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The Claims of Rome and Eastern Orthodoxy  /  Apostolic Succession – Part 1  /  Discussion Questions
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Question 3
The lesson lists seven tenets of modern apostolic succession, including “ordination is a sacrament,” an “indelible mark,” and grace that works *ex opere operato* even if the minister is an atheist or murderer; what picture of God’s relationship to outward forms versus inward reality is implied by that system, and where do you feel resistance to Bercot’s critique?
Another way to ask: This view of apostolic succession says ordination is a sacrament that works even if the minister is evil or doesn’t believe. What does that say about God caring more about the outward act than the person’s heart, and where do you struggle with Bercot’s criticism?

Direct Answer Bercot portrays the modern apostolic-succession system as making God’s grace and Christ’s presence depend mainly on correct outward procedure and lineage, rather than on faith, character, or truth. His critique presses listeners to question whether God would tie spiritual reality to mechanics in that automatic way.

Support from Transcript:

  • Tenet 1: “ordination is a sacrament… a bishop or presbyter holds a priestly office” similar to OT priests—suggesting special sacred status.
  • Tenet 3: ordination gives “a special grace… leaving an indelible mark… special spiritual power to validly administer the sacraments.”
  • Tenet 4: only such ministers can “validly consecrate the bread and wine,” otherwise “Christ is not present, there is no grace.”
  • Tenet 6: grace works “automatically… ex opere operato… regardless of whether he has any living faith… he can be an atheist, a murderer.”
  • Tenet 7: validity depends “almost exclusively” on lineage and formula, “not on… lifestyle… or… orthodoxy.”
Discussion Follow-ups Bercot’s resistance point is strong: if grace is automatic, what role do repentance, faith, and holiness have in the church’s life and worship?

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