First signs of order in the early Church.
In introducing this subject, notice may be taken of the idea that the apostolic body must number twelve. It was a purely Jewish conception, based on the fact that the tribes composing the nation were twelve. But it was a notion suited to the formality of the age, which made so much of numbers, and washings, and ordinances, and ceremonies. It does not appear that our Lord made any sacredness attach to the number; nor did he, after his resurrection, make any suggestions as to the filling up of the betrayer's office. It may further be shown that the conditions of apostleship laid down by Peter are not otherwise indicated. He seems to have gained the idea by dwelling on the fact that the apostles were to be Christ's witnesses; but our Lord's call to witness was made to disciples as well as to apostles. It would rather seem that the one thing essential to apostleship was direct appointment to office by the Lord Jesus Christ himself. In this view we can fully understand the claim St. Paul makes to the rights, standing, and authority of an apostle. The Revised Version makes a suggestive change in Acts 1:23, reading "they put forward," for "they appointed;" intimating that candidates were first selected by the apostles, and then "put forward" before the entire body of disciples, who made the definite choice. Regarded as the first effort to secure system and order among the Christian disciples, we may find indications of the early recognition of five great practical principles—the five which have been variously powerful in shaping the order of the various Christian communities as one or the other of them has gained prominence. We do little more than state the principles, leaving the questions of their relative values, their adaptations to present religious life, and their influence on the formation of different ecclesiastical organizations.
I. THE PRINCIPLE OF THE NEED FOR OFFICES IN THE CHRISTIAN CHURCH. This is universally recognized. The offices are arranged with more or less precise copying of the early Church models, and with varying sense of the elasticity of the principle. One thing needs to be carefully impressed, viz. that all offices are for use—for the order and edification of the Church.
II. THE PRINCIPLE OF THE EIGHTS OF THE COMMUNITY. All being believers, having the new life and the indwelling Spirit,—all may and should take part in the proposed election. This principle is recognized in all Churches, but is less prominent in some than in others. Prudence provides limitations of the claims which it might inspire.
III. THE PRINCIPLE OF THE EXECUTIVE RIGHTS OF CHRIST. He is the living and present Head and Ruler of the Church, and must be thought of as actually presiding; not only having given us laws, but actually presiding over their execution. All officials in a Church are Christ's ministers and agents, simply carrying out his will.
IV. THE PRINCIPLE OF THE RIGHT OF JUDICIOUS SELECTION. A large number of people cannot make wise and united selection of suitable men for suitable offices. This is a very practical principle, which prudence would have established if for it there had been no early Church precedent. It is found useful in all societies and associations of men,
V. THE PRINCIPLE OF ELECTION BY THE WHOLE COMMUNITY. All the Church joined in the act of choosing one of the two selected ones. It may be impressed that these simple and practical principles lie at the very foundation of Church order, and that the healthy working of Church systems depends upon the wise applications made of them, relative to the circumstances of national and social surroundings, and the "genius" of the community so ordered.—R.T.
Acts Intro
Acts
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