iv. The Episcopate, The Instrument and Pledge of Grace¶
The streams of grace flow in the Church through the sacraments, which are called ‘the channels of grace.’ Our Lord committed the sacraments to the keeping of the apostles and their successors, the bishops and clergy of the Church. St. Paul speaks of the clergy as “stewards of the mysteries of God.”[1] These “mysteries” are certain deep truths revealed by God, which pass the understanding, such as ‘the mystery of the Holy Incarnation;’ but chiefly and above all, “the mysteries of God” mean the sacraments, called in all parts of the Church by the name of ‘the holy mysteries.’ Of these sacraments the bishops and clergy are the stewards,—the guardians and dispensers.
The sacraments can be duly celebrated only by those who have been authorized by Christ; that is, by the apostles and their successors. This is true not so much as a matter of mere order, but as resting on our Lord’s revealed will. Unless the sacraments are ministered by persons duly qualified, there is no security that they convey grace. Thus it comes about that the bishops, and those sent by them secure the channels of grace; in other words, the means of grace depend upon a lawful ministry.
The power and authority to minister the sacraments was given by Christ in the first instance to the apostles, to be handed on by them to the bishops who succeeded them. In the words,—” Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost,”[2] Christ instituted the sacrament of Holy Baptism.
In the words, “Take, eat: this is my body, which is broken for you: this do in remembrance of me… This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me,”[3] He ordained the sacrament of his Body and Blood.
In the words, “Receive ye the Holy Ghost: whose soever sins ye remit, they are remitted unto them,”[4] He instituted the ordinance of Absolution.
“There is not in the world” says Bishop Jeremy Taylor “a greater presumption, than that any should think to convey a gift of God, unless by God he be appointed to do it.”[5]
To say, ‘I baptize thee,’ or ‘This is my body,’ and ‘This is my blood,’ or ‘I absolve thee,’ would be presumptuous, unless the person who used these solemn words was duly authorized by God to do so. There is, moreover, no guarantee that such words would effect what they mean, unless used by competent persons, that is to say by the bishops and those sent by them.[6]
Thus we see, that the episcopate is the warrant or guarantee of sacramental grace. Those bodies of Christians who have lost the apostolic succession, have lost with it the divine warrant of such grace. God may excuse those who act in ignorance, and He may reward their faith by some gift of grace; but if so, it is as outside the covenant, and such grace is ‘uncovenanted grace,’ and there is an element of uncertainty about it.
To sum up what has been said in this chapter, we may add, that to be united to the Body of Christ, which is the Church,—to know the truth,—to be assured that we are within the covenanted sphere of grace,—it is needful to place ourselves under the rule, guidance, and ministry of the bishops of the Church of God. In the words of St. Ignatius:
“Where the Bishop appears, there let the people be, as where Jesus Christ is, there is the Catholic Church.”[7]