Leske, Adrian M.

English

Wilfrid Laurier University

ConsensusVolume 1 | Issue 1 Article 21-1-1975New Testament Directions for Future MinistryAdrian M. LeskeFollow this and additional works at: http://scholars.wlu.ca/consensusThis Articles is brought to you for free and open access by Scholars Commons @ Laurier. It has been accepted for inclusion in Consensus by anauthorized editor of Scholars Commons @ Laurier. For more information, please contact scholarscommons@wlu.ca.Recommended CitationLeske, Adrian M. (1975) "New Testament Directions for Future Ministry," Consensus: Vol. 1 : Iss. 1 , Article 2.Available at: http://scholars.wlu.ca/consensus/vol1/iss1/2NEW TESTAMENTDIRECTIONSFOR FUTURE MINISTRYWhen we become involved in church union discussions we find ourselveshaving to reconsider the roots of our theology and practice. Too often we havebeen content simply to turn back to our traditions and entrench ourselves inthem. We fear that by giving up a tradition^d practice we shall be losingsomething of the essence of our faith. That does not say very much for our faith orthe depth of our theology. But to fall back onto tradition has been one of theinherent evils of the church since its inception. Luther and other reformerscondemned it in the Reformation. We need Luther’s insight and flexibility today toseparate the essential biblical theology from the traditions of the church in orderto reconstruct a more earnest, living, united church for our age. Traditions aregood for their pcurticular time. They help to keep order in life and practice. Theyget things running smoothly in a groove. But as the environment and the needschange, that groove becomes a rut which hinders progress and draws the energyof the church away from its true purpose and goals.The concept of ministry as much as anything else has been a cause of differenceand division in spite of AND because of the fact that the New Testament gives noclear cut indication of one particular model which must be followed. Because ofthe unsettled and consequently flexible nature of ministry reflected in the meagrereferences in the New Testament we tend to approach this subject with our ownpreconceived ideas. We are not, therefore, primarily concerned at this point withthe age-old disputes over ministerial authority, ordination of man or woman, or34 Consensusapostolic succession. Rather our concern is essentially: What was “ministry” ir.the Church of the New Testament, and what are the implications for todayJesus and MinistryTwo characteristics stand out in Jesus’ ministry and in the ministry to which hecalls his followers. One is represented by the word “to send” (apostellein) and theother by the word “to serve” (diakonein).Jesus speaks of himself as having been “sent” by God to carry out the Messianicmission. He takes his cue from the Messianic promise of Isaiah 61:1*2 (“He hassent me to proclaim release to the captives . . Luke 4:18). He is “sent” for thepurpose of preaching the good news of the kingdom of God (Luke 4:43), but onlyto the lost sheep of the house of Israel (Matt. 15:24). As one who is sent, hespeaks and acts with the authority and power of the Sender - the Father. He is hisrepresentative, his ambassador. He bears his image.An integral part of representing the Sender is manifesting his love and mercy inservice. Jesus tells his disciples: “The Son of man came not to be served but toserve (diakonein) and to give his life as a ransom for many” (Matt. 20:28 - Is.53:10. Cf. Luke 22:27).So, in turn, Jesus sends forth his disciples, both the Twelve (Matt. 10, 5ff) andthe Seventy (Luke 10:lff). They are sent forth with his authority, asrepresentatives of and bearing the authority of the Sender. They are to bear hisimage. So the Twelve are told: He who receives you receives me, and he whoreceives me, receives him who SENT me” (Matt. 10:40). And to the Seventy: “Hewho hears you, hears me; and he who rejects you rejects me, and he who rejectsme, rejects him who sent me” (Luke 10:16). So, too, the disciples are to be likeJesus having “service” as the fundamental characteristic of their ministry.Consequently, greatness in ministry is seen in the attitude of the disciple as aservant (diakonos) and slave (doolos) (Matt. 20:26*28). In fact, service becomesthe basis for the judgment of all disciples in the final reckoning (Matt. 25:44). Theservice covers the whole of life under God in the fellowship of His children.Apostles and DeaconsTo carry on the work of service begun by him, Jesus chose the twelve apostles(the Sent Ones), instructed them, and gave them the definite commission toassist and extend his work of proclaiming the Good News, giving them the powerand authority of God to do so. (Mark 3:13ff). As they shared in his service, so theywould also share in his glory at the coming judgment (Matt. 19:28).After the Resurrection, the Eleven are once again reminded of the divineauthority their risen Lord has and so they are given the further directive now toN. T. Directions for Future Ministry 5make disciples of all nations, baptizing them and teaching them the New Way(Matt. 28:18-20). They are sent now not just to the lost sheep of the house ofIsrael but also to Samaria and to the uttermost pcurts of the earth (Act 1:8).After Pentecost there grew up in Jerusalem a unique Christian community, acommunity in which the Christians shcired with one another the teaching of theapostles, pcirtook together of the fellowship meal of the New Age, and prayedtogether (Acts 2:42). This fellowship meant a sharing of all things so that theyhad all things in common and there was not a needy person among them (Acts2:44-47; 4:32-37). To this fellowship were drawn not only a great many who were^'waiting for the consolation of Israel” in the predominantly spiritual sense, suchas a great many of the lesser priests (Acts 6:7), but cilso many who had beenhoping for vindication and justice which the Messianic age would bring also in amore economic sense, the poor and the needy, the afflicted and the oppressed.Consequently, there were many widows who were taken care of in this fellowship.Out of this situation grew another form of ministry - the ministry of the Seven.The Seven were chosen by the entire community on the basis of their character,wisdom, and evidence of the Spirit of God at work in them. The apostles ordainedthem with prayer and by the laying on of hands (Acts 6:1-6). While these Sevenwere originally chosen to serve (diakonein) by being responsible for the fairdistribution of goods daily to all who had need in the community, their ministrysoon became involved also in preaching, similar to the ministry of the apostles.One of them, Stephen, became the first Christian martyr because of his astuteproclamation of the Gospel. Another, Philip, was later known as an evangelist(Acts 21:8). Hence, as the need arose new ministries were initiated in the Churchand these, in turn, changed form to meet the changing needs; sometimessupplementing, sometimes incorporating, previous forms of ministry.James and the ApostlesAlthough we often see the Twelve as the leaders in the New Testament church,this leadership must in no way be understood as being organizational oradministrative, or in any sense as bearing special authority over others. Theywere the Sent Ones - sent to proclaim the Kingdom. It is cleeir that the office ofthe keys, the authority to remit and retain sins, was given by Christ to the churchas a whole, to his followers (mathetai). It was a priesthood of all believers (Matt.16:16-20; 18:18-20; John 20:21-23). A non-apostle, James, soon became theleader of the church in Jerusalem. It is possible that he was chosen as leaderbecause of the dynastic principle - he was the nearest male relative of theMessiah and so was his personal representative on earth until Christ’s return.However, the important point is that the Twelve saw their ccdling primarily asbeing SENT to evangelize, to be on the move proclaiming the gospel andfounding churches. Jerusalem was not of necessity a base of operation for all ofthem, and it is significant that at the time of Paul’s last visit to Jerusalem he foundno apostles there (Acts 21:18).6 ConsensusThis concept of apostleship is seen also in Paul’s claim to be an apostle. He wasan apostle by virtue of the fact that he had been SENT by the Risen Christ as awitness of the Resurrection to preach the gospel to the gentiles (cf. 1 Cor. 9:lff).He saw his ministry also as that of being a travelling missionary foundingchurches. The ministry of consolidation and administration had to be left toothers.The EldersIn Acts 14:23 we are told that Paul and Barnabas ordained elders in thechurches they founded on their missionary journeys to be responsible for thecontinuing ministry in a pcurticular place. Probably the office of elders wasmodeled upon the Jewish eldership of the Jerusalem Sanhedrin and the localpresbyteries found in cill organized Jewish communities. Thus the Christianelders must have had original reponsibilities of a judicial nature as this pertainedto the interpretation of permissable doctrine and usage and in the discipline ofoffenders ageiinst the Church’s faith. This probably was extended to carrying outsome kind of pastoral ministry (cf. James 5:14) and leadership in the church’sworship. Certainly, in Jerusalem the elders joined with the apostles in judgingmatters of practice in the NT Church (cf. Acts 15). Following their Jewishprototype,the elders would be chosen from the wiser and more experiencedmembers of the community, usually but not necessarily “old”men. Vacancies, when no longer supplied by the apostles, wouldbe filled by co-optation, with ordination to office by prayer andthe laying on of hands of the apostle (if present) and the entirepresbyterial group (cf. 1 Tim. 4:14).^Prophets and TeachersThe coming of the Messianic Age was always understood to bring with it areawakening of prophecy, the continuous and authoritative proclamation ofGod’s word for every occasion. God’s word would be heard once more throughholy men moved by the Spirit. Both men and women would show evidence ofthese special spiritual endowments (cf. Joel 2:28-29; Zech. 13:4-6; Mai. 4:5-6;Acts 2:14-21). Already in the Lucan infancy narrative we hear of Zechariah“prophesying” (1:67), of old Simeon, inspired by the Spirit, proclaiming the babyJesus as the long-awaited Messiah (2:25-27), of Ana the “prophetess” (2:36).John the Baptist was the “prophet of the Most High”, and Jesus Himself was1. M. H. Shepherd, Jr., “Christian Ministry” The Interpreter's Dictionary of theBible, III (New York: Abingdon Press, 1962), p. 388.N. T. Directions for Future Ministry 7often spoken of under that title also. Prophets in the New Testament church wereunderstood as persons who had the ability to preach and build up the church infaith (Rom. 12:6), to “speak to men for their upbuilding and encouragement andconsolation” (1 Cor. 14:3-5), to expleun the deep things of the gospel and toimpart true knowledge (cf. 1 Cor. 13:2), to point out the fulfilment in Christ of theOld Testament scripture (1 Peter 1:10). Foretelling of future events was more theexception than the rule.With prophets were often coupled “teachers”. Their function must have beenvery similar to that of prophets but with more of a catechetical emphasis. Paulranks prophets and teachers immediately after apostles in the order of spiritualgifts (1 Cor. 12:28; cf. Rom. 12:6; Eph. 4:11).It appears that prophets and teachers were not always permanent in apcirticular community but travelled around to different communities as promptedby the Spirit. For example, Agabus from Jerusalem prophesied at Antioch and atCaesarea (Acts 11:28; 21:10). Nor are their functions necessarily separate fromthose of apostles and evangelists, since Paul and Barnabas were both numberedamongst the prophets and teachers at Antioch (Acts 13:1-3).Other Forms of Ministry and theMinistry of WomenThe New Testament uses other terms for ministry such as “evangelist” and“pastor”. These should not be regarded as special ministries but rather asemphasizing certain aspects of ministry. Paul mentions other gifts in ministrysuch as the performance of miracles, or of healing, or speaking in tongues.Various pentecostal movements make much of these today. But the main point isthat the early church recognized the diversities of gifts which were to be used byall for ministry in the church. It is clear that Paul saw ministry in the churchprimarily as a function and not as an office as we understand it today. Eachmember of the Church was to exercise his gift of the Spirit to the edification of £dl.These gifts were not mutucilly exclusive, nor were they of equal value. Besides,these charismatic ministries had to be tested, both as to their genuineness and asto their edifying effect. In the Pastorals references to fcdse prophets and teacherswho seek to satisfy their own egos grow in number, indicating the dangersinherent in certain charismatic ministries and the consequent brevity of theirusefulness.The term “bishop” (episkopos) with the general meaning of “guardian” or“overseer” was probably a general term used loosely for elders and others inleadership in the church. In the Pastorals it has taken on the meaning more ofone who has the oversight of a number of congregations, each of which has itsown elders.From the beginning of the New Testament church it is evident that womenplayed more than a passive role in the proclamation of the gospel. Peter’sPentecostal proclamation of the fulfilment of the Joel passage that women would8 Consensusprophesy was taken seriously. It was recalled that a woman shared in the initialproclamation from the temple of redemption being fulfilled in the baby Jesus. Shewas remembered as a “prophetess” (Luke 2:36). Priscilla is mentioned before herhusband, Aquilla, as being responsible for expounding the way of God moreaccurately to Apollos (Acts 18:26). It is mentioned of Philip the evangelist that“he had four unmarried daughters, who prophesied” (Acts 21:8). The gospelmeans freedom from the strictures of society as well as from the oppression of sinand evil. Paul made this clear in another context to the Galatians (3:28): ‘There isneither Jew nor Greek, there is neither slave nor free, there is neither male norfemale, for we are all one in Christ Jesus.” It appears that this equality in thegospel was maintained particularly in the gentile churches. Even in 1 Corinthians11:5 Paul does not deny the right to women to pray and prophesy publicly in thecongregation provided she does not negate her prayer and prophecy in the mindsof her hearers by failing to follow social custom. In the light of this, Paul’sreference to women not being permitted to speak in the churches (1 Cor. 14:34;cf. 1 Tim. 2:11) probably refers to something other them the gospel proclamation,preaching and prophesying.Some ConclusionsFirst of all, it is evident in the New Testament that new ministries were begun asdifferent needs arose in the Church. When a particular type of ministry was nolonger useful it disappeared.Secondly, there were various kinds of ministry within the Church and evenwithin a congregation, working simultaneously, overlapping and complementary.Thirdly, each member was expected to be carrying out a ministry in thefellowship. Thus, it was the responsibility of each to teach and admonish eachother in all wisdom, to confess to one another, to forgive one another, and worktogether for the mutual upbuilding of the Church. This was not merely a multipleministry in each congregation, but a total shewing ministry.It follows from this that our ministry for the future must become much moreflexible than it has been. We need to recognize the ministries of those not trainedin Seminaries as much as those who are. The concept of sharing ministries in acongregation must be more fully implemented. The church must be moresensitive to changing needs and to the gifts God has given to his church to satisfythose needs without having to cut through a lot of ecclesiasticcd red-tape. In otherwords, the church needs to become young again to be alive to its task of being thebody of Christ.Adrian M. Leske,Edmonton, Alberta.

New Testament Directions for Future Ministry

Scholars Commons

Consensus
Volume 1 | Issue 1 Article 2
1-1-1975
New Testament Directions for Future Ministry
Adrian M. Leske
Follow this and additional works at: http://scholars.wlu.ca/consensus
This Articles is brought to you for free and open access by Scholars Commons @ Laurier. It has been accepted for inclusion in Consensus by an
authorized editor of Scholars Commons @ Laurier. For more information, please contact scholarscommons@wlu.ca.
Recommended Citation
Leske, Adrian M. (1975) "New Testament Directions for Future Ministry," Consensus: Vol. 1 : Iss. 1 , Article 2.
Available at: http://scholars.wlu.ca/consensus/vol1/iss1/2
NEW TESTAMENTDIRECTIONS
FOR FUTURE MINISTRY
When we become involved in church union discussions we find ourselves
having to reconsider the roots of our theology and practice. Too often we have
been content simply to turn back to our traditions and entrench ourselves in
them. We fear that by giving up a tradition^d practice we shall be losing
something of the essence of our faith. That does not say very much for our faith or
the depth of our theology. But to fall back onto tradition has been one of the
inherent evils of the church since its inception. Luther and other reformers
condemned it in the Reformation. We need Luther’s insight and flexibility today to
separate the essential biblical theology from the traditions of the church in order
to reconstruct a more earnest, living, united church for our age. Traditions are
good for their pcurticular time. They help to keep order in life and practice. They
get things running smoothly in a groove. But as the environment and the needs
change, that groove becomes a rut which hinders progress and draws the energy
of the church away from its true purpose and goals.
The concept of ministry as much as anything else has been a cause of difference
and division in spite of AND because of the fact that the New Testament gives no
clear cut indication of one particular model which must be followed. Because of
the unsettled and consequently flexible nature of ministry reflected in the meagre
references in the New Testament we tend to approach this subject with our own
preconceived ideas. We are not, therefore, primarily concerned at this point with
the age-old disputes over ministerial authority, ordination of man or woman, or
3
4 Consensus
apostolic succession. Rather our concern is essentially: What was “ministry” ir.
the Church of the New Testament, and what are the implications for today
Jesus and Ministry
Two characteristics stand out in Jesus’ ministry and in the ministry to which he
calls his followers. One is represented by the word “to send” (apostellein) and the
other by the word “to serve” (diakonein).
Jesus speaks of himself as having been “sent” by God to carry out the Messianic
mission. He takes his cue from the Messianic promise of Isaiah 61:1*2 (“He has
sent me to proclaim release to the captives . . Luke 4:18). He is “sent” for the
purpose of preaching the good news of the kingdom of God (Luke 4:43), but only
to the lost sheep of the house of Israel (Matt. 15:24). As one who is sent, he
speaks and acts with the authority and power of the Sender - the Father. He is his
representative, his ambassador. He bears his image.
An integral part of representing the Sender is manifesting his love and mercy in
service. Jesus tells his disciples: “The Son of man came not to be served but to
serve (diakonein) and to give his life as a ransom for many” (Matt. 20:28 - Is.
53:10. Cf. Luke 22:27).
So, in turn, Jesus sends forth his disciples, both the Twelve (Matt. 10, 5ff) and
the Seventy (Luke 10:lff). They are sent forth with his authority, as
representatives of and bearing the authority of the Sender. They are to bear his
image. So the Twelve are told: He who receives you receives me, and he who
receives me, receives him who SENT me” (Matt. 10:40). And to the Seventy: “He
who hears you, hears me; and he who rejects you rejects me, and he who rejects
me, rejects him who sent me” (Luke 10:16). So, too, the disciples are to be like
Jesus having “service” as the fundamental characteristic of their ministry.
Consequently, greatness in ministry is seen in the attitude of the disciple as a
servant (diakonos) and slave (doolos) (Matt. 20:26*28). In fact, service becomes
the basis for the judgment of all disciples in the final reckoning (Matt. 25:44). The
service covers the whole of life under God in the fellowship of His children.
Apostles and Deacons
To carry on the work of service begun by him, Jesus chose the twelve apostles
(the Sent Ones), instructed them, and gave them the definite commission to
assist and extend his work of proclaiming the Good News, giving them the power
and authority of God to do so. (Mark 3:13ff). As they shared in his service, so they
would also share in his glory at the coming judgment (Matt. 19:28).
After the Resurrection, the Eleven are once again reminded of the divine
authority their risen Lord has and so they are given the further directive now to
N. T. Directions for Future Ministry 5
make disciples of all nations, baptizing them and teaching them the New Way
(Matt. 28:18-20). They are sent now not just to the lost sheep of the house of
Israel but also to Samaria and to the uttermost pcurts of the earth (Act 1:8).
After Pentecost there grew up in Jerusalem a unique Christian community, a
community in which the Christians shcired with one another the teaching of the
apostles, pcirtook together of the fellowship meal of the New Age, and prayed
together (Acts 2:42). This fellowship meant a sharing of all things so that they
had all things in common and there was not a needy person among them (Acts
2:44-47; 4:32-37). To this fellowship were drawn not only a great many who were
^'waiting for the consolation of Israel” in the predominantly spiritual sense, such
as a great many of the lesser priests (Acts 6:7), but cilso many who had been
hoping for vindication and justice which the Messianic age would bring also in a
more economic sense, the poor and the needy, the afflicted and the oppressed.
Consequently, there were many widows who were taken care of in this fellowship.
Out of this situation grew another form of ministry - the ministry of the Seven.
The Seven were chosen by the entire community on the basis of their character,
wisdom, and evidence of the Spirit of God at work in them. The apostles ordained
them with prayer and by the laying on of hands (Acts 6:1-6). While these Seven
were originally chosen to serve (diakonein) by being responsible for the fair
distribution of goods daily to all who had need in the community, their ministry
soon became involved also in preaching, similar to the ministry of the apostles.
One of them, Stephen, became the first Christian martyr because of his astute
proclamation of the Gospel. Another, Philip, was later known as an evangelist
(Acts 21:8). Hence, as the need arose new ministries were initiated in the Church
and these, in turn, changed form to meet the changing needs; sometimes
supplementing, sometimes incorporating, previous forms of ministry.
James and the Apostles
Although we often see the Twelve as the leaders in the New Testament church,
this leadership must in no way be understood as being organizational or
administrative, or in any sense as bearing special authority over others. They
were the Sent Ones - sent to proclaim the Kingdom. It is cleeir that the office of
the keys, the authority to remit and retain sins, was given by Christ to the church
as a whole, to his followers (mathetai). It was a priesthood of all believers (Matt.
16:16-20; 18:18-20; John 20:21-23). A non-apostle, James, soon became the
leader of the church in Jerusalem. It is possible that he was chosen as leader
because of the dynastic principle - he was the nearest male relative of the
Messiah and so was his personal representative on earth until Christ’s return.
However, the important point is that the Twelve saw their ccdling primarily as
being SENT to evangelize, to be on the move proclaiming the gospel and
founding churches. Jerusalem was not of necessity a base of operation for all of
them, and it is significant that at the time of Paul’s last visit to Jerusalem he found
no apostles there (Acts 21:18).
6 Consensus
This concept of apostleship is seen also in Paul’s claim to be an apostle. He was
an apostle by virtue of the fact that he had been SENT by the Risen Christ as a
witness of the Resurrection to preach the gospel to the gentiles (cf. 1 Cor. 9:lff).
He saw his ministry also as that of being a travelling missionary founding
churches. The ministry of consolidation and administration had to be left to
others.
The Elders
In Acts 14:23 we are told that Paul and Barnabas ordained elders in the
churches they founded on their missionary journeys to be responsible for the
continuing ministry in a pcurticular place. Probably the office of elders was
modeled upon the Jewish eldership of the Jerusalem Sanhedrin and the local
presbyteries found in cill organized Jewish communities. Thus the Christian
elders must have had original reponsibilities of a judicial nature as this pertained
to the interpretation of permissable doctrine and usage and in the discipline of
offenders ageiinst the Church’s faith. This probably was extended to carrying out
some kind of pastoral ministry (cf. James 5:14) and leadership in the church’s
worship. Certainly, in Jerusalem the elders joined with the apostles in judging
matters of practice in the NT Church (cf. Acts 15). Following their Jewish
prototype,
the elders would be chosen from the wiser and more experienced
members of the community, usually but not necessarily “old”
men. Vacancies, when no longer supplied by the apostles, would
be filled by co-optation, with ordination to office by prayer and
the laying on of hands of the apostle (if present) and the entire
presbyterial group (cf. 1 Tim. 4:14).^
Prophets and Teachers
The coming of the Messianic Age was always understood to bring with it a
reawakening of prophecy, the continuous and authoritative proclamation of
God’s word for every occasion. God’s word would be heard once more through
holy men moved by the Spirit. Both men and women would show evidence of
these special spiritual endowments (cf. Joel 2:28-29; Zech. 13:4-6; Mai. 4:5-6;
Acts 2:14-21). Already in the Lucan infancy narrative we hear of Zechariah
“prophesying” (1:67), of old Simeon, inspired by the Spirit, proclaiming the baby
Jesus as the long-awaited Messiah (2:25-27), of Ana the “prophetess” (2:36).
John the Baptist was the “prophet of the Most High”, and Jesus Himself was
1. M. H. Shepherd, Jr., “Christian Ministry” The Interpreter's Dictionary of the
Bible, III (New York: Abingdon Press, 1962), p. 388.
N. T. Directions for Future Ministry 7
often spoken of under that title also. Prophets in the New Testament church were
understood as persons who had the ability to preach and build up the church in
faith (Rom. 12:6), to “speak to men for their upbuilding and encouragement and
consolation” (1 Cor. 14:3-5), to expleun the deep things of the gospel and to
impart true knowledge (cf. 1 Cor. 13:2), to point out the fulfilment in Christ of the
Old Testament scripture (1 Peter 1:10). Foretelling of future events was more the
exception than the rule.
With prophets were often coupled “teachers”. Their function must have been
very similar to that of prophets but with more of a catechetical emphasis. Paul
ranks prophets and teachers immediately after apostles in the order of spiritual
gifts (1 Cor. 12:28; cf. Rom. 12:6; Eph. 4:11).
It appears that prophets and teachers were not always permanent in a
pcirticular community but travelled around to different communities as prompted
by the Spirit. For example, Agabus from Jerusalem prophesied at Antioch and at
Caesarea (Acts 11:28; 21:10). Nor are their functions necessarily separate from
those of apostles and evangelists, since Paul and Barnabas were both numbered
amongst the prophets and teachers at Antioch (Acts 13:1-3).
Other Forms of Ministry and the
Ministry of Women
The New Testament uses other terms for ministry such as “evangelist” and
“pastor”. These should not be regarded as special ministries but rather as
emphasizing certain aspects of ministry. Paul mentions other gifts in ministry
such as the performance of miracles, or of healing, or speaking in tongues.
Various pentecostal movements make much of these today. But the main point is
that the early church recognized the diversities of gifts which were to be used by
all for ministry in the church. It is clear that Paul saw ministry in the church
primarily as a function and not as an office as we understand it today. Each
member of the Church was to exercise his gift of the Spirit to the edification of £dl.
These gifts were not mutucilly exclusive, nor were they of equal value. Besides,
these charismatic ministries had to be tested, both as to their genuineness and as
to their edifying effect. In the Pastorals references to fcdse prophets and teachers
who seek to satisfy their own egos grow in number, indicating the dangers
inherent in certain charismatic ministries and the consequent brevity of their
usefulness.
The term “bishop” (episkopos) with the general meaning of “guardian” or
“overseer” was probably a general term used loosely for elders and others in
leadership in the church. In the Pastorals it has taken on the meaning more of
one who has the oversight of a number of congregations, each of which has its
own elders.
From the beginning of the New Testament church it is evident that women
played more than a passive role in the proclamation of the gospel. Peter’s
Pentecostal proclamation of the fulfilment of the Joel passage that women would
8 Consensus
prophesy was taken seriously. It was recalled that a woman shared in the initial
proclamation from the temple of redemption being fulfilled in the baby Jesus. She
was remembered as a “prophetess” (Luke 2:36). Priscilla is mentioned before her
husband, Aquilla, as being responsible for expounding the way of God more
accurately to Apollos (Acts 18:26). It is mentioned of Philip the evangelist that
“he had four unmarried daughters, who prophesied” (Acts 21:8). The gospel
means freedom from the strictures of society as well as from the oppression of sin
and evil. Paul made this clear in another context to the Galatians (3:28): ‘There is
neither Jew nor Greek, there is neither slave nor free, there is neither male nor
female, for we are all one in Christ Jesus.” It appears that this equality in the
gospel was maintained particularly in the gentile churches. Even in 1 Corinthians
11:5 Paul does not deny the right to women to pray and prophesy publicly in the
congregation provided she does not negate her prayer and prophecy in the minds
of her hearers by failing to follow social custom. In the light of this, Paul’s
reference to women not being permitted to speak in the churches (1 Cor. 14:34;
cf. 1 Tim. 2:11) probably refers to something other them the gospel proclamation,
preaching and prophesying.
Some Conclusions
First of all, it is evident in the New Testament that new ministries were begun as
different needs arose in the Church. When a particular type of ministry was no
longer useful it disappeared.
Secondly, there were various kinds of ministry within the Church and even
within a congregation, working simultaneously, overlapping and complementary.
Thirdly, each member was expected to be carrying out a ministry in the
fellowship. Thus, it was the responsibility of each to teach and admonish each
other in all wisdom, to confess to one another, to forgive one another, and work
together for the mutual upbuilding of the Church. This was not merely a multiple
ministry in each congregation, but a total shewing ministry.
It follows from this that our ministry for the future must become much more
flexible than it has been. We need to recognize the ministries of those not trained
in Seminaries as much as those who are. The concept of sharing ministries in a
congregation must be more fully implemented. The church must be more
sensitive to changing needs and to the gifts God has given to his church to satisfy
those needs without having to cut through a lot of ecclesiasticcd red-tape. In other
words, the church needs to become young again to be alive to its task of being the
body of Christ.
Adrian M. Leske,
Edmonton, Alberta.


https://scholars.wlu.ca/cgi/viewcontent.cgi?article=2314&amp;context=consensus

New Testament Directions for Future Ministry

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Wilfrid Laurier University

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