St. Clement of Rome, in his
Letter to the Corinthians, sees this episode of rebellion as a type of schism
in the New Covenant. As Korah, Dathan, and Abiram rebelled against the priestly
authority of Aaron, his sons, and the Levites, so the New Covenant is not
exempt for schism and rebellion against those who hold the priesthood of the
New Testament. And as God rebuked Korah, Dathan, and Abiram, so He will not
hold guiltless those who upset the right order of supernatural governance in
the Church through the most grave sin of schism. Speaking of the miraculous
blossoming of Aaron’s rod, St. Clement writes:
Did not Moses know beforehand
that this would happen? Of course he knew. But in order that disorder might not
arise in Israel, he did it anyway. . . . Our apostles likewise knew, through
our Lord Jesus Christ, that there would be strife over the bishop’s office. For
this reason, therefore, having received complete foreknowledge, they appointed
the leaders mentioned earlier and afterwards they gave the offices a permanent
character; that is, if they should die, other approved men should succeed to
their ministry. . . . For it will be no small sin for us if we depose from the
bishop’s office those who have offered the gifts blamelessly and in holiness.
(Clement of Rome, First Epistle to the Corinthians 43-44, in Michael Holmes,
The Apostolic Fathers, 103-105)
In this well-known text, St.
Clement, towards the end of the first century, clearly affirmed the principle
of apostolic succession, and its great importance in the life of the Church. (Lawrence
Feingold, “Typology
of the Old Testament Priesthood,” [2013], p. 6)
