Apostolic succession

File:Consécration-de-Déodat.jpg

The Episcopal consecration of Deodatus; Template:Ill (1580–1630)

Apostolic succession is the method whereby the ministry of the Christian Church is considered by some Christian denominations to be derived from the apostles by a continuous succession, which has usually been associated with a claim that the succession is through a series of bishops.<ref>Template:Cite book</ref> Those of the Catholic, Eastern Orthodox, Oriental Orthodox, Church of the East, Scandinavian Lutheran, Anglican, Moravian, Hussite, and Old Catholic traditions maintain that a bishop's orders are neither regular nor valid without consecration through apostolic succession.<ref name="GuidryCrossing2001">Template:Cite book</ref><ref name="Konečný1995"/><ref name="Goeckel2018">Template:Cite book</ref><ref name="Podmore1998">Template:Cite book</ref><ref>Template:Cite book</ref> These traditions do not always consider the episcopal consecrations of all of the other traditions as valid.<ref>Template:Cite book</ref>

This series was seen originally as that of the bishops of a particular see founded by one or more of the apostles. According to historian Justo L. González, apostolic succession is generally understood today as meaning a series of bishops, regardless of see, each consecrated by other bishops, themselves consecrated similarly in a succession going back to the apostles.<ref name=ETT/> According to the Joint International Commission for Theological Dialogue Between the Catholic Church and the Orthodox Church, "apostolic succession" means more than a mere transmission of powers. It is succession in a church which witnesses to the apostolic faith, in communion with the other churches, witnesses of the same apostolic faith. The "see (cathedra) plays an important role in inserting the bishop into the heart of ecclesial apostolicity", but once ordained, the bishop becomes in his church the guarantor of apostolicity and becomes a successor of the apostles.<ref>Template:Citation</ref><ref name=Finland1988>Template:Citation</ref>

Those who hold for the importance of apostolic succession via episcopal laying on of hands appeal to the New Testament which, they say, implies a personal apostolic succession, from Paul to Timothy and Titus, for example. They appeal as well to other documents of the early Church, especially the Epistle of Clement.<ref>Adam, Karl. The Spirit of Catholicism. Doubleday, 1957 p. 20</ref> In this context, Clement explicitly states that the apostles appointed bishops as successors and directed that these bishops should in turn appoint their own successors; given this, such leaders of the Church were not to be removed without cause and not in this way. Further, proponents of the necessity of the personal apostolic succession of bishops within the Church point to the universal practice of the Great Church and state church of the Roman Empire, up to AD 431, before it was divided into the Church of the East, Oriental Orthodoxy, the Eastern Orthodox Church and the Roman Catholic Church.

Some Christians, including many Protestants, deny the need for this type of continuity<ref name="Webb2005">Template:Cite book</ref><ref name="ODCC">Template:Cite encyclopedia</ref><ref>Template:Cite encyclopedia</ref> and severely question the historical claims involved; Anglican academic Eric G. Jay comments that the account given of the emergence of the episcopate in Chapter III of the dogmatic constitution Lumen gentium (1964) "is very sketchy, and many ambiguities in the early history of the Christian ministry are passed over".<ref>Jay, Eric G. The Church: its changing image through twenty centuries. John Knox Press: 1980, p.316f</ref>

Definitions

Michael Ramsey, an English Anglican bishop and the Archbishop of Canterbury (1961–1974), described three meanings of "apostolic succession":

1. One bishop succeeding another in the same see meant that there was a continuity of teaching: "while the Church as a whole is the vessel into which the truth is poured, the Bishops are an important organ in carrying out this task".
2. The bishops were also successors of the apostles in that "the Template:Em they performed of preaching, governing and ordaining were the same as the Apostles had performed".
3. It is also used to signify that "grace is transmitted from the Apostles by each generation of bishops through the imposition of hands".

He adds that this last has been controversial in that it has been claimed that this aspect of the doctrine is not found before the time of Augustine of Hippo, while others allege that it is implicit in the Church of the second and third centuries.<ref>Ramsey, Arthur Michael. The Gospel and the Catholic Church (translated from the Spanish edition published in the Dominican Republic: 1964, pp.134ff)</ref>

In its 1982 statement on Baptism, Eucharist and Ministry, the Faith and Order Commission of the World Council of Churches stated that "the primary manifestation of apostolic succession is to be found in the apostolic tradition of the Church as a whole. ... Under the particular historical circumstances of the growing Church in the early centuries, the succession of bishops became one of the ways, together with the transmission of the Gospel and the life of the community, in which the apostolic tradition of the Church was expressed."<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> It spoke of episcopal succession as something that churches that do not have bishops can see "as a sign, though not a guarantee, of the continuity and unity of the Church" and that all churches can see "as a sign of the apostolicity of the life of the whole church".<ref>Baptism, Eucharist and Ministry, 38</ref>

The Porvoo Common Statement (1996), agreed to by the Anglican churches of the British Isles and most of the Lutheran churches of Scandinavia and the Baltic, echoed the Munich (1982) and Finland (1988) statements of the Joint International Commission for Theological Dialogue between the Roman Catholic Church and the Orthodox Church<ref name=Finland1988/> by stating that "the continuity signified in the consecration of a bishop to episcopal ministry cannot be divorced from the continuity of life and witness of the diocese to which he is called".<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}, sec. 49</ref>

Some Anglicans, in addition to other Protestants, held that apostolic succession "may also be understood as a continuity in doctrinal teaching from the time of the apostles to the present".<ref name=Armentrout>Donald S. Armentrout, Robert Boak Slocum (1999). An Episcopal Dictionary of the Church. Church Publishing. Template:ISBN. p. 25</ref> For example, the British Methodist Conference locates the "true continuity" with the Church of past ages in "the continuity of Christian experience, the fellowship in the gift of the one Spirit; in the continuity in the allegiance to one Lord, the continued proclamation of the message; the continued acceptance of the mission".<ref name="autogenerated229">Jay, Eric G. The Church: its changing image through twenty centuries. John Knox Press: 1980, p.228f</ref>

The teaching of the Second Vatican Council on apostolic succession<ref>essentially Lumen gentium, 19–21</ref> has been summed up as follows:

Bishops have succeeded the apostles, not only because they come after them, but also because they have inherited apostolic power. ... "To fulfil this apostolic mission, Christ ... promised the Holy Spirit to the apostles&;...". [These were] "enriched by Christ the Lord with a special outpouring of the Holy Spirit ... This spiritual gift has been transmitted down to us by episcopal consecration".<ref>Template:Cite book</ref>{{#if:|{{#if:|}}

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In the early Fathers

According to International Theological Commission (ITC), conflicts could not always be avoided between individuals among the New Testament communities; Paul appealed to his apostolic authority when there was a disagreement about the Gospel or principles of Christian life. How the development of apostolic government proceeded is difficult to say accurately because of the paucity of relevant documents. ITC says that the apostles or their closest assistants or their successors directed the local colleges of episkopoi and presbyteroi by the end of the first century; while by the beginning of the second century the figure of a single bishop, as the head of the communities, appears explicitly in the letters of Ignatius of Antioch (Template:Circa 35-107).<ref name=ITC1973/> In the Epistle to the Smyrnaeans, Ignatius wrote about three degrees ministry:

See that you all follow the bishop, even as Jesus Christ does the Father, and the presbytery as you would the apostles; and reverence the deacons, as being the institution of God. Let no man do anything connected with the Church without the bishop.<ref>Template:Citation</ref>Template:Rp{{#if:|{{#if:|}}

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Ramsey says that the doctrine was formulated in the second century in the first of the three senses given by him, originally as a response to Gnostic claims of having received secret teaching from Christ or the apostles; it emphasised the public<ref>Template:Cite book</ref> manner in which the apostles had passed on authentic teaching to those whom they entrusted with the care of the churches they founded and that these in turn had passed it on to their successors.<ref name=ETT>Template:Cite book</ref><ref>Template:Cite book</ref><ref>Template:Cite book</ref> Ramsey argues that only later was it given a different meaning, a process in which Augustine (Bishop of Hippo Regis, 395–430) played a part by emphasising the idea of "the link from consecrator to consecrated whereby the grace of order was handed on".<ref>Ramsey, Arthur Michael. From Gore to Temple. Longmans (1959)</ref>

Writing in about AD 94, Clement of Rome states that the apostles appointed successors to continue their work where they had planted churches and for these in their turn to do the same because they foresaw the risk of discord: "Our Apostles, too, by the instruction of our Lord Jesus Christ, knew that strife would arise concerning the dignity of a bishop; and on this account, having received perfect foreknowledge, they appointed the above-mentioned as bishops and deacons: and then gave a rule of succession, in order that, when they had fallen asleep, other men, who had been approved, might succeed to their ministry."<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> According to Anglican Eric G. Jay, the interpretation of his writing is disputed, but it is clear that he supports some sort of approved continuation of the ministry exercised by the apostles which in its turn was derived from Christ.<ref>Jay, Eric G. The Church, John Knox Press (1978). p.31ff citing Ad Cor. xliiff</ref><ref name=ODCC/>

Hegesippus (180?) and Irenaeus (180) introduce explicitly the idea of the bishop's succession in office as a guarantee of the truth of what he preached in that it could be traced back to the apostles,<ref name="kjw1">Woollcombe, K.J. "The Ministry and the Order of the Church in the Works of the Fathers" in The Historic Episcopate. Kenneth M. Carey(ed) Dacre Press (1954) p.31f</ref> and they produced succession lists to back this up.<ref>Template:Cite book</ref> That this succession depended on the fact of ordination to a vacant see and the status of those who administered the ordination is seldom commented on. Woollcombe also states that no one questioned the apostolicity of the See of Alexandria despite the fact that its popes were consecrated by the college of presbyters up till the time of the Council of Nicaea in 325.<ref name="kjw1" /> On the contrary, other sources clearly state that Mark the Evangelist is the first bishop of Alexandria (Pope of Alexandria);<ref name=OSVESp401>Template:Cite book</ref> then he ordained Annianus as his successor bishop (2nd Pope)<ref>Template:Cite book</ref> as told by Eusebius.<ref>Historia Ecclesiastica 2.24.1</ref>

James F. Puglisi, director of Centro Pro Unione, made a conclusion about Irenaeus' writings: "the terms episkopos and presbyteros are interchangeable, but the term episkopos [bishop] is applied to the person who is established in every Church by the apostles and their successors".<ref>Template:Cite book</ref> According to Eric G. Jay, Irenaeus also refers to a succession of presbyters who preserve the tradition "which originates from the apostles"<ref name="jay1">Jay, Eric G. The Church, John Knox Press (1978). p.47f citing Adv. Haer. III.ii.2 and IV.xxvi.2 respectively</ref> and later goes on to speak of their having "an infallible gift of truth" [charisma veritatis certum]. Jay comments that this is sometimes seen as an early reference to the idea of the transmission of grace through the apostolic succession which in later centuries was understood as being specifically transmitted through the laying on of hands by a bishop within the apostolic succession (the "pipeline theory"). He warns that this is open to the grave objection that it makes grace a (quasi)material commodity and represents an almost mechanical method of imparting what is by definition a free gift. He adds that the idea cannot be squeezed out of Irenaeus' words.<ref name="jay1" />

Template:Rquote Writing a little later, Tertullian makes the same main point but adds expressly that recently founded churches (such as his own in Carthage) could be considered apostolic if they had "derived the tradition of faith and the seeds of doctrine" from an apostolic church.<ref>Jay, Eric G. The Church, John Knox Press (1978). p.51 citing De Praescr. xx,xxi</ref> His disciple, Cyprian (Bishop of Carthage 248–58) appeals to the same fundamental principle of election to a vacant see in the aftermath of the Decian Persecution when denying the legitimacy of his rigorist rival in Carthage and that of the anti-pope Novatian in Rome.<ref name="auto">Jay, Eric G. The Church, John Knox Press (1978). p.67f</ref>

The emphasis is now on legitimating Cyprian's episcopal ministry as a whole and specifically his exclusive right to administer discipline to the lapsed rather than on the content of what is taught.<ref name="auto"/> Cyprian also laid great emphasis on the fact that any minister who broke with the Church lost ipso facto the gift of the Spirit which had validated his orders. This meant that the minister would have no power or authority to celebrate an efficacious sacrament.<ref>Woollcombe, K.J. "The Ministry and the Order of the Church in the Works of the Fathers" in The Historic Episcopate Kenneth M. Carey(ed) Dacre Press (1954) pp. 56–7</ref>

As transmission of grace

For the adherents of this understanding of apostolic succession, grace is transmitted during episcopal consecrations (the ordination of bishops) by the laying on of hands of bishops previously consecrated within the apostolic succession. They hold that this lineage of ordination derives from the Twelve Apostles, thus making the Church the continuation of the early Apostolic Christian community. They see it as one of four elements that define the true Church of Jesus Christ,<ref>Oskar Sommel, Rudolf Stählin Christliche Religion, Frankfurt 1960, p.19</ref> and legitimize the ministry of its clergy, since only a bishop within the succession can perform valid ordinations and only bishops and presbyters (priests) ordained by bishops in the apostolic succession can validly celebrate (or "confect") several of the other sacraments, including the Eucharist, reconciliation of penitents, confirmation and anointing of the sick. Everett Ferguson argued that Hippolytus, in Apostolic Tradition 9, is the first known source to state that only bishops have the authority to ordain; and normally at least three bishops were required to ordain another bishop.<ref>First Council of Nicaea, can. 4</ref> Cyprian also asserts that "if any one is not with the bishop, he is not in the church".<ref>Ep. 66.9</ref><ref name=Ferguson>Template:Cite book</ref>Template:Rp

This position was stated by John Henry Newman, before his conversion from Anglicanism to Roman Catholicism, in Tracts for the Times:

We [priests of the Church of England] have been born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. The Lord Jesus Christ gave His Spirit to His Apostles; they in turn laid their hands on those who should succeed them; and these again on others; and so the sacred gift has been handed down to our present bishops, who have appointed us as their assistants, and in some sense representatives. ... we must necessarily consider none to be Template:Em ordained who have not Template:Em been ordained.<ref>{{#invoke:citation/CS1|citation

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Ferguson, in Encyclopedia of Early Christianity, says that example of James and the elders (presbyters) of the Jerusalem Church (Acts 21:18) may have provided a model for the development of 'monepiscopacy', in which James' position has figured conspicuously in modern theories about the rise of the monepiscopacy.<ref name=Ferguson/>Template:Rp Raymond E. Brown says that in the earlier stage (before the third century and perhaps earlier) there were plural bishops or overseers ("presbyter-bishops") in an individual community; in the later stage changed to only one bishop per community. Little is known about how the early bishops were formally chosen or appointed; afterwards the Church developed a regularized pattern of selection and ordination of bishops, and from the third century on that was universally applied. Brown asserts that the ministry was not ordained by the Church to act on its own authority, but as an important part to continue the ministry of Jesus Christ and helps to make the Church what it is.<ref name=Brown101>Template:Cite book</ref>

Raymond E. Brown also states that by the early second century, as written in the letters of Ignatius of Antioch, in the threefold structure of the single bishop, plural presbyters, and plural deacons, the celebration of the Eucharist is assigned to the bishop alone; the bishop may delegate others when he goes away. At the Last Supper, Jesus says to those present, who were or included the Twelve Apostles, "Do this in remembrance of me," Brown presumes that the Twelve were remembered as presiding at the Eucharist. But they could scarcely have been present at all the Eucharists of the first century, and no information in New Testament whether a person was regularly assigned to do this task and, if so, who that person was. After all the Church regulated and regularized the celebration of the Eucharist, as that was an inevitable establishment if communities were to be provided regularly with the 'bread of life', since it could not rely on gratuitous provision.<ref name=Brown101/>

Objections to the transmission of grace theory

According to William Griffith Thomas, some Protestants have objected that this theory is not explicitly found in Scripture, and the New Testament uses 'bishop' and 'presbyter' as alternative names for the same office.<ref name="gt">Thomas, Griffith. The Principles of Theology. Church Book Room Press:1963, p.357</ref> Michael Ramsey argued it is not clearly found in the writings of the Fathers before Augustine in the fourth century and there were attempts to read it back as implicit in earlier writers.<ref>Ramsey, Arthur Michael. The Gospel and the Catholic Church (translated from the Spanish edition published in the Dominican Republic: 1964, p.136)</ref>

For example, C. K. Barrett points out that the Pastoral Epistles are concerned that ministers of the generation of Timothy and Titus should pass on the doctrine they had received to the third generation. According to Barrett, teaching and preaching are "the main, almost the only, activities of ministry". He argues that in Clement of Rome ministerial activity is liturgical: the undifferentiated 'presbyter-bishops' are to "make offerings to the Lord at the right time and in the right places" something which is simply not defined by the evangelists. He mentions the change in the use of sacrificial language as a more significant still: for Paul the Eucharist is a receiving of gifts from God, the Christian sacrifice is the offering of one's body.<ref>Romans 12:1</ref><ref name=Barrett>Barrett, C.K. Church, Ministry and Sacraments in the New Testament Paternoster Press: 1993</ref>Template:Rp

Moving on to Ignatius of Antioch, Barrett states that a sharp distinction is found between 'presbyter' and 'bishop': the latter now stands out as "an isolated figure" who is to be obeyed and without whom it is not lawful to baptise or hold a love-feast.<ref name=Barrett/>Template:Rp He points out that when Ignatius writes to the Romans, there is no mention of a bishop of the Roman Church, "which we may suppose had not yet adopted the monarchical episcopate".<ref name=Barrett/>Template:Rp JallandTemplate:Who comes to a similar conclusion and locates the change from the "polyepiscopacy" of the house church model in Rome, to monepiscopacy as occurring before the middle of the second century.<ref>Jalland, Trevor Gervaise. The Church and the Papacy. SPCK: 1944, pp.80ff</ref>

Similar objections are voiced by Harvey A.E. who comments that there is a "strong and ancient tradition" that the presence of an ordained man is necessary for the celebration of the Eucharist. But, according to him, there is "certainly no evidence for this view in the New Testament" and in the case of Clement of Rome and Ignatius of Antioch the implication is not that it Template:Em be celebrated by anyone else, but that it Template:Em not. Harvey says in the third century this "concern for propriety" begins to be displaced by the concept of 'power' to do so which means that in the absence of such a man it is "literally impossible" for a Eucharist to be celebrated.<ref>Harvey, A.E. Priest or President?. SPCK:1975, pp.45f</ref>

Apostolicity as doctrinal and related continuity

Some Protestant denominations, not including Scandinavian Lutherans, Anglicans and Moravians, deny the need of maintaining episcopal continuity with the early Church, holding that the role of the apostles was that, having been chosen directly by Jesus as witnesses of his resurrection, they were to be the "special instruments of the Holy Spirit in founding and building up the Church".<ref name=Litton>Litton, E.A. Introduction to Dogmatic Theology. James Clarke & Co: 1960, p.388-389</ref> Anglican theologian E. A. Litton argues that the Church is "built upon 'the foundation of the Prophets and Apostles',<ref>Ephes. ii. 20</ref> but a foundation does not repeat itself"; therefore he says that when the apostles died, they were replaced by their writings.<ref name=Litton/> To share with the apostles the same faith, to believe their word as found in the Scriptures, to receive the same Holy Spirit, is to many Protestants the only meaningful "continuity". The most meaningful apostolic succession for them, then, is a "faithful succession" of apostolic teaching.

Max Thurian, before his conversion to Roman Catholicism in 1988, described the classic Reformed/Presbyterian concept of apostolic succession in the following terms. "The Christian ministry is not derived from the people but from the pastors; a scriptural ordinance provides for this ministry being renewed by the ordination of a presbyter by presbyters; this ordinance originates with the apostles, who were themselves presbyters, and through them it goes back to Christ as its source.".<ref>quoted by Thurian from a report to the 1911 General Assembly of the Church of Scotland</ref> Then he continued:

"it does not guarantee the continuity and faithfulness of the Church. A purely historical or mechanical succession of ministers, bishops or pastors would not mean ipso facto true apostolic succession in the church, Reformed tradition, following authentic Catholic tradition, distinguishes four realities which make up the true apostolic succession, symbolized, but not absolutely guaranteed, by ministerial succession."<ref name="Thurian">Thurian, Max. Priesthood & Ministry. Paula Clifford (tr) Mowbrays: 1983, pp.167f</ref> At the same time Thurian argued that the realities form a "composite faithfulness" and are (i) "perseverance in the apostolic doctrine"; (ii) "the will to proclaim God's word"; (iii) "communion in the fundamental continuity of the Church, the Body of Christ, the faithful celebration of Baptism and the Eucharist"; (iv) "succession in the laying on of hands, the sign of ministerial continuity".<ref name="Thurian" />

According to Walter Kasper, the Reformed-Catholic dialogue came to belief that there is an apostolic succession which is important to the life of the Church, though both sides distinguish the meaning of that succession. Besides, the dialogue states that apostolic succession "consists at least in continuity of apostolic doctrine, but this is not in opposition to succession through continuity of ordained ministry".<ref>Ref I, 100</ref><ref name=Kasper>Template:Cite book</ref>Template:Rp While the Lutheran-Catholic dialogue distinguished between apostolic succession in faith (in substantive meaning) and apostolic succession as ministerial succession of bishops, it agreed that "succession in the sense of the succession of ministers must be seen within the succession of the whole church in the apostolic faith".<ref>Ministry, 61; cf. Malta, 48</ref><ref name=Kasper/>Template:Rp

The Joint International Commission for Theological Dialogue Between the Catholic Church and the Orthodox Church asserts that apostolic succession means something more than just a transmission of authorities; it witnesses to the apostolic faith from the same apostolic faith, and in communion with other churches (attached to the apostolic communion). Apostolic tradition deals with the community, not only an ordained bishop as an isolated person. Since the bishop, once ordained, becomes the guarantor of apostolicity and successor of the apostles; he joins all the bishops, thus maintaining episkope of the local churches derived from the college of the apostles.<ref name=Finland1988/>

Churches claiming apostolic succession

Churches that claim some form of episcopal apostolic succession, dating back to the apostles or to leaders from the apostolic era,<ref>Apostolicity Catholic Encyclopedia article</ref> include:

• the Roman Catholic Church
• the Eastern Orthodox Church
• the Oriental Orthodox Churches
• the Church of the East
• the Moravian Church
• the Anglican Communion
• many Lutheran churches Template:See below
• Old Catholics and other Independent Catholics (those incorporating the term "Catholic")
• some churches in the Convergence Movement<ref>{{#invoke:citation/CS1|citation

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Those Lutheran churches, as well as the Anglican Communion and other Anglican denominations Template:See below, that claim apostolic succession exclusively practice episcopal ordination. While some Anglicans claim it for their communion, their views are often nuanced and there is widespread reluctance to 'unchurch' Christian bodies which lack it.<ref>Ramsey, Arthur Michael. From Gore to Temple Longmans: 1960, pp. 119–24</ref> After the English Reformation, Anglicanism "followed the major continental Reformers in their doctrine of the true church, identifiable by the authentic ministry of word and sacrament, in their rejection of the jurisdiction of the pope, and in their alliance with the civil authority ('the magistrate')".<ref name="Avis2018">Template:Cite book</ref> The Church of England historically recognized as true churches the Continental Reformed Churches, participating in the Synod of Dort in 1618–1619.<ref name="Avis2018"/>

Roman Catholics recognize the validity of the apostolic successions of the bishops, and therefore the rest of the clergy, of the Eastern Orthodox, Oriental Orthodox, Church of the East, Old Catholics (except the ordination of women), and Polish National Catholic Church.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> The Orthodox generally recognize Roman Catholic clerical orders as being of apostolic lineage, but have a different concept of the apostolic succession as it exists outside the canonical borders of the Eastern Orthodox Church, extending the term only to bishops who have maintained communion, received ordination from a line of apostolic bishops, and preserved the catholic faith once delivered through the apostles and handed down as holy tradition. The lack of apostolic succession through bishops is the primary basis on which Protestant denominations (barring some like Lutherans and Anglicans) are not called churches, in the proper sense, by the Orthodox and Roman Catholic churches, the latter referring to them as "ecclesial communities" in the official documents of the Second Vatican Council.<ref name="vatican.va">"Some Questions Regarding Certain Aspects of the Doctrine on the Church", published 10 July 2007.</ref>

The Church of Jesus Christ of Latter-day Saints also claims apostolic succession.<ref name="lds.org">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> According to Latter-day Saint tradition, in 1829, Joseph Smith and Oliver Cowdery received the priesthood from a visit from heaven of John the Baptist, conferring the Aaronic priesthood, followed by Jesus' Apostles, Peter, James, and John, conferring the Melchizedek priesthood. <ref name="Restoration of the Priesthood"> >{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> After its establishment, each subsequent prophet and leader of the church have received the authority passed down by the laying on of hands, or through apostolic succession.<ref>Template:Cite book</ref>

Apostolic founders

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File:Peter as Pope .png

Saint Peter portrayed as a Pope in the Nuremberg Chronicle

An early understanding of apostolic succession is represented by the traditional beliefs of various churches, as organised around important episcopal sees, to have been founded by specific apostles. On the basis of these traditions, the churches hold they have inherited specific authority, doctrines or practices on the authority of their founding apostle(s), which is understood to be continued by the bishops of the apostolic throne of the church that each founded and whose original leader he was. Thus:

• The See of Rome, the head see of the Catholic Church, states that it was founded by Simon Peter (traditionally called "Prince of the Apostles" and "Chief of the Apostles") and Paul the Apostle. Although Peter also founded the See of Antioch, the See of Rome claims the full authority of Peter (who, according to Catholic doctrine, was the visible head of the church and the sole chief of the Apostles) exclusively for itself, because Peter died as the Bishop of Rome, and not of another see.
• The Ecumenical Patriarchate of Constantinople, the primary patriarchate of the Eastern Orthodox Church, states that Apostle Andrew (elder brother of Simon Peter) was its founder.
• Each Patriarchate of Alexandria (the Greek Orthodox Church of Alexandria, the Coptic Catholic Church, and the Coptic Orthodox Church) states that it was founded by Mark the Evangelist.<ref>{{#invoke:citation/CS1|citation

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• Each Patriarchate of Antioch (the Greek Orthodox Church of Antioch, the Syriac Orthodox Church, the Maronite Church, the Melkite Greek Catholic Church, and the Syriac Catholic Church) states that it was founded by Simon Peter.<ref>{{#invoke:citation/CS1|citation

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• The Eastern Orthodox Patriarchate of Jerusalem states that it was founded by James the Just.<ref>{{#invoke:citation/CS1|citation

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• Each Armenian Church (the Armenian Apostolic Church, based at Etchmiadzin, and the Armenian Catholic Church, whose patriarchal see is Cilicia but is based at Beirut) states that it was founded by the Apostles Bartholomew and Jude Thaddeus.<ref>{{#invoke:citation/CS1|citation

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• The following bodies state they were founded by the Apostle Thomas: the Assyrian Church of the East, the Ancient Church of the East and the Chaldean Catholic Church, originating in or around Mesopotamia,<ref>{{#invoke:citation/CS1|citation

|CitationClass=web }}</ref> and churches based in Kerala, India having Syriac roots and generically known as the Saint Thomas Christians: the Syro-Malabar Catholic Church, the Syro-Malankara Catholic Church, the Jacobite Syrian Christian Church, the Malankara Orthodox Syrian Church,<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> and the Mar Thoma Syrian Church.

• The Orthodox Tewahedo churches (the Ethiopian Orthodox Tewahedo Church and the Eritrean Orthodox Tewahedo Church) state that they were founded by Philip the Evangelist and Mark the Evangelist.<ref>{{#invoke:citation/CS1|citation

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• The Orthodox Church of Georgia states that the Apostles Andrew and Simon the Zealot were its founders.
• The Orthodox Church of Cyprus, based at Nova Justiniana (Erdek), states that it was founded by the Apostles Paul and Barnabas.<ref>{{#invoke:citation/CS1|citation

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• The Bulgarian Orthodox Church states that it has a connection with Andrew the Apostle.
• The Russian Orthodox Church states that it has a connection with the Apostle Andrew, who is said to have visited the area where the city of Kyiv later arose.<ref>{{#invoke:citation/CS1|citation

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Apostolic founders

Church	Andrew	Simon Peter	Paul	Barnabas	Philip	Mark	Simon	Thomas	James	Jude Thaddeus	Bartholomew	Notes
Latin Church		x	x
Ecumenical Patriarchate of Constantinople	x
Greek Orthodox Church of Alexandria						x						via Alexandria
Coptic Catholic Church						x						via Alexandria
Coptic Orthodox Church						x						via Alexandria
Greek Orthodox Church of Antioch		x										via Antioch
Syriac Orthodox Church		x										via Antioch
Maronite Church		x										via Antioch
Melkite Greek Catholic Church		x										via Antioch
Syriac Catholic Church		x										via Antioch
Armenian Apostolic Church										x	x
Armenian Catholic Church										x	x
Syro-Malabar Catholic Church								x
Syro-Malankara Catholic Church								x
Jacobite Syrian Christian Church								x
Malankara Orthodox Syrian Church								x
Assyrian Church of the East								x
Ancient Church of the East								x
Chaldean Catholic Church								x
Eastern Orthodox Patriarchate of Jerusalem									x
Ethiopian Orthodox Tewahedo Church					x	x
Eritrean Orthodox Tewahedo Church					x	x
Orthodox Church of Georgia	x						x
Orthodox Church of Cyprus			x	x
Bulgarian Orthodox Church	x
Russian Orthodox Church	x											via Kyiv
Orthodox Church of Ukraine	x

Teachings

Teachings on the nature of apostolic succession vary depending on the ecclesiastic body, especially within various Protestant denominations. Christians of the Catholic Church, Church of the East, Oriental Orthodox, and the Eastern Orthodox Church teach apostolic succession. Among the previously mentioned churches opinions vary as to the validity of succession within Old Catholic, Lutheran, Anglican and Moravian communities.

Catholic Church

In Catholic theology, the doctrine of apostolic succession is that the apostolic tradition – including apostolic teaching, preaching, and authority – is handed down from the college of apostles to the college of bishops through the laying on of hands, as a permanent office in the Church.<ref>Template:Cite book</ref> Historically, this has been understood as a succession in office, a succession of valid ordinations, or a succession of the entire college. It is understood as a sign and guarantee that the Church, both local and universal, is in diachronic continuity with the apostles; a necessary but insufficient guarantor thereof.<ref name=Finland1988/><ref name=ITC1973>Template:Citation</ref>

File:Priestly ordination.jpg

Catholic ordination ceremony

Papal primacy is different though related to apostolic succession as described here. The Catholic Church has traditionally claimed a unique leadership role for the Apostle Peter, believed to have been named by Jesus as head of the Apostles and as a focus of their unity, who became the first Bishop of Rome, and whose successors inherited the role and accordingly became the leaders of the worldwide Church as well. Even so, Catholicism acknowledges the papacy is built on apostolic succession, not the other way around. As such, apostolic succession is a foundational doctrine of authority in the Catholic Church.

If the very order of episcopal succession is to be considered, how much more surely, truly, and safely do we number them from Peter himself, to whom, as to one representing the whole Church, the Lord said, 'Upon this rock I will build my Church'....{{#if:Template:Bibleverse|{{#if:|}}

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{{#invoke:Check for unknown parameters|check|unknown=Template:Main other|preview=Page using Template:Blockquote with unknown parameter "_VALUE_"|ignoreblank=y| 1 | 2 | 3 | 4 | 5 | author | by | char | character | cite | class | content | multiline | personquoted | publication | quote | quotesource | quotetext | sign | source | style | text | title | ts }} Peter was succeeded by Linus, Linus by Clement, Clement by Anacletus, Anacletus by Evaristus..."<ref>St. Augustine; Letters 53:1:2 [A.D. 412]</ref> The Catholic position is summarised this way: "The Lord says to Peter: 'I say to you,' he says, 'that you are Peter, and upon this rock I will build my Church, and the gates of hell will not overcome it ....'<ref>Template:Bibleverse</ref> On him [Peter] he builds the Church, and to him he gives the command to feed the sheep,<ref>Template:Bibleverse</ref> and although he assigns a like power to all the apostles, yet he founded a single chair [cathedra], and he established by his own authority a source and an intrinsic reason for that unity.... If someone [today] does not hold fast to this unity of Peter, can he imagine that he still holds the faith? If he [should] desert the chair of Peter upon whom the Church was built, can he still be confident that he is in the Church?"<ref>(Cyprian of Carthage; The Unity of the Catholic Church 4; first edition [A.D. 251]). Peter's Successors Template:Webarchive. Catholic Answers.</ref>

Catholicism holds that Christ entrusted the Apostles with the leadership of the community of believers, and the obligation to transmit and preserve the "deposit of faith". The experience of Christ and his teachings contained in the doctrinal tradition handed down from the time of the apostles and the written portion, which is Scripture. The apostles then passed on this office and authority by ordaining bishops to follow after them.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

Catholic theology holds that the apostolic succession affects the power and authority to administer the sacraments except for baptism and matrimony. Baptism may be administered by anyone and matrimony by the couple to each other. Authority to so administer such sacraments is passed on only through the sacrament of Holy Orders, a rite by which a priest is ordained. Ordination can be conferred only by bishop. The bishop must be from an unbroken line of bishops stemming from the original apostles selected by Jesus Christ. Thus, apostolic succession is necessary for the valid celebration of the sacraments.<ref name=ITC1973/>

Views concerning other churches

In the Catholic Church, Pope Leo XIII stated in his 1896 bull Apostolicae curae that the Catholic Church believes specifically that Anglican orders were to be considered "absolutely null and utterly void".

His argument was as follows. First, the ordination rite of Edward VI had removed the language of a sacrificial priesthood. Ordinations using this new rite occurred for over a century and, because the restoration of the language of "priesthood" a century later in the ordination rite "was introduced too late, as a century had already elapsed since the adoption of the Edwardine Ordinal ... the Hierarchy had become extinct, there remained no power of ordaining." With this extinction of validly ordained bishops in England, "the true Sacrament of Order as instituted by Christ lapsed, and with it the hierarchical succession." As a result, the pope's final judgment was that Anglican ordinations going forward were to be considered "absolutely null and utterly void". Anglican clergy were from then on to be ordained as Catholic priests upon entry into the Catholic Church.<ref name=Neill/>Template:Rp

A reply from the Archbishops of Canterbury and York (1896) was issued to counter Pope Leo's arguments: Saepius officio: Answer of the Archbishops of Canterbury and York to the Bull Apostolicae Curae of H. H. Leo XIII.<ref name="Saepius_officio">[1] Template:Webarchive</ref> They argued that if the Anglican orders were invalid, then the Roman orders were as well since the Pope based his case on the fact that the Anglican ordinals used did not contain certain essential elements but these were not found in the early Roman rites either.<ref name=Saepius_officio/> Catholics argue, this argument does not consider the sacramental intention involved in validating Holy Orders. In other words, Catholics believe that the ordination rites were reworded so as to invalidate the ordinations because the intention behind the alterations in the rite was a fundamental change in Anglican understanding of the priesthood.<ref>Franklin, R. William. "Introduction: The Opening of the Vatican Archives and the ARCIC Process" in Franklin, R. William (ed)Anglican orders Mowbray:1996</ref>

File:Leo XIII.jpg

Pope Leo XIII rejected Anglican arguments for apostolic succession in his bull Apostolicae curae.

It is Catholic doctrine that the teaching of Apostolicae curae is a truth to be "held definitively, but are not able to be declared as divinely revealed", as stated in a commentary by the Congregation for the Doctrine of the Faith.<ref name=CDF1998>Template:Citation</ref> Cardinal Basil Hume explained the conditional character of his ordination of Graham Leonard, former Anglican bishop of the Diocese of London, to the priesthood in the following way: "While firmly restating the judgement of Apostolicae Curae that Anglican ordination is invalid, the Catholic Church takes account of the involvement, in some Anglican episcopal ordinations, of bishops of the Old Catholic Church of the Union of Utrecht who are validly ordained. In particular and probably rare cases the authorities in Rome may judge that there is a 'prudent doubt' concerning the invalidity of priestly ordination received by an individual Anglican minister ordained in this line of succession."<ref name="ewtn">Template:Cite news</ref>

At the same time, he stated: "Since the church must be in no doubt of the validity of the sacraments celebrated for the Roman Catholic community, it must ask all who are chosen to exercise the priesthood in the Catholic Church to accept sacramental ordination in order to fulfill their ministry and be integrated into the apostolic succession."<ref name="ewtn"/> Since Apostolicae curae was issued many Anglican jurisdictions have revised their ordinals, bringing them more in line with ordinals of the early Church.

Timothy Dufort, writing in The Tablet in 1982, attempted to present an ecumenical solution to the problem of how the Catholic Church might accept Anglican orders without needing to formally repudiate Apostolicae curae at all. Dufort argued that by 1969 all Anglican bishops had acquired apostolic succession fully recognized by Rome,<ref name="dufort">Timothy Dufort, The Tablet, 29 May 1982, pp. 536–538.</ref> since from the 1930s Old Catholic bishops (the validity of whose orders the Vatican has never questioned)<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> have acted as co-consecrators in the ordination of Anglican bishops. This view has not yet been considered formally by the Holy See, but after Anglican Bishop Graham Leonard converted to Catholicism, he was only reordained in 1994 Template:Em because of the presence of Old Catholic bishops at his ordination.

The question of the validity of Anglican orders has been further complicated by the Anglican ordination of women.<ref>R. William Franklin(ed). Anglican Orders. Mowbray 1996 pp.72,73(note 11), 104</ref> In a document it published in July 1998, the Congregation for the Doctrine of the Faith stated that the Catholic Church's declaration on the invalidity of Anglican ordinations is a teaching that the church has definitively propounded and that therefore every Catholic is required to give "firm and definitive assent" to this matter.<ref name=CDF1998/> This being said, in May 2017, Cardinal Francesco Coccopalmerio, President of the Pontifical Council for Legislative Texts, has asked whether the current Catholic position on invalidity could be revised in the future.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

Eastern Orthodox

File:Cheirotonia Presbyter 2.jpeg

Ordination of an Orthodox priest by laying on of hands. Orthodox Christians view apostolic succession as an important, God-ordained mechanism by which the structure and teaching of the Church are perpetuated.

While Eastern Orthodox sources often refer to the bishops as "successors of the apostles" under the influence of Scholastic theology, strict Orthodox ecclesiology and theology hold that all legitimate bishops are properly successors of Peter.<ref>See Meyendorff J., Byzantine Theology</ref> This also means that presbyters (or "priests") are successors of the apostles. As a result, Eastern Orthodox theology makes a distinction between a geographical or historical succession and proper ontological or ecclesiological succession. Hence, the bishops of Rome and Antioch can be considered successors of Peter in a historical sense on account of Peter's presence in the early community. This does not imply that these bishops are more successors of Peter than all others in an ontological sense.<ref name=Cleenewerck>Cleenewerck, Laurent. His Broken Body. Washington, D.C.: EUC Press, 2007 Template:Self-published source</ref>Template:Rp

The Eastern Orthodox have often permitted non-Eastern Orthodox clergy to be rapidly ordained within Orthodoxy as a matter of pastoral necessity and economia. Priests entering Eastern Orthodoxy from Oriental Orthodoxy and Catholicism have usually been received by "vesting" and have been allowed to function immediately within Eastern Orthodoxy as priests. Recognition of Catholic orders by the Russian Orthodox Church was stipulated in 1667 by the Synod of Moscow,<ref name="Cleenewerck" />Template:Rp but this position is not universal within the Eastern Orthodox communion.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

For example, Fr. John Morris of the Antiochian Orthodox Christian Archdiocese of North America, states that "Apostolic Succession is not merely a historical pedigree, but also requires Apostolic Faith. This is because Apostolic Succession is not the private possession of a bishop, but is the attribute of a local Church. A bishop who goes in schism or is cast out of office due to heresy does not take his Apostolic Succession with him as a private possession."<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> The validity of a priest's ordination is decided by each autocephalous Eastern Orthodox church.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

In 1922 the Eastern Orthodox Ecumenical Patriarch of Constantinople recognised Anglican orders as valid, holding that they carry "the same validity as the Roman, Old Catholic and Armenian churches possess".<ref name="WrightDutton2006"/><ref name="Franklin1996">Template:Cite book</ref> In the encyclical "From the Oecumenical Patriarch to the Presidents of the Particular Eastern Orthodox churches", Meletius IV of Constantinople, the Ecumenical Patriarch, wrote: "That the Orthodox theologians who have scientifically examined the question have almost unanimously come to the same conclusions and have declared themselves as accepting the validity of Anglican Orders."<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Following this declaration, in 1923, the Greek Orthodox Patriarchate of Jerusalem, as well as the Greek Orthodox Church of Cyprus agreed by "provisionally acceding that Anglican priests should not be re-ordained if they became Orthodox";<ref name="WrightDutton2006">Template:Cite book</ref><ref name="Franklin1996"/> in 1936, the Romanian Orthodox Church "endorsed Anglican Orders".<ref name="Franklin1996"/><ref name="Parry2010">Template:Cite book</ref><ref name="Ware1977">Template:Cite book</ref>

Succeeding judgements have been more conflicting. The Eastern Orthodox churches require a totality of common teaching to recognise orders and in this broader view find ambiguities in Anglican teaching and practice problematic. Accordingly, in some parts of the Eastern Orthodox Church, Anglican clergy who convert to Orthodoxy are reordained, rather than vested.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

There are also historic instances of canonically disputed or unrecognized clergy being recognized and/or received into the Eastern Orthodox churches without need for conditional ordination (e.g., Joseph Zuk of the Ukrainian Orthodox Church of the USA, Alexander Turner of the Antiochian Western Rite Vicariate, and Christopher Contogeorge of the Greek Orthodox Archdiocese of America, and Greek Orthodox Patriarchate of Alexandria).<ref name=":1">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref name="Anson2006">Template:Cite book</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

Oriental Orthodox Churches

The Armenian Apostolic Church, which is one of the Oriental Orthodox churches, recognises Catholic episcopal consecrations without qualification.<ref>Template:Cite journal</ref>

Lutheran churches

Lutherans universally believe that "no one should publicly teach in the Church or administer the Sacraments unless he be regularly called".<ref>Augsburg Confession, Ecclesiastical Order</ref> The Lutheran churches in Scandinavia, and those established in other parts of the world as a result of Scandinavian Lutheran missionary activity (such as the Evangelical Lutheran Church in Kenya), practice episcopal succession in which the bishop whose holy orders can be traced back for centuries performs ordinations.<ref name="Melton2005">Template:Cite book</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref name="Omwanza2025">Template:Cite journal</ref> On the other hand, certain Lutheran theologians, such as Arthur Carl Piepkorn, have held to the conception of a succession of presbyters in contradistinction to a succession of bishops.<ref>Template:Cite journal</ref> German Lutheran churches and their subsequent offspring in the United States practice succession of presbyters in which another priest is the one who confers the priesthood onto another. This low view results from the Prussian state-ordered union with Reformed (Calvinist) churches in 1817.<ref>Christliche Religion, Oskar Simmel, Rudolf Stählin (Frankfurt 1960), at 164.</ref>

Lutheran claims to apostolic succession

File:Ärkebiskopsvigning.jpg

Nathan Söderblom is ordained as archbishop of the Church of Sweden, 1914.

In Scandinavia and the Baltic region, Lutheran churches participating in the Porvoo Communion (those of Iceland, Norway, Sweden, Finland, Estonia, and Lithuania), as well as non-Porvoo membership Lutheran churches in the region (including those of Latvia, and Russia), and the confessional Communion of Nordic Lutheran Dioceses, believe that they ordain their bishops in apostolic succession in lines stemming from the original apostles.<ref name="König2010">Template:Cite book</ref><ref name="Obare"/> The New Westminster Dictionary of Church History states that "In Sweden the apostolic succession was preserved because the Catholic bishops were allowed to stay in office, but they had to approve changes in the ceremonies."<ref>Template:Cite book</ref>

What made the Church of Sweden an evangelical-catholic church was to Archbishop Söderblom the fact that the Reformation in Sweden was a 'church improvement' and a 'process of purification' which did Template:Em create a new church. As a national church, the Church of Sweden succeeded in bringing together medieval Swedish tradition with the rediscovery of the gospel which the Reformation brought with it. Archbishop Söderblom included the historic episcopate in the tradition-transmitting elements. The Church of Sweden was, according to Söderblom, in an even higher degree than the Anglican Church a via media. —Together in Mission and Ministry: The Porvoo Common Statement<ref>Template:Cite book</ref>{{#if:|{{#if:|}}

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The Lutheran Church of Finland was at that time one with the Church of Sweden and so holds the same view regarding the see of Åbo/Turku.<ref>Template:Cite book</ref><ref>Template:Cite book</ref>

In 2001, Francis Aloysius Sullivan wrote: "To my knowledge, the Catholic Church has never officially expressed its judgement on the validity of orders as they have been handed down by episcopal succession in these two national Lutheran churches."<ref>Template:Cite book</ref> In 2007, the Holy See declared: "Christian Communities born out of the Reformation of the sixteenth century [...] do not enjoy apostolic succession in the sacrament of Orders, and are, therefore, deprived of a constitutive element of the Church."<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> This statement speaks of the Protestant movement as a whole, not specifically of the Lutheran churches in Sweden and Finland. The 2010 report from the Roman Catholic – Lutheran Dialogue Group for Sweden and Finland, Justification in the Life of the Church, states: "The Evangelical-Lutheran churches in Sweden and Finland [...] believe that they are part of an unbroken apostolic chain of succession. The Catholic Church does however question how the ecclesiastical break in the 16th century has affected the apostolicity of the churches of the Reformation and thus the apostolicity of their ministry."<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}Template:Dead link</ref> Emil Anton interprets this report as saying that the Catholic Church does not deny or approve the apostolic succession directly, but will continue with further inquiries about the matter.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

Negotiated at Järvenpää, Finland, and inaugurated with a celebration of the Eucharist at Porvoo Cathedral in 1992, the Porvoo Communion agreement of unity includes the mutual recognition of the traditional apostolic succession among the following churches:

• Lutheran churches: Evangelical Lutheran Church of Iceland, Church of Norway, Church of Sweden, Evangelical Lutheran Church of Finland, Estonian Evangelical Lutheran Church, Evangelical Lutheran Church of Lithuania, Church of Denmark, The Lutheran Church in Great Britain <ref>{{#invoke:citation/CS1|citation

|CitationClass=web }}</ref> observer: Evangelical Lutheran Church of Latvia.<ref>Template:See below</ref>

• Anglican Communion: Church of Ireland, Scottish Episcopal Church, Church of England, the Church in Wales, the Lusitanian Catholic Apostolic Evangelical Church, and the Spanish Reformed Episcopal Church.

At least one of the Scandinavian Lutheran churches in the Porvoo Communion of churches, the Church of Denmark has bishops, but strictly speaking they were not in the historic apostolic succession prior to their entry into the Porvoo Communion, since their episcopate and holy orders derived from Johannes Bugenhagen, who was a pastor, not a bishop.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> In 2010, the Church of Denmark joined the Porvoo Communion of churches, after a process of mutual consecrations of bishops had led to the introduction of historic apostolic succession.Template:Citation needed The Lutheran Church in Great Britain also joined the Porvoo Agreement, in 2014.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

In Scandinavia, where High Church Lutheranism and Pietist Lutheranism has been highly influential, the Evangelical Lutheran Mission Diocese of Finland, Mission Province of the Church of Sweden, and the Evangelical Lutheran Diocese of Norway entered into schism with their national churches due to "the secularization of the national/state churches in their respective countries involving matters of both Christian doctrine and ethics"; these have altar and pulpit fellowship through the Communion of Nordic Lutheran Dioceses and are members of the confessional International Lutheran Council with their bishops having lines of apostolic succession from other traditional Lutheran Churches, such as the Evangelical Lutheran Church in Kenya.<ref name="Block2019">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref name="Obare">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref name="Ross2016">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

Similarly, in the High Church Lutheranism of Germany, some religious brotherhoods such as Hochkirchliche St. Johannes-Bruderschaft and Hochkirchlicher Apostolat St. Ansgar have managed to arrange for their own bishop to be re-ordained in apostolic succession. The members of these brotherhoods do not form into separate ecclesia.

The Evangelical Lutheran Church in America, North America's largest Lutheran body, gained apostolic succession through Lutheran bishops in the historic episcopate; this allowed for full communion with the Episcopal Church in 2000, upon the signing of Called to Common Mission.<ref name="VelikoGros2005">Template:Cite book</ref> By this document the full communion between the Evangelical Lutheran Church in America and the Episcopal Church was established.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> As such, "all episcopal installations in the Evangelical Lutheran Church in America take place with the participation of bishops in the apostolic succession."<ref name="Mulhall">Template:Cite book</ref> The Evangelical Lutheran Church in America is headed by a presiding bishop who is elected by the churchwide assembly for a six-year term.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

The Evangelical Catholic Church, a Lutheran denomination of Evangelical Catholic churchmanship based in North America, taught:<ref name="ECC2008"/>

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A number of Lutheran churches of the Evangelical Catholic and High Church Lutheran churchmanship based in the United States of America possess apostolic succession, with lineage generally being from the Independent Catholic churches.<ref name="pastorzip.org">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> These include:

• The Lutheran Evangelical Protestant Church (LEPC) were some of the earliest Lutherans in America. They have autonomous and congregationally oriented ministries and consecrate male and female deacons, priests and bishops in apostolic succession with the laying on of hands during celebration of Word and Sacrament.<ref>{{#invoke:citation/CS1|citation

|CitationClass=web }}</ref>

• The Lutheran Church - International is another North American Lutheran church that possesses and teaches the doctrine of apostolic succession.<ref name="pastorzip.org"/><ref>{{#invoke:citation/CS1|citation

|CitationClass=web }}</ref>

• The Anglo-Lutheran Catholic Church recovered the apostolic succession from Old Catholic and Independent Catholic churches, and adopted a strict episcopal polity. All of its clergy have been ordained (or re-ordained) into the historic apostolic succession.<ref>{{#invoke:citation/CS1|citation

|CitationClass=web }}</ref> This Church was formed in 1997, with its headquarters in Kansas City, Missouri.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

• The Lutheran Orthodox Church, founded in 2004 traces its historic lineage of apostolic succession through Lutheran, Anglican, and Old Catholic lines.<ref>The lineages include the Church of Sweden (Lutheran), Anglican/Episcopal, and Old Catholic.</ref>

Indifference to the issue

Many German Lutherans appear to demur on this issue, which may be sourced in the church governance views of Martin Luther.<ref>Martin Luther, An Appeal to the Ruling Class of German Nationality as to the Amelioration of the State of Christendom (1520), reprinted in Lewis W. Spitz, editor, The Protestant Reformation (Englewood Cliffs, NJ: Prentice-Hall 1966) at 51–59. E.g., "When a bishop consecrates, he simply acts on behalf of the entire congregation, all of whom have the same authority." ... "[T]he status of priest among Christians is merely that of an office-bearer; while he holds the office he exercises it; if he be deposed he resumes his status in the community and becomes like the rest. ... All these are human inventions and regulations." Ibid. at 54, 55.</ref> Luther's reform movement usually did not abrogate the ecclesiastic office of bishop.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>Cf., Roland H. Bainton, The Reformation of the Sixteenth Century (Boston: The Beadon Press 1952) at 67–68.</ref> An important historical context to explicate the difference regarding apostolic succession among between the Scandinavian Lutheran churches and the German Lutheran churches is the Prussian Union of 1817, whereby the civil government directed the Lutheran churches in Prussia to merge with non-Lutheran Reformed Churches in Prussia. The Reformed (Calvinist) churches generally oppose on principle the traditional doctrine of ecclesiastic Apostolic Succession, e.g., not usually even recognising the church office of bishop.<ref name="Goeckel2018"/><ref>Cf., Jean Calvin, Ecclesiastical ordinances (Genève 1541, 1561), reprinted in Lewis W. Spitz, editor, The Protestant Reformation (Englewood Cliffs, NJ: Prentice–Hall 1966) at 122–129, 122.</ref>

Later in the 19th century, other Lutheran and Reformed congregations merged to form united church bodies in some of the other 39 states of the German Confederation, e.g., in Anhalt, Baden, Bremen, Hesse and Nassau, Hesse-Kassel and Waldeck, and the Palatinate.<ref>The Evangelical Church of Anhalt, Evangelical Church in Baden, Bremian Evangelical Church (union of Lutheran and Reformed in 1873), Evangelical Church in Hesse and Nassau, Evangelical Church of Hesse-Kassel and Waldeck, and the Evangelical Church of the Palatinate.</ref><ref>In 1866 the German Confederation dissolved; in 1871 most of its former member states joined the German Empire led by Prussia. Hajo Holborn, A History of Modern Germany 1840–1945 [volume 3] (New York: Alfred A. Knoft 1969) at 187–188, 194–199 [1866]; at 223–227 [1871].</ref> Yet the partial nature of this list also serves to show that in Germany there remained many Lutherans who never united with the Reformed.<ref>E.g., the current umbrella federation of German Protestant churches known as the EKD has as members 22 Church bodies: 9 regional Lutheran, 11 united Lutheran and Reformed, and 2 Reformed.Template:Citation needed</ref>

Other Lutheran churches are indifferent as a matter of doctrine regarding this particular issue of ecclesiastical governance. In America, the conservative Lutheran Church–Missouri Synod (LCMS) places its church authority in the congregation rather than in the bishop, and ordinations are typically performed by another pastor, although its founder, C. F. W. Walther, while establishing congregational polity for the LCMS, considered polity (a church's form of government) to be a matter of adiaphora (something indifferent).<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

Anglican Communion

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File:Seaburytablet.JPG

Tablet dedicated to the consecration of Samuel Seabury as the first Anglican bishop in the Americas

The Anglican Communion "has never officially endorsed any one particular theory of the origin of the historic episcopate, its exact relation to the apostolate, and the sense in which it should be thought of as God given, and in fact tolerates a wide variety of views on these points".<ref>Jay, Eric G. The Church John Knox Press(1980), p.291 quoting the Anglican-Methodist Unity Commission Report 1968 p.37</ref> Its claim to apostolic succession is rooted in the Church of England's evolution as part of the Western Church.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Apostolic succession is viewed not so much as conveyed mechanically through an unbroken chain of the laying-on of hands, but as expressing continuity with the unbroken chain of commitment, beliefs and mission starting with the first apostles; and as hence emphasising the enduring yet evolving nature of the Church.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

When Henry VIII broke away from the jurisdiction of Rome in 1533/4, the English Church ({{#invoke:Lang|lang}}) claimed the episcopal polity and apostolic succession inherent in its Catholic past. Reformed theology gained a certain foothold,<ref name=Neill>Neill, Stephen. Anglicanism Pelican (1960)</ref>Template:Rp and under his successor, Edward VI what had been an administrative schism – as the Church under Henry was separated from Rome but remained essentially Catholic in its theology and practice – became a Template:Em reformation under the guiding hand of Thomas Cranmer.<ref name=Neill/>Template:Rp

Although care was taken to maintain the unbroken sequence of episcopal consecrations – particularly in the case of Matthew Parker,<ref name=Neill/>Template:Rp who was consecrated Archbishop of Canterbury in 1559 by two bishops who had been ordained in the 1530s with the Roman Pontifical and two ordained with the Edwardine Ordinal of 1550 – apostolic succession was not seen as a major concern that a true ministry could not exist without episcopal consecrations: English Reformers such as Richard Hooker rejected the Roman position that Apostolic Succession is divinely commanded or necessary for true Christian ministry.<ref>Template:Cite journal</ref> American Episcopal theologian Richard A. Norris argues that the "foreign Reformed [Presbyterian] churches" were genuine ones despite the lack of apostolic succession because they had been abandoned by their bishops at the Reformation.<ref name=Norris>Norris, Richard A. "Episcopacy" in The Study of Anglicanism Sykes, Stephen & Booty, John (eds) SPCK(1988)</ref>Template:Rp

In very different ways both James II and William III of England made it plain that the Church of England could no longer count on the 'godly prince' to maintain its identity and traditions and the 'High Church' clergy of the time began to look to the idea of apostolic succession as a basis for the church's life. For William Beveridge (Bishop of St Asaph, 1704–8) the importance of this lay in the fact that Christ himself is "continually present at such imposition of hands; thereby transferring the same Spirit, which He had first breathed into His Apostles, upon others successively after them",<ref name=Norris/>Template:Rp but the doctrine did not really come to the fore until the time of the Tractarians.<ref>Webster, John B. "Ministry and Priesthood" in The Study of Anglicanism Sykes, Stephen & Booty, John (eds) SPCK(1988), p.305</ref>

In 1833, before his conversion to Catholicism, Newman wrote about the apostolic succession: "We must necessarily consider none to be Template:Em ordained who has not been Template:Em ordained". After quoting this,<ref name="Ramsey1960">Ramsey, Arthur Michael (1960). From Gore to Temple, Longmans.</ref>Template:Rp Michael Ramsey continues: "With romantic enthusiasm, the Tractarians propagated this doctrine. In doing so they involved themselves in some misunderstandings of history and in some confusion of theology". He explained that they ascribed to early Anglican authors a far more exclusive version of the doctrine than was the case. They blurred the distinction between succession in office (Irenaeus) and succession in consecration (Augustine). They spoke of apostolic succession as the channel of grace in a way that failed to do justice to His gracious activity within all the dispensations of the New Covenant.<ref name="Ramsey1960"/>Template:Rp

J. B. Lightfoot argued that monarchial episcopacy evolved upwards from a college of presbyters by the elevation of one of their number to be the episcopal president.<ref name="Ramsey1960"/>Template:Rp A.C. Headlam laid great stress on Irenaeus' understanding of succession which had been lost from sight behind the Augustinian 'pipe-line theory'.<ref name="Ramsey1960"/>Template:Rp

Methodist churches

File:John Wesley by William Hamilton.jpg

John Wesley came to believe that ancient church and New Testament evidence did not leave the power of ordination to the priesthood in the hands of bishops but that other priests could ordain.

In the beginnings of the Methodist movement, adherents were instructed to receive the sacraments within the Anglican Church since the Methodists were still a movement and not as yet a separate church in England until 1805. The American Methodists soon petitioned to receive the sacraments from the local preachers who conducted worship services and revivals.<ref name="William Joseph Whalen">Template:Cite bookTemplate:Dead link</ref> The Bishop of London refused to ordain Methodist priests and deacons in the British American colonies.<ref name="William Joseph Whalen"/> John Wesley, the founder of the movement, was reluctant to allow unordained preachers to administer the sacraments:<ref name="William Joseph Whalen"/>

John Wesley{{#if:1745|{{#if:|}}

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{{#invoke:Check for unknown parameters|check|unknown=Template:Main other|preview=Page using Template:Blockquote with unknown parameter "_VALUE_"|ignoreblank=y| 1 | 2 | 3 | 4 | 5 | author | by | char | character | cite | class | content | multiline | personquoted | publication | quote | quotesource | quotetext | sign | source | style | text | title | ts }}

Some scholars argue that in 1763, Greek Orthodox bishop Erasmus of the Diocese of Arcadia, who was visiting London at the time,<ref name="Luke Tyerman">Template:Cite book</ref> consecrated John Wesley a bishop,<ref name="Wesleyan-Methodist magazine - Consecration of Rev. John Wesley">Template:Cite book</ref><ref name="David Lyle Jeffrey - Bishop">Template:Cite book</ref> and ordained several Methodist lay preachers as priests, including John Jones.<ref name="The Churchman">Template:Cite book</ref> According to these arguments, Wesley could not openly announce his episcopal consecration without incurring the penalty of the Præmunire Act.<ref name="Richard Joseph Cooke">Template:Cite book</ref> In light of Wesley's alleged episcopal consecration, the Methodist Church could lay claim on apostolic succession, as understood in the traditional sense.<ref name="Bowen">Template:Cite book</ref> Since John Wesley "ordained and sent forth every Methodist preacher in his day, who preached and baptized and ordained, and since every Methodist preacher who has ever been ordained as a Methodist was ordained in this direct 'succession' from Wesley, then the Methodist Church teaches that it has all the direct merits coming from apostolic succession, if any such there be."<ref name="William A. Bowen - Apostolic Succession">Template:Cite book</ref><ref name="William Joseph Whalen - Membership">Template:Cite bookTemplate:Dead link</ref>

Most Methodists view apostolic succession outside its high church sense. This is because Wesley believed that the offices of bishop and presbyter constituted one order,<ref name="John McClintock, James Strong">Template:Cite book</ref> citing an ancient opinion from the Church of Alexandria;<ref name="John McClintock, James Strong"/> Jerome, a Church Father, wrote: "For even at Alexandria from the time of Mark the Evangelist until the episcopates of Heraclas and Dionysius the presbyters always named as bishop one of their own number chosen by themselves and set in a more exalted position, just as an army elects a general, or as deacons appoint one of themselves whom they know to be diligent and call him archdeacon. For what function, excepting ordination, belongs to a bishop that does not also belong to a presbyter?" (Letter CXLVI).<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> John Wesley thus argued that for two centuries the succession of bishops in the Church of Alexandria, which was founded by Mark the Evangelist, was preserved through ordination by presbyters alone and was considered valid by that ancient Church.<ref>Template:Cite book</ref><ref name="Hinson1995">Template:Cite book</ref><ref name="McClintockStrong1894">Template:Cite book</ref>

Since the Bishop of London refused to ordain ministers in the British American colonies,<ref name="William Joseph Whalen"/> this constituted an emergency and as a result, on 2 September 1784, Wesley, along with a priest from the Anglican Church and two other elders,<ref name="Richard Joseph Cooke – Ordination of Dr. Coke">Template:Cite book</ref> operating under the ancient Alexandrian habitude, ordained Thomas Coke a superintendent, although Coke embraced the title bishop.<ref name="James Grant Wilson, John Fiske – Ordination of Dr. Coke">Template:Cite book</ref><ref name="Abel Stevens – Coke">Template:Cite book</ref>

Today, the United Methodist Church follows this ancient Alexandrian practice as bishops are elected from the presbyterate:<ref name="UMC – Election of a Bishop">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> the Discipline of the Methodist Church, in ¶303, affirms that "ordination to this ministry is a gift from God to the Church. In ordination, the Church affirms and continues the apostolic ministry through persons empowered by the Holy Spirit."<ref name="Alexander W. McLeod, Charles J. Shreve – Church Fathers">{{#invoke:citation/CS1|citation |CitationClass=web

}}</ref> It also uses sacred scripture in support of this practice, namely, 1 Timothy 4:14, which states:

St. Paul of Tarsus{{#if:KJV|{{#if:|}}

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The Methodist Church also buttresses this argument with the leg of sacred tradition of the Wesleyan Quadrilateral by citing the Church Fathers, many of whom concur with this view.<ref name="Alexander W. McLeod, Charles J. Shreve – Church Fathers1">Template:Cite book</ref><ref name="P. Douglass Gorrie – Church Fathers">Template:Cite book</ref>

In addition to the aforementioned arguments – or perhaps instead of them – in 1937 the annual Conference of the British Methodist Church located the "true continuity" with the Church of past ages in "the continuity of Christian experience, the fellowship in the gift of the one Spirit; in the continuity in the allegiance to one Lord, the continued proclamation of the message; the continued acceptance of the mission;..." [through a long chain which goes back to] "the first disciples in the company of the Lord Himself ... This is our doctrine of apostolic succession" [which neither depends on, nor is secured by,] "an official succession of ministers, whether bishops or presbyters, from apostolic times, but rather by fidelity to apostolic truth".<ref name="autogenerated229"/>

The Church of North India, Church of Pakistan and Church of South India are members of the World Methodist Council and the clergy of these three united Protestant churches possess lines of apostolic succession, according to the Anglican understanding of this doctrine, through the Church of India, Burma and Ceylon (CIBC), which finished merging with these three in the 1970s.<ref name="MeltonBaumann2010">Template:Cite book</ref>

In June 2014, the Church of Ireland, a province of the Anglican Communion, extended its lines of apostolic succession into the Methodist Church in Ireland, as "the Archbishop of Dublin and Bishop of Down and Dromore took part in the installation of the new President of the Methodist Church of Ireland, the Rev. Peter Murray."<ref name=Conger>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> In May 2014, the "Church of Ireland's General Synod approved an agreement signed with the Methodist Church that provided for the interchangeability of clergy, allowing an ordained minister of either church to come under the discipline and oversight of the other."<ref name=Conger/>

Hussite Church and Moravian Church

The Moravian Church, as with the Hussite Church, teaches the doctrine of apostolic succession.<ref name="Melton">Template:Cite book</ref><ref name="Konečný1995">Template:Cite book</ref> The Moravian Church claims apostolic succession as a legacy of the old Unity of the Brethren. In order to preserve the succession, three Bohemian Brethren were consecrated bishops by Bishop Stephen of Austria, a Waldensian bishop who had been ordained by a Catholic bishop in 1434.<ref name="Stocker1918">Template:Cite book</ref><ref name="Schaff2007">Template:Cite book</ref> These three consecrated bishops returned to Litice in Bohemia and then ordained other brothers, thereby preserving the historic episcopate.<ref name="Stocker1918"/>

Presbyterian/Reformed churches

Jus Divinum Regiminis Ecclesiastici (English translation: The Divine Right of Church Government), which was promulgated by Presbyterian clergy in 1646, holds that historic ministerial succession is necessary for legitimate ministerial authority.<ref name="JDRE1646">Template:Cite book</ref> It states that ministerial succession is conferred by elders through the laying on of hands, in accordance with Timothy 4:14.<ref>Template:Bibleverse</ref><ref name="JDRE1646"/> The Westminster Assembly held that "There is one general church visible" and that "every minister of the word is to be ordained by imposition of hands, and prayer, with fasting, by those preaching presbyters to whom it doth belong".<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

The Church of North India, Church of Pakistan and Church of South India are members of the World Alliance of Reformed Churches and the clergy of these three united Protestant churches possess lines of apostolic succession, according to the Anglican understanding of this doctrine, through the Church of India, Burma and Ceylon (CIBC), which finished merging with these three in the 1970s.<ref name="MeltonBaumann2010"/>

Pentecostal churches

On 6 February 2003, K. J. Samuel, the moderator bishop of the Church of South India (a United Protestant denomination that holds membership worldwide Anglican Communion in addition to the World Communion of Reformed Churches), along with P.M. Dhotekar, bishop of Nagpur of the Church of North India, and Bancha Nidhi Nayak, bishop of Phulbani of the Church of North India, consecrated Pentecostal minister K. P. Yohannan as a bishop in Anglican lines of apostolic succession; K.P. Yohannan thereafter became the first metropolitan of the Believers Eastern Church, a Pentecostal denominationTemplate:Citation needed which acquired an episcopal polity of ecclesiastical governance.<ref name="Jacob2003">Template:Cite news</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref name="DaughrityAthyal2016">Template:Cite book</ref>

Many other Pentecostal Christians teach that "the sole guarantor of apostolic faith, which includes apostolic life, is the Holy Spirit."<ref name="HastingsMason2000">Template:Cite book</ref> In addressing the Church of God General Assembly, Ambrose Jessup Tomlinson stated that "Although we do not claim a line of succession from the holy apostles, we do believe we are following in their example."<ref name="Chai2015">Template:Cite book</ref>

Latter Day Saint movement

{{#invoke:Labelled list hatnote|labelledList|Main article|Main articles|Main page|Main pages}} Denominations within the Latter Day Saint movement preach the necessity of apostolic succession and claim it through the process of restoration. According to their teaching, a period of universal apostasy followed the death of the Twelve Apostles.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Without apostles or prophets left on the earth with the legitimate Priesthood Authority, many of the true teachings and practices of Christianity were lost. Eventually these were restored to the prophet Joseph Smith and various others in a series of divine conferrals and ordinations by angelic men who had held this authority during their lifetimes (see this partial list of restoration events). As it relates to apostolic succession, Joseph Smith and Oliver Cowdery said that the apostles Peter, James, and John appeared to them in 1829 and conferred upon them the Melchizedek Priesthood<ref>Joseph Smith–History 1:72</ref> and with it "the keys of the kingdom, and of the dispensation of the fullness of times".<ref>Doctrine and Covenants 128:20</ref>

For the Church of Jesus Christ of Latter-day Saints (LDS Church), the largest denomination in the Latter-day Saint movement, Apostolic Succession involves the leadership of the church being established through the Quorum of the Twelve Apostles. Each time the President of the Church dies, the most senior apostle, who is designated as the President of the Quorum of the Twelve Apostles, is set apart as the new church president.

Criticism

Some Protestants, particularly those in the Calvinist tradition, deny the doctrine of apostolic succession, believing that it is neither taught in Scripture nor necessary for Christian teaching, life, and practice. Accordingly, these Protestants strip the notion of apostolic succession from the definition of "apostolic" or "apostolicity". For them, to be apostolic is simply to be in submission to the teachings of the original twelve apostles as recorded in Scripture.<ref>Martin E. Marty, A Short History of Christianity (New York: Meridian Books 1959) at 75–77 (traditional doctrine).</ref> This doctrinal stance reflects the Protestant view of authority, embodied in the doctrine known as Sola Scriptura.

Among the first who rejected the doctrine of apostolic succession was John Calvin.<ref>Cf., John Calvin, Institutio Christianae Religionis 1536, 5th ed. 1559; translated by John Allen as Institutes of the Christian Religion (London 1813; reprinted Philadelphia: Presbyterian Board of Publications, 6th ed. 1921), 2 volumes.</ref>Template:Original research inline He said that the episcopacy was inadequate to address corruption, doctrinal or otherwise, and that this inadequacy justified the intervention of the church of lay people.

Some Protestants feel that such claims of apostolic succession are proven false by the differences in traditions and doctrines between these churches: Roman Catholics and Eastern Orthodox consider both the Church of the East and the Oriental Orthodox churches to be heretical, having been anathematized in the early ecumenical councils of Ephesus (431) and Chalcedon (451) respectively. Churches that claim apostolic succession in ministry distinguish this from doctrinal orthodoxy, holding that "it is possible to have valid orders coming down from the apostles, and yet not to have a continuous spiritual history coming down from the apostles".<ref>Template:Cite book</ref>

All Christians who have a genuine relationship with God through and in Christ are part of the "true Church", according to evangelical Protestant theology, notwithstanding condemnation of the Catholic Church by some Protestants.<ref>But cf., Mark A. Noll and Carolyn Nystrom, Is the Reformation Over? An evangelical assessment of contemporary Roman Catholicism (Grand Rapids: Baker Academic 2005).</ref> The propriety of the Church as a temporal institution deriving its legitimacy from apostolic succession is greatly diminished under this theological view.

Certain parts of Confessional Lutheranism

Parts of Confessional Lutheranism have retained apostolic succession, such as the Mission Province (Missionsprovinsen), Evangelical Lutheran Church of Ingria and Evangelical Lutheran Church in Kenya, for example (see Lutheran churches); these are members of the International Lutheran Council.<ref name="Omwanza2025"/><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

Certain other Confessional Lutheran churches including Wisconsin Evangelical Lutheran Synod (WELS) and Lutheran Church – Missouri Synod (LCMS) reject Apostolic Succession as a biblical doctrine.<ref>Apostolic Succession, Christian Cyclopedia, Lutheran Church – Missouri Synod</ref> These churches teach that the Bible contains no evidence showing that the office must be conveyed by laying-on of hands and no Biblical command that it must be by a special class of bishops.<ref name=WELS-DC>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> The Wisconsin Evangelical Lutheran Synod teaches that there is no evidence the Popes have historic succession from Peter other than their own claim that it is so.<ref>WELS Topical Q&A: Responses the Previous Questions, "There is no biblical or historical evidence for the claims of the Roman Catholic church that Peter was the first pope. In fact there is no evidence that there even was a pope in the first century. Even Catholic historians recognize this as a historical fact...We honor Peter and in fact some of our churches are named after him, but he was not the first pope, nor was he Roman Catholic. If you read his first letter, you will see that he did not teach a Roman hierarchy, but that all Christians are royal priests. The same keys given to Peter in Matthew 16 are given to the whole church of believers in Matthew 18."</ref>

The Wisconsin Synod acknowledges:<ref name=WELS-DCM>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

However, the Synod states that there are a number of major problems with this Roman Catholic view on apostolic succession:<ref name=WELS-DCM/>

• There is no evidence the popes have historic succession to Peter other than their own claim that it is so.
• The bishops claiming succession have not preserved apostolic doctrine, therefore they have no meaningful apostolic succession.
• There is no evidence that the apostles were ordained by laying on of hands when they entered their office.
• There is no evidence in Scripture that the office must be conveyed by laying on of hands and no command that it must be by a special class of bishops.
• Acts 1 actually proves the opposite of what the Catholic Church claims; it proves there cannot be "apostolic successors" today because Judas' replacement had to be an eyewitness of Jesus' ministry.<ref>{{#invoke:citation/CS1|citation

|CitationClass=web }}</ref>

WELS holds that it's their custom that ordination of pastors is by other pastors, and that neither the Bible nor the Lutheran confessions make this the only divinely mandated way of entering the pastoral ministry: "It is the call of the church that is the essential element, more specifically, the call of Christ through the church."<ref name=WELS-DCM/>

See also

• Baptist successionism
• Episcopi vagantes
• Lineage (Buddhism), A similar practice in Buddhist tradition
• List of bishops
• New Apostolic Church
• Pope Linus
• Valid but illicit

Further reading

• Template:Cite book
• Template:Cite book

External links

• Against Heresies, Online-text, Irenaeus, Against Heresies
• Apostolicity in the Catholic Encyclopedia
• Template:Usurped by Scott Hahn
• "Was Wesley Ordained By Bishop Erasmus?" The Methodist Quarterly Review (1878)
• Methodist/Anglican Thoughts On Apostolic Succession by The Reverend Dr. Gregory S. Neal