Apologeticae sive Theologiae Fundamentalis, Tomus II (Pars Altera): Demonstratio Catholica

In the institution of the Church by Christ, three things can be considered: the fact, the end, and the character of the Church instituted by Christ.

Two things are here inquired into: whether Christ truly instituted the Church, and whether He instituted only one Church or several. Hence the discussion will be about the reality and the uniqueness of the Church instituted by Christ.

It is not yet asked what kind of Church was founded by Christ, but simply whether some Church was founded by Christ, i. e. whether Christ gathered His faithful into some society, which we call the Church.

None of the older heresies doubted this. Indeed, even the pseudo-reformers themselves of the sixteenth century attributed the origin of the Church to Christ. Since, however, under Luther as leader the Protestants rejected the hierarchy and visibility of the Church, they implicitly taught that Christ did not institute a religious society in the true sense of the word. This, to be sure, the Protestant rationalists have explicitly championed since the eighteenth century, with even the Modernists of today assenting. For they think that Christ taught individual disciples the religion of love, without uniting them into a religious assembly. Afterwards, however, toward the end of the apostolic age, the disciples formed certain communities, partly for the sake of mutual edification and partly for defense against adversaries, and gradually furnished them with a hierarchy after the model of the Roman republic.¹ Hence the ecclesiastical society is held to have been instituted immediately, proximately and directly by men, Christ Himself patronizing religious atomism, subjectivism and individualism.

On the contrary, the Vatican Council teaches: "God instituted the Church through His only-begotten Son."² Likewise Pius X ordered to be professed in the Oath against the errors of Modernism: "With equally firm faith I believe that the Church, the guardian and teacher of the revealed word, was instituted proximately and directly by the true and historical Christ Himself, while He dwelt among us."³

It is proved by the testimony of Christ Himself, of the apostles of Christ and of Christian antiquity.

1. Christ preached a social kingdom. That Christ was wholly taken up with announcing, founding, and propagating the kingdom of God or the kingdom of heaven, we have abundantly demonstrated. Moreover, that the kingdom of God preached by Christ had the character of a society is evident both from the concept of the kingdom already set forth and from the parables that illustrate the kingdom.

We have investigated the concept of the kingdom of God preached by Christ in the question concerning His messianic testimony.¹ The whole Old Testament expected the messianic kingdom in the form of a true society. Yahweh had given the Israelite people not only a moral and religious law, but also a civil one, and in this way had established a Davidic-synagogal theocracy.

Yet that theocracy was nothing but a figure and shadow of that new, spiritual, and universal kingdom for the founding and governing of which the coming Messiah was foretold. Indeed, at the time of Jesus, carnal Judaism understood the kingdom of God in an earthly and political manner, but it never denied that the Messiah would found a true social kingdom.

Jesus finally restored the concept of the kingdom of God to its pristine purity and fulfilled it in deed by instituting the Church. For that the kingdom of God preached by Christ is identical with the Church is evident of itself and is expressly affirmed by the Lord Himself.² Hence the social character of the Church of Christ cannot be called into doubt.

Furthermore, the parables of the kingdom of God illustrate this social character. The kingdom of heaven is likened to a field in which, together with the wheat, weeds also grow,³ to a net gathering fish of every kind, good and bad,⁴ to a wedding feast,⁵ to which are gathered both chosen guests and those collected from the highways and hedges, and utterly unworthy ones as well: indeed, every kind of men, good and bad, is united in the Church.

The kingdom of heaven is likened to a flock and to the sheepfold to which not only Jews but also Gentiles are to be called, so that they may form one flock under one shepherd, Christ, and His vicar Peter.⁶ The kingdom of heaven is compared to a house to be built by Christ upon the Petrine foundation: "Upon this rock I will build (οἰκοδομήσω) "my" Church⁷: just as individual stones laid upon the foundation coalesce into a physical house harmoniously constructed, so all the faithful, united with Peter and subject to him, form that spiritual house, i. e., that family or society which we call the Church of Christ. Therefore the whole gospel of the kingdom of God shows the ecclesiastical society as instituted by Christ and to be instituted by Him.

2. Christ established social authority. We shall show this fact expressly in the chapter on the constitution of the Church. Therefore it suffices at this point to have indicated what follows.

From the very beginning of His public ministry Christ called the apostles. These He instructed and trained in a special way, so that they might become "fishers of men".⁸ And after He had sent them, as it were, by way of trial, to announce the kingdom of God, He finally solemnly handed over to them His authority to teach, sanctify, and govern men: "As the Father has sent me, even so I send you... Whose sins you forgive, they are forgiven them, and whose sins you retain, they are retained ...⁹ All power is given to me in heaven and on earth: going therefore, teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things whatsoever I have commanded you..."¹⁰

"I dispose to you, as my Father has disposed to me, a kingdom."¹¹

Peter He specially chose as the foundation of the Church and as the key-bearer of the kingdom of heaven¹² and made him the supreme shepherd of all the faithful: "Feed my lambs, feed my sheep..."¹³

By instituting this ecclesiastical authority, Christ manifestly instituted the ecclesiastical society. For where there is authority, there is society.

3. Christ wove the social bond. Since a society is a union of several persons entered into for the attainment of a common end, he is to be said to found a society who brings about this union. But Christ united His worshippers with a threefold bond: symbolic, liturgical, and hierarchical.

By a symbolic bond: by requiring the profession of one faith. "Preach the gospel to every creature; he who believes and is baptized will be saved, but he who does not believe will be condemned."¹⁴ An internal assent of faith does not suffice, but an external manifestation of the same is required. For since baptism is to be conferred upon believers, it must first be established through external confession that the faith has been embraced.

By a liturgical bond: by instituting communion in the same rites or sacraments, especially of baptism and of the Eucharist. Of baptism: "He who believes and is baptized will be saved."¹⁵ "Unless a man is born again of water and the Holy Spirit, he cannot enter into the kingdom of God."¹⁶ Of the Eucharist: "The bread which I will give is my flesh, for the life of the world … Unless you eat the flesh of the Son of Man and drink his blood, you will not have life in you."¹⁷

By a hierarchical bond: by commanding obedience toward superiors. This is evident from the institution of authority or hierarchy. For the authority of the apostles and the obedience of the faithful are correlative. Hence Christ, speaking of fraternal correction, says: "And if he will not hear them [the witnesses brought in], tell the Church [the ecclesiastical superiors]. But if he will not hear the Church, let him be to you as a heathen and a publican."¹⁸ Likewise, on another occasion, He said to the disciples: "He who hears you hears me, and he who despises you despises me. But he who despises me despises Him who sent me."¹⁹

Hence Christ bound His faithful together by the threefold symbolic, liturgical, and hierarchical bond into an ecclesiastical society in the true sense of the word.

1. The apostles proclaim the Church of Christ in deed. Putting the power and office of disseminating the Gospel into effect and practice, the apostles not only convert men to Christ, but gather them into ecclesiastical assemblies.

Of the Jews, who on the very day of Pentecost received the faith through the word of Peter, we read: "They therefore that received his word were baptized; and there were added in that day about three thousand souls. And they were persevering in the doctrine of the apostles, and in the communication of the breaking of bread, and in prayers … And all they that believed were together, and had all things in common … And continuing daily with one accord in the temple, and breaking bread from house to house, they took their food with exultation … And the Lord added daily those who were being saved, together (ἐπὶ τὸ αὐτό) … But of the rest no man durst join himself to them."¹ From which it is clear that the first Christians at Jerusalem after the departure of Christ neither remained isolated individuals nor adhered to the synagogue, but through the teaching office and ministry of the apostles were gathered into an assembly of their own by the communion of faith, baptism, the bread [eucharistic: 1 Cor 10, 16] and prayer.²

It is confirmed from this, that upon the death of St. Stephen there immediately "was made a great persecution in the church which was at Jerusalem, and they were all dispersed through the regions of Judea and Samaria, except the apostles … But Saul was laying waste the church"³ Certainly the Jews would not have persecuted the Church of Christ, if it had not been distinct from the synagogue.⁴

Then the apostles, having left Jerusalem, together with the Gospel spread the Church of Christ also throughout the world. For the Acts and the epistles of the apostles, and above all the Pauline epistles, report: 1°. that Christians everywhere were united into religious assemblies;⁵ 2°. that the Christian assemblies were hierarchically instituted;⁶ 3°. that faith and the sacraments,⁷ gifts and offices⁸ were conferred by the superiors; 4°. that everywhere common worship was celebrated, the elements of which were the preaching of the word of God, prayer and the eucharistic sacrifice;⁹ 5°. that all the particular churches coalesced into one universal Church.¹⁰

Hence the apostles, those most faithful executors of the will of Christ, testify by a unanimous manner of acting that they received from the Lord the mandate of uniting the faithful into an ecclesiastical society. Indeed:

2. The apostles by their doctrine claim the Church for Christ. For they teach that Christ acquired for himself the Church "with his own blood"¹¹ They call Christ the "chief cornerstone" of the Church;¹² head over all the Church (κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ)¹³ They call the Church the bride of Christ, whom he "loved" and for whom he "delivered himself up, that he might sanctify her … and present her to himself a glorious Church";¹⁴ "his [Christ's] body and the fullness of him"¹⁵ Paul confesses that he persecuted the Church of God.¹⁶ The apostles set over the Church were persuaded that they were "ministers of Christ and dispensers of the mysteries of God"¹⁷ that they had received power from Christ,¹⁸ that they "acted as ambassadors for Christ"¹⁹

1. The Church of Christ has always existed. Christians never professed individualism, but at every time they were joined to religious societies denominated from Christ. Innumerable documents of antiquity prove this, e.g. the most ancient temples, in which Christians gathered for the common worship of God; the series of bishops who administered each of the churches from the times of the apostles; the letters of peace (litterae formatae), which were wont to be handed over in testimony of ecclesiastical communion; the responses of the martyrs, by which they everywhere declared themselves to be members of the Church of Christ; the sentences by which, already in the first centuries, unworthy Christians were excluded from the churches; liturgical and penitential books, the acts of councils, the works of the Fathers, of heretics and even of the pagans themselves, the monuments of the catacombs, the most ancient paintings and sculptures, from all and each of which it is clear that Christianity never existed except in the social form of the Church. Unless, therefore, we say that the Christian religion was corrupted by all Christians of the earlier centuries against the will and intention of Christ, we must altogether concede that Christ Himself instituted the ecclesiastical society. Indeed, by the testimony of the whole of antiquity:

2. The Church was always attributed to Christ. For: 1°. All Christian groups, as many as there were, imposed upon themselves the name of the Church of Christ from the most ancient time. So great was the certainty that Christ had in fact instituted some Church. 2°. The individual groups that called themselves the Church of Christ never disputed among themselves whether Christ had founded a Church, i.e. some religious society strictly understood, but only which one of them was the true Church of Christ. 3°. To all religious groups instituted by men the very name of Church was denied.

Thus Tertullian: "That [gospel of Marcion] plainly also has churches, but its own, as much later as adulterous … with Marcion, namely, as founder, or someone from Marcion's swarm. Wasps also make honeycombs; Marcionites also make churches."¹

According to Cyprian, Christ "does not divide men from the Church, He who instituted and made the Church"²; every church not instituted by Christ is "adulterous"; as the figure of an ape is to the figure of a man, so stands the church instituted by men to the Church instituted by Christ.³

It is clear, therefore, that Christian antiquity significantly attributed the institution of the Church to Christ. Moreover, no one can hold this opinion of antiquity to be false without contaminating himself with full historical scepticism.

From the testimony, therefore, of Christ Himself, of the apostles of Christ, and of Christian antiquity, it is established that Christ immediately instituted the ecclesiastical society. He Himself chose not atomism and individualism, but a religious organism.

Some non-Catholics concede that the Church was instituted by Christ, but they affirm that the individual Christian societies are as many real manifestations, as it were, of one ideal Church, or as many forms, as it were, which are related to the true Church of Christ just as rays broken by a prism are related to undivided light.

Thus in Germany many followers of indifferentism (e. g. Martensen, Hase, Kahnis, Hölder) think that there are as many churches of Christ as there are different confessions. In England the Puseyites and Ritualists maintain that at least three communions, the Roman Catholic, the Greek Orthodox and the Anglican, are "sister churches" or branches of the great ecclesiastical tree (Branch-Churches). Hence they suppose that several bodies can with equal right be called churches of Christ.

These errors, already proscribed by the Syllabus of Pius IX¹ and by the encyclical of the Holy Office², Leo XIII again rejected in these words: "The Church of Christ is therefore unique: whoever go apart stray from the will and precept of Christ the Lord."³

It is proved by the testimony of Christ himself, of the apostles of Christ, and of Christian antiquity.

1. In explicit words Christ affirms that the Church is unique. For speaking of the institution of the Church, He says: "Upon this rock I will build my Church."¹ He says that He will build not several churches, but one Church of His upon one rock. Elsewhere, discoursing of the Church already built, He says: "And other sheep I have, which are not of this fold [scil. from the people and synagogue of the Jews]: them also [the Gentiles] I must bring, and they shall hear my voice, and there shall be one fold and one shepherd."² Therefore the faithful from Jews and Gentiles are to be gathered into one and the same Church under one shepherd. Moreover, Christ preaches the one kingdom of God, embracing the whole world and consequently excluding every partition and plurality.

2. In deeds Christ instituted only one Church, in that He set one and the same authority over the multitude of the faithful. And so it is, as abundantly appears from what has been demonstrated. For He chose the one college of apostles to teach, sanctify, and direct all the faithful, and He strictly commanded all the faithful to be subject to this one authority. Nay more, over the college of apostles itself and over the whole flock of the faithful He set one Peter, that he might be the foundation, the key-bearer, and the shepherd of the whole Church.³ Therefore, by the intention of Christ, the Church excludes plurality.

1. By the words of the apostle the Church is called "house of God"¹ or "temple of God"² by a singular name, besides which no other could be built, since it is built up out of all the faithful "upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone."³ Likewise St. Paul calls the Church the bride of Christ⁴ and the (mystical) body of Christ.⁵ Christ, however, does not have many brides, nor many bodies. Indeed, the doctor of the Gentiles expressly intimates this as well by comparing all the faithful of Christ to one body, whose head is Christ.⁶

2. In the time of the apostles a single universal Church existed in fact. For the epistles of the apostles are either inscribed and sent to particular congregations, which nevertheless were joined with the other churches, or to all the faithful of the whole world. Likewise the council of the apostles gathered at Jerusalem about twenty years after the death of Christ binds all the faithful and prescribes the same laws to all.⁷ No trace, therefore, of a divided Church appears in the time of the apostles. From which we rightly conclude that Christ instituted only one Church.

1. In word, the writers of the first centuries extol the oneness of the Church to the highest degree. E.g. the Didache: "Remember, Lord, your Church … and gather her from the four winds, sanctified, into your kingdom, which you have prepared for her."¹ Clement of Alexandria: "Since God is one and the Lord is one, for this reason also that which is supremely venerable is praised, and from the fact that it is unique, as being an imitation of the principle, which is one. Into the lot of one nature, therefore, the Church is co-opted, which is one, which the heresies strive to cut into many."² Cyprian: "God is one, and Christ is one, and the Church is one, and the chair is one, founded upon Peter by the Lord's voice."³ Other Fathers proclaim the Church one mother⁴ one dove of Christ,⁵ one bride of Christ,⁶ one temple of God.⁷

2. In deed, the Christians of the earliest times truly acknowledge only one Church of Christ. Those dissenting from the union of the Catholic Church were never regarded as churches, but as sects outside the Church. Many were the sects, one the Church. Indeed, not even the sects themselves boasted that there were several churches of Christ, but each one of them maintained that it was the one Church of Christ.

Therefore, by the testimony of Christ Himself, of Christ's Apostles, and of Christian antiquity, it is established beyond all doubt that Christ instituted only a single Church. Whatever, then, the true Church of Christ may be, it is certain that it alone must derive its origin from Christ, and that apart from it no other church exists by divine right. Hence it is illegitimate to speak of "sister Churches," or simply of several churches which, although divided from one another, nevertheless all deserve the name of the Church of Christ.

The fact of the institution of the Church having been demonstrated, the question now arises concerning the end for which Christ instituted His Church. For the end is the principal element on which the character, dignity, and usefulness of every society, and therefore also of the Church, depend. Now a threefold end of the Church can be distinguished: proximate, remote, and ultimate. We do not treat of the ultimate end, since it is clearer than the sun that it consists in promoting the glory of God. It remains, therefore, that we treat of the proximate and remote end of the Church.

The proximate end of the Church is that in it and through it the work of redemption be rendered perpetual, i.e., that the Christian religion be preserved and administered. The Protestants, since they hold that men are justified by faith alone drawn from Scripture alone, make no use of the religious ministry of the Church. Indeed they contend that individual men are immediately united to Christ and receive the Christian religion from Christ ("immediacy of the bond with Christ"). Consequently they also maintain that it does not belong to the Church to preserve and dispense the Christian religion or to render the work of redemption perpetual; rather, according to the mind of Christ, the Christian religion subsists and continues in the concrete apart from the Church. The Catholics, however, hold that Christ entrusted His religion to the Church, to be preserved perpetually and administered to each of the faithful, in the sense that the Church is Christ morally or mystically living and acting among men until the end of the world: The Vatican Council enunciates this doctrine thus: "The eternal Pastor and Bishop of our souls, in order to render the salutary work of redemption perpetual, decreed to build the holy Church."¹

It is proved by the testimony of Christ, the apostles, and the Fathers.