CHURCH OFFICERS | AdventAI

International Tract and Missionary Society · Oakland, California · Aug 24, 1888

FromSigns of the Times, Vol. 14, No. 33.

CHURCH OFFICERS.

THERE are but two classes of church officers named in the Scriptures, namely, bishops and deacons; for that the terms elder and bishop refer to the same officer is evident. In his letter to Titus, Paul says: "For this cause left I thee in Crete, that thou shouldst set in order the things that are wanting, and ordain elders in every city, as I had appointed thee; if any be blameless, . . . for a bishop must be blameless." Titus 1:5-7. In his first letter to Timothy, in giving directions in regard to church officers, he names only bishops and deacons. 1 Tim. 3. In the address to the church at Philippi, we read, "Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons." Phil. 1:1. As Paul was on his way to Jerusalem, it is said, "And from Miletus he sent to Ephesus, and called the elders of the church." But when Paul addressed them he said, "Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers" (bishops, Revised Version, Greek, episkopous, bishops). Peter uses the two words in the same way to designate the same officer: "The elders which are among you I exhort, who am also an elder, . . . feed the flock of God which is among you, taking the oversight [Greek, episkopountes, bishopric] thereof, not by constraint but willingly." 1 Peter 5:1, 2.

Says Mosheim of the church in the beginning:— "The rulers of the church were called either presbyters [elders] or bishops—titles which, in the New Testament, are undoubtedly applied to the same order of men."—Church History, cent. 1, part. 2, chap. 2, sec. 8.

Says Neander:— "That the name episkopoi, or bishops, was altogether synonymous with that of presbyters [elders], is clearly evident from those passages of Scripture where both appellations are used interchangeably. Acts 20:17 with 28; Titus 1:5, 7; and from those where the office of deacon is named immediately after that of bishop, so that between these two church offices there could not still be a third intervening one. Phil. 1:1; 1 Tim. 3:1, 8. This interchange in the use of the two appellations shows that they were perfectly identical."—Church History, vol. 1, p. 184, Torrey's edition, 1856.

But, it may be asked, why are there two titles for the same officer? The following from Schaff will explain:— "BISHOPS or PRESBYTERS.—These two terms denote in the New Testament the same office; the first signifying its duties, the second its dignity."—Church History, vol. 1, sec. 42.

The term presbyter, or elder, is a continuation of the Hebrew usage, while that of episkopos, or bishop, is adapted from the Greek. Of presbyter Mosheim says:— "The word presbyter, or elder, is taken from the Jewish institution, and signifies rather the venerable prudence and wisdom of old age, than age itself."—Church History, Id., note.

And of both the terms elder and bishop Neander says:— "In the Jewish synagogue, and in all sects that sprang out of Judaism, there existed a form of government . . . consisting of a council of elders, presbuteroi, who had the guidance of all affairs belonging to the common interest. To this form, Christianity, which unfolded itself out of Judaism, would most naturally attach itself. . . . The guidance of the communities was accordingly everywhere intrusted to a council of elders. It was not necessary that these should be the oldest in years, though some respect doubtless was had to age. But age here was a designation of worth. . . . The founding of communities among the pagans led to another name, more conformed to the Grecian mode of designating such relations. . . . This name was episkopoi [bishops], borrowed from the city form of government among the Greeks, and applied to the presiding officers of the Christian communities, as overseers of the whole, leaders of the community."—Church History, Id.

Thus much for the titles of the officers of the church; now, how are they to be chosen? There is no proposition that can be made plainer than that among Christians there is no superiority of persons or rank. "For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit." 1 Cor. 12:13. "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus." Gal. 3:28. "There is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free; but Christ is all, and in all." Col. 3:11. "If any man desire to be first, the same shall be last of all, and servant of all." Mark 9:35. "Be not ye called Rabbi [master]; for one is your Master, even Christ; and all ye are brethren. . . . But he that is greatest among you shall be your servant. And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted." Matt. 23:8-12. "Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves." Phil. 2:3. "All of you be subject one to another, and be clothed with humility; for God resisteth the proud, and giveth grace to the humble." 1 Peter 5:5. "Now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God." Eph. 2:19. "Ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvelous light." 1 Peter 2:9. "Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion forever and ever." Rev. 1:5, 6. "As many as received him, them gave he power [right or privilege] to become the sons of God." John 1:12.

Thus all are "sons of God;" all are "priests;" all are "fellow-citizens;" all are "brethren." Primarily, therefore, among Christians there is no superiority of dignity or of rank; but there is perfect and entire equality, each one possessing, in his own right, all the rights that belong to any or all others. It is as certainly true of the new creation in grace as of the old creation in nature, that "all men are created equal," and "are endowed by their Creator with certain inalienable rights." But God is the God of order. He is not the author of confusion, either in nature or in grace. He is the author of government and order, both in nature and in grace; both in the world and in the church. He has established an organization,

and an order of government, among Christians. This organization is the church; this order of government is that which is set forth in the Scriptures as the means of assuring to the church order, efficiency, and discipline. Organization is essential to the efficiency of any class of people with a common purpose. For whereas one in his individual capacity can chase only a thousand, two with a common purpose and with their efforts united can put ten thousand to flight.

But, although it be true that each one possesses all the rights and privileges that belong to all, yet it is equally true that everyone cannot perform the duties and offices that are common to all, with equal profit to all. Therefore, by the united wisdom of all, those are chosen who possess most fully the qualifications by which they can perform the offices that are common to all, with the greatest benefit to all. We say that it is by the voice of all that these are to be chosen, because no one can exercise the offices that are common to all without the common consent. The following passage from Luther states the case exactly:—

"It has been said that the Pope, the bishops, the priests, and all those who people convents, form the spiritual or ecclesiastical estate; and that princes, nobles, citizens, and peasants, form the secular or lay estate. This is a specious tale. But let no man be alarmed. All Christians belong to the spiritual estate; and the only difference between them is in the functions which they fulfill. We have all but one baptism, but one faith; and these constitute the spiritual man. We are all consecrated priests by baptism, as St. Peter says: 'You are a royal priesthood;' although all do not actually perform the offices of kings and priests, because no one can assume what is common to all without the common consent. But if this consecration of God did not belong to us, the unction of the Pope could not make a single priest. If ten brothers, the sons of one king, and possessing equal claims to his inheritance, should choose one of their number to administer for them, they would all be kings, and yet only one of them would be the administrator of their common power. So it is in the church. Were several pious laymen banished to a desert, and were they, from not having among them a priest consecrated by a bishop, to agree in selecting one of their number, whether married or not, he would be as truly a priest as if all the bishops in the world had consecrated him. . . . Hence it follows that laymen and priests, princes and bishops, or, as we have said, ecclesiastics and laics, have nothing to distinguish them but their functions. They have all the same condition, but they have not all the same work to perform."—D'Aubigne's History of the Reformation, book 6, chap. 3.

This is the genuine philosophy of the election and ordination of officers in the church. As all cannot exercise, with equal benefit to all, the functions that are common to all, by the common consent certain ones who are considered best qualified are chosen to exercise those functions, as the representatives of all. And by the laying on of hands, the powers of all, to the fulfillment of that office, are delegated to the ones chosen by common consent. So absolute is this principle that where men were already chosen and appointed by the Lord to the work of the ministry, they were not allowed to enter upon that work until the action of the church was taken in setting them apart with the common consent and delegation of powers. Paul when on the way to Damascus was apprehended by the Lord Jesus himself, and was then made a chosen vessel unto him, to bear his name before the Gentiles and kings and the children of Israel. Acts 9:15. Yet it was several years after this when the following occurred: "There were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away." Acts 13:1-3. Thus, although Paul had already been chosen most miraculously to the work of the ministry, yet order and governmental authority in the church were of such importance that the Lord, who had already so miraculously chosen him, would not suffer him to go forth without the express consent of the church and his setting apart by the church in the laying on of hands.

As the numbers in the church were generally too great to allow the hands of all to be conveniently laid on, it was done by those to whom the powers of the church had already been delegated. Thus Timothy was ordained "by the laying on of the hands of the presbytery," that is, by the laying on of the hands of the elders. 1 Tim. 4:14. And when Paul and Barnabas had been sent forth they "ordained them elders in every church." Acts 14:23. And Titus was appointed to ordain elders in every city. Titus 1:5. But the choice of the elders and deacons lies always with the brethren from among whom they are to be chosen; while the choosing of a minister for the work of the Lord at large lies with the Lord, and the choice sanctioned by the action of the church according to the order of God.