The Last Reformation

by F. G. Smith

The foregoing scripture is a mere enumeration of the gifts that God implanted in the church as a body. The more particular application of these gifts and their relation to church organization and government are given further on in the same chapter. "Now ye are the body of Christ, and members in particular. And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. Are all apostles? are all prophets? are all teachers? are all workers of miracles? have all the gifts of healing? do all speak with tongues? do all interpret? But covet earnestly the best gifts" (verses 27-31).

Comparison of verses 4 to 11 with verses 27 to 31 of the chapter just quoted shows conclusively that one is the counterpart of the other, the latter merely amplifying and explaining the former. From this clear teaching it is evident that the work of apostleship, of teaching, of governing, etc., were all based upon and grew out of divine gifts implanted in the heart by the Holy Spirit.

The same truth is taught by Paul in another place. Speaking of Christ, the apostle says, "When he ascended up on high, he ... gave gifts unto men ... and he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ" (Eph. 4: 8-12).

According to these scriptures, the very governmental positions of the church with their authority and responsibility were the product of those gifts and qualifications bestowed upon certain individuals in particular. Such gifts could be legitimately coveted with a view to spiritual edification of the body (1 Cor. 12:31; 14:12). "If a man desire the office of a bishop, he desireth a good work" (1 Tim. 3:1). "Helps" doubtless included that class of assistants commonly called deacons (1 Tim. 3:8-11).

Since in the primitive church organization and government were determined by the divine gifts and callings possessed by individuals, it is evident that we have in this something totally different from that later conception of church government as a mere human arrangement. At a subsequent time, as we shall show, church government was patterned after the forms of political government in that it was vested inherently in men. Four such forms have been developed—the imperial, or papal; the episcopal; the presbyterial; and the congregational. While these four differ in external form, they are all alike in fundamental character, in that they assume that the governing power rests inherently in men.

None of these forms of government represent the New Testament church. The organization and government of that church was based upon the charisma, or divine gifts and callings, of individuals composing the church. The power and authority of an apostle or of an evangelist, for example, did not rest upon any selection or appointment made by men. The church did not act in a corporate capacity and confer ecclesiastical power and authority upon any one. All such power and authority came direct from God through the Holy Spirit, and it was in God's name and by his authority alone that they acted. The organization of the church was therefore charismatic. If, for example, the gifts of an apostle were conferred by the Holy Spirit upon an individual, he possessed apostolic responsibility and authority. The brethren recognized such gifts when these were evident, and submitted themselves voluntarily to such spiritual leadership and oversight; for at this period there had not been developed that ecclesiastical system by which human election and appointment gave positions and authority to men. In fact, we shall clearly show later that the true church can not be legally organized. Every attempt of men to assume the reins of authority and give governmental form and administrative direction to the church has been denominational and sectarian.

Ordination

The true church was the whole family of God directed by his Holy Spirit. Ministerial appointment, with its authority and responsibility, was therefore divine. We have seen that through the spiritual operation called the new birth, one became a member of Christ, and hence by divine right belonged to whichever congregation of the church he might be able to associate with; but that in practical experience, such local membership involved recognition on the part of the other members. So it was with the divine appointment to the ministry. The only other essential to its practical operation was simply recognition of that call. Such recognition, in the last analysis, belonged to the whole church (1 Tim. 3: 2-7; Tit. 1: 6-9), but was given formally by the laying on of the hands of the presbytery.

Plurality of local elders

The development of ministers in an apostolic church was a divine, natural process, the inevitable result of the emphasis placed on the gifts and callings of the Spirit. This free exercise of the Spirit's gifts working in the members doubtless accounts for the plurality of ruling elders found in those local churches. See Acts 14:23; 20:17; Phil. 1:1; 1 Tim. 5:16, 17; Tit. 1:5. It could not be otherwise as long as the churches were Spirit-filled, working congregations and the Spirit of God had his way. The system that limited local church government to a one-man rule originated in the apostasy, after the gifts of the Spirit had died out. It is simply one part of that great system of human organization that developed the full-grown papacy. Of this we shall learn more hereafter.