LE).

This change of conception helped to further the notion of a certain
devolution of apostolic powers to successors constituted by act of
ordination. The earliest idea of an _apostolical succession_ meant
simply the re-emergence in others of the apostolic spirit of missionary
enthusiasm. "The first rank in the succession of the apostles" consisted
of men eminent as disciples of theirs, and so fitted to continue their
labours (Euseb. iii. 37); and even under Commodus (A.D. 180-193) there
were "evangelists of the word" possessed of "inspired zeal to emulate
apostles" (v. 10). Such were perhaps the "apostles" of the _Didache_. Of
the notion of apostolic succession in ministerial grace conferred by
ordination, there is little or no trace before Irenaeus. The famous
passage in Clement of Rome (xliv. 2) refers simply to the succession of
one set of men to another in an office of apostolic institution. The
grace that makes Polycarp "an apostolic and prophetic teacher" (_Mart.
Polyc._ 16) is peculiar to him personally. But Irenaeus holds,
apparently on _a priori_ grounds, that "elders" who stand in orderly
succession to the apostolic founders of the true tradition in the
churches, have, "along with the succession of oversight," also an
"assured gift of (insight into) truth" by the Father's good pleasure
("cum episcopatus successione charisma veritatis certum secundum
placitum Patris acceperunt"), in contrast to heretics who wilfully stand
outside this approved line of transmission (_adv. Haer._ iv. 26. 2). So
far, indeed, the succession is not limited to the monarchical episcopate
as distinct from the presbyteral order to which it belonged (cf.
"presbyterii ordo, principalis consessio" in the same context, and see
iii. 14. 2), though the bishops of apostolic churches, as capable of
being traced individually (iii. 3. 1), are specially appealed to as
witnesses (cf. iv. 33. 8, v. 19. 2)--as earlier by Hegesippus (Euseb.
iv. 22). Nor is there mention of sacerdotal grace attaching to the
succession in apostolic truth.[4] But once the idea of supernatural
grace going along with office as such (of which we have already a trace
in the Ignatian bishop, though without the notion of actual apostolic
succession) arose in connexion with _successio ab apostolis_, the full
development of the doctrine was but a matter of time.[5]

LITERATURE.--In England the modern treatment of the subject dates from
J.B. Lightfoot's dissertation in hi