Sect. 12Organization of the Apostolate (Continued)—the Auxiliary Members of the Teaching BodyOrganization of the Apostolate (Continued)—the Auxiliary Members of the Teaching Body

The Teaching Body is a living organism, and consequently has the power of producing auxiliary members to assist in its work, and of conferring upon them the credentials required for their different functions. These auxiliary members may be divided into two classes: (1) auxiliaries of the Bishops, and (2) auxiliaries of the Chief Bishop.

I. The ordinary auxiliaries of the Episcopate are the priests and deacons. They receive their orders and their jurisdiction from the Bishops, and hold an inferior rank in the Hierarchy. Their position as regards the office of teaching, though far below that of the Bishops, is nevertheless important. They are the official executive organs of the Bishops, their missionaries and heralds for the promulgation of doctrine. They have a special knowledge of doctrine, and they receive, by means of the sacrament of Holy Orders, a share in the teaching office of the Bishops, and in the doctrinal influence of the Holy Ghost. Hence their teaching possesses a peculiar value and dignity, which may, however, vary with their personal qualifications. Moreover the Bishops should, under certain circumstances, consult them in matters of doctrine, not, indeed, to receive direction from them, but in order to obtain information. When we remember the immense influence exercised by the uniform teaching of the clergy over the unity of Faith, we may fairly say that they participate in the infallibility of the Episcopate both extrinsically and intrinsically: extrinsically, because the universal consent of all the heralds is an external sign that they reproduce the exact message of the Holy Ghost; and intrinsically, inasmuch as by their ordination they obtain a share in the assistance of the Spirit of Truth promised to the Church.

When and where necessary, the Bishops have the power of erecting Schools or Seminaries for the religious or higher theological education of a portion of their flocks. The professors in these institutions are auxiliaries of the Bishops, and are, if possible, in still closer union with the Teaching Apostolate than the clergy engaged in the ministry.

II. The Chief of the Episcopate, in virtue of his universal teaching authority, has the power of sending Missionaries into regions beyond the bounds of the existing dioceses, and can also establish, even within the dioceses, Religious Orders as his own auxiliaries, subject immediately to himself. He can also found Universities for the more profound and scientific study of Revelation. He can make all these persons and corporations comparatively independent of the Bishops, and invest them with a teaching authority analogous to that of the Episcopate. The Universities of the Middle Ages, for example, were not private, or state, or even episcopal institutions. They derived their mission from the Popes, together with the power of perpetuating themselves by the creation of doctors and professors, and the power of passing judgment on matters of doctrine. These decisions, however, did not carry with them any binding force, because their authors had no jurisdiction; but they possessed a value superior to that of many episcopal decisions. It is evident that the importance of the Universities as representatives of the teaching of the Church depends upon their submission to the Apostolate, whose auxiliaries they are, and also upon the number, the personal qualifications, and influence of their members.

Further, the Pope, in the exercise of his administrative power, can invest individual members of the inferior clergy, either for a time or permanently, with authoritative teaching power. But, even in this case, they are only auxiliaries of the Episcopate, existing side by side with it; as, for instance, Abbots exempt from episcopal jurisdiction (Abbates nullius) and the generals of Religious Orders, or acting as delegates of the sovereign teaching power of the Popes, e.g. the Cardinals and the Roman Congregations. All these auxiliaries, like those above mentioned, are assisted by the Holy Ghost, but their decisions acquire force of law only when confirmed by the Head of the Apostolate.

III. From time to time the Holy Ghost raises certain persons to an extraordinary degree of supernatural knowledge. Their peculiar position gives them a special authority as guides for all the members of the Church. They are not, however, exempt from the universal law that within the Church no teaching is of value unless approved by lawful authority. In so far, then, as it is evident that the Pope and the Bishops approve of the doctrine of these burning and shining lights, such doctrine is to be considered as an infallible testimony coming from the Holy Ghost. Thus, in Apostolic times, “Prophets and Evangelists” (Eph. 4:11) were given to the Apostles as extraordinary auxiliaries, not indeed for the purpose of enlightening the Apostles themselves, but to facilitate the diffusion and acceptance of their doctrine. In succeeding ages the Fathers and great Doctors have been of much use to the ordinary members of the Apostolate by helping them to a better knowledge of revealed truth. The function of these auxiliaries must, however, be carefully distinguished from those of the Prophets of the Old Testament. The former are not the organs of new revelations, nor do they possess independent authority—they are merely the extraordinary supports of the ordinary Teaching Body. “It is indeed a great matter and ever to be borne in mind … that all Catholics should know that they should receive the doctors with the Church, not that they should quit the faith of the Church with the doctors (‘se cum Ecclesia doctores recipere, non cum doctoribus Ecclesiæ fidem deserere debere’).”—Vine, of Lerins, Common. n. 17.