The Second Helvetic Confession Chapter 18
Of the Ministers of the Church, Their Institution and
Duties
God Uses Ministers in the
Building of the Church. God has always used ministers for the gathering or
establishing of a Church for himself, and for the governing and preservation of
the same; and still he does, and always will, use them so long as the Church
remains on earth. Therefore, the first beginning, institution, and office of
ministers is a most ancient arrangement of God himself, and not a new one of
men. It is true that God can, by his power, without any means join to himself a
Church from among men; but he preferred to deal with men by the ministry of men.
Therefore ministers are to be regarded, not as ministers by themselves alone,
but as the ministers of God, inasmuch as God effects the salvation of men
through them.
<This statement must be true for the same reason all of
the precious promises of Scripture directed toward man by God must be true, that
is the gifts of God are without shadow or turning. There is currently a movement
to return to the beginning of the church falsely based on one passage of
Scripture and the historical fact that the first churches met in people’s
homes. This being carried so far
that the necessity of Aordained@
ministers or professional clergy is an addition to the Word of God and not
needed by the true church. The
error is that God does not change and neither can nor does His divine Word
change. God said I give to the
church C Thus
to deny the above statement is to say God is in error or that God can change,
both heresy to the most gross extent. >
The Ministry Is Not To Be Despised. Hence
we warn men to beware lest we attribute what has to do with our conversion and
instruction to the secret power of the Holy Spirit in such a way that we make
void the ecclesiastical ministry. For it is fitting that we always have in mind
the words of the apostle: How are they to believe in him of whom they have not
heard? And how are they to hear without a preacher? So faith comes from hearing,
and hearing comes by the word of God (Rom. 10:14, 17). And also what the Lord
said in the Gospel: Truly, truly, I say to you, he who receives any one whom I
send receives me; and he who receives me receives him who sent me (John 13:20).
Likewise a man of Macedonia, who appeared to Paul in a vision while he was in
Asia, secretly admonished him, saying: Come
over to Macedonia and help us (Acts 16:9). And in another place the same apostle
said: We are fellow workmen of God; you are God's tillage, God's building (I Cor.
3:9). Yet, on the other hand, we must beware that we do not attribute too much
to ministers and the ministry; remembering here also the words of the Lord in
the Gospel: No one can come to me unless my Father draws him (John 6:44), and
the words of the apostle: What then is Paul? What is Apollos? Servants through
whom you believed, as the Lord assigned to each. I planted, Apollos watered, but
only God gives the growth (I Cor. 3:5 ff.). Therefore, let us believe that God
teaches us by his word, outwardly through his ministers, and inwardly moves the
hearts of his elect to faith by the Holy Spirit; and that therefore we ought to
render all glory unto God for this whole favor. But this matter has been dealt
with in the first chapter of this Exposition.
<As this paragraph ends, this was handled in the opening
paragraph. It is to be noted also
that from at least Abraham forward God has dealt with the covenant family.
There are shadows of this Aassembly@
or gathering to Himself more than one at a time by God in the Bible preceding
Abraham. Nonetheless God did not
call one or a few to Himself in the Exodus, but a nation, a chosen generation
and to them restated the promise of the covenant. In the calling of the nation
of Israel from slavery in Egypt to Himself in freedom God set leaders before the
people (ministers). At Sinai God gave the conditions and set the rules for the
ministers of the temple. In the New Testament the ministers are said to be the
gift of the Holy Spirit to the church. The office is to be respected and it is a
grave matter to disrespect the messenger of God. That man has profaned the title
and many assume to themselves this godly title does not relieve the requirement
that all believers must give due respect and consideration to these ministers
until by their words and actions they have proven themselves false prophets and
not called by God. Such proof does not give permission to disrespect either the
office or person. It gives the right to the church to so judge and remove the
person from office. But never should the body of Christ meaning also the
individual members of the church the right to disrespect any man that was
created in the image of God. As James notes so well blessings and coursings
cannot flow from the same tongue and such is wrong. >
Who the Ministers Are and of
What Sort God Has Given the World. And even from the beginning of the world
God has used the most excellent men in the whole world (even if many of them
were simple in worldly wisdom or philosophy, but were outstanding in true
theology), namely, the patriarchs, with whom he frequently spoke by angels. For
the patriarchs were the prophets or teachers of their age whom God for this
reason wanted to live for several centuries, in order that they might be, as it
were, fathers and lights of the world. They were followed by Moses and the
prophets renowned throughout all the world.
<As already noted, the calling out of those whom God has
chosen to be the spiritual leaders, fathers of His people is most ancient.
Like the prophets of the Old Testament so stand the ministers of the
present assemblies of God’s chosen. The
focus is upon the duty of forth telling the Word from God, not as some psychic
fortuneteller. In this sense the
modern prophet has before Him the complete revealed Word in a more sure way than
any single prophet of the Old or New Testament. The individual member of the
church has in his hands the means to test as the Bereans did the word before
them. Don’t take the word of any man despite heavenly title for granted as if
it is the only truth. Search out these matters in the Bible. A minister called
of God will withstand the test. >
Christ the Teacher. After
these the heavenly Father even sent his only‑begotten Son, the most
perfect teacher of the world; in whom is hidden the wisdom of God, and which has
come to us through the most holy, simple, and most perfect doctrine of all. For
he chose disciples for himself whom he made apostles. These went out into the
whole world, and everywhere gathered together churches by the preaching of the
Gospel, and then throughout all the churches in the world they appointed pastors
or teachers [1] according to Christ's command; through their successors he has
taught and governed the Church unto this day. Therefore, as God gave unto his
ancient people the patriarchs, together with Moses and the prophets, so also to
his people of the New Testament he sent his only‑ begotten Son, and, with
him, the apostles and teachers of the Church.
<As noted above, the church
today has a more sure word than any before as noted here and in Hebrews one.
Nonetheless the understanding or interpretation of Scripture depending
upon the Holy Spirit more than the faculties of men God gave to the church
apostles, prophets, evangelists, preachers, and teachers.
We need to use care here as some churches extend to men and some men
claim for themselves several of these titles.
God is God and could send an apostle or apostles to the church if and
when He desires. However I dare say
we will not meet any apostles in church this Sunday, or the next, their duty
having been completed. Likewise
with prophets since the canon is complete.
Evangelists were sent where there was no church.
In this sense we have few if any true evangelists in the world today.
(Yet I dare not limit God and would recognize and honor such if sent from
God.) That leaves to us preachers
and teachers for the church, as we know it today.
God has chosen the foolishness of the preaching of the Gospel for the
salvation of man. God has used
certain called out men for this task from the beginning.
Nowhere in Scripture do we see the task assigned to all of the church.
Even Paul says that faith comes from hearing and asks how they can hear
if none send a preacher. Notice Paul did not say a witness nor a spokesperson, but a
preacher, the gift of God to the church. Note
well the purpose of this call and how it is in the assembling together as the
church of God that the perfection of the saints is ordained by God. Discipleship
means teaching, there is no way to escape the pedagogical nature of evangelism.
This requires a church, a fixed place with those gifted by God to teach. >
Ministers of the New Testament.
Furthermore, the ministers of the new people are called by various names. For
they are called apostles, prophets, evangelists, bishops, elders, pastors, and
teachers (I Cor. 12:28; Eph. 4:11). The apostles did not stay in any particular
place, but throughout the world gathered together different churches. When they
were once established, there ceased to be apostles, and pastors took their
place, each in his church. In former times the prophets were seers, knowing the
future; but they also interpreted the Scriptures. Such men are also found still
today. The writers of the history of the Gospel were called Evangelists; but
they also were heralds of the Gospel of Christ; as Paul also commended Timothy:
Do the work of an evangelist (II Tim. 4:5). Bishops are the overseers and
watchmen of the Church, who administer the food and needs of the life of the
Church. The presbyters are the elders and, as it were, senators and fathers of
the Church, governing it with wholesome counsel. The pastors both keep the
Lord's sheepfold, and also provide for its needs. The teachers instruct and
teach the true faith and godliness. Therefore, the ministers of the churches may
now be called bishops, elders, pastors, and teachers.
<While I differ as noted in
the above paragraph concerning the time and place of the various offices, I am
not in opposition to this paragraph at all, but rather praise it as being most
well worded and thought out and worthy of all attention.
One note however is that the Bible sent preachers as evangelists where
there was no church. We use that title today and send preachers to establish a
church on the corner next to an existing church.
This is a misuse of the title evangelist at best. To send an evangelist
into a city where there are churches is saying those churches are not part of
the body of Christ. I am sure almost all will disagree with this statement, but
I stand firm on the meaning of this office as given in Scripture and as
understood by Calvin. Unless and until a church has declared every church
present apostate, they cannot send an evangelist and need to seek another term.
Evangelists go where there is no church. Evangelists are the church-planters,
the missionaries. >
Papal Orders. Then in
subsequent times many more names of ministers in the Church were introduced into
the Church of God. For some were appointed patriarchs, others archbishops,
others suffragans; also, metropolitans, archdeacons, deacons, subdeacons,
acolytes, exorcists, cantors, porters, and I know not what others, as cardinals,
provosts, and priors; greater and lesser fathers, greater and lesser orders. But
we are not troubled about all these about how they once were and are now. For us
the apostolic doctrine concerning ministers is sufficient.
<If called of God the minister will administer the Word
and sacraments of God, despite the failings of man to understand the clearness
and sureness of the line of authority from Christ to earth as laid before us in
Scripture, and the assignment of ungodly titles in an attempt to create their
own hierarchy. Christ’s own disciples did not understand there was no position
of power and authority in the church. On the very night Christ was to be taken
from them they argued about who would have the right and left hand position
(places of authority) in this new kingdom. To serve God is to be the servant of
all, not a place of adoration or authority. Such titles and creation of power
structures within the church are of man and corrupt the government of the church
by God. This does not say we do not have offices and subordination as such in
the church, but it speaks to place of ministry and not power. It is even as we
see the diversity within the Godhead, yet total unity of purpose and deed. >
Concerning Monks. Since we
assuredly know that monks, and the orders or sects of monks, are instituted
neither by Christ nor by the apostles, we teach that they are of no use to the
Church of God, nay rather, are pernicious. For, although in former times they
were tolerable (when they were hermits, earning their living with their own
hands, and were not a burden to anyone, but like the laity were everywhere
obedient to the pastors of the churches), yet now the whole world sees and knows
what they are like. They formulate I know not what vows; but they lead a life
quite contrary to their vows, so that the best of them deserves to be numbered
among those of whom the apostle said: We hear that some of you are living an
irregular life, mere busybodies, not doing any work etc. (II Thess. 3:11).
Therefore, we neither have such in our churches, nor do we teach that they
should be in the churches of Christ.
<Forbid not the assembling
of yourselves together says the Bible, end debate. The creation of such sects alone speaks to their yet being
carnal as opposed to the pureness of life before God such various vows are
supposed to accomplish. Rightly the
author so notes we have no such persons or sects within the true church of
Christ. Yet, we must insure our duly called ministers have the time for study
and prayer so they can properly present the Word of God to the congregation.
Often in the Bible we see Christ turn aside into the wilderness to find a place
of peace and quiet before the Lord. The church needs to insure such times of
solitude and peace are provided for the minister. Yet to permanently withdraw as
during the monastic period is not of God. >
Ministers Are To Be Called and
Elected. Furthermore, no man ought to usurp the honor of the ecclesiastical
ministry; that is, to seize it for himself by bribery or any deceits, or by his
own free choice. But let the ministers of the Church be called and chosen by
lawful and ecclesiastical election; that is to say, let them be carefully chosen
by the Church or by those delegated from the Church for that purpose in a proper
order without any uproar, dissension and rivalry. Not any one may be elected,
but capable men distinguished by sufficient consecrated learning, pious
eloquence, simple wisdom, lastly, by moderation and an honorable reputation,
according to that apostolic rule which is compiled by the apostle in I Tim., ch.
3, and Titus, ch. 1.
<We could enter into much
comment and debate here. However
the reformed church has always held to a three point calling to help her assure
that only those of God were ordained into the office of minister, these being
identified prior to and prepared to minister to God’s people.
This calling process begins with the inward sense of calling in the
individual. The next step is the
recognition of God’s calling by the brothers and sisters in Christ of the
person called. Such persons with an
inner calling and the recognition of his peers in Christ is recognized and
accepted by the courts of the church as being called of God enters into a time
of preparation for service. Last,
such a person having received a call to a particular place, church, or ministry
the elders set aside and so assigned the title and duties of Minister of Word
and sacrament recognize by the ordaining body and before God with the laying on
of hands. The Reformed church has
never ordained to service without a specific call to serve in a particular
place/area by an Assembly of God’s people. In other words she has never ordained and turned lose in the
world ministers without proper fellowship and support, these being seen as
provided by God and the final fleece before bestowing the highest title among
men upon a mere mortal and setting them to labor in the Lord’s vineyard.>
Ordination. And those who
are elected are to be ordained by the elders with public prayer and laying-on of
hands. Here we condemn all those who go off of their own accord, being neither
chose, sent, nor ordained (Jer., ch. 23). We condemn unfit ministers and those
not furnished with the necessary gifts of a pastor. In the meantime we
acknowledge that the harmless simplicity of some pastors in the primitive Church
sometimes profited the Church more than the many‑sided, refined and
fastidious, but a little too esoteric learning of others. For this reason we do
not reject even today the honest, yet by no means ignorant, simplicity of some.
<Indeed God uses the simple
and foolish things of this world to show forth His own mighty power and
sovereignty. Then among men it
takes different people with different gifts to reach the diversity of God’s
church. Some are given different
duties and differing boundaries of gifts to bring about God’s sure will and
purpose in providence. >
Priesthood of All Believers.
To be sure, Christ's apostles call all who believe in Christ
"priests," but not on account of an office, but because, all the
faithful having been made kings and priests, we are able to offer up spiritual
sacrifices to God through Christ (Exod. 19:6; I Peter 2:9; Rev. 1:6). Therefore,
the priesthood and the ministry are very different from one another. For the
priesthood, as we have just said, is common to all Christians; not so is the
ministry. Nor have we abolished the ministry of the Church because we have
repudiated the papal priesthood from the Church of Christ.
<The calling to office is personal and distinct.
The calling to the priesthood of believers is corporate or collective. As noted
above it refers to the freedom given to each person to offer prayers and
sacrifice (of self as a living sacrifice, not of bloody animals or
re-sacrificing of Christ) in their own home or other place as led of the Holy
Spirit. It gives the right and assigns the responsibility to parents to so teach
their children at home concerning the things of God. >
Priests and Priesthood.
Surely in the new covenant of Christ there is no longer any such priesthood as
was under the ancient people; which had an external anointing, holy garments,
and very many ceremonies which were types of Christ, who abolished them all by
his coming and fulfilling them. But he himself remains the only priest forever,
and lest we derogate anything from him, we do not impart the name of priest to
any minister. For the Lord himself did not appoint any priests in the Church of
the New Testament who, having received authority from the suffragan, may daily
offer up the sacrifice, that is, the very flesh and blood of the Lord, for the
living and the dead, but ministers who may teach and administer the sacraments.
<With the tearing of the
veil in the temple and in the words of Christ saying there will be a day when
not in this mountain or that, but in truth and spirit man will worship...
entered the world into the New Testament church and the removal of one chosen
line of priests, and in effect the very duty of that office from the church.
The priest in the old covenant offered sacrifice for the people; the
sacrifice now being completed in Christ there is no duty for the priest in the
church. The priesthood having been
then given to each believer, the believer is to offer himself a living sacrifice
to God as the most meager of duties to God. >
The Nature of the Ministers of
the New Testament. Paul explains simply and briefly what we are to think of
the ministers of the New Testament or of the Christian Church, and what we are
to attribute to them. This is how one should regard us, as servants of Christ
and stewards of the mysteries of God (I Cor. 4:1). Therefore, the apostle wants
us to think of ministers as ministers. Now the apostle calls them, huperetas,
rowers, who have their eyes fixed on the coxswain, and so men who do not live
for themselves or according to their own will, but for others ‑ namely,
their masters, upon whose command they altogether depend. For in all his duties
every minister of the Church is commanded to carry out only what he has received
in commandment from his Lord, and not to indulge his own free choice. And in
this case it is expressly declared who is the Lord, namely, Christ; to whom the
ministers are subject in all the affairs of the ministry.
<Well said, no comment need
but an expansion may be in order. The congregation and its elected officers are
all too often the roadblock that prohibits the minister from accomplishing his
task as assigned by God. How is this true? All too often the driving force
behind the church is to obtain members not converts and disciples. This requires
a softening of the Law of God in many ways, less the multitude be offended. How
often we read in the Bible how the Pharisees did not do what they would have
(though of evil not God) because of the crowd or multitude that followed Christ.
Likewise we find many servants today attempting to preach the Gospel in shackles
so to speak less they offend and find themselves with a so-called black mark on
their record because of division in the local church. For a young minister
struggling to support his family, events that may hinder his progression in the
ministry and being better able to provide for his family. The congregation and
more especially the elders have failed the minister in not providing due support
in spiritual as well as material things. The pastor has failed to place his
trust entirely in the hands of the Lord and proclaim the Gospel no matter what.
Two wrongs do not make a right and the church has suffered because of the
personnel file hanging over the head of pastors. >
Ministers as Stewards of the
Mysteries of God. Moreover, to the end that he might expound the ministry
more fully, the apostle adds that ministers of the Church are administrators and
stewards of the mysteries of God. Now in many passages, especially in Eph., ch.
3, Paul called the mysteries of God the Gospel of Christ. And the sacraments of
Christ are also called mysteries by the ancient writers. Therefore for this
purpose are the ministers of the Church called; namely, to preach the Gospel of
Christ to the faithful, and to administer the sacraments. We read, also, in
another place in the Gospel, of the faithful and wise steward, whom his master
will set over his household, to give them their portion of food at the proper
time (Luke 12:42). Again, elsewhere in the Gospel a man takes a journey in a
foreign country and, leaving his house, gives his substance and authority over
it to his servants, and to each his work.
<For which purpose we see
the apostles very early set aside the elders for this very thing and appointing
others for the daily care of the people. The
minister is called to minister the Word and Sacrament and not as some read the
administration of the Gospel to mean the worldly administration of the affairs
corporately speaking of the church. Yet this is placed upon the plate of the pastor by most
churches as if the pastor is to be so concerned with things of the flesh.
This has in many ways weakened the proclamation of the Gospel in the
church and taken away from the purity of the Word preached to the detriment of
the church. >
The Power of Ministers of the
Church. Now, therefore, it is fitting that we also say something about the
power and duty of the ministers of the Church. Concerning this power some have
argued industriously, and to it have subjected everything on earth, even the
greatest things, and they have done so contrary to the commandment of the Lord
who has prohibited dominion for his disciples and has highly commended humility
(Luke 22:24 ff.; Matt. 18:3 f.; 20:25 ff.). There is, indeed, another power that
is pure and absolute, which is called the power of right. According to this
power all things in the whole world are subject to Christ, who is Lord of all,
as he himself has testified when he said: All authority in heaven and on earth
has been given to me (Matt. 28:18), and again, I am the first and the last, and
behold I am alive for evermore, and I have the keys of Hades and Death (Rev.
1:18); also, He has the key of David, which opens and no one shall shut, who
shuts and no one opens (Rev. 3:7).
<The minister is the spokesman of Christ, to represent
the mind of Christ to the people as revealed in Scripture.
He is not the chief administrator or janitor, he is the servant of all,
but in Word and sacrament. A spiritual overseer insuring all is done in
accordance with the Word of God. This does not remove any God given authority or
right to rebuke or comfort as need by the Word of God. He is not the authority,
but the representative of that authority. >
The Lord Reserves True Power
for Himself. This power the Lord reserves to himself, and does not transfer
it to any other, so that he might stand idly by as a spectator while his
ministers work. For Isaiah says, I will place on his shoulder the key of the
house of David (Isa. 22:22), and again, The government will be upon his
shoulders (Isa. 9:6). For he does not lay the government on other men's
shoulders, but still keeps and uses his own power, governing all things.
<Christ commands, Christ judges, Christ condemns, the
minister speaks the Word of God and serves the sacraments of Christ. Outside the
proclamation of God’s Word in exhortation, the minister has no power over the
people. They are the sheep of Christ’s pasture, the minister but the
under-shepherd. >
The Power of the Office and of
the Minister. Then there is another power of an office or of ministry
limited by him who has full and absolute power. And this is more like a service
than a dominion. For a lord gives up his power to the steward in his house, and
for that cause gives him the keys, that he may admit into or exclude from the
house those whom his lord will have admitted or excluded. In virtue of this
power the minister, because of his office, does that which the Lord has
commanded him to do; and the Lord confirms what he does, and wills that what his
servant has done will be so regarded and acknowledged, as if he himself had done
it. Undoubtedly, it is to this that these evangelical sentences refer: I will
give you the keys of the kingdom of heaven, and whatever you bind on earth shall
be bound in heaven, and whatever you loose on earth shall be loosed in heaven
(Matt. 16:19). Again, if you forgive the sins of any, they are forgiven; if you
retain the sins of any, they are retained (John 20:23). But if the minister does
not carry out everything as the Lord has commanded him, but transgresses the
bounds of faith, then the Lord certainly makes void what he has done. Wherefore
the ecclesiastical power of the ministers of the Church is that function whereby
they indeed govern the Church of God, but yet so do all things in the Church as
the Lord has prescribed in his Word. When those things are done, the faithful
esteem them as done by the Lord himself. But
mention has already been made of the keys above.
<Perhaps redundant, but for clarity not over stated.
There is power in the church and in the office of minister, only when the full
Word of God is obeyed. >
The Power of Ministers Is One
and the Same, and Equal. Now the one and an equal power or function is given
to all ministers in the Church. Certainly, in the beginning, the bishops or
presbyters governed the Church in common; no man lifted up himself above
another, none usurped greater power or authority over his fellow‑bishops.
For remembering the words of the Lord: Let the leader among you become as one
who serves (Luke 22:26), they kept themselves in humility, and by mutual
services they helped one another in the governing and preserving of the Church.
<This denies the hierarchy
many denominations today continue to assert.
In Bullinger’s day it screamed ungodly at the Roman church and her many
officers. It continues to speak to those denominations that set up officers in
the church that have the power to bind the conscience of a lesser as if one had
a more direct access to God or was of more purity than the other. >
Order To Be Preserved.
Nevertheless, for the sake of preserving order some one of the ministers called
the assembly together, proposed matters to be laid before it, gathered the
opinions of the others, in short, to the best of man's ability took precaution
lest any confusion should arise. Thus did St. Peter, as we read in The Acts of
the Apostles, who nevertheless was not on that account preferred to the others,
nor endowed with greater authority than the rest. Rightly then does Cyprian the
Martyr say, in his De Simplicitate Clericorum: "The other apostles were
assuredly what Peter was, endowed with a like fellowship of honor and power; but
{his} primacy proceeds from unity in order that the Church may be shown to be
one."
<It is written that Christ thought it not robbery to
consider Himself equal with God. True unity, yet subordination has always
existed in the Godhead as elsewhere discussed. This same equality of office or
person is in sight here, yet that some should serve in one role and others in
different roles has nothing to do with a distinction of order or esteem before
God, they are equals in all senses of that word. >
When and How One Was Placed
Before the Others. St. Jerome also in his commentary upon The Epistle of
Paul to Titus, says something not unlike this: "Before attachment to
persons in religion was begun at the instigation of the devil, the churches were
governed by the common consultation of the elders; but after every one thought
that those whom he had baptized were his own, and not Christ's, it was decreed
that one of the elders should be chosen, and set over the rest, upon whom should
fall the care of the whole Church, and all schismatic seeds should be
removed." Yet St. Jerome does not recommend this decree as divine; for he
immediately adds: "As the
elders knew from the custom of the Church that they were subject to him who was
set over them, so the bishops knew that they were above the elders, more from
custom than from the truth of an arrangement by the Lord, and that they ought to
rule the Church in common with them." Thus far St. Jerome. Hence no one can
rightly forbid a return to the ancient constitution of the Church of God, and to
have recourse to it before human custom.
<Pride and ego of the flesh misused what was intended
for the good and order of the whole church. We see Moses set up “captains”
over, tens, fifties, and hundreds with himself as the final spokesman on matters
requiring judgment. So of necessity the ministry of the whole church was
divided. The intent not to rule over, but together bring order to the whole.
Though we do not see the corruption of this distribution of labor in the time of
Moses, we can from history point to the total corruption wrought by the same
process in the new church. >
The Duties of Ministers.
The duties of ministers are various; yet for the most part they are restricted
to two, in which all the rest are comprehended: to the teaching of the Gospel of
Christ, and to the proper administration of the sacraments. For it is the duty
of the ministers to gather together an assembly for worship in which to expound
God's Word and to apply the whole doctrine to the care and use of the Church, so
that what is taught may benefit the hearers and edify the faithful. It falls to
ministers, I say, to teach the ignorant, and to exhort; and to urge the idlers
and lingerers to make progress in the way of the Lord. Moreover, they are to
comfort and to strengthen the fainthearted, and to arm them against the manifold
temptations of Satan; to rebuke offenders; to recall the erring into the way; to
raise the fallen; to convince the gainsayers to drive the wolf away from the
sheepfold of the Lord; to rebuke wickedness and wicked men wisely and severely;
not to wink at nor to pass over great wickedness. And, besides, they are to
administer the sacraments, and to commend the right use of them, and to prepare
all men by wholesome doctrine to receive them; to preserve the faithful in a
holy unity; and to check schisms; to catechize the unlearned, to commend the
needs of the poor to the Church, to visit, instruct, and keep in the way of life
the sick and those afflicted with various temptations. In addition, they are to
attend to public prayers or supplications in times of need, together with common
fasting, that is, a holy abstinence; and as diligently as possible to see to
everything that pertains to the tranquility, peace and welfare of the churches.
But in order that the minister may perform all these things better and more
easily, it is especially required of him that he fear God, be constant in
prayer, attend to spiritual reading, and in all things and at all times be
watchful, and by a purity of life to let his light to shine before all men.
<How many see this as the duty of the minister(s) in the
church today? I dare say the
minister that finds his expected duties thus-limited is not only rare, but among
men serving God most blessed. Yet
the corruptions of the duties of the minister flow from the congregation upward
in their expectations of the minister. The same is deemed only fair because this
is what we pay him for being the logic of the average person in the pew.
Many of the offices and duties the church recognizes as required of the
minister are not in sight anywhere in Scripture. It should not take a lot of
paper to write down the job description of the minister if we stay with the
Bible. Part of the fault lies with ministers who for their own reasons are
willing to allow such additions be made to their duties, and the burden of the
Word of God so easily set aside for salary’s sake. >
Discipline. And since
discipline is an absolute necessity in the Church and excommunication was once
used in the time of the early fathers, and there were ecclesiastical judgments
among the people of God, wherein this discipline was exercised by wise and godly
men, it also falls to ministers to regulate this discipline for edification,
according to the circumstances of the time, public state, and necessity. At all
times and in all places the rule is to be observed that everything is to be done
for edification, decently and honorably, without oppression and strife. For the
apostle testifies that authority in the Church was given to him by the Lord for
building up and not for destroying (II Cor. 10:8). And the Lord himself forbade
the weeds to be plucked up in the Lord's field, because there would be danger
lest the wheat also be plucked up with it (Matt. 13:29 f.).
<Discipline is a most holy thing and requires humility
and prayer before God. It is a part of the ministry of the called of God to make
sure these efforts are for the purity of the church, the reconciliation of the
lost, and the glory of God. As noted before this is the one mark of the church
that is abused the most and in so many ways true Christian discipline does not
exist in the church as a whole and Satan is having a field day among the saints.
>
Even Evil Ministers Are To Be
Heard. Moreover, we strongly detest the error of the Donatists who esteem
the doctrine and administration of the sacraments to be either effectual or not
effectual, according to the good or evil life of the ministers. For we know that
the voice of Christ is to be heard, though it be out of the mouths of evil
ministers; because the Lord himself said: Practice and observe whatever they
tell you, but not what they do (Matt. 23:3). We know that the sacraments are
sanctified by the institution and the word of Christ, and that they are
effectual to the godly, although they be administered by unworthy ministers.
Concerning this matter, Augustine, the blessed servant of God, many times argued
from the Scriptures against the Donatists.
<For which reason the
churches today recognize the baptism by each other for the most part. Those who
do not simply are not inside the boundaries of Scripture. The person, mode of,
time or place has nothing to do with the efficaciousness of the sacrament. >
Synods. Nevertheless, there
ought to be proper discipline among ministers. In synods the doctrine and life
of ministers is to be carefully examined. Offenders who can be cured are to be
rebuked by the elders and restored to the right way, and if they are incurable,
they are to be deposed, and like wolves driven away from the flock of the Lord
by the true shepherds. For, if they be false teachers, they are not to be
tolerated at all. Neither do we disapprove of ecumenical councils, if they are
convened according to the example of the apostles, for the welfare of the Church
and not for its destruction.
<The covenant connection is not set-aside in the
calling. The minister is not a power unto self, but is subject to his fellow
presbyters in the Lord. The discipline of ministers rightly being moved to the
larger gathering (synods) to prohibit false statements of the devil at the local
level from silencing the voice of God through His ministers, and that there is
wisdom among many counselors and the gathering of elders should provide the mind
and wisdom of Christ. The biblical example being the council at Jerusalem
depicted in Acts 15. >
The Worker Is Worthy of His
Reward. All faithful ministers, as good workmen, are also worthy of their
reward, and do not sin when they receive a stipend, and all things that be
necessary for themselves and their family. For the apostle shows in I Cor., ch.
9, and in I Tim., ch. 5, and elsewhere that these things may rightly be given by
the Church and received by ministers. The Anabaptists, who condemn and defame
ministers who live from their ministry are also refuted by the apostolic
teaching.
<The so-called house churches of today make such claims
as a minister shouldn’t be paid and even deny the need for any organization or
ordination of officers. Not a new error fostered on some children of darkness by
Satan, but of that ancient origin in the casting down from heaven this messenger
of darkness. Where there is no shepherd the wolves may partake at their will.
There is no vow of poverty for ministers! Nonetheless this should not be the
first consideration as a minister prays for the leading of the Holy Spirit in
regards to which church he should minister in. God will provide and such earthly
matters, though of a concern to the flesh, should not be placed upon the
ministers of the church. It also speaks to the congregation or other calling
agency to properly provide for the ministers entrusted to their care in material
things. >
