The Holy Ministry

church and ministry 7
Nowhere in the New Testament is the one played off against
the other; instead, each office of whatever kind implies a
charisma, a grace and talent given by the Spirit, and the Spirit
distributes it through the prayer of the church and the laying
on of hands (cf. 1 Tim 4:14). Consequently the pneumatic character
of an office is in no respect cancelled by conferring it
through men, through their word, prayer and action. The Spirit
himself, free to work wherever he wants, unites himself with
human action performed according to the will of God. The
above-mentioned distinction between charismatic and institutional
forms of the pastoral office, followed by depreciating the
institutional way of conferring it, has to be understood as a
consequence of separating the Spirit and the external Word—
well known in Calvinist tradition. It ascribes to men immediate
reception of the Spirit, bypassing the means of grace as instruments
instituted by God himself. This concept is not in accordance
with the New Testament. The New Testament sources
clearly state that whoever is entrusted with an office—no matter
of what kind it may be—is called by Christ, elected, blessed
and commissioned by him, and gifted with the Holy Spirit.
Not all our questions on the ministry in the church of the
apostolic times, however, are answered in the New Testament.
A considerable variety of forms of the ministry are portrayed in
various parts of the New Testament. They demonstrate the
freedom and flexibility of the church at that time, since no
detailed instruction prescribes any binding structure. We
notice that congregations of Jewish background took over
structural elements from the synagogue (this is true especially
for the institution of elders), while Hellenistic background may
have influenced the patterns of the ministry in other parts of
the church. Altogether a growing and expanding church
adjusted some already existing models to her respective needs
when forming the offices of the ministry. It is striking, though,
that nowhere in the New Testament is the Levitical priesthood
of the Old Testament taken into consideration as a pattern,
furnishing any prototype. Only with respect to the baptized
members of the church as a whole are we reminded of the Old
Testament priests as their forerunners: they are called “a holy
priesthood” (1 Pt 2:5), a “royal priesthood” (1 Pt 2:9 with direct
reference to Ex 19:6), and “priests” (Rev 1:6; 5:10). But in these
passages no reference is made to the ministry.
Thereby the pastoral ministry of the church in the New
Testament is regarded neither as being derived from the Old
Testament priesthood nor originating from the “priesthood”
of the baptized and believers as though it were produced by
them or were a subspecies of their own status. Both have to be
distinguished from each other and considered separately.
The pastoral ministry is clearly rooted in the apostolate as
an institution of Christ. It finds expression in the diverse forms
of ministering the Gospel as portrayed in the New Testament
which develop subsequently into various offices, but stay nevertheless
connected with one another by the one Word they
serve and the one mission they have to carry out, namely
bringing the message of reconciliation as the ambassadors of
Christ. On the other hand, the members of the body of Christ
as a whole do undoubtedly participate in placing qualified men
into this ministry (cf. Acts 6:3-6) and in doing mission work in
proof of their priesthood. This however does not question the
ministry as an original institution of Christ, nor does it transform
this ministry into a human institution.
DEVELOPMENTS IN THE EARLY CHURCH
AND THE MIDDLE AGES
The variety of different forms of the ministry in the church
of the first century soon made way for a development which at
first sight seems to depart considerably from its beginnings
during the time of the apostles. More accurately, it tends
toward a necessary concentration.
We notice that the ministry of apostles, prophets and
teachers was combined in the office of bishop. The episcopate,
first acting corporately, later in the form of a monarchial episcopate,
superseded and summarized earlier structures. Whatever
the office of a bishop had been like in the times of the
apostles (perhaps a mere position of administration and supervision
at the celebration of the Eucharist), it finally absorbed a
number of preceding offices and thereby gave expression for
the first time to the one ministerium docendi evangelii et porrigendi
sacramenta. (AC v).
Apostolic succession becomes
important, but not in the sense in
which it is taken today. It is not
primarily, if at all, a succession of
consecration by the laying on of hands,
but it takes its bearings from a
succession of witnesses testifying to
the apostolic doctrine.
The political and cultural context of that time, in which
the church had to perform her mission, contributed considerably
to the shape of this office. Adequate structures had to be
developed. But there is no indication or proof of any serious
deviation from the New Testament, as long as structures in
themselves were not declared sacrosanct. The New Testament
sources leave it open to some extent in what direction the various
forms of the ministry should evolve. As long as the Gospel
was preached continuously and authentically, this development
could be considered to be in accord with Scripture.
It is in the beginning of the second century that we find
the bishops assisted in their ministry by presbyters and deacons.
It is a triad of offices, but with the bishop clearly at the
head. He ranks first, because he functions representing Christ
in the midst of the presbyters, deacons and the laymen around
him; he is the successor of the apostles, around whom Christians
assemble as the flock of Christ.
Apostolic succession becomes important, but not in the
sense in which it is taken today. It is not primarily, if at all, a
succession of consecration by the laying on of hands, but it
takes its bearings from a succession of witnesses testifying to
the apostolic doctrine. In a situation when the canon of the