I. The succession of bishops and presbyters
II. The question of unworthy ministers
III. Can bishops change the apostolic faith?
I. The succession of bishops and presbyters
The things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also. 2 Tim. 2:2.
For this reason I left you in Crete, that you should set in order the things that are lacking, and appoint elders in every city as I commanded you. Tit. 1:5.
Through our Lord Jesus Christ, our apostles knew that there would be strife over the office of oversight [episcopacy]. Accordingly, since they had obtained a perfect foreknowledge of this, they appointed those men already mentioned. And they afterwards gave instructions that when those men would fall asleep, other approved men should succeed them in their ministry. Therefore, we are of the opinion that those appointed by the apostles, or afterwards by other acclaimed men, with the consent of the whole church, and who have blamelessly served the flock of Christ in a humble, peaceable, and disinterested spirit, and have for a long time possessed the good opinion of all, cannot be justly dismissed from the ministry. Clement of Rome (c. 96, W), 1.17.
When we refer them to that tradition which originates from the apostles, which is preserved by means of the successions of presbyters in the churches, they object to tradition, saying that they themselves are wiser not merely than the presbyters, but than even the apostles. Irenaeus (c. 180, E/W), 1.415.
Therefore, it is within the power of all in every church who may wish to see the truth to examine clearly the tradition of the apostles manifested throughout the whole world. And we are in a position to reckon up those who were instituted bishops in the churches by the apostles, and the succession of these men to our own times. . . . For if the apostles had known hidden mysteries, . . . they would have delivered them especially to those to whom they were also committing the churches themselves. For they were desirous that these men should be very perfect and blameless in all things, whom also they were leaving behind as their successors, delivering up their own place of government to these men. Irenaeus (c. 180, E/ W), 1.415.
In this order, and by this succession, the ecclesiastical tradition from the apostles, and the preaching of the truth, have come down to us. And this is most abundant proof that there is one and the same life-giving faith, which has been preserved in the church from the apostles until now, and handed down in truth. Irenaeus (c. 180, E/W), 1.416.
It is necessary to obey the presbyters who are in the church—those who, as I have shown, possess the succession from the apostles. For those presbyters, together with the succession of the bishops, have received the certain gift of truth, according to the good pleasure of the Father. But we should hold in suspicion others who depart from the primitive succession and assemble themselves together in any place whatsoever. For they are either heretics of perverse minds, or else they are schismatics who are puffed up and self-pleasing. Or, perhaps, they are hypocrites, acting this way for the sake of money and vainglory. . . . Therefore, it behooves us to keep aloof from all such persons and to adhere to those who, as I have already observed, hold the doctrine of the apostles. For they, together with the order of presbyters, display sound speech and blameless conduct for the confirmation and correction of others. Irenaeus (c. 180, E/W), 1.497.
It behooves us to learn the truth from those who possess that succession of the church which is from the apostles, and among whom exists that which is sound and blameless in conduct, as well as that which is unadulterated and incorrupt in speech. . . . They expound the Scriptures to us without danger, neither blaspheming God, nor dishonoring the patriarchs, nor despising the prophets. Irenaeus (c. 180, E/W), 1.498.
True knowledge is the doctrine of the apostles and the ancient constitution of the church throughout all the world and the distinctive manifestation of the body of Christ according to the successions of the bishops, by which they have handed down that church which exists in every place. Irenaeus (c. 180, E/W), 1.508.
All these [heretics] are of much later date than the bishops to whom the apostles committed the churches. Irenaeus (c. 180, E/W), 1.547.
Let them [the heretics] produce the original records of their churches. Let them unfold the roll of their bishops, running down in due succession from the beginning in such a manner that the first bishop of theirs can show for his ordainer and predecessor one of the apostles or apostolic men—a man, moreover, who continued steadfast with the apostles. For this is the manner in which the apostolic churches transmit their registers. For example, the church of Smyrna records that Polycarp was placed there by John. Likewise, the church of Rome demonstrates Clement to have been ordained in like manner by Peter. In exactly the same way, the other churches similarly exhibit [their list of bishops], whom, as having been appointed to their episcopal places by apostles, they regard as transmitters of the apostolic seed. Tertullian (c. 197, W), 3.258.
No one will refute these [heretics] except the Holy Spirit bequeathed unto the church, which the Apostles—having received in the first instance—have transmitted to those who have rightly believed. But we, as being their successors and as participators in this grace, high priesthood, and office of teaching—as well as being reputed guardians of the church—must not be found deficient in vigilance. Nor should we be disposed to suppress correct teaching. Hippolytus (c. 225, W), 5.10.
We cling to the standard of the heavenly church of Jesus Christ according to the succession of the apostles. Origen (c. 225, E), 4.357.
He cannot be reckoned as a bishop who succeeds no one. For he has despised the evangelical and apostolic tradition, springing from himself. For he who has not been ordained in the church can neither have nor hold to the church in any way. . . . How can he be esteemed a pastor, who succeeds to no one, but begins from himself? For the true shepherd remains and presides over the church of God by successive ordination. Therefore, the other one becomes a stranger and a profane person, an enemy of the Lord’s peace. Cyprian (c. 250, W), 5.398.
The power of remitting sins was given to the apostles and to the churches which they established (having been sent by Christ) and to the bishops who succeeded to them by vicarious ordination. However, the enemies of the one catholic church to which we belong, who are the enemies of those of us who have succeeded the apostles, claim for themselves unlawful priesthoods—in opposition to us. And they also set up profane altars. So what else are they other than Korah, Dathan, and Abiram? Firmilian (c. 256, E), 5.394.
The words of our Lord Jesus Christ are plain that He sent His apostles and gave to them alone the power that had been given to Him by His Father. And we have succeeded to them, governing the Lord’s church with the same power. Seventh Council of Carthage (c. 256, W), 5.572.
Not everyone who wants to is ordained—as was the case with that counterfeit priesthood of the calves under Jeroboam. Rather, only he who is called of God is ordained. . . . A presbyter may not perform ordination. For it is not agreeable to holiness to have this order perverted. For “God is not the God of confusion.” So subordinate persons should not tyrannically assume functions that belong to their superiors. . . . However, someone may accuse Philip, the deacon, or Ananias, the faithful brother. For the first one [i.e., Philip] baptized the eunuch; the other baptized Paul. However, such a person does not understand what we are saying. We are only saying that no one snatches the priestly dignity to himself. He either receives it from God—as did Melchizedek and Job—or from a high priest—as did Aaron from Moses. Now, Philip and Ananias did not ordain themselves, but were appointed by Christ, the High Priest. Apostolic Constitutions (compiled c. 390, E), 7.499, 500.
II. The question of unworthy ministers
Does episcopal succession prevent a congregation from removing an unworthy minister or separating itself from such a minister?
In the ordinations of priests, we should choose no one but unstained and upright ministers. In that way, the ministers who offer sacrifices to God with holy and worthy hands may be heard in the prayers that they make for the safety of the Lord’s people. . . . On this account, a people obedient to the Lord’s commandments, and fearing God, should separate themselves from a sinful prelate. They should not associate themselves with the sacrifices of a sacrilegious priest. This is especially so since they themselves have the power of either choosing worthy priests or of rejecting unworthy ones. Cyprian (c. 250, W), 5.370.
How can he who is himself unclean and in whom the Holy Spirit does not dwell, cleanse and sanctify the water [of baptism]? For the Lord says in the book of Numbers, “And whatever the unclean person touches will be unclean.” . . . After all, what prayer can a priest who is impious and is a sinner offer for a baptized person? For it is written, “God does not hear a sinner” [John 9:31]. . . . Who can give what he himself does not have? How can he discharge spiritual functions who himself has lost the Holy Spirit? . . . There can be no spiritual anointing among heretics. For it is clear that the oil cannot be sanctified nor the Eucharist celebrated at all among them. Cyprian (c. 250, W), 5.376.
If any bishop uses the rulers of this world and by their means comes to be a bishop of a church, let him be deprived and suspended—together with all who communicate with him. Apostolic Constitutions (compiled c. 390, E), 7.501.
If any bishop, or even a presbyter or deacon, obtains that office through money, let him and the person who ordained him be deprived. And let him be entirely cut off from communion, as Simon Magus was by Peter. Apostolic Constitutions (compiled c. 390, E), 7.501.
III. Can bishops change the apostolic faith?
Nor will any one of the rulers in the churches teach doctrines different from these (however highly gifted he may be as to eloquence)—for no one is greater than the Master. Nor, on the other hand, will he who is deficient in power of expression influct injury on the tradition. For the faith is ever one and the same. So he who is able to teach at great length regarding it makes no addition to it. Nor does he who can say but little, diminish it. Irenaeus (c. 180, E/W), 1.331.
By this [succession], they have handed down that Church which exists in every place and which has come down even unto us. She is guarded and preserved without any forging of Scriptures, by a very complete system of doctrine. She neither receives any addition to, nor does she allow any diminishing of the truths which she believes. Irenaeus (c. 180, E/ W), 1.508.
Let the heretics contrive something of the same kind [i.e., a list of episcopal succession back to the apostles.] . . . However, even if they were to produce such a contrivance, they will not advance even one step. For when their very doctrine is compared with that of the apostles, its own diversity and discrepancy proves that it had neither an apostle nor an apostolic man for its authorship. Tertullian (c. 197, W), 3.258.
No other teaching will have the right of being received as apostolic than that which is at the present day proclaimed in the churches of apostolic foundation. Tertullian (c. 207, W), 3.286.