A (0:05)

Hi, my name is Fr. Mike Schmitz, and you're listening to the Catechism in a Year podcast, where we encounter God's plan of sheer goodness for us, revealed in Scripture and passed down through the tradition of the Catholic faith. The Catechism in a Year is brought to you by ascension. In 365 days, we'll read through the Catechism of the Catholic Church, discovering our identity in God's family as we journey together toward our heavenly home. It is day 123. Congratulations for making it to today we're reading paragraphs 880 to 887. As always, I'm using the Ascension edition of the Catechism, which includes the Foundations of Faith approach, but you can follow along with any recent version of the Catechism of the Catholic Church. Also, you can download your own catechism in your reading plan by visiting ascensionpress.com ciy and I know that there are those of you who have successfully resisted up to this point, but if you'd like to finally give in, you can click Follow or subscribe in your podcast app for daily updates and daily notifications. It is day 123 reading paragraphs 880 to 887 talking about the Episcopal College and its head, the Pope. So remember yesterday talked about presbyterate refers to the priesthood, right? Episcopacy. Episcopacy refers to the bishops. So the Episcopal college also we talked about colleges, right? Not like a university, but has a collegial character. There's this commonality, then the any unity that is given to the bishops, they have a college, right? There is the Episcopal College, which refers to the collegiality or the communion of the bishops. And of course the head of the Episcopal College, which is the Bishop of Rome. That's going to be like basically there's no need for any more introduction than that because we're talking all about today, the bishops united with the Holy Father, the role of the Holy Father that he has been uniquely assigned by Jesus Christ. You know, the Holy Father is the successor of St. Peter, and to St. Peter, Jesus gave Peter the office of binding and loosing in a very unique way. It was also shared with the other apostles united to the head, meaning Peter. And that's really remarkable that we have that even down today. And so the bishops, they are the bishop of their own diocese. They are that successor of the apostle in their own diocese. So they have a great amount of authority, but they're always necessitated to be united with the Holy Father. In Rome, right. To be united with the Vicar of Christ. So we're going to talk about that today. And it's just. It's. Yeah, it's. It's. Each paragraph is another kind of just one more aspect. And so as we walk through this relatively slowly today, I'm going to. I'm going to try to read more slowly today, just because it's so. It's dense, but every little. I'm going to say this. I'm going to say that every paragraph is kind of like a nugget. It's not really, because nuggets are summaries. We all know that. But today, talking about the Episcopal College, what is it that the bishops are, what is it the bishops do? And also the papacy. What is it that the Pope is and what is it that the Pope does? We're looking at that today. So let's say a prayer. Father in Heaven, we give you praise and glory. Thank you that through your Son and by the power of your Holy Spirit, you established your Church. That. Thank you for selecting Simon the fisherman and making him your vicar on earth, making him the al habate, making him that prime minister, making him the Pope. Thank you for giving him that role and for continuing that by the power of your Holy Spirit down to this day, that visible sign of unity. Thank you so much, Lord. And also thank you for giving us the apostles and their successors, our bishops. Right now, Lord God, I want to lift up every individual bishop that every person who's listening, just lift up before you every one of those bishops that are our bishops. We ask that you please continue to guide them, continue to sanctify them, continue to protect them, that they can lead us well, that they can teach us well, that they can sanctify us through their office. Lord God, make them holy and by doing so, extend that holiness to your people as well. In Jesus name we pray. Amen. In the name of the Father and of the Son and of the Holy Spirit. Amen. As I said, it's day 123. Reading paragraphs 8, 80 to 887. The Episcopal College and its head, the Pope, when Christ instituted the twelve, he constituted them in the form of a college or permanent assembly, at the head of which he placed Peter, chosen from among them. Just as by the Lord's Institution, St Peter and the rest of the apostles constitute a single apostolic college. So in like fashion, the Roman pontiff, Peter's successor, and the bishops, the. The successors of the apostles, are related with and united to one another. The Lord made Simon Alone whom he named Peter the rock of his church. He gave him the keys of his church and instituted him shepherd of the whole flock. The office of binding and loosing which was given to Peter was also assigned to the college of apostles, united to its head. This pastoral office of Peter and the other apostles belongs to the Church's very foundation and is continued by the bishops under the primacy of the pope. The pope, bishop of Rome and Peter's successor, is the perpetual and visible source and foundation of the unity both of the bishops and of the whole company of the faithful. For the Roman pontiff, by reason of his office as vicar of Christ and as pastor of the entire Church, has full, supreme and universal power over the whole Church, a power which he can always exercise unhindered. The college or body of bishops has no authority unless united with the Roman pontiff, Peter's successor as its head. As such, this college has supreme and full authority over the universal Church. But this power cannot be exercised without the agreement of the Roman pontiff. The college of bishops exercises power over the universal Church in a solemn manner in an ecumenical council. But there never is an ecumenical council which is not confirmed, or at least recognized as such by Peter's successor. This college, insofar as it is composed of many members, is the expression of the variety and universality of the people of God and of the unity of the flock of Christ in so far as it is assembled under one head. The individual bishops are the visible source and foundation of unity in their own particular churches. As such, they exercise their pastoral office over the portion of the people of God assigned to them, assisted by priests and deacons. But as a member of the episcopal college, each bishop shares in the concern for all the churches. The bishops exercise this care first by ruling well their own churches as portions of the universal church and so contributing to the welfare of the whole mystical body, which, from another point of view, is a corporate body of churches. They extend it especially to the poor, to those persecuted for the faith, as well as to missionaries who are working throughout the world. Neighboring particular churches who share the same culture form ecclesiastical provinces or larger groupings called patriarchates or regions. The bishops of these groupings can meet in synods or provincial councils. In a like fashion, the episcopal conferences at the present time are in a position to contribute in many and fruitful ways to the concrete realization of the collegiate spirit. Okay, so there we have it. A lot of. What is it called? Nuts and bolts. We'll say that nuts and bolts about the papacy and the office of bishop what's so good? I mean, the reality is here we have this visible church that Christ instituted. And he didn't just say, hey, just go out and do whatever he actually collected. He called to himself those whom he chose, those whom he wanted. Right? We know this in Scripture. And among them, he chose Peter to be the head. Now, in paragraph 881, it highlights this. It says, the Lord made Simon alone, whom he. Whom he named Peter, the rock of his church. We recognize this From Matthew, chapter 16, if you remember, that Simon's name was Simon and he was the brother of Andrew. And at one point, when he asked the apostles, he went to this place called Caesarea Philippi. And we. We. We know this through Scripture. Caesarea Philippi is about 29 miles north of Capernaum, kind of Jesus home base for so much of his ministry. And if you walk up to Caesarea Philippi, one of the things you see is this massive, massive rock coming out of the ground. I mean, when I say rock, I mean it's kind of more like a mountain, but I mean, it's a couple hundred feet high, right? So it says a couple hundred feet high, many hundred feet wide. And built into that rock, built into that, you know, rock wall, essentially were at the time, numerous temples. And Jesus asks the question. He says, who do people say that the Son of man is? And there's a lot of thoughts. You know, some say Elijah, some. Some John the Baptist come back from the dead, maybe one of the prophets. None of those answers are right. So then Jesus asks the apostles the question, and who do you say that I am? And then Simon stands up and he says, you are the Christ, the Son of the living God. Jesus, in response, says, basically he says, flesh and blood has not revealed this to you, but my Father has. Therefore this is a big deal. Therefore you shall be called Peter because on this rock I will build my church, and the gates of hell will not prevail against it. Now, this is remarkable for so many reasons. One is, in Scripture, whenever someone's name is changed, they're given a new mission. I mean, name is so connected to identity, and name is so connected to mission. So here's Jesus who's changing Simon's name to what? To rock. And upon this rock, I will build my church. That in Aramaic would be kepha, right? C E P H A S for us in English, our anglicized form. But they would say kepha, which means rock. And in Latin it'd be, you know, petros, which means rock. And upon this rock, I Will build my church. His name has changed, his mission has changed, his identity has changed. And he goes on to say, and I'll give you the keys to the kingdom. What you bind on earth will be bound in heaven. What you loose on earth will be loosed in heaven. Now, this is one of the things that we always talk about when it comes to Matthew, chapter 16, is that that is a direct reference to the book of the prophet Isaiah, where they're talking about the office and the old covenant. The office. There's the king, obviously, the role of the king, and Jesus is the king. That's Matthew makes that incredibly clear. I mean, scripture makes that incredibly clear as well. Jesus is the king. But there in the Old Testament was a role that served the king. That was the role of the Al Khabait, the one who's over the house. That's what Al Al is over ha, the and bayt or bet, Right, the house, the prime minister, essentially. And in that moment in Isaiah 21, it describes the role of the Al Habayt, it describes the role of that prime minister. And it said, part of his role is what he opens, no one shall shut. What he shuts, no one shall open. He says, I will put the keys, he has the keys to the kingdom of David on his shoulder. So there's all these massive connections between what Jesus is saying to Simon, now called Peter, now Kepha, and what was written in the old covenant in the Old Testament in the book of the prophet Isaiah. So all those apostles standing around would have known exactly what Jesus was doing. That Jesus was making the their buddy, their pal, in some ways their leader. That's what he was doing. Because, yes, just like we said yesterday, there's this dignity among all believers, right? There's this unity in their dignity and a unity in belonging to the covenant. But there's also roles in that old covenant. And one of those roles being the Al Habait in the new covenant. This again, unique dignity that is shared by all believers, this unity that's shared by all believers. And yet there is a role and that role that Jesus specifically gives to Peter to be the one who's the Al Habait, in fact goes on to say in I know I'm highlighting one paragraph, but it's an important paragraph. In paragraph 881, it says not only did he give him the keys of this church, goes on to say and instituted him shepherd of the whole flock. This is so important. What happens at the end of the day. The Gospel of John, at the end of the Gospel of John. Jesus is risen from the dead. Peter and his brother and some other folks, they're out fishing on the Sea of Galilee. They see Jesus on the shores. Peter jumps into the water, swims to shore. There's this charcoal fire. Jesus asks for some fish. You know, he bakes him some breakfast, a breakfast of fish. I'm not sure I would like that, but it's Jesus, so I would take it 100%. And what is he? What happens? He says, simon, son of John, do you love me more than these? And Peter responds, yes, Lord, you know that I love you. He asks him, and he says, feed my sheep. He goes on, says a second time, simon, son of John, do you love me? Yes, Lord, you know I love you. He tend my lambs. Ask him the third time, Simon, son of John, do you love me? And Peter is grieved that the Lord asked him if he loved him three times. Tend my sheep. Now this is in this remarkable moment where if you were to think, because we could be tempted to think this, we could be tempted to think, well, yeah, Jesus chose Peter in Matthew, chapter 16. I understand that, but Peter lost that when he failed. Peter lost that when he denied Jesus. Peter lost that when he ran away. But here is Jesus in John's gospel not giving any indication that Peter lost his role as shepherd after his betrayal, after his denial. In fact, it seems like it looks like Jesus not only re established this or reiterated it, but that Jesus knew this was going to happen. Remember in Luke's Gospel that. That Peter says, lord, I'm going to suffer and die with you. I'm willing to do all these things. And Jesus says to Peter, he says, satan has desired to sift you all, all of you, you, the other apostles, to sift all of you like wheat. But I have prayed for you. That's a singular indirect. I prayed for you, Peter, that after you have returned, you may strengthen your brethren. See, all along the way, Jesus keeps on giving Peter this unique role. And we believe that the Jesus, the same God who gave Peter this unique role is the same God who continues to call his successors for that same unique role, that role of binding and loosing, that role of governing, that role of sanctifying, that role of leading. And that's what we believe and that's what we got to hear about all today. Now, at the same time, the Roman pontiff, which Roman pontiff is just. Is a. I think it's kind of a fancy term which means, you know, pontiff means bridge and pontifex means Bridge builder. So it's not like the Lord, because we know that Jesus is the Lord. He's the only Lord. The pope is not the Lord. Pope is the servant, the servant of the servants of God. In fact, that's one of the titles of the pope, is the servant of the servants of God, that he's united with the bishops. And that's remarkable. Here in paragraph 886, we talk about this, that the individual bishops are the visible source and foundation of unity in their own particular churches. So your bishop, your local bishop, he's the visible source and foundation of unity for your diocese. And as such, they exercise their pastoral office over the portion of the people of God assigned to them. So, yep, just like kind of, in many ways, it's kind of similar to the way in which the pope exercises this pastoral office over the whole world. The bishop exercises that pastoral office over his whole diocese and goes on to say he's assisted by the priests and deacons. But as a member of the Episcopal college, member, that permanent assembly, as a member of the Episcopal college, each bishop shares in the concern for all churches. So again, paragraph 886 highlights this. In the middle of the paragraph, the bishops exercise this care first by ruling, well, their own churches as portions of the universal church. So they're called, in the Diocese of Duluth, they're called to serve well the people of the Diocese of Duluth. And so because of that, by doing that, they contribute to the welfare of the whole mystical body, which, from another point of view, is a corporate body of churches. So your local bishop, the more and more, the better and better he serves his local community, the more and more the whole body is strengthened. In some ways, it's kind of analogous to what St. Paul said. You know, when one member of the body is strengthened, the whole body is strengthened. And when one member grows weak, the whole body suffers. And so that's why, one of the many reasons why not only are all of us called to work together, not only are all of us called to continue to strive to grow in holiness, but we have to pray for our bishops so that they can continue to lead us well, they can continue to serve us well, because again, when one member of the body is strengthened, we're all strengthened. And so let's just pray. I invite us all to pray for each one of our individual bishops, of course, to pray for our priests and to pray for all of our brothers and sisters to pray for each other, because we know this. We know this. When even one of us, any. Any one person listening to this. When you are strengthened, you strengthen the whole Church. When we're weak and we choose sin, we're weakening in some mysterious way, the church. And so, let's pray for each other. We have to pray, as I said. Pray for our bishops and pray for those who serve us. Pray for those who lead us. And pray for each other. I am praying for you. Please pray for me. My name is Father Mike. I cannot wait to see you tomorrow. God bless.