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The Catholic theory that Revelation is transmitted and communicated by means of envoys and teachers accredited by God, is evident à priori, i.e. the consideration of the nature of Revelation and its object shows that no other theory is practically possible. There are, however, other proofs also, which are set forth under the following headings:—

I. Proof from our Lord’s words

1. The documentary proof of the institution of a teaching Apostolate is found in Holy Scripture exactly where we should expect to find it, viz. at the end of the Gospels and at the beginning of the Acts of the Apostles.

(a) The first Evangelist, St. Matthew (28:18, 19), gives the narrative around which all the others group themselves. He shows, first, that the Apostles’ mission is based upon the sovereign power of Christ, and he then characterizes this mission as the visible continuation of the mission of Christ—the working of the Apostolate is described as an authorized teaching of the whole doctrine of Christ to all men of all times; lastly, baptism is stated to be the act by which all mankind are bound to become the disciples of the Apostolate. “All power is given to Me in Heaven and on earth. Going therefore [in virtue of, and endowed with this My sovereign power, “As the Father hath sent Me, I also send you” John 20:21] teach ye [μαθητευσάτε—make to yourselves disciples, teach as having power; cf. Mark 1:22] all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them (διδασκόντες) to observe all things whatsoever I have commanded you (ἐνετειλάμην): and behold I am with you all days, even to the consummation of the world.” It is evident from the text that the promised presence of Christ is intended to secure the object of the Apostolate, and, consequently, that the Apostolate must be infallible. (See Bossuet, Instructions sur les Promesses faites à l’Eglise; and Wiseman, The Principal Doctrines and Practices of the Church, lect. iv.)

(b) The second Evangelist, St. Mark, describes the