Recovering Biblical Manhood and Womanhood by John Piper

Author:John Piper
Language: eng
Format: mobi, epub
Tags: Manhood, Bible, Womanhood
ISBN: 9781433537127
Publisher: Crossway
Published: 2012-11-28T22:00:00+00:00

“with,” not “through”).9

F. J. A. Hort recognizes the unique character of this event in Timothy’s life, concludes that a prophetic oracle had singled Timothy out as Paul’s chosen colleague,

and hints that this precise event would probably not be duplicated.10 But Bultmann views

the incident more as the establishment of a pattern of ordination of elders based on practices known to exist in Jewish synagogues of the first century. While Bultmann suggests that this act did constitute the passing on of the pastoral office, he also acknowledges that the one being ordained was identified by “prophet-voices from the congregation” and that, based on 1 Clement 44:3, the congregations had to give their

approval.11

First Clement may not sustain Bultmann’s thesis of the role of charismatic prophets in the early church, but the idea of congregational ratification of the appointment of elders seems clearly to be present.

We are of the opinion, therefore, that those appointed by them, or afterwards by other eminent men with the consent of the whole Church, and who have blamelessly served the flock of Christ in a humble, peaceable, and disinterested spirit, and have for a long time possessed the good opinion of all, cannot be justly dismissed from the ministry. For our sin will not be small, if we eject from the episcopate those who have blamelessly and holily fulfilled its duties.

(1 Clement XLIV.2-4)12

Venturing no judgment as to whether contemporary ordination procedures are good or evil, it is sufficient to stress that no clear pattern or procedure for ordination is discernible in the New Testament. Neither can it be established that the various words translated “ordain” in the kjv mean anything more than “appoint.” Insofar as the New Testament is concerned, ordination is not a major issue, if it exists as such at all. Most churches and denominations have developed ordination beyond New Testament precedent in both its form and its significance.

However, this is not to say that the New Testament does not recognize ecclesiastical offices. Furthermore, these officials were probably given formal recognition and installation. Apostles, prophets, evangelists, pastors, bishops, elders, and deacons all are clearly recognized in Acts and the epistles. Whatever the case may be regarding apostles

and prophets,13 it seems clear that pastors, bishops, elders, and deacons were names used

for continuing offices in the churches.14 The question for evangelical Christians who feel

bound by the testimony of Holy Scripture then becomes not, “Who can be ordained?”

but, more simply, “Who is qualified to serve in ecclesiastical offices?” More specifically, in light of the present debate, are women free to be appointed to the office of elder? And, if not, do elders have authority to authorize a woman to teach men? In fact, just exactly how much authority did elders wield in the primitive church?

II. Authority of the Elders

The picture of early church government that emerges from the New Testament presents elders as church leaders with substantive, but not unlimited, authority. A brief analysis of the extent of that authority will be followed by an assessment of the limitations of authority.

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