May 7, 2023, Fifth Sunday of Easter (Year A)
In today’s readings we can notice how the disciples had matured to apostles, from students of Christ to leaders of the Church.
In the Gospel (Jn. 14:1-12) we can see the immaturity of the disciples using Thomas and Philip as an example. Jesus is speaking to the disciples. He has been telling them how, in a short time, he will be going to the Father. He is speaking, of course, of his crucifixion, resurrection, and ascension to the Father. He assures them that he is not abandoning them and that they will soon be able to go where he is going. He promises that he will return one day to take them where he is going.
Thomas speaks first. He is confused. He says to Jesus, “Master, we do not know where you are going; how can we know the way?” Thomas misunderstands the things that Jesus has taught them all along. He is one with the Father and the house of the Father is also the realm of Jesus, being one with the Father. Jesus assures the disciples that where he is going there are plenty of rooms for the disciples. Jesus’ departure should not be a cause of sorrow for them, but comfort and trust. He is going away to prepare for them the possibility of abiding with his Father.
The disciples still do not understand what Jesus is telling them and Thomas, speaking for the group, says, “Master, we do not know where you are going; how can we know the way?” (Jn. 14:5). Jesus further explains to Thomas, “I am the way and the truth and the life. No one comes to the Father except through me. If you know me, then you will also know my Father” (Jn. 14:6-7).
However, the disciples remain confused about the connection between Jesus and the Father. Philip says, “Master, show us the Father, and that will be enough for us” (Jn. 14:8). Jesus is somewhat perturbed with their ignorance. He gives them a cynical response, “Have I been with you for so long a time, and you still do not know me, Philip?” And he contemptuously explains, “Whoever has seen me has seen the Father. How can you say, ‘Show us the Father’? Do you not believe that I am in the Father and the Father is in me? The words that I speak to you I do not speak on my own. The Father who dwells in me is doing his works. From now on you do know him and have seen him” (Jn. 14:9-10).
Into the rest of his ministry, Jesus’ claim to be the presence of the Father will generate mounting conflict with the Jewish leaders and further obliviousness with the disciples. They are ignorant of truths that are fundamental for an understanding of who Jesus is, what he is doing, and where he is going.
When we look at the content of the First Reading (Acts 6:1-7), we see how the understanding and activity of the disciples has matured. They have become the leaders of the Christian community by the authority of Christ and serve to govern the rapidly growing Church. The community of Christians has grown to the point where the twelve apostles can no longer minister to the Hellenists (Greek speaking Jews) and the Hebrew (Aramaic speaking Jews) effectively, especially in the daily distribution of food for the poor. They are needed more for preaching the word of God, prayer, and ordaining new ministers. Somewhat like the duties of our bishops and priests.
So, they decide to select seven men who they can appoint to the task of serving the poor. These men are presented to the twelve and receive their authority from the apostles’ laying on of hands and transfer of spiritual power. Further passages will reveal how they become involved in ministerial duties much like the apostles, when the need arrives. We might compare them to our modern day deacons. Receiving the Holy Spirit from the apostles established for them a continuity of ministry or succession of prophetic activity.
The laying on of hands and transfer of the Holy Spirit is something which continues in our Church still today with the ordination of priests and deacons by bishops in the process we know of as Apostolic Succession. This is a tradition carried on by both the Roman Catholic Church and the Orthodox Church. Apostolic Succession guarantees an unbroken line of successors since the first Pope, ensuring that the messages and teachings that Christ gave to the apostles have been passed down and remain the same today. Its presence is noticeable in the weekly Nicene Creed that we profess, which holds us as the one, holy, catholic, and apostolic church.
Apostolic Succession describes how the teaching and governing authority of the Church, established by Christ himself through his Apostles under the leadership of and in communion with Saint Peter, has been handed down through the centuries in the Catholic hierarchy.
The Church is apostolic in three ways: She is built on “the foundation of the Apostles,” those witnesses chosen by Christ. The Church hands on the teaching of the Apostles (the deposit of faith). The Church is guided by the successors of the apostles, the bishops in union with the Pope. This Apostolic Tradition is something which cannot be removed if a Church is to remain in line with other Apostolic churches.
A number of Protestant Christian churches believe that the Apostolic Succession and church government based on bishops are unnecessary for a valid ministry. However, in recent years a number of Lutheran churches in the United States have accepted the doctrine of apostolic succession and have successfully recovered it, generally from Independent Catholic churches. In our process of ecumenical dialogue for the union of all Christians, the presence of Apostolic Tradition is one difference which will have to be overcome, a difficult task indeed.
We hope that one day all Christians will accept Apostolic Succession and other important tenets of the Catholic Church and work diligently for unity and agreement on traditions. It’s up to us to pray for the success of the ecumenical movement and that one day all Christians will be united through Christ.
