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desire the office of a bishop, he desireth a good work" (1 Tim. 3:1). "Helps" doubtless included that class of assistants commonly called deacons (1 Tim. 3:8-11).

Since in the primitive church organization and government were determined by the divine gifts and callings possessed by individuals, it is evident that we have in this something totally different from that later conception of church government as a mere human arrangement. At a subsequent time, as we shall show, church government was patterned after the forms of political government in that it was vested inherently in men. Four such forms have been developed-the imperial, or papal; the episcopal; the presbyterial; and the congregational. While these four differ in external form, they are all alike in fundamental character, in that they assume that the governing power rests inherently in men.

None of these forms of government represent the New Testament church. The organization and government of that church was based upon the charisma, or divine gifts and callings, of individuals composing the church. The power and authority of an apostle or of an evangelist, for example, did not rest upon any selection or appointment made by men. The church did not act in a corporate capacity and confer ecclesiastical power and authority upon any one. All such power and authority came direct from God through the Holy

Spirit, and it was in God's name and by his authority alone that they acted. The organization of the church was therefore charismatic. If, for example, the gifts of an apostle were conferred by the Holy Spirit upon an individual, he possessed apostolic responsibility and authority. The brethren recognized such gifts when these were evident, and submitted themselves voluntarily to such spiritual leadership and oversight; for at this period there had not been developed that ecclesiastical system by which human election and appointment gave positions and authority to men. In fact, we shall clearly show later that the true church can not be legally organized. Every attempt of men to assume the reins of authority and give governmental form and administrative direction to the church has been denominational and sectarian.

Ordination

The true church was the whole family of God directed by his Holy Spirit. Ministerial appointment, with its authority and responsibility, was therefore divine. We have seen that through the spiritual operation called the new birth, one became a member of Christ, and hence by divine right belonged to whichever congregation of the church he might be able to associate with; but that in practical experience, such local membership involved recognition on the part of the other members. So it was with the divine appointment to the ministry. The only other essential to its practical operation was simply recog

nition of that call. Such recognition, in the last analysis, belonged to the whole church (1 Tim. 3:2-7; Tit. 1: 6-9), but was given formally by the laying on of the hands of the presbytery.

Plurality of local elders

The development of ministers in an apostolic church was a divine, natural process, the inevitable result of the emphasis placed on the gifts and callings of the Spirit. This free exercise of the Spirit's gifts working in the members doubtless accounts for the plurality of ruling elders found in those local churches. See Acts 14:23; 20: 17; Phil. 1:1; 1 Tim. 5:16, 17; Tit. 1:5. It could not be otherwise as long as the churches were Spirit-filled, working congregations and the Spirit of God had his way. The system that limited local church government to a one-man rule originated in the apostasy, after the gifts of the Spirit had died out. It is simply one part of that great system of human organization that developed the fullgrown papacy. Of this we shall learn more hereafter.

The same principles that developed local ministers produced also ministers of the general class. While some naturally became "pastors," "teachers," and "helpers" in the local church, particular gifts and qualifications fitted others for "apostles" and "evangelists," whose particular sphere was general oversight and work in the churches. The prophet was not limited to either class.

Apostolic >versight

As it is not germane to my present purpose, I shall not here attempt to define the various phases of ministerial work designated by various terms but all included under the one generic term "elder." The work described by the term "apostle," however, requires brief notice, on account of its bearing on the subject of church government. The fact that Paul had particular "care of all the churches" (2 Cor. 11:28) and that he gave special instructious to Timothy and Titus, other ministers (1 Tim. 5:21; Tit. 1:5), forms the basis for the episcopacy argument-church rule by a superior order of clergy called bishops.

"Apostle" literally signifies "a planter." The term belongs specifically to the first founders of the Christian faith, but is loosely applied in a more general sense to any minister who plants Christianity in a new territory. It is clear that the first apostles were especially inspired for a particular work in laying the foundations of the Christian church and in writing the New Testament Scriptures. Hence the apostolic office in this special sense passed away with them. But there was, nevertheless, an apostolic work such as planting and overseeing the infant work in a new field, and in this sense Barnabas also was an apostle (Acts 13:46 with 14:4). ..

That the word "apostle" really signified a planter and was therefore descriptive of the kind

of work done is shown by the words of Paul himself: "For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles" (Gal. 2:8). And again, he says to the Corinthians, "If I be not an apostle unto others, yet doubtless I am to you; for the seal of mine apostleship are ye the Lord" (1 Cor. 9:2). In another place he says to the same church, "Though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel" (1 Cor. 4:15).

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The special, personal relation that the apostle, or planter, sustained to the work which he had founded and over which he exercised general jurisdiction, was but temporary, a sort of fatherly care. He was obliged to oversee the work as a whole, including young ministers, until it became thoroughly established. After others were able for the work and the apostle's special oversight was withdrawn, there might be ten thousand other instructors, but no more fathers. This disproves entirely the episcopal idea as an essential feature of church government. The apostle Peter even classes himself simply as an elder in common with other elders (1 Pet. 5:1). But with the exception of the original apostles, who were specially commissioned to reveal the doctrine and message of the gospel and to establish the Christian faith, the difference existing between elders in the primitive

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