping the churches in formulateci the core of God's revelation of himself the truth of GodS revelation. Irenaeus of Lyons, Ter- and the work of salvation in Christ. In ~hecreeds the tullian, Clement of Alexandria, and Origen present doctrinal component of Christian tradition became the "canon of truth" or "mle of faith" (regnla fidei), explicit regarding the central contents of the trans- that is, a set framework and content of faitli, iiow mitted faith. professed and taught in the churches as coming from the apostles. The mle is LO believe in God, the Father 325. The Council of Nicaea in 325 A.D. began a Almighty, who created al1 that is; in Jesus Christ, the new development with its declarative creed for the Son who became incarnate for our salvation; and in whole church (DS 125; Tanner, 5), expressing the the Holy Spirit, who spoke through the prophets of faith in a form that excluded error about Jesus Christ's birth, passion, resurrection, and ascension, of Christ. This dogmatic creed protected the apostolic the Future resurrection and coming manifestation of faith, while prohibiting an emoneous biblical inter- Christ in glory as just judge of al1 (Irenaeus, Adversus pretation and securing the understanding of salva-

fesses that it is and will remain. The canon gives al1 foundation on which rises the edifice of the church's Christians the list of the books they read and inter- fai~h.~~ pret on a daily basis in order to deepen the authentic- ity of their faith and to take guidance from God's 339. In conciliar teaching, bishops gave testimony word of tmth in the changing circumstances of their to the faith of the church that should be held invio- lives."' lately, in binding decisions about what should and should not be preached and taught publicly and 335. The establishment of the canon leads to two about how Scripture should and should not be inter- further questions. First, how did the canonical Scrip- preted. ture contribute to the dogmatic tradition that emerged in the teaching of general councils? Second, 340. At the great councils, deliberations took how did early and medieval teachers interpret the place before an open book of the gospels, placed on a biblical books to make their communication of the chair to indicate that Christ was presiding. But while truth of revelation formative of the faith and lives of later theological dters defended conciliar teaching believers? by amassing Scripture texts in expounding doctrines, councils themselves judged controverted doctrines by 4.3.5. The Cuuncils of the First Eight Cenfuries their agreement or disagreement with the teaching of earlier councils and works of recognized orthodox 336. The service rendered to the tmth of faith and teachers. When synodical letters communicated the to its public profession by the Council of Nicaea (cf. decisions of councils, as after Ephesus in 431, the no. 325, above) had ample precedent in regional syn- basis given was the "faith of Nicaea" taken as the ods oF bishops beginning in the second century, such epitome of biblical doctrine. as those that condemned the Montanist "new prophets" (after 160 A.D.). Major synods of bishops 341. At Second Nicaea in 787 A.D., the Council meeting at Antioch in the third century condemned document approving the veneration of images began the adoptionist christology of Paul of Samosata, with four biblical texts, but then gave a long list of whose errors were detailed in the synods' letters to other regions of the church. Norms of penitential practice were laid down in synods at Elvira (Spain) sivern councils because in doctrinal controversy both in 306, Arles (Gaul) in 314, and Ancyra (Asia Minor sides appealed to Scripture, as in the Arian appeal to and Syria) also in 314. In 320, ca. 100 bishops of texts subordinating the Son to the Father. Later Egypt and Libya gathered in Alexandria to judge Councils deliberated in the presence of the open Arius' teaching as contrary to Lhe gospel ~eachingon gospels, but the doctrines that they taught served to the Word (Logos) who was from the beginning and renew for their time what they received from their by whom all things were made. Bishop Alexander of predecessors in the conciliar tradition. Alexandria sent out encyclical letters to other bishops to warn them against receiving followers of Arius, 4.3.6. Interpreting the Tmth of Scripture for the Church: because they opposed the apostolic doctrine of piety. Early and Medieval Approaches 337. The Council of Nicaea, in 325, raised synodi- 342. While Christians of every age have heard cal practice to the leve1 of al1 the churches of the from Scripture God's authoritative word, they also Empire. Its Creed was gradually received as express- know what the Ethiopian eunuch said about the ing and protecting the orthodox faith and subsequent reader of Scripture needing guidance (Acts 8:30-31). councils, both regional and ecumenical, made it the Interpretation is, thus, a constant activity, in which, authoritative starting point of their doctrinal deliber- however, different methods have been employed. ations. AL Ephesus in 431, the reading of the doctri- Writers of Late Antiquity discussed the ways and nal texts of Nestorius and Cyril of Alexandria was means of an interpretation which recovers for the preceded by Lhe Nicene Creed, which was to serve as church the binding truth of God's revelation from its the norm for judging the doctrines of the two dis- attestation throughout the Bible. putants as orthodox or deviant. 343. Jesus cited Israel's Scriptures as authoritative 338. The acta of the Council of Chalcedon refer and inspired (Mk 2:25, 11:17, 12:36), while indicating frequently to the previous Councils of Nicaea, Con- that their center was love of God and neighbor (Mk stantinople, and Ephesus, assuming that they have 12:29-31). The apostolic preaching of Jesus' death taught the truth conceming God and Christ. Gregory and resurrection declared these events to be "accord- the Great revered the first four general Councils on a ing to the Scriptures" (I Cou 15:3-4), while the same par with the four gospels, since the Councils are a Scriptures were centra1 in apostolic pastoral teach- ing, "for whatever was written in former days was written for our instruction, so that by steadfastness " Belo\*: Sections 4.4 (Lutheran) and 4.5 (Caihulic) will treat the traditional arguments and differences over the canon and ihe Conclusion (4.6) will examine the degrer to which they are open to Epistle 1, 25: PL 77, 478, which was later aell known ecumcnical re~uncilivition. through its citation in GRA~AN'SDecreium, DisL. XV, C. 2.

113 and by the encouragement of the Scriptures we was alone probative of "sacred doctrine'' (Thomas might have hope" (Rom 15:4). The Letter to the Aquinus, Summa theologiae., I, q. 1, art. 10 ad 1). Hebrews solidified the church's hold on the inherited Scriptures by typological readings of the Israelite 347. Augustine made the famous affirmation that Scriptiires applied to Jesus, while tbe evangelist the authority of the church moved him to believe the Matthew reflected Christian assurance that Jesus' gospel (Coutra ep. Fuildamenti, 5, 6), but also said coming and life "f~fulfilledwhat had been spoken by that the canonical books provide al1 that is needed the Lord through the prophet" (Mt 1:22, etc.). In for faith and for life in hope and charity (De doctrina Johiz 539, Jesus asserts that the Scriptures testify on christiaua, 2, 9, 14). The biblical authors have never his behalf, Ivhile the Gospel or Luke ends with the erred, but they also left texts diEcult to grasp, and so risen Jesus assuring the disciples "that everything interpretation must turn for guidance to the rule of wi-itten about me in the law of Moses, the prophets, faith, received from clear passages of Scnpture and and the Psalms must be fulhlled" (Lk 24:44). Apos- from the church's authority (Ibid., 3, 2, 2). But al1 of Scripture must in the end be related to its purpose, namely, fostering the love of God and neighbor, as ing but what the prophets and Moses said wozd take Scripture itself testified (Ibid., 1, 36.40). place: that the Messiah must suffer, and that, by being the first to rise from the dead, he would pro- 348. Alter Augustine's death, Vincent of Lerins claim light both to oiir people and lo the Gentiles" gave the famous rule for understanding rightly the (Act~26:22-23). divine and authoritative word of Scripture, that is, " to hold last to what has been believed everywhere, 344. A notable second-century approach Lo Scnp- always, and by al]" (ut id feneamus quod ubiyne, ture is Justin's amassing of Old Testament testi- quod semper, quod ab omnibus creditum est [Com- monies predicting what took place in Christ and in r?zorzitoriurn, 2, 51). Tradition thus conveys the true the spread of Christianity. Irenaeus insisted that the meaning of Scripture £or the church, but this tradi- regula fidei conveys in summary form the biblical tion develops, without substantially changing, to message relevant for faith. The regula is accepted by bring forth further understanding in the church patristic interpreters as a norm with which interpre- (Ibid., 23, lif.). Vincent sought to explain an authen- tation must be consistent. In it a doctrinal authority tic doclrinal interpretation of Scripture, which how- came upon the scene, expressing an aspect of tradi- ever is in itself a perfect witness to truth "in itself for tion and applied publicly by teachers in the church to al1 things more than sufficient" (cum ... ad omnia guide reading and interpretation of Scripture. satis superque sufficiut [Ibid., 2, 2: also 29, 31). 345. In the milieu of cultured Alexandria, 349. For Vincent the problem is that interpreta- Clement and Origen adopted Hellenistic traditions of tions of Scripture vary with the variety of interpreters allegorica1 interpretation, in order to find in Scnp- (Ibid., 2, 3-4), and many heretics offer scriptural war- ture a total meaning. Paul used the methods of alle- rants for their doctrines (Ibid., 25, 3). When this hap- go~-(Gal 4:24) and tmology (I Cor 10) for interpret- pens, appeal must be made lo the agreed teachings of ing the Scriptures of Israel as pointirig to Clirist. This the forebears in the catholic communion (Ibid., 28, developed in the Early Church in complex wdys, to 5), especially to the decrees issued by bishops gath- give a biblical basis for doclrine and conduct, for ered in council (Ibid., 23, 18 and 29, 5), as at Ephesus learned accounts of the world and human nature, where Nestorious was judged to be at odds with the and for mystical instruction. Faith in inspiration Catholic faith transmitted by authentic witnesses in instilled the expectation of finding in the texts, the whole known world (Ibid., 29-30). Scholarship is beyond the surface of the letter, many meanings not agreed on Vincent's precise intent, but it is clear given by God's Spirit to instruct and nourish life and that for him the tradition expressed in the Fathers prayer, in interpretation that expressed in practice and Councils is not another source beside Scripture, the sufficiency of Scripture for faith and conduct. biit is instead the very truth of Scripture as this is articulated in the church. 346. The school of Antioch, represented by Theodore of Mopsuestia and John Chrysostom, 350. Bui for some Fathers tradition had another insisted that events narrated in Scripture had for the sense beyond the transmitted truth ol Scripture. authors and their first readers a meaning wliicli namely, certain practices passed on orally from ihe interpretation must respect and set forth with sober apostles, as held, for example, by Tertullian (De attention to the plain sense of the texts. The Antioch- corona, 3- 4) and Augustine (De baptismo, 2, 7, 11). enes saw prophecies and types of Christ in the Old Basil of Caesarea listed such apostolic traditions not Testament, but far fewer than what was offered by recorded in Scripture which are observed in liturgica1 the spiritual reading of the Alexandrines. Antiochene prayer and sacramenta1 rites (De Spiritu Sancto, 27). interpretation, privileging a single original meaning, in a text given an extended afterlire in the Decretum suffered by its association with Nestorius, but was of Gratian (Dist. XI, C. 5). In Basil, Scripture is not well exemplified bv Augustine's close reading of Paul being supplemented by orally transmitted doctrines in his anti-Pelagian cijorks. It fostered detailed, tex- of faiih, but insiead the church is consolidating its tual study and was received in the medieval principle worship and life in forms which loyal Chnstians will that in debate the original, literal sense of Scripture follow in practice. 351. In the twellth century, Master Gratian con- been heard with some frequency (cf. Part 2, no. 92, tributed to our question by recognizing, along with above). When printing made Scripture newly accessi- oificial conciliar and papa1 teaching, the interpreta- ble, soon in editions in the origina1 Hebrew and tion of Scripture by others, namely commentators Greek, new possibilities opened for reform based on who combine spiritual gifts, learning, and a sound the pre-eminent source of faith and life. Glossed use of reason. While those holding jurisdiction in the bibles surrounding the texc with blocks oi early church have pre-eminence "in deciding cases", Christian commentary soon lost their appeal. When including doctrinal disputes, in the exposition ol the Reformation translated calls for reform into Scripture the commentators come first (Decretum, action, numerous questions became urgent for which Dictum ante Dist. XX, e. 1). A century later, St. previous centuries offered no agreed answers. How Thomas spoke similarly of the two chairs, which dif- does Scripture ground authenlic doctrine, e.g., [or fer in their task and competence: the "magisterial catechesis? In the manifold contents of Scripture, chair" from which teachers communicate acquired what is the center that should contro1 interpretation? learning conceming the faith, and the "pontifica1 or In interpreting God's word, what is the proper inter- episcopal chair" from which prelates make binding relation between previous traditions, creeds, councils decisions as shepherds of Christ's flock (Quaestiones and the Pope, and lextually based theological propos- quodlibetales, 111, 4, 1). The Thomist ecclesiologist als? Juan Torquemada, O.P. (d. 1468), distinguished between scholars who show what the biblical text 4.4. THECHURCH MAINTAINED IN THE TRUTH means, which does no1 require the assent of believ- ACCORDJNGTO THE LUTHERANREFORMATION ers, and the Pope who determines in a binding way lhe meaning of Scripture to be held in the church 4.4.1. Canon, Interpretalion of Scripture, (Summa de ecclesia, 11, 107). Thus, medieval teachers and Teaching in the Lutherun Reformation of unquestioned authority know well a plurality of ecclesial agents who serve revealed truih. 355. For the Reformers, a close connection linked the issue of the church heing maintained in the tmth 352. For Thomas Aquinas the truth of faith is with the certainty, "that at al1 times there must be transmitted and professed in the creeds of the and remain one holy, Christian church ".'O They church, which are severa1 in answer to successive understood this church as "the assembly of al1 believ- herctical attacks (Summa theologiae., 11-11, 1, 9 ad 2). ers among whom the gospel is purely preached and Creeds have been issued by genera1 councils, bul the holy sacramenis are administered according to when error makes it necessary the Pope, in virtue of the gospel"." Thus for the church to remain church, the mandate of Lk 22:32 and his service of unity in being maintained in the truth of the gospel is essen- faith, can also ascertain what is of faith and formu- tial. The promise that the church will continue to late this in an updated creed (Ibid., q. 1, art. 10). exist pertains to the church as a whole. However, in the era of the Reformation divisions broke out pre- 353. For Aquinas and the teachers of the high cisely over the question of truth and error in doctrine Middle Ages, magisterial actions clanfy the meaning and over preaching and the adminislration of the of the prophets and apostles who mediate God's word sacraments. These divisions made it questionable for to us in Scnplure. Scripture is the materially suff- those in one part of Christianity whether those who cient source of sacred doctrine, with the meaning taught differently were remaining in the truth. On also being inherent in tradition." But late-medieval certain issues, groups came to contest in a definitive accounts of the sources of Catholic truth grew ever manner the validity of teaching by others. more refined, and in polemica1 defenses against Mar- silius of Padua and John Wycliffe, novelties emerged, 356. Initially the controversy broke out over ques- such as deriving the authority of Scnpture from the tions of dogmatic content, regarding both indul- church that authoritatively Fixed the canon (Guido gences, in doctrine and practice, and the certainty of Terreni, O. Carm., d. 1342) and expanding Basil's faith by which a penitent should in confession rcly on unwritten traditions ol practice to include binding the word of absolution. But when Luther was tenets of faith going back to Christ, not given in accused of heresy and the Pope censured a list of his Scripture but instead transmitted orally until formu- teachings as heretical or offensive or false,92this lated in writing and approved by the church, e.g., on immediately raised new questions, first, about the the sacrament of confirmation (Thomas Netter, O. authorities to which one could appeal in deciding for Carm., d. 1430; Gabriel Biel, d. 1495). or against such a judgment and, second, about the proper instances of judgment which were competent 354. Early sixteenth-century Europe was a place and relevant in such a case. Between 1517 and 152 1 of rising expectations of better preaching, Christian the controversy escalated in intensity with startling instruction, and pastoral care. Calls for reform had rapidity.

" See Yvrs CONGAR,Tradirion and Traditioiis (London, 1963). '"ugshurg Confession, Art. V11. BC 42. 107-118 (Ch. 3, Encursus A), "Thr Suificirncy of Scnpture accord- " Ihid. ing to thr Faihers and the Medirvuil Thrologiuns". "'Thr complete lisi of crnsurrd pmposition~ir gi\,en in DS 1492. 357. As the controversy began, Luther repeatedly led Luther inevitably to deny the inerrancy of Coun- named the authorities that had to be heard in a doc- cils. Therefore Luther concluded that he could sub- trina1 controversy, namely, Holy Scripture, the mit to a conciliar decision only after testing its valid- Church Fathers, and the canonical decretals, and he ity on the basis of Holy Scripture. With this, Luther did this in the assumption that they would be in seemed to be an individua1 opposing the church, that agreement, with Holy Scripture having the leading is, the instances that traditionally were compeient to r~le.~'But in the course of the dispute Luther became speak for the church, namely, the Pope who had more and more convinced that severa1 positions cited already censured many of his teachings, and the against him from canon law were not convincingly council that he could not unreservedly acknowledge based in Scripture and that this deficit was being as a fina1 judge. On the other hand, Luther was really covered by appeals to the authority of the teaching not alone but was leading a growing movement, office. With this, the traditional ordering of the because more and more people were being convinced authorities became questionable for Luther and by his notion of the gospel and by the arguments he thereby the competent instances of teaching became was presenting. themselves an issue of controversy. In 1518 at Augs- burg Luther met a representative of the magistenum 360. At the time, Luther's dispute quickly reached in the person of Cardinal Cajetan and during his a stage beyond any easy solution, although in retro- exchange with him Luther appealed from the poorly spect after study of the sources, one can certainly informed Pope to one better informed, doing this in imagine another outcome. There was at that time no the espectation that in the eventual decision of the unanimity over the systematic ordering of Christian Pope he would hear Christ ~peaking.~'But shorily norms. The plurality of possible conceptions left a after, when Luther saw the letter with the Pope's larger area for maneuvenng than the actual course of instructions to Cardinal Cajetar~,~~he also appealed to events would suggest. Appearances, in this case, can another instance, one in which the whole church, deceive, for both sides were to an extent facing the which does noi err, would speak, namely, a Coun~il.~~ same problems and tasks, while the area of agree- ment between them was more extensive than many 358. Sbortly after Luther's Augsburg hearing before would suppose today. Cajetan, the Pope made an authoritative clarification on indulgences.?' But because the text gave no biblical 361. Both Luther and his opponents agreed that or other arguments, Luther did not hear in it either the Holy Scripture is normative for church teaching. The voice of Christ or of the church. Soon after, Luther dispute however was about the precise relaiionship began raising exegetical objections against the biblical between the church and Scripture, as became clear at grounding of papal primacy and questioned the way in ihe Leipzig Disputation between Luther and Johann which his opponents were presenting papal authority, Eck (1519), where conflict about the canon broke oui even though this was not authoritaiively defined. And over the question of ihe biblical basis of the doctrine so when the Pope's bull of 1520 demanded tbat he of purgat~ry.~"Luther denied the possibility of recant his teachings, Luther responded by calling the grounding purgatosy in Scripture, because the text Pope " the Antichrist" and based this on the charge cited for this, 2 Maccabees 12:46, was from a book that tbe Pope was putting himself above the word of not belonging to the canon and so was for Luther not God and creating new articles of faith.98 a suitable proof against denials of purgatory. Regard- ing canonical validity, Luther made a clear distinction 359. For Luther the further appeal to another between the books of the Hebrew canon and books instance remained in force. namely, to a Council. But transmitted only in the Septuagint. Johann Eck during the Leipzig Disputation of 1519, he took the offered the counterargument that even though 1-2 position that the Council of Constance had erred in Maccabees was not in the Hebrew canon the church condemning certain propositions of Jan Hus, which had nonetheless, with an appeal to St. Augustine, received it as canoni~al.'~~To this Luther responded that the church was not able to ascribe more autbor- ity to a book than the book had in itself.'"' '? He repeatedlv charged that the Pope had issiied a doctrine without gi\tciliu>n(28 'O Dispulnlio inler loannenr Eccium er Martinunr Lutherum Novrrnbrr 1518). WA 2.36-40. (1519). WA 9,525,2866-549.3625. " Decree "Curn poslquarn" (9 Nos'ernher- 1518). DS 1447-49. 'Oo WA 59, 528,2958-2963. Cf. Ai.r:iisriz~,Tlie Ciry of God, 'The bull in which Pope Leo X called for Lulher's recantation XViII, 36 (CSEL 4012, 326). is "Exsurge Dornine" (15 June 1520). given in DS 1451~92. 'O1 WA 59, 529,2985L Luiher's "Antichrist" accusation, we note, has in ihe inlerirn heen "" J. ECK,E?zchindion Iocorum conirnunium ndversos Lurhcra- explicitly rcvoked h? Lutherans. nos, ed. P. FRALNKHL,Corpus Catholicomrn 34 (MUNSTER1979). 27. recognized by the church. Second, as a consequence, same means ".'O9 This explains many of tbe obscurities the church is capable of giving binding interpreta- that people find in Scripture, so that " they have held tions of Scnpture and is obliged to do this. The basis that God's word is by its very nature obscure and for this was the often cited statement of Augustine, "I employs a peculiar style of speech. But they Cail to would not believe the gospel, if the authority ol the realize that the whole trouble lies in the languages. If church did not bring me to do this".'"' Luther's we understood the languages nothing clearer would opposing posiiion is that interventions of the church ever have been spoken than God's word"."" Theologv regarding the extent of the canon mean to be judg- should leam its way of speaking about God from the ments in which the church ascertains that certain words that God himself used, and for this, knowledge books have shown themselves to her as the word of of the origina1 languages is needed, along with famil- God and because of this, the church has declared the iarity with the origina1 biblical text. books canonical. 365. The biblical writings are esternally clear in a 363. The Lutheran Reformation declined to issue meaning that everyone can grasp. One can clarify a complete list of canonical books of Scripture, a fact obscure passages in Scripture in the light of clear al1 the more remarkable in light of the emphatic passages. For this one must know the languages and opening statement of the Fomula of Concord, "that be able to apply al1 the requisite philological meth- the only rule and guiding principle according to ods. But Scripture is really understood by the heart which al1 teachings and teachers are to be evaluated taking hold of its inner clarity, which is beyond the and judged are the prophetic and apostolic writings ability of a person whose heart is darkened. For this of the Old and New Testameuts alone".lo4The one needs the Holy Spirit, since the Spirit is the one Lutheran option rests on Luther's view that for recog- who opens to us Holy Scnpture as God's word, pre- nizing the canonical and apostolic standing of a serves it, and makes it credible. By reason of its clar- book, its apostolic authorship was less important ity, Scripture can be grasped through itself and in its than its content. The books of Scripture are brought own spirit. It should not be interpreted according to together to form a unity by their centra1 content, peculiar ideas of the reader and according to one's Jesus Christ. Luther stated, "Take Christ out of the own spirit. "Note that the strength of the Scripture is Scriptures, and what will you find left in them?"'05 this, that it is not changed into the one who studies EveMing in Scripture points to Christ, and because it, but that it transforms one who loves it into itself the apostles' ofice is to preach Christ, consequently and its own strengths"."' Scripture alone should the touchstone for the apostolic standing of particu- reign, for which it musi be its own interpreter.'" lar books is whether or not they "inculcate Christ "."'' This is not verified in the Letter of James, who also 366. For Scripture to interprei itself means that interprets Abraham in a manner contrary to Pauk formally one understands and explains particular doctrine of justifi~ation.'~'But one should note the texts by other texts. Regarding content, this means fact that Luther did not act on his very critica1 com- that the Letter to the Romans throws light on the ments on James by excluding the Letter from the whole of Scripture of which it is the summa, being canon. He only changed the order of the last nine "really the chief part of the New Testament and is New Testament books, placing James toward the end. truly the purest gospel"."' To do this is for Luther the working out of what he grasped by his reformation 364. The refomers needed no special justification insight."' At issue was the right interpretation of for holding that the Scriptures were normalive in their Romans l : 16f and in particular the meaning of " the two original languages. "For it was not without pur- righteousness of God". Laboring in search of under- pose that God caused his Scriptures to be set down in standing, Luther sought the meaning of that phrase, these two languages alone - the Old Testament in "meditating day and night", unti1 by God's grace he Hebrew, the New in Greek. Now if God did not was given a philological discovery, "attending to the despise them but chose them above al1 others for his connection between the words". The outward clarity word, then we too ought to honor them above al1 oth- he thereby found in the text led him to inner clarity ers".'U"'Although the Gospel came and still comes to and with this to a new relation to God, so that the us through the Holy Spirit alone, we cannot deny that whole Scripture took on a new appearance. This it came through ihe medium of language, was spread overpowering experience of discovering meaning, in abroad by that means, and must be preserved by the which Scripture became by God's Spirit an acting subject, points to what Luther means by the clarity and self-interpretation of the Scripture.

'"' Confra ei,isriiiam Manichaci quam vucnnt fii,Germany Thar Tlwy Esrab- "'Preficc io thr tpisrle o/'St. Paul io ihe Romans. LW 35, 365; iish and Muiiitain Ctrnrfian Sciiools (1524). LW 45, 359; original al WADB 7. 2.3-4. WA 15, 37.18-22. 367. The communication of the scripturally- 369. Evev church doctrine setting forth the con- attested gospel (as distinguished from the Law) tent of faith in a proper linguistic form, as in the cat- occurs hoth in a worshipping assembly and in per- echism, in confession, or in theological proposals, sona1 experience oF an individual, by the transmis- has to be grounded directly or indirectly in Holy sion of "the main doctrine of Christianity", that is, Scripture. Luther is emphatic on this: "Doctrine has "Christ forme (pro me) "."' The office of preaching is to be pure S~ripture".~"We see this exemplified in thus a teaching office and con-elatively "teaching" is the catechism. The three components of the Creed, for the reformers hoth proclamation and doctrine. the Our Father, and the Ten Commandments repre- When one preaches in the name of the Triune God, sent "al1 that Scripture contains and should be God makes himself present for human salvation, always preached, al1 that a Christian has to know, granting knowledge of himself together with trust in and they express this both in its basics and its rich- his word. God's word is doctrine, because it brings to ness"."' The contents ol the catechism ought to be those who hear and believe il a definite content leamed and practiced daily, so that one adds experi- urhich then fundamentally marks them. Faith as ence, just as in study of Scripture: one ought "to read reliance on God's address and as taking hold of it daily and make it the subject of meditation and Christ entails as well the essential dimension of conversation. In such reading, conversation and assent to the articles of faith.lihFaith as trust and as meditation the Holy Spirit is pre~ent".'~~This is al1 assent are not contrary to each other but are intrinsi- the more valid because " God himself is not ashamed cally related, because the articles of faith always con- to teach it daily, for he knows of nothing better to tain thepro me and so draw the believer beyond him- teach, and he always keeps on teaching this one thing self or herself into relation with God. But this rela- without proposing anything new or different. And al1 tion needs the articles of faith to insure that it is with the saints know of nothing better or different to the true God and not with a false God. The reformers learn"."' Like study of Scripture, study of the cate- hold that doctrine is so important that, "as one's doc- chism should be both communitarian and personal, trine is, so is one's faith as well. If the doctrine is cor- that is, both by catechetical preaching or an exercise rect, then one's faith is right, but false doctrine is poi- led by the father of the family and by personal medi- son that makes faith false and dead ".'" Consequently tation. Luther's catechisms became books of both one holding pastoral office not only has to "graze" public worship and private devotion. Their inclusion but also io protect, as takes place when one points in The Book of Concord in 1580 gave them doctrinal out heretical errors.'Is authority at the highest level. 368. For the church to remain in the truth, the 370. The church in her doctrine can only make individua1 has to have daily contact with Holy Scrip- explicit what Scripture contains. At issue is the ture, for which Luther names three steps which show church's apostolic character. After Christ, the apos- the right way to study theology, namely, prayer, med- tles' and prophets' authority is beyond compare. The itation, and temptati~n."~Since Scripture teaches successors of the apostles have to follow apostolic about eterna1 life, it opens itself to the knowledge of authority when they present something as teaching. the heart onlv by the Holy Spirit's enlightenment and The church may not issue new articles of faith, bnt guidance. Consequently the believer always begs for its doctrine may only bring to light the doctrine of the Holy Spirit in prayer before beginning attentive Scripture and defend this against errors, in which and repeated reading in meditation on Scripture. But she can and must say, "This doctrine is not ours, but what we read is often contrary to what we meet in God'~".'~~When Luther sets in opposition God's word life and experience, and so we meet temptation by and human doctrines, this is not the same as the what seems to refute Scripture. But precisely these common distinction made today between divine and experiences of guilt and sin, under accusation by human discourse. "We do not censure human doc- God's law, oE God's hiddenness amid opposition trine because it comes from human beings, but posed by life in the world lead the believer to under- because it contains lies and blasphemy against Scrip- stand Scripture more deeply and to experience the ture, which itself is written by human beings, but not reliability of GodS word. Amid such biblical medita- from themselves, [or it is from God "."j Consequently tion, believers not only experience that they interpret a council will show that it is gathered in the Holy Scripture but that Scripture itself becomes the active Spirit and represents the whole church speaking in it, subject of interpretation. Scripture interprets its by basing its decisions and utterances on Holy Scrip- interpreter. This is the interpretation that gives rise ture. A council does not have authority just because to doctrine that is not our own but God's doctrine. according to its own self-understanding it is rightly

Lecru>i,.sori Gn1aririn.s (1535). <>nGal2:4-5. LW 26, 91 (trans~ "Vhuurch Posti1 (1522). on the Epiphany WA 10iU1, 605.71. lating WA 401, 168.20~27). 'l1 Froni LWTHER'scatechetical work of 1520, Eine kurze Forni "6Zbid., on Gal5:S. LW 27, 33 (WA4011, 27.14-16). des Glauhuns. Eine kurzr Forni des Varrrunsers. WA 7,204,9-11. "'Srmon on Geii 9 (1527). WA 24, 207.21-23. "' Prelacr to the D~tzeCarechis>n, in BC 381 "* Lrcrr

"' Cf. LUTIIER'SDi.pifi.stianAssemblv or Congeegation Has rhe Right oand Poiuer lo Judge al1 Teuching and ro Cali Appoinr, and Disniiss "'BC 14. Teacl~ers,E.stahlisized and Pioven hy Scripfuue (1523). LW 39, 305- "' LUTHER,Lectures on (i'alatians (1535). on Gal 2:13; LW 26, 314; WA 11.408-416. 114: WA 401.205.23-25. with the gospel Christ himself. In this event the Holy whole of Christian teaching, because this doctrine Spirit conveys to men and women the gospel as saving points to the right relation between God who justifies truth for themselves regarding God and humans while and sinful humans. Justification doctrine makes clear the same Spirit awakens in them faith in the gospel of that Christ is the only mediator of salvation and that Jesus Christ. Faith and the church are thus grounded justification comes to the sinner by grace alone to be in Jesus Christ, while such preaching within worship accepted by faith alone. Justification doctrine includes is the fundamental event of teaching. the trinitarian and christological confession of the church's faith, directing this toward God's saving 379. Because the Holy Spirit opens human hearts encounter with us. God has "given himself to us al1 to receive the truth of the gospel proclaimed to them, wholly and completely, with al1 that he is and ha^"."^ that same Spirit is also the one who maintains them God the Father sent Jesus Christ, his Son, into the in this truth. But the Holy Spirit makes use of the world, to become salvation for al1 hy his incamation, correct doctrine of the gospel and the rightful admin- life, death, and resurrection. Tbe Holy Spirit makes istration of the sacraments in leading us to lay hold the person and work of Jesus Christ present to human of the truth of God's word with inner conviction. beings, so that they may attain salvation and the Thus the Spirit creates and sustains our faith in God. church may come to be and be maintained. The latter Erroneous doctrine and incorrect administration of takes place through the audible and visible word of the sacraments are obstacles impeding this work of promise through which the Holy Spirit awakens faith the Spirit. This explains the fierce character of the (JDDJ, no. 15). Catholics and Lutherans agree in stat- Reformation-era controversies aver correct doctrine ing that the doctrine of justification is the "measure and sacramenta1 administration, which remains so to and touchstone for the Christian faith. No teaching the present day. To be sure, a human teaching is cor- may contradict this criterion "."O Justification doctrine rect only when it takes place within the ambit of the "constantly serves to orient al1 the teaching and prac- Holy Spirit's work and in trust in the Spirit. tice of our churches to Christ" (JDDJ, no. 18). All churches have to be self-critica1 by examining whether 380. Christian teaching is either directly or indi- their teaching, preaching, and whole ecclesial practice rectly interpretation of Holy Scripture, even though agrees with the nature, will, and work of the Triune Scripture is to this day interpreted by some differ- God, as justification doctrine brings this to expression. ently than by others. This can lead to opposition between teachings and cause an ontbreak of contro- 383. Public teaching is the specific task of the versy. The church has always tried to settle contro- ordained ministry. But because this ministerial activ- versie~by seeking afresh a consensus over scriptural ity aims to render possible the priesthood of al1 bap- interpretation and then to formulate this in a binding tized believers and develop their capacity of judg- confession of faith. But this has often led to new con- ment, as a consequence ordination cannot be taken troversie~,so that lengthy exchanges are often neces- as grounding a monopoly regarding Christian insight sary before confessions of faith are widely received. into the truth. The ministry of teaching is instead Many Lutheran churches hold as binding doctrine cared for through the collaboration of different and the confessions and confessional documents of the diverse persona1 subjects, in which those who are not Book of Concord, while al1 the churches of the ordained have an essential responsibility far teach- Lutheran World Federation hold that especially the ing. The latter, however, are duty bound, just like the Augsburg Confession of 1530 and Luther's Small Cat- ordained, to give for their doctrinal utterances rea- echism present accurately the word of GO~."~ soned arguments derived and worked out kom Holy Scripture. In this way the ministry and the commu- 381. Christian teaching also entails the rejection nity relate to each other in reciproca1 responsibility of doctrines which obscure the gospel or which direct for doctrine. faith to "another gospel" (Gal 1:6- 9). However this should be "not with human power but with God's 384. Bishops have the task of public teaching at word alone""' and without secular penalties for the supra-local level, where a wider spatial-temporal those accused as responsible. Far, "by burning ministry has been entrusted to them far a special ser- heretics ... we act contrasy Lo the will of the Holy vice of the church's unity and teaching. They caq Spirit".li4 Sad to say, during the Reformation era the out this ministry both by their own preaching and Lutheran estates did not always observe this basic the positions they take on doctrinal questions, along principle. with their special co-responsibility far correct teach- ing by pastors. For its remaining in the truth, the 382. For Lutherans the doctrine of justification has church needs this supra-local responsibility for cor- had from the beginning a special role regarding the rect teaching (episcopé), regarding both the diachronic and synchronic dimensions. Lutheran

"' Con.stitrrriuii uf rhe Lutheran World Fc

Liturgy of the Hours. Trent called for the text of the 397. In 1870 Vatican Council I, in its Dogmatic Vulgate to be thoroughly revised (DS 1508: Tanner, Constitution on the Catholic Faith, Dei Filius, made 665), so that it might beuer fulfill its role as the offi- Bellarmine's first point into binding doctrine when it cial text for public use (DS 1506; Tanner, 664). But, declared that the church does not confer canonical the canonicity of the books offered by the Vulgate authority, but holds the biblical books "to be sacred could not be questioned, without implying that the and canonical, not because, after having been care- Bible in actual use for centuries had misled the faith- fully composed by human industry, they were after- fu1 regarding the books conveying God's word."" wards approved by her authority", but because "hav- ing been written by the inspiration of the Holy Spirit, 395. Luther and Eck also clashed over the role of they have God as their author and have been deliv- church authority in establishing the canon of Scrip- ered as such to the Church" (DS 3006: Tanner, 806). ture. Today, historians of Catholic doctrine judge that The church and its hierarchy are recipients of the many pre-Tridentine controversialist theologians inspired and canonical books. often practiced an "attack theology" that lacked sen- sitivity to nuances and to what was valid in their 398. What had been implicit at Trent became opponents' positions. This is the case in Johann Eck's argument that adherents of the Reformation are explicit at Vatican Council 11, namely, that knowl- edge of the biblical canon is a benefit of the tradi- caught in a self-contradiction when they cite scrip- iural authority in arguments against the church's tion which comes from the apostles and is under- constitution and customary practices, for how do stood progressively in ~hechurch. "By means of the same tradition, the fu11 canon of the sacred books is they know that the Scriptures are canonical except from the ch~rch?"~ known to the church, and the Holy Scriptures them- selves are more thoroughly understood and are con- 396. Later, the master controversialist R. Bel- stanily made effective" (DV 8.3). The canon is thus larmine was more aware of the complexities of the a case in which Scripture and tradition go together, historical development of the Old Testament canon, for it was in the midst of the ongoing public trans- with the gradua1 acceptance of the deuterocanonical mission of the gospel, summarized in the rule of books. He also knew of intemal criteria by which bib- faith and the creeds, along with practices that pro- lical books show their canonical value. Bellarmine mote the life of faith, that the canon became fully declared that the church did not "make canonical" known. books which were not so before, but instead declared, in Councils, which hooks were to be held 399. But the same Vatican I1 document that such, and this not rashly or arbitrarily, for it was ascribes to tradition the making known of the based (1) on many testimonies of the Fathers, (2) on canon goes on to urge a many-sided promotion of similarities recognized between the content of books biblical reading and study in the church. because of once held in doubt and the content of other books of the intrinsic efficacy of the Scriptures. "For, since undoubted canonicity, and (3) by the discernment of they are inspired by God and committed to writing the Christian people, a process to which St. Jerome once and for al1 time, they present God's own word alluded in reference to the way in which the Letter of in an unalterable form, and they make the voice of James gradually came, on its own merits, to be recog- the Holy Spirit sound again and again in the words nized as a~thoritative.'~" of the prophets and apostles. ... Such is the force and power of the word of God that it is the church's support and strength, imparting robustness to the "" Developmcnts after Vztican 11 indicate some practical con^ faith of iis daughters and sons and providing food iergcnce hetween Protesiants and Catholics aver thc apocqha or druierocanonical hooks. The German Evangelica1 Lectionaty ol for their souls" (DV 21). Theology and the ministry 1985 contains 24 pericopes hr>mthem, while ihe Leciionary of thc of the word must take strength and vitality from Latin Rite o1 the Catholic Church, in its three year cycle oF threr Scripture (DV 24) and al1 the faiihful are forcefully readings for Sundqs and solemn least dqs, includes only a mod- est selection of 18 passages hom thrm. Amoi~grccrnl inlrr~cunles- (vehementer) urged to practice prayerful reading sional iranslations, the German Einheirsuebrrsefzu,zg (1979) gives of Scripture in which God converses with them the deuterocanonical hooks according to the Vulgate ordrr, whilr (DV 25). the Revised English Bibie (Gmat Britain, 1989) and the Nex~ Reviced Stando>-dVerrion (USA 1989) offer these book in a special secdon between the Prophets and the New Teswment, in accord 400. Catholic doctrine, thus, does not hold what with a practice approved by the Vatican in 1968 and rcnewcd in Reformation theology fears and wants at al1 costs 1987. But the New Infrrnafional Vrrsion (1978). widely used hy evangelica1 Platestants, nruer offers the apoc-pha. to avoid, namely, a derivation of scriptural author- Enchiridion locomwi comniunium (152% Loc. I, Rcsponse ity as canonical and binding from the authority of to Ohjcctian 3. the church's hierarchy which makes known the '" De Controvemiis chrisrianae fìdei, Vo!; I (1586). Contr. Dr canon. Verbo Dei, Lih. 1, cap. 10. The ihird way is ucommuni sensu et quasi gusru populi Christiani". BFl.i.ARMlKF. trcated the canon in the First of al1 rhe controuersies because the Sctiptm-es are For the 401. Catholic doctrine furthermore acknowledges Caiholic Church "ihr Woi-d ul God and mle 01 laith" (cap. I). He mnrshals long cliains of pat~istictestimony to show wide rccogni- what the Reformation stresses, namely, the inherent tion o[ ihe disputed Old Testament hooks declared canonical h- power of the biblical word to impose itself as a norm the Councils (Carthagc 111, Florence, Tirnt). and guide, that is, as a "canon" of life before God. This recognition of the inherent quality of Scripture 1528 taken up issues of early Reformation contro- stands, even while Catholic doctrine sees canonicity, versy and first posited the authority and truth of that is, public binding authonty for doctnne, life, and Scnpture by citing 2 Per 2:20-21 and 2 Tim 3:16-17, worship, as coming from Scripture only in intimate before going on to decry arbitrary interpretations. connection, first, with the faith-life of believers, who Against heretics, who always claim to be intespreting are Cormed by the expressions of tradition, such as Scripture, one must penetrate to the deeper meaning the creeds, and in whom Scripture is recognized as by following " ecclesiastica1 interpreters ". When con- normative and, second, with tbe ministty of those flicts arise over the Caith, it is often not enough to responsible for asticulating, especially in Councils, a amass Scripture texts, but eventually the certain and clear delineation of the boundaries of the Scriptures infallible authority of the church must intesvene to which are to shape public teaching, life, and worship settle the dispute. The same church which discerns in the whole church. canonical books fsom apocsyphal ones is able to dis- cern "the catholic meaning fi-om a heretical mean- 4.5.2. Biblical Interpuetation: Tuent to Vatican I1 ing".'" The same decree, however, had located the ecclesial authority for settling doctrinal questions in 402. The previous section set fosth the Reforma- Councils, which are guided by the Holy S~irit.'~~ tion principles of biblical interpretation (nos. 364- 366), especially on Scripture being its own inter- 404. Trent's regulatory paragraph combines Filth preter (nos. 366 and 368). In response, the Council of Lateran's aim of excluding arhitraq non-traditional Trent spoke to the question of Scripture-interpreta- interpretations with the Council of Sens's appeal to tion as one topic (DS 1507; Tanner, 664) in a longer the judgment of the church, when Scripture is being reform decree which it approved on the same day interpreted as the source of the faith and Christian that it issued the doctrinal decree (DS 1501-05; Tan- practice: The council fusther decrees, in order to con- ner, 663-64) on the triad Gospel-Scripture-Traditions trol those of unbalanced character, that no one, rely- and on the biblical canon. The second decree was iiig on his personai judgment in matters of faith and drafted after the Tridentine Fathers had discussed customs which are linked to the establishment of various abuses in the use of Scripture. First, to bring Christian doctrine, shall dare to interpret the sacred uniformity io public use of Scripture in the Western Scriptures either by twisting its text to his individua1 church (in Latin texts of the Missal, Liturgy of the meaning in opposition to that which has been and is Hours, Catechisms, etc.), the decree declared the Vul- held by holy mother church, whose function it is to gate to bc the official Latin version (DS 1506; Tanner, pass judgment concerning the true meaning and 664).14' Then Trent issued, in a dense paragraph, interpretation of the sacred Scriptures; or by giving norrns to correct malpractice in biblical interpreta- meanings contrary to the unanimous consent of the tion. fathers (DS 1507: Tanner, 664). Here the Fathers and the church, especially the conciliar tradition, are a 403. On interpretation. two recent precedents had negative nonn coming kom the past, against which gone before Trent. (1) The Fifth Lateran Council had the Bible should not be construed. The "~udgmentof in 15 16 censured preachers who twist the meaning of the church" functions in the present, doing what the Scripture by their own rash and idiosyncratic inter- Council of Sens attributed to councils, namely, prctations, e.g., in predicting the day of judgment. assessing and judging what interpreters are putting Preachers are to preach and explain " the gospel truth forth as biblical expressions of the faith and of the and Holy Scripture in accordance with the exposi- right forms of Christian life and worship. Without tion, interpretation, and commentaries that the use of the term, the church's "magisterium" of offi- church or long use has appr~ved".'~'(2) In France, cial teaching is becoming a part of the Catholic doc- the Council of Sens, for the region of Paris, had in trina1 tradition.

405. In 1870 Vatican Council I renewed Trent's reform decree on biblical interpretation in the Dog- "l Trent drclared the Vulgate "authentic" for public use in lhe matic Constitution, Dei Filius but with a change, Western Chur-ch of the Rornan Rite UI a time iuhen new Lali" translations were circulating, such ai Psaltcl-s hom the Hebrrw hy because it aflirmed that the church's sensus Scuip- Felicc ot Puro (1515). Agostinu GrusTitiiANi (1516). and in Cardi- turae, a negative nonn in Trent, is tbe true meaning nal Caicr.m's Psalms Comrneniaiy (1527). ERASMLs had published of Scripture (DS 3007; Tanner, 806). But in the wake his nrw Latin vrrsion of thr New Testament, alongside the Greek texl, in 1516. Sante P.aum, OP. hail hroiight oul a Latin Bihle in of Vatican I, the limits of the ecclesial sensus became 1528 in which the Old Tcstament n-as a nel*, translation from the evident as the Magisterium insistently urged Hebrew and Isidore CLAniris, OSB, publishrd anothet- Hehrcw- Catholics to take up tbe work of scbolarly Scripture hased Old Testamrnl in a Bible o[ 1542. A lhrologian o1 influente study, with the tools of linguistic, historical, and liter- an Tent, .I.Dntioo of Louxrain, had drfended the Vulgatc in 1535. noi as inspired or inemant, hut as a lonpused instrument o1 trans- asy expestise. One does not achieve a recovesy and mitting the faith. Where it render5 thc ariginal Hehrew and Grcck expositiori of the biblical witness to revelation and inadequately, it docs noi suppoit anq hrr-csy iior is it thrrrb- dan~ the life of faith by recourse to what the church, in the gerous for public uxe. The Presidents of thr Council of Trrnt askcd the Pope to have the Vulgalr revised, su il rnight bc a "pure and gcnuinr" edition, rrhilc also calling Fot- p,-eparation o€ corrccted Hrbrew and Grrek hiblical texts. CT, 5, 29 and 1, 37. l" TANNER,636.

4.5.3. The Teaching Office in Catholic Doctrine church to the infallibility of the teaching office. This resulted, in the centuries after the Council of Trent, 411. Section 4.4 included an account of the teach- from the church finding itself confronted hy the ing ministries and processes which serve the transmis- modern criticism of revelation and the claim of sion and communication of doctrine in Lutheran autonomy of the human subject, which brought to churches (nos. 367, 372-373, and 383-387, above). To the fore the issue of how to effectively guarantee the cany forward a dialogue in this area, the present sec- objective tmth ot revelation. An influential current of tion offers fundamental considerations on the church's the nineteenth ccntury Catholic ecclesiology con- magisterium as this has developed in the Catholic ceived in a jundical manner the infallible auihority of Church and is understood in Catholic theology. the Pope as a type of sovereignty adequate to guaran- tee the secure preservation of revelation and as sup- 412. It is only right, first, to register a Catholic plying the condition making possihle a doctrinal appreciation for severa1 Lutheran convictions judgment of ultimate binding force. expressed in section 4.4 of this Part. Catholics agree with Lutherans that correct doctrine is essential in 416. Influences from Lhis historical context left shaping a right relaiion of faith with God and with their mark on Pastor aetenzus, the Constitution of his saving work in Christ (cf. no. 367, above). Valican I which defines the authority held hy the Catholics agree on the importance of a ministiy of Pope when he exercises his petrine ministw in essen- regional oversight oC teaching to care far the unity iial points of faith and morals by infallihly proclaim- and catholicity of teaching (nos. 372 and 384, above), ing the faith of the church. What Vatican I taught, even while they see this related to the universal epis- however, was related to historical factors, since it copc' of the Successor of Petcr. But along with intended to exclude the Gallican tenet that the cer- Lutherans, Catholics also ascribe to the Holy Spirit tainty of papal ex cathedra teachings arises exclu- the effective maintaining of the church in the tmth of sively from the subsequent assent of the church to the gospel and in correct celebration of the sacra- them. Against this, Vatican I declares that infallible ments (cf. no. 379, above). Human teachers and teachings of the Pope are binding " of themselves, office-holders serve this work of the Holy Spirit. and not by the consent of the church" (DS 3074; Tan- ner, 816), thus ruling out the existence of any 413. However, beyond these shared convictions, instance or decision over the Pope by which his infal- the teaching office of lhe Catholic Church has taken lible teaching would be subjcct io a reservation. on a strutture and mode of operation notably dikr- 417. Pastor aetemus teaches that the Pope, when ent from Lutheran teaching ministries, as presented he teaches ex cathedra as universal Pastor, is protected above in Section 4.4.2 (nos. 376-389). As an instance from errar by the charism of infallibility. This charism of teaching, the petrine office ha5 exercised a major is given to him personally, specilically when he exer- role, along lines suggested earlier (cf. above, Part 2, cises his office at its highest leve1 of authority. But no.88). The two Vatican Councils have spoken on while the Fathers of Vatican 1 were convinced that the magisterial infallibility and the papal oTfice, but also Pope would investigate the sensus ecclesiae by hearing on episcopal collegiality and the sensus /Xlium. Sig- the testimony of the bishops, they did not make this a nificant clarifications have been made regarding the forma1 condition of a doctrinal definiti~n.'~~ different levels of doctrinal binding force of magister- ial utterances. In order to advance the Lutheran- 418. According Lo Vatican I, infallible teaching Catholic ecumenical exchange, the Collowing para- concerns doctrinal matters essential to faith and graphs offer a clarifying sketch of this development. morals which come from Go& revelation. Following Vatican I, a systematic account was worked out con- 414. During the nineteenth century, the under- cerning the further levels of official church teaching, standing of the Catholic teaching office (magisterium) with their different degrees of binding authority and came to be clearly distinguished and defined in its of Sorce of la^."^ Concerning the interpretation of contemporary meaning as the office of binding teach- Scripture, the teaching authority, as indicated ahove ing exercised by the bishops of the church. Now recog- (no. 408) is less concerned with clanfying the exege- nized as distinct from sacramentai powers (potestas sis of particular passages than with discerning the ordinis) and from jurisdiction in church governance coherence of interpretations with the sense of Scrip- (potestas iudictionis), the power to teach (potestus ture which the church has received and brought to magisteni) was identified as also essential to the epis- expression in her creed and articles of faith. copal office in the church. This resulted from a devel- opment by which, beginning in the sixieenth centuq, increased emphasis had fallen on the role of the hier- Thr oiiicial repori <>nthe rneaning of Pasror aeiernus, givcn archy in preseming the tmths of faith and as a conse- hy Bp.Vincrnt GAS~ER,siressrs the essenlial conncction hetween (1) the agrrrrnrnt of the church in union wiih the whole teaching quence the church's remaining in the tmth became office, which is u mle of faith [or ihe Pope, and (2) the action hy increasingly dependent upon the teaching office of which ihr Pope issues an infallible definiiion of a conteni of faith. bishops and especially the Pope. (Massi, vol. 52, cols. 1213D-l2 14A. 1216D). Thcsr wrre srt fwth recenily by thc Congregation of the Docu.ine of the Faith in its 1990 Insiruciion orz the Ecchsiul Vica- 415. Corresponding to this development, empha- rion ofthe Theologian, nos. 15-17 and 23-24. The documcnt is given sis shifted from the indefectibility of the whole in 0rigiri.s 20 (5 July 1990). pp. 118~126. 419. Vatican Council 11 aimed to broaden the ops, in virtue of their office and because of the sen- ecclesiological outlook of Vatican I hy taking account ousness of the matter, are assiduous in examining of the roles in the church of the episcopate and of the revelation by every suitable means and in expressing whole people of God. Also the Council's return to the it properly " (LG 25). origina1 Christian sources produced new orienta- tions, as when the Constitution on Divine Revelation 423. Lumen gentium repeated Vatican I's state- declares, "This magisterium is not superior to the meni on the irreformability of papal definitions by Word of God, but is its servant. It teaches only what their own nature, and not by the consent of the has been handed on to it. At the divine command and church.'jl But Vatican I1 also emphasized the sensus with the help of the Holy Spirit, it listens to this fidelium, for through the Spint, "Christ's whole flock devoutly, guards it with dedication and expounds it is maintained in the unity of the faith and makes faithfully" (DV 10). Vatican Il's Dogmatic Constitu- progress in it" (LG 25). tion on the Church modifies the treatment of the hierarchy and papal infallibility by placing them 424. Thus, while the magisterium is not simply within the witness given by the whole people of God the transmitter of teachings already held by the in its propbetic role. church, it is also clear that definitions influenced by the chansm of the teaching office will find an echo in 420. The people as a whole have a faith that does the faith of the church and call fosth assent. If this not err, as described in LG 12. The whole body of the were not forthcoming, it could well indicate that faithful, who have received an anointing which proper limits were not observed and the necessav comes fsom the Holy One (cf. 1 Jiz 2:20.27), cannot conditions had not been fulfilled for a magisterial be mistaken in belief. It shows this characteristic action to be infallible. through the entire people's supematural sense of the faith, when "from the bishops to the last of the faith- 425. The whole body of Christ is anointed bv the ful" (Augustine) it manifests a universal consensus in Holy Spirit, so that a supernatural "sense of faith" matters of faith and morals. By this sense of faith, gives believers the ability to recognize the word of aroused and sustained by the Spirit of truth, the peo- God in what is taught and to grow in persona1 under- ple of God, guided by the sacred magisteriuni which standing of God and his saving work. Therebj: in it faithfully obey, receive not the word of human communion with other instances of witness, the beings, but truly the word of God (cf. l Thess 2:13), faithful constitute an indispensable means toward "the faith once for al1 delivered to the saints" (Jude maintaining the church in the truth. 3). The people unfailingly adhere to this faith, pene- trate it more deeply through right iudgment, and 426. When one considers the church's teaching apply it more fully in daily life. office in a broader histoncal perspective, il becomes clear that magistenal formulations of truths of faith 421. The whole people of God thus become bear- do not in fact communicate the truth in its fullness. ers of revelation and subjects who cany ahead tradi- They do clarify necessasy lines of demarcation which tion. By their sensus fidei, stemming from the Holy ensure that the church remains faithful to the truth Spirit's anointing, they cannot err in faith. The text of faith. But the setting of boundaries against theo- moves beyond a solely passive infallibility in receiv- logica1 conceptions incornpatible with Catholic doc- ing what comes from an active infallibility of the trine is frequentìy accompanied by a painful loss that magistenum. The people of God is instead originally impoverishes the full recognition of the truth of faith. addressed by revelation and responds actively by the Rejecting an error in a moment of confrontation sense of faith. Led by the magisterium, they accept a brings with it the danger of a orie-sided fixation on specific message of God's word, penetrate it with true the contrary of what was seen to be erroneous. discernment, and apply it in life. The sensus fidei enables people to recognize revelation and calls fosth 427. Also, while magisterial teachings issued as a relation of connaturality with the truth handed hlly obligating represent for Catholics a necessasy down. In virtue of this vital relationship, the people rvord of the church in given situations, history shows are able to discem truth and falsehood in questions that they are not the church's last word. Such defini- of faith and grasp revelation on a deeper leve1 so as to tions can settle controversies threatening the identity live in correspondence with it. and integrity of the truth of faith, but beyond this they need to be received by the faith of the church, in 422. Within the people oi God, bishops have a arder to be recognized in their lasting significance pastosa1 ministry that includes magistenal teaching. Vatican I1 restates the doctrine of papal infallibility, but places it within episcopal collegiality (LG 25). "l As stated in thr Introduction tu this study documcni, the The college cannot act without its head, but corre- preseni Commission has not includrd in its dialogue an exchange spondingly the papal magisterium functions within focused on the special teaching rninislry of the Bishop of Rome. the communion of the universal episcopal college. AI1 Other L~itheran-Cathalicdialogues havc treated rhis, botti iii tlie who exercise the magistenum must use the appropri- United States and Germany Also, papal teaching has nat playrd a major role in our study docurnent, in urhich al critica1 points ate means to make sure that they teach in accord Catholic doctnne has been draxm h-om the Councils of Trent, va ti^ with revelation: "The Roman Pontiff and the bish- can I, and =iiican 11. for keeping the church in the tmth of the gospel. This 431. This section now presents the results in turo reception of magisterial teaching has the support of steps. (1) From what has gone before, both in explicit the same Holy Spirit who maintains the whole statements and in operative presuppositions, three church in the truth, and thereby an aspect of truth si~nificantfoundational convictions held in common which was first excluded as contrary to the Catholic w8l be named. This is the area of fu11 consensus. (2) faith can subsequenily, amid the appropriation of the Out of what has been discovered in this phase of dia- niagisterial teaching, be taken up again in a form rec- logue, three topics of differentiated consensus will be oncilable with the faith of the church. named, in which the remaining differences have been shown noi to be church-dividing. This is the area of 428. When the teaching authority gives positive reconciled diversity. expositions of the faith of the church. it intends to show the interconnections of the doctrines of the faith, so as to guide believers toward understand bet- 4.6.1. Shared Foundatio~zalConvictions of Faith ter ihe entire truth of the gospel. To the extent that such teaching claims to be infallible, its positive con- A. The Gospel of Godi Grace in Christ tent not only serves proclamation in a given moment, but also the future content oC the church's faith, 432. First, Lutherans and Catholics fully agree that which is led by the Holy Spirit to penetrate the tmth God has issued in human history a message of grace of faith with a deeper understanding. What is espe- and truth, by word and deed, which culminated in the cially emphatic in a given intervention comes in time saving death and resurrection of Jesus Christ, to which to find its appropriate location in the hierarchy of Easter witnesses testi- in the power of the Holy Spirit. truths (UR 11). Presentation by the magisterium of Jesus Christ is God's definitive and persona1 word of the truth of iaith along wiih clarifications of the grace, transcending God's manifestation of himself binding force oE particular contents does noi mean through Moses and the prophets. As affirmed in the that such a presentation prevents the church in the Joint Declaralioiz on the Doclrine ofJustifìcation, by our future from Finding under the lead of the Holy Spint comman faith in the gospel we hold to the heart of the new fomiulations of its faith which correspond better New Testament witness to God's saving action in to the challenges of new historical situations. The Christ, namely that our new life is solely due io the for- actual development of the Catholic sense of faith giving and renewing mercy that God imparts as a giFt shows its ongoing movement through crises and con- and we receive in faith. For we believe that God is with flicts toward the original Fullness of iruth concerning us to deliver us by his free giFt from sin and death and God's saving work that the gospel proclaimed once to raise us to eterna1 life (JDDJ 17 and 36). and for all. B. The Gospel and the Chnrch

4.6. THECHURCH MAINTAINED IN THE TRLITH: 433. Second, Catholics and Lutherans Cully agree CONCLUSIONS that God's revelaiion of himself in Jesus Christ for human salvation continues to be announced in the Introduction gospel of Christ thai the apostles first preached and taught, as they gathered communities of believers in 429. This dialogue intends to contribute to bring- whose hearts the Holy Spirit inscribed the message ing about full communion between the Caiholic of grace and truth. By this gospel, the crucified and Church and the Lutheran churches of the world. risen Lord shows himself to be alive and active to Such communion requires a common profession of save, as the church continues to proclaim him by the truth given to humankind by God's saving work word and sacrament. The church of every age stands and word. In moving toward this goal, the differences under the imperative to presene in continuous suc- in faith and doctrine between Lutherans and cession God's word o( saving tiuth. Made bold by Catholics must be examined in common, with the Christ's promise to be with his disciples always, the aim of discovering convictions held in common and church carries out his mandate to announce his of clariFying whether differing theological explana- gospel in every place from generation to generation. Lions are open to reconciliation. C. The Gospel, the Canonical Scriptures, and the 430. This Part has examined how our two tradi- Churchk Teaching and Life tions understand the means by which the Holy Spirit works in the church to maintain it in the tmth of 434. Third, the Scriptures are for Lutherans and faith and sound doctrine coming from the apostles. It Catholics the source, rule, guideline, and criterion of has reported the results of investigations of the New correctness and purity of the church's proclamation, Testament (4.2), of early and medieval expressions oE its elaboration of doctrine, and of its sacramenta1 and servanis of teaching the truth coming from God and pastoral practice. For in the midst of the first in Christ (4.3), of Lutheran convictions on the canon. communities formed by Christ's apostles, the New interpretation of Scripture, and the teaching ministry Testament books emerged, under the Holy Spirit's (4.4), and of Catholic doctrine on the canon. biblical inspiration, through the preaching and teaching of interpretation, and the teaching office (4.5). the apostolic gospel. These books, together with the sacred books of Israel in the Old Testament, are to boundaries of Scripture. The question of the number make present for al1 ages the tmth of God's word, so of canonical books is secondary to the qualitative as to form faith and guide believers in a life worthy of issue of canonicity, which corresponds to there being the gospel of Christ. By the biblical canon, the among Lutheran churches no magisterial determina- church does not constitute, but instead recognizes, tion of the limits of the canon. the inherent authority of the prophetic and apostolic Scriptures. Consequently, the church's preaching and 439. Luther's judgment that the Apocrypha are whole life must be nourished and ruled by the Scrip- not part of Holy Scripture"' and the Council of tures constantly heard and studied. True interpreta- Trent's decision to include them in the ~anon"~have tion and application of Scripture maintains church led to the traditional Lutheran-Catholic differente teaching in the truth. over the limits of the canon. Nevertheless Luther also held that the Apocrqpha were "useful and valuable 4.6.2. Topics uf Reconciled Diversity for reading""' and this led to their being printed, not only in Luther's piihlished Bibles of 1534 and 1545, 435. Recalling that, because oi" the differences of but as well also in numerous editions of the Bible times and places, the one truth of the gospel has to brought out down to today under Lutheran auspices. take on a variety of expressions, we tum to show how Naturally they are given in today's interconfessional our different traditions can, on topics of significant editions of the Bible and severa1 readings from the differences, mutually recognize in each other the Apocnipha occur in conternpoiary Lutheran liturgi- shared truth of the apostolic gospel of Jesus Christ.'jz cal lectionaries (Cf. no. 394, footnote 133, above). 440. Among Lutherans a new evaluation of the A. Tke Canon of Scriptuue and the Chuuch Apocrypha and of their belonging to the canon is 436. Lutherans hold that the complex historical presently underway, especially among exegetes. process leading to the formation of the canon of When they face the issue of the unity of Scripture, Scripture is not to be understood as if the church with an awareness shaped by historical-critica1 prin- were confemng on Scripture an authority over faith ciples, many Scripture scholars are emphasizing and life, but instead, that through reading the books three considerations. (1) When the New Testament and teaching their content, the church was coming to books were being composed, the canon of the writ- perceive and acknowledge, under the Holy Sprit's ings that became the "Old Testament" was not yet guidance, the books' canonical authority, to which definitively fixed. (2) The Holy Scripture of earliest the church submitted. Christianity was mainly the Septuagint. (3) If one limits the Old Testament to the Hebrew canon, tlien a 437. Catholics hold, in line with formulations of huge gap is left in the tradition-process between the Vatican Councils I and 11, that the books of Holy Old and New Testaments, which makes it difficult to Scripture are transmitted to the church as inspired, grasp the New Testament in its unity with the Old sacred, aiid canonical (DS 3006; Tanner, 806; DV Testament. Thus the question of the unity of Scrip- 11.1). In issuing lists of the canonical books, bishops ture, in the changed context of today, brings with it a and church councils were not constituting the boolo change in the controversy over the limits of the as normative testimonies to God's saving work and canon and reduces its irnportance. word, but were recognizing that they were such in themselves and in their effective contribution to the 441. Therefore regarding the biblical canon and faith and life of the church. When theological the church, Lutherans and Catholics are in such an accounts of the canon identify persons in ministries extensive agreement on the source of the Bible's who specified which books were received as canoni- canonical authority that their remaining differences cal, Catholics see in this an indication of those who over the extent of the canon are not of such weight to are responsible Cor public teaching and the worship justify continued ecclesial division. In this area, there of the church, in which the canonical books have pn- is unity in reconciled diversity. Hoxvever, this funda- mary roles. menta1 agreement on the canon makes it imperative to clarify the Catholic and Lutheran positions on the 438. This conception is compatible with the role of tradition in biblical interpretation and on the Lutheran position sketched above, nameìy, that the office of teaching in the church. core of the canon came to its ecclesial validity because the message of its books validated itself. But B. Scripture and Tradition certainty about what makes a book canonical does not exclude different conceptions about the outer 442. Catholics and Lutherans agree, not only that Scripture developed historically from a process of tradition both in Israel and the apostolic church, but

"' Interim considerations poiniing to reconciled diversity wrre alrradygiven above in 110s.400401, on the biblical unon and che church, and in 407-409, on biblical interprelalion in Lutheran and li' Bihle of 1545. WADB 12.3 Cf. the 1534 Bible (WADB 12.2). Catholic accounts. Also, no. 412 shouzed an initial convergrnce on ''9s1502; TAXSER,663~64. doctnne and the traching minislr-y "' WADB 12,3 (cf. 12,2).

C. 1. Tke Existence of a Ministry of Pnblic Teaching at functioning in specific ways on ihe levels of both the tke Local and Supra-local Levels local congregations and for regions of severa1 or many congregations, the church would be defective. 450. Lutheran doctrine locates thc ministry of teaching primarily in the local congregation, for C.2. The Teacking otfice Among Severa1 Inslances of ~vhichministers are properly called and ordained to Witness to Godi Wovd teach puhlicly and administer the sacraments (Augs- bnrg Confession, Art. 14). Linked to sound exegesis 454. Lutherans and Catholics agree that those who and theological reflection, the teaching office is a are responsible far teaching in the church contribute necessary component of church life, by which indi- significantly to keeping the church in the truth. Their viduals become responsible in the public life of the teaching stands in service to the faith of the whole church for transmitting the gospel, by which the church. But those who teach Function in relation to priesthood of al1 believers is built up. The Lutheran severa1 instances of wilness to the word of God. confessional tradition also holds Lhat a supra-local teaching responsibility is essential in the church, for 455. In Catholic theology, Melchior Cano's influ- oversight of discipline and doctrine (Angsbnrg Con- ential posthumous work of 1563 presented ten loci fession, Art. 28). Such a teaching office brings to tkeologici as domains of knowledge formed by the expression how every worshipping congregation is process of tradition in such a way that each locus or linked with other congregations in the church. In area showed forth the truth of revelation. The pas- current Lutheran church constitutions, the concrete toral magisterium therefore, when it formulates doc- fom of this supralocal minist~ywill differ, but syn- trine, even at the highest level, does not act in isola- ods which include lay members and represent the tion from Scripture and its interpretation in the loci, whole priestly people are the essential context in from the creed and past teaching, from the church's which bishops exercise their oversight, so that no sin- ongoing worship, and from the witness ol holy peo- gle minister has exclusive competence. ple. The magisterium is in constani interaction with these instances of testimony to God and his revela- 451. But in speaking about the teaching ministry tion. It must, above all, take account of the reality of in Lutheran churches, one must not focus exclusively the inerrant faith of the people as a whole (LG 12; on office-holders and institutions, but also take cited in no. 420, above), so that in its service there account of the processes of interactions between will be "a unique interplay (singularis con.~piratio) office- holders, of interventions by Christians practic- between bishops and faithFul" (DV 10). ing the common priesthood of the baptizcd, and of theologians who contributc the results of their schol- 456. The Lutheran teaching ministry includes arly study and conclusions on doctrinal questions. many participating agents and instances, with no one Lutheran churches eamestly hope that ihrough these of these able to rightfully claim exclusive compeience processes the Holy Spirit is maintaining them in the for itself, as set forth amply in nos. 383-389, above. tmth of the gospel, as they continue to read and lis- Responsible persons exercise this ministry in ways ten to Scripture in their own times, while seeking to that are personal, collegial, and communal, in the be faithful to their confessions of faith as they face midst of the ongoing processes already indicated. the challenges of their own da- 457. Thus Lutherans and Catholics are in funda- 452. In Catholic ecclesiology "magistenum" desig- menta1 agreement on there being a network of sev- nates the mission of teaching that is proper to the cral instances of witness to God's word which consti- episcopal college, to the Pope as its head, and to indi- tutes thc essential context within which those exer- vidual bishops linked in hierarchical communion with cising the teaching office must carry out their the successor of Peter. It is an essential institutional responsibilities. component of the church for pastoral senice, with a proper authority distinct from jurisdiction for gover- C.3. Tlze Teaching mice in its Constrnctive and Criti- nance. But the episcopal teaching office operales cal Functions within an extensive network of ministers of the word, among whom ordained pastors of parishes have a sin- 458. Lutherans and Catholics agrce that the gular importance in preaching and catechizing. While teaching ministry or magisterium serves the faith of some ministries of the word, such as that of theolo- the whole church by its public witness to the tmth of gians, are exercised in virtue of intellectual compe- God's word. It must proclaim the gospel of God's tence, the magisterium functions in virtue of a capac- grace, interpret the biblical witness, and further ity for discerning the tmth of God's word, based on a transmit the word of God entrusted to the whole charism conferred by episcopal ordination. church and expressed in the confessions and articles of faith. The aim is to assist al1 members of the 453. In spite of their different configurations of church toward professing their faith in accord with teaching ministries, Lutherans and Catholics agree God's revelation in Christ and in freedom from error. that the church must designate members to serve the Thus, the teaching office or ministry is a necessary transmission of the gospel, which is necessary for means by which the church is maintained in the saving Caith. Were a teaching office not present and truth of the gospel of Christ. 459. Lutherans and Catholics Further agree that the teaching ministry must include the authoritative discemment of doctnne offered publicly, leading to judgments that preseme true teaching. Interpreta- tions of the faith contradicting the apostolic gospel Bishop Dr Béla Harrnati, Hungary (co-chairperson) must be excluded, in accord with Gal 1:9 (cf. Apology Prof. Dr Kristen Kvam, USA of the Augsburg Confession, Art. VII, 48). According to Bishop Dr Samson Mushemba, Tanzania the Augsburg Confession, it pertains to the oFFice of Prof. Dr Ricardo Pietrantonio, Argentina bishop, "to judge doctrine and reject doctrine that is Prof. Dr Turid Karlsen Seim, Nomay contrary to the gospel" (Augsburg Confession, Art. 28, Prof. Dr Yoshikazu Tokuzen, Japan 21). In Lutheran churches today, this task is camed Rev. Dr Pirjo Tyorinoja, Finland out collegially and in synodical structures. Prof. Dr Gunther Wenz, Germany

460. The church's witness to the truth exists in Consultants history and thus has aspects of both finality and provisionality. Lutherans and Catholics agree that a Prof. Dr Theo Dieter, Institute for Ecumenical Rese- particular concem of the teaching ministry is there- arch, Strasbourg fore to give public voice in an ongoing manner to Prof. Dr David S. Yaego, U.S.A. (1997-2000) the definitive coming of God to humankind in the Prof. Dr Michael Root, U.S.A. (2001-2002) death and resurrection of Christ, in which believers place their ultimate trust for life and fina1 salvation. Staff (The Lutheran World Federation) But faith is professed and lived out in history, amid cultura1 changes, which requires an ongoing search Rev. Dr Eugene L. Brand, (co-secretary 1995-1996) for appropriate doctrinal expressions adequate to Rev. Sven Oppegaard, (co-secretary 1997-2005) God's truth in this time before the ultimate eschato- Mrs. Antonia Bossart, (1995-1999) logica1 rnanifestation of Christ as Lord and Savior Mrs. Sybille Graurnann, (2000-2005) of all.

Mrs. Donata Coleman, United Kingdom PARTICIPANTS Mrs. Ursula Gassmann, Germany THE LUTHERAN-ROMAN CATHOLIC COMMISSION ON UNITY 1995-2006 ABBREVIATIONS

The following abbreviations give details of works referred to in the present study document. Bishop Dr Walter Kasper, Germany (co-chairperson 1995-200 1 ) BC The Book of Concord, The Confessions of the Archbishop D; Alfons Nossol, Poland (member From Evangelica1 Lutheran Church, edited by R. Kolb 1995, co-chairperson 2002-2006) and T. J. Weneert.-. Fortress Press. Minneauolis. t Prof. Dr Robert Eno, USA (1995-1996) 2000. Rev. Dr Polykarp Chuma Ibebuike, Nigeria BSLK Die Bekenntnisschriften der evangelisch- Prof. Dr Margaret O'Gara, Canada lutherischen Kirche. Vandenhoeck & Ruprecht, Got- Prof. Dr Eberhard Schockenhoff, Germany tingen, 12 ed. 1998. Bishop Dr Gerhard Schwenzer, Norway CT Concilium Tridentinum. Diariomm, actomm, epis- Prof. Dr Lothar Ullrich, Germany (1995-2003) tularium, tractatuum Nova Collectio. Herder, Prof. Dr Thomas Soding, Germany (2003-2006) FreiburgIBr., 1901-2001. DS Enchiridion symbolomm, definitionum, et declara- tionum de rebus fidei et morum, editit Henricus Consultants Denzinger et Adolphus Schonmetzer, ed. XMUII (Herder: Barcinone, Friburgi Brisgoviae, et alibi, Prof. Dr Angelo Maffeis, Italy 1965). References by paragraph number. Prof. Dr Jared Wicks, S.J., USA (1998-2006) DV Dei Verbum. Dogmatic Constitution on Divine Revelation. Second Vatican Council. Staff (Pontifica1 Council far Promoting Christian JDDJ Joint Declaration on the Doctrine of Justification Unity) by the Lutheran World Federation and the Roman Catholic Church, Eerdmans, Grand t Msgr. Dr Heinz-Albert Raem (1995-1996) Rapids, USA, 2000. Msgr. Dr John Radano (1995-1999) LG Lumen gentium. Dogmatic Constitution on the Rev. Dr Matthias Turk (1999-2005) Church. Second Vatican Council. LW Lutherk Works. Published in 55 volumes by Con- ner Decrees of the Ecumenical Councils, ed. Nor- cordia Publishing House and Fortress Press, man P. Tanner, 2 vols. (London: Sheed & Ward, Philadelphia, USA, 1958-1986. and Washington, D.C.: Georgetown University Mansi Sacrorum Conciliorum Nova et Amplissima Press, 1990) Collectio, ed. Joannes Dominicus Mansi. Reprint, UR Unitatis Redintegratio. Decree on Ecumenism. Akademische Druck- und Verlagsanstalt, Graz, Second Vatican Council. 1960-61. WA "Weimar Ausgabe": D. Marfin Luthers Werke, P0 Presbyterorum Ordinis, Decree on the Ministry Kritische Gesamtausgabe, Hermann Bohlhaus and Life of Priests. Second Vatican Council. Tan- Nachfolger, Weimar, Germany, 1883ff.

"THE APOSTOLICITY OF THE CHURCH"

STUDYDOCUMENT OF THE LUTHERAN/ROMANCATHOLIC COMMISSION FOR UNITY

The study document on the "Apostolicity of the issue does not depend solely on the differing intnn- Church" presents us with a text which is complex in sic evaluations of these specific theological contro- its origins, in its methodology and in its outcomes. It versie~,but rather on the circumstance that ques- was produced between 1995-2006 by the Lutheran i tions of apostolicity and apostolic succession coin- Roman Catholic Commission for Unity, as commis- cide with the fundamental sacramenta1 structure of sioned by the Lutheran World Federation and the the church. The dispute over apostolic succession in Pontifical Council for Christian Unity, and has been the episcopal office is at the same time a dispute submitted to the two commissioning institutions and over the understanding of the church as such. through them to their respective churches. Accord- ingly it constitutes a study document of a Commis- sion and not of the Pontifical Council for Promoting THEOBJECTIVES, METHODOLOGIES AND SUBJECTS Christian Unity itself. OF THE DIALOGUE SO FAR Although this is not the first time the subject of apostolicity has heen on the agenda of the interna- The starting points of a document in Lutheran- tional commission, this is the first document to pre- Catholic dialogue are the actual traditional contro- sent an explicit and comprehensive historically and versial theological problem constellations inherent in theologically differentiated exposition of this sub- each specific issue, and the related reciprocal con- ject. In contrast to the preceding documents, it demnations. The dialogue is therefore directed indeed represents a study document in the fullest towards an examination of the existing confessional sense of the word, accessible only to ecumenism differences at issue, with the goal of overcoming the experts. theological obstacles. Al1 previous documents are With its many hiblical, theological and historical understood to be steps along the path towards the insights it goes beyond al1 previous study documents, reestablishment of fu11 visihle communion between but nevertheless stili requires more precise and in-depth the as yet separated churches. reflection from the perspective of systematic theology. The international Lutheran-Catholic dialogue has Even after decades of hard-fought ecumenical from its inception dealt with the questions which led struggle, a common understanding of ecclesial to the schism between Lutherans and Catholics. The office remains a rich source of conflict. The ques- first document of 1972 "The Gospel and the Church" tion of ministry is the crux of ecumenical dialogue. maintained the nonnativity of the apostolic origin of The core questions here involve the subjects of tra- the church, represented in concrete fonn in the apos- dition and apostolic succession. Even though appre- tolic succession. Therefore if we wish to sound out ciable rapprochement can be discerned in the ques- the future prospects of a far-reaching common tion of succession, the differing theological understanding between Lutherans and Catholics, approaches still diverge considerably from one that can only take place within the context of a con- another. The Study Document of the Lutheran- tinuous process of theological rapprochement, in Catholic Commission does not offer a fully formu- which Lutherans and Catholics gradually come to lated consensus on the issue under consideration as understand one another better, clear away the exist- the Joint Declaration on the Doctrine of Justifica- ing obstacles hetween them and finally attempt recip- tion does, but it does present ways and means of rocal acceptance. clarifying such a consensus. The present document The international dialogue commission long ago is explicitly intended as an interim appraisal, and identified four areas of theological controversy on should therefore not be confused with an ecumeni- which the clarification of the question of reciprocal cal consensus document. The significance of the recognition of ministry depends: 1. the question of the institutional continuity of the defence of the apostolic legacy of the Christian the church; congregations and their communion with one 2. the ordained ministry within this ecclesial another is concerned. The emergence of a threefold institution; order within the local stmcture is ultimately the logi- 3. the teaching function of ecclesial ofice; and cal progression of the apostolic legacy. Since that 4. its jurisdictional function (DWU 3,375). time the church has constantly striven to remain faithful to apostolic testimony. Thus fidelity to the While the first question revolves around the prob- apostolic mission is integra1 to the essence of the lem of apostolic continuity in the structures of the church. church and apostolic succession in particular, the sec- The second chapter is able to build on this foun- ond concerns the concrete shaping of this ministry dation. Statements about apostolicity in the early within the apostolic continuity of the church, the third church and in the Middle Ages make it clear that question deals with the resulting problem of the teach- there were at first very different and diverse percep- ing function of the church, the fourth with the lega1 tions, conceptual developments, forms and con- and canonical governance which is important for the structions of this one office. The question now is to external struciure of the church. The current docu- determine how the apostolicity of the church can be ment takes up the first three questions explicitly, while understood from a Catholic and a Lutheran per- the fourth has not been considered here. spective respectively. In the first instance it is essen- The particular process followed by the study doc- tial to keep in mind the asymmetry in the relation- ument is based on a detailed description of the fun- ship of the Lutheran and Catholic churches which damental methodological questions. The entire bibli- results from the fact that the Lutheran Church sees cal and historical materia1 on the issue of the apos- no difficulty in regarding the Catholic Church as tolicity of the church and apostolic succession, apostolic, while on the other hand the Catholic including the question of ecclesial teaching and its Church has unti1 now considered the reverse out of binding character is reviewed from a joint Catholic the question. In order to find a way out of this and Lutheran perspective. impasse, the study document takes recourse to an argumentation set out at the Second Vatican Coun- ci1 and in the Decree on Ecumenism in particular. SHAREOUNDERSTANDING OF THE APOSTOLICITY According to this, Catholic theology sees itself as OF THE CHURCH justified in inferring an irnplicit recognition of these churches and ecclesial communities as apostolic by The starting point of these specific reflections is asking in what measure the ecclesial elements the question whether Lutherans and Catholics are which speak for apostolicity are to be found in the able to find a common answer to the question of separated churches and communities. Crucially, the what makes the church apostolic. In order lo answer Decree on Ecumenism pointed out that the sepa- this question, extensive investigation is undertaken of rated churches and communities indeed stand in an the New Testament and of historical theology. As well as yet imperfect ecclesial communion with the as a variety of voices and fonns, the New Testament Catholic Church by virtue o€ the fact that the ele- offers one clear option for the apostolicity of the ments referred to, such as baptism, can be validated church. The document states: Jesus' proclamation of for our own as well as for the other separated the gospel of God led, according to tbe testimony of churches or communities. Therefore everything the gospels, to the call to follow Christ. From among which comes from Christ and leads to him (UR 3) the disciples ivho folloived him, Jesus chose a group must be included in the assessment process. of twelve persons whom he sent out entrusted with The study document recognises as a commonality the task of mission to the world. Matthew, Luke and the fundamental biblical insight that the apostles are John testify to a definitive universal commissioning sent out by Christ as authorised witnesses to his res- of the apostles by the risen Christ, which is to be urrection, and the recognition that the apostolic testi- understood as authorisation. According to Paul, an mony is both the normative origin and the abiding apostle is a messenger who has been named and foundation of the church. The centra1 and decisive authorised by Christ. To that extent ali apostle is a factor for the apostolic legacy is the gospel of Jesus missionary, but not every missionary is also an apos- Christ. This gospel is to be understood as the defini- tle. This apostolic sending of the messenger is essen- tive message of the proclamation of Jesus Christ. The tial for the foundation of the congregation. The apos- church is therefore apostolic in as far as it remains tle is therefore a founder. The congregations derive faithful to this truth of the gospel of Jesus Christ as their origin from him. Even though the title "aposto- testified by the apostles. 10s" is applied retrospectively to the twelve, the col- With the Council of Trent and in the light of the lege of apostles does not lack authority on that teaching of the Second Vatican Council, we are able account. That is made clear by the example of Paul, to establish the hard-won common insight thai the who was not one of the txvelve. The first ecclesial gospel proclaimed by Christ through the apostles is stmctures and congregational fonns grow out of this the source of al1 saving truth in the faith and life of foundational apostolic community. Then the ministry the church (DH 1501). To maintain this gospel of "episcope" plays an essential role. The "episko- within the church is the task of apostolic tradition pos" is the overseer, guardian and protector, as far as (DV 8). When the study document seeks to repre- sent the Lutheran understanding of the apostolicity doctrine of the priesthood of al1 the baptised is meant of the church, it highlights apostolicity in the to deprive the social and juridical subdivision of the dimension of the gospel as GodS Word. The procla- whole of Christendom into clergy and laity of its the- mation of the gospel represents the core of the ological foundation, and to abolish the class hierar- church. Therefore the church is apostolic from the chy with its salvation history interpretation (No. Lutheran perspective because it can be traced back 202). In baptism al1 Christians participate in Christ's to the substance of the gospel. But the main prob- priesthood. Luther's reform efforts are therelore not lem facing a Lutheran-Catholic consensus seems to directed against the establishment of the ministry as reside in the clarification of the question whether such. Ecclesial office is understood as ministry in the and in what way this recognition of the apostolicity service of public proclamation of the gospel in word of the church is necessarily linked to the criterion of and sacrament within the congregation. On many a specific form of the apostolic succession of indi- occasions Luther speaks of the divine institution of vidual ministries. 1s a particular historical stmcture ordained ministry, for without the special ministry of integra1 to the substance of the gospel, and there- proclamation there can be no fitting proclamation of fore also binding? It is not only the question of the the gospel. The crucial question for Luther was apostolicity of the church. its doctrinal and concep- whether in an historical emergency situation a con- tua1 description as a characteristic of the church, gregation can also recommend one or more persons which stand in the foreground, but the question of from within its midst for the special ministry of how to define the relationship between the founda- proclamation through prayer and the laying on of tion of the church on the one hand, which is as such hands. The episcopal office arises out of the need l'or apostolic, and its apostolic structure and ordering visitation as care for the purity of proclamation, and on the other. While efforts towards regaining a com- the task of ordination. The sacramental episcopacy mon ground are commendable, the theological can therefore also in Luther's view be understood as problem becomes evident immediately in this dis- a sign of the apostolicity of the church. The challenge tinction between foundation and stmcture, which is facing Lutheran-Catholic dialogue consists in the constantly reiterated throughout this study. To scmpulous investigation and evaluation of these his- speak of shared participation in the apostolicity of torical actualities. The principal ~askis to overcome the church is not unproblematic, for it could give simplistic altematives in the understanding of min- rise to the impression that while we are in agree- istry. The following sets of dichotomies have for a ment on the foundation, we are prepared to accept long time been considered mutually exclusive charac- the freedom of a diversity of concrete forms and terisations: on the Lutheran side ministry as the orders. Catholic doctrine however stresses that function of the congregation alone, and on the maintaining the tmth of the gospel on the basis of Catholic side the character indelebilis attached to the the sacramenta1 character of the church is bound office and distinguishing the person of the office- up with a concrete structure ot transmission. At this bearer; on the Catholic side the hierarchical promi- point we must take up the question of apostolic suc- nence of the episcopal ministry, on the Lutheran side cession and ordained ministry. the office of presbyter as the sole form of ordained ministry. The long-pursued goal of confrontation on controversia1 theological issues by both sides has RAPPROCHEMENT IN THE UNDERSTANDING OF MINISTRY denigrated the one at the expense of the other. The Second Vatican Council succeeded in overcoming The task of the third part of the study is then to this dichotomy by rightly highlighting the signifi- answer the following question: How has the sub- cance of the common priesthood. The priesthood of stance of the apostolic legacy been maintained in the ministry and the priesthood of al1 believers each par- structure and order of the church? In order to answer ticipate in their specific way in the priesthood of this question the document begins with a biblical ori- Christ (LG 10). The episcopacy becomes the Cunda- entation once more. Already in New Testament limes, menta1 form of ordained ministry as the office in taking their direction h-om the apostolic origin of the which the church is grounded, and into which the church, structures and orders of local leadership and ministry of the presbyter is integrated (LG 26,28). church doctrine are developed, whereby the close A joint appropriation of this complex history of connection between leadership and doctrine is par- the office and its succession leads to the insight: the ticularly underscored. The progressive formation of a priesthood of al1 the baptised and the special structure of differentiated ministries with a threefold ordained ministry do not stand in competition with hierarchy, the development of the episcopal office one another for Lutherans or for Catholics. The one and the continuity of the bishops in a local church ministry established by God is necessary for the exis- are the decisive criteria for the church and markings tence of the church. Within the apostolic mission of of its foundational apostolic orientation. At the time the whole church, ordained office bearers have spe- of the Reformation and the Council of Trent a whole cial duties which relate to the public ministry of the complex of problems become intertwined which now word of God, the gospel of Jesus Christ, which the need to be disentangled. The study document devel- church is commissioned to proclaim to the whole ops two perspectives which are intended to lead to world. Ministry is essentially service of the gospel. common understanding on the controversia1 issues. Each office and each office bearer must be measured Acccirding to the intentions of the Reformers, the against this apostolic mission. Induction inio offiice point to the norm of scripture which stands as a cri- instance a renunciation of mutually exclusive alterna- tique of the process of tradition and has precedence tive possibilities. It seeks ways out of the constric- over it. BULLutherans too are certain that the creeds tions of the theological controversies of the past cen- which originate in the Lradition of the church are turies. That must be expressly taken into considera- grounded in Holy Scripture. In regard to Scriplure tion here. Therefore this document forms an impor- and tradition we must ask whether Lutherans and tant stage on the way to mutua1 recognition of min- Caiholics do not today agree with one another more istries, and deserves to be appreciated as such. The than has occurred in the past. Finally, if Catholic doc- question is no longer whether apostolic succession trine understands magisterium as the task of teach- belongs to the apostolicity of the gospel but how it ing pertaining to the bishops and to the college of does so. An important step towards a cominon bishops with the Pope as its head, then that repre- understanding has therefore been taken, although sents an indispensable component of the ministry of different pathways are still being trodden by Luther- the church in which scripture, tradition and teaching ans and Catholics in ihe evaluation of this question. office are intertwined (DV 10). But Lutherans are Therefore the study document does not establish also or the conviction that the teaching office as one any full consensus in the question of apostolicity of of the various instances of witness fulfils a critica1 the church. To what extent one can already speak of function in the public proclamation of the gospel. a "differentiated consensus", as the study document implies, is a matter for further debate. The judge- ment within the document that specific remaining differences are no longer to be seen as church divid- ing is premature. When the apostolicity of the church Lutheran-Catholic dialogue on apostoliciiy and is defined in the study document essentially as apostolic succession leads to the following common fidelity to the gospel, that gives priority to the understanding: the apostolic tradition, as transmis- Lutheran perspective rather ~hangiving expression to sion of the mission or the apostles - emanating from the fu11 Catholic understanding. In Catholic under- Christ - to proclaim the gospel, is bound to the per- standing, the sacramental stmcture of the church, sona1 succession of those who proclaim it as the con- which is realised in the eucharist and in the ecclesial crete form of the tradition within the structured com- office including the teaching office, is essential. There munity of the church. That occurs in the sense of a the fundamentally incarnational character of the working together of different foms of witness of the church is realised. The Catholic understanding seeks word of God. Here particular significance is accorded thereby to unswervingly maintain the salvation event to the communion of bishops as a sign of fidelity to of Jesus Christ in the community and in the living the gospel. All of these individua1 factors together witness of the church, as the body of the Lord in his combine to form an intrinsic, essential and ordered many members. Therefore from the Catholic view- interrelationship which owes its existence to divine point the study document, in referring to the rela- institution. The study document links apostolicity, tionship of the church to the word of God or the succession and communion together in one common gospel, fails io give sufficient expression to this sacra- theologal interrelationship which is indissoluble. menta1 structure of the church. It does not satisfacto- "Fidelity to the apostolic gospel is therefore pre-erni- rily clarify the indispensable necessity of the concrete nent in the interplay of traditio, successio, and com- form of the sacramental office of consecration and in munio. The intemal ordering of those three aspects particular of the sacramental episcopal office in of the apostolic succession is of great significance" apostolic succession. (no. 291). With that the study document succeeds in giving prominence to an important commonality in the understanding of the church as apostolic, and over and above that, it is able to identify a series ol ele- The document in its entirety draws the strength ments which lead to an essential rapprochement. In or its argumentation from a hermeneutical interplay this sense the document reflects a pleasing interim of foundation and form which has not yet been suffi- account which takes up various preceding study doc- ciently discussed. ILtakes up this characteristic dis- uments, affirms them and canies them further. tinction between the foundation and the form of office without wishing to determine exacily in which way the two dimensions of the one office are io relaie to one another. But it is at precisely this point that the main problem of the suggested solution lies. The The question whether that provides a far-reaching study document implies that the one essence of apos- and promising agreement in the question of apos- tolicity can find concrete realisation in different tolicity and apostolic succession can not yet be con- forms, xvhich are then able to grant one another reci- clusively answered in the affirmative. The difficulty procal recognition. That solution would however call in this issue lies above al1 in the circumstance that into question the unicity and universality of the one here we are not dealing with a single classica1 doctri- church of Jesus Christ and its sacramental nature. nal question but with the nature and structure of the The desire to clarily the question of reciproca1 church. The documcnt therefore offers in the iirst recognition of ministries in apostolic succession therefore demands a scrupulous systematic theologi- The Catholic Church proceeds from the conviction cal argumentation. If one adopts the figure of that the apostolic succession is an essential expression thought of "nature and form" which has in the and an instrument of the apostolic tradition of the meantime become current in ecumenical dialogwe, in church. The Second Vatican Council has witbin the the first instance one must proceed on the basis that framework of the traditional ecclesial doctrine con- foundation and fom of ecclesial office are not to be tributed the more recent conviction that the church is played off against one another. The question is of bound forever to the one word oi' God, and that tradi- course how differing formations of office can lend tion and Scripture, springing from the one source, expression to the unity of the church of Jesus Christ together form the one treasure of the word of God (DV in a concrete visible form. According to Catholic 10). In that tradition the succession represents the understanding th e interconnectedness of the two form of the transmission while the transmission is the aspects constitutes the sacramenta1 nature of the substance of the succession. The successio apostolica church and the episcopal office. To that extent the arises from the word of God and is ahidingly bound to answer to the question cannot consisi in complete it. Succession is thus participation in the mission of license for any form of office. the gospel. The ecumenically significant question, to Any conclusive judgement of these complex ecu- which ecumenical dialogue seeks an answer, arises in menical issues will proceed from the doctrine of apos- regard to the extent to which the successio apostolica tolicity and apostolic succession as it was renewed by belongs to the traditio apostolica, and how the two are the Second Vatican Council: the church stands once related to one another. The question to be clarified in and for al1 on the foundation of the apostles. In the the future is whether Christianity today can jointly creed the churches participating in ecumenical dia- support the conviction that the succession in episcopal logue jointly confess the abiding normativity of the office is a sign and instrument of the apostolicity apostolic testimony. But in the precise definition of which is essential for the life of the church. that apostolicity the conceptions oC the churches and the ecclesial communities diverge from one another. Paderborn, July 16,2008