POSITION STATEMENTS
TABLE OF CONTENTS
ABORTION
AIDS
ALCOHOL, TOBACCO & DRUGS
APOSTLES & PROPHETS
CHARISMATIC MOVEMENT
DIVESTITURE OF
INVESTMENTS IN ISRAEL
GAMBLING
HOMOSEXUALITY
POSITIVE CONFESSION
REGISTRATION & VOTING
ABORTION
BELIEVING that the moral issue of abortion is more than a question
of the freedom of a woman to control the reproductive functions of
her own body; and
BELIEVING that it is rather a question of those circumstances under
which a human being may perform the sovereign right of taking the
LIFE of another; and
BELIEVING that ALL LIFE is an expression of God's love, so that
neither the life of the unborn fetus nor the mother may be taken
lightly; and
BELIEVING that God Himself, in Holy Writ, has told us what our
attitude must be towards the unborn through specifically stating in
Psalms 139:13, 16, and in Luke 1:31, 32, 33, 41, that He conferred
Divine blessing upon unborn infants and provides penalties for
actions which result in the death of unborn babies;
The INTERNATIONAL PENTECOSTAL CHURCH OF CHRIST issues this statement
of its basic position addressing this subject; and
CONDEMNS in the strongest possible terms the role and influence of
the Federal Judiciary which has made it legal to terminate a fetus
for no better reason than personal convenience or sociological
considerations up to and including the last trimester of pregnancy:
AFFIRMS our conviction that abortion on demand for social adjustment
or to solve economic problems is morally wrong, and expresses its
firm opposition to any legislation that will legalize abortion for
those reasons;
ASSURES the Christian community that at the same time we recognize
the necessity for therapeutic abortions to safeguard the health or
life of the mother, as for example, the possibility of tubular
pregnancies, which are considered by most doctors to be fatal unless
terminated;
CALL UPON the committed Christian who may experience other
pregnancies, such as those resulting from rape and incest, which may
require deliberate termination, to arrive at the decision only after
there has been extensive medical, psychological and religious
counseling of the most sensitive kind realizing the final decision
remains that of the woman, and when such determination has been
reached, the individuals involved should not be subjected to
censure; and
CHALLENGES our pastors and church leaders to speak out strongly in
favor of the Biblical standard that upholds the sanctity of life.
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AIDS
Acquired Immune Deficiency Syndrome (AIDS) has become the number one
public health problem in the world. Currently, there is no cure for
AIDS; the disease is always fatal. The Surgeon General of the United
States of America has called AIDS "the most serious matter any
health official of any nation has ever faced."
Although there is the urgent need for more education regarding AIDS,
education without reference to values ignores the moral dimensions
of the problem. Government or private sector programs that subtly
advance the idea that AIDS is not anyone's fault -- the virus is to
blame -- serve only to remove the moral element of the problem by
pretending there is none. While there are innocent victims of the
disease, the fact remains that in the United States two groups of
individuals are the primary victims -- homosexual men and drug
addicts who share needles. The nexus between immoral behavior and
the spread of the AIDS virus is self-evident.
Furthermore, AIDS is first and foremost a public health concern, not
a civil rights issue. Hence, any proposed legislation that would
confer special "civil rights" on persons afflicted with
AIDS, but
threaten the health of others, is totally unacceptable. We believe
appropriate legislation regarding AIDS would require testing of high
risk groups and reporting of those with the disease to the public
health officials on the same basis as other sexually transmitted
diseases.
But legislation and the best efforts of public health officials have
its limits. Our Christian faith offers not only hope for the victims
of AIDS, but a realistic way of life that will curb the spread of
this tragic disease. For this reason, the International Pentecostal
Church of Christ (IPCC) calls upon their constituents to witness the
hope that God has provided in Jesus Christ. He is our ultimate
source of confidence -- not human wisdom or medical science.
We urge therefore, that Christian compassion, not judgment, be
extended to victims of AIDS. Judgment is in the hands of our
Heavenly Father, who is just and merciful. Seldom has there been
such an opportunity to witness of Gods' forgiveness and salvation.
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ALCOHOL, TOBACCO, & DRUGS
Why have holiness and Pentecostal churches advocated abstinence
concerning the use of alcohol, tobacco, and narcotics (drugs)? Why
not allow moderation?
First Corinthians 6:19, 20 has historically been held in high regard
by holiness and Pentecostal Christians. “Do you not know that your
body is a temple of the Holy Spirit, who is in you, whom you have
received from God? You are not your own; you were bought at a price.
Therefore honor God with your body.” This and other passages warning
against drunkenness have been considered sufficient reason for
advocating complete abstinence from the use of alcohol, tobacco, or
narcotics. Not only is the human body the temple of the Holy Spirit,
which is not to be defiled; but there are other reasons for complete
abstinence: (1) contemporary society is plagued with the destructive
consequences of these three addictive substances and (2) even
moderate use of the substances, especially alcohol and drugs, leads
too often to destructive addictive habits.
Alcohol. The Scriptures speak often of the destructive power
of alcohol. Noah’s drunkenness brought shame to his family (Gen.
9:20-27). Lot’s drunkenness resulted in an incestuous relationship
with his two daughters (Gen. 19:30-38). An inebriated Xerxes sought
to humiliate Queen Vashti publicly (Est. 1:9-22). The consumption of
alcohol impairs judgment, inflames passions, and invites violence
(Lev. 10:8-11; Prov. 20:1, 23:29-35, 31:4,5).
Alcoholism and the depression associated with it often leads to a
breakdown of moral inhibitions, indiscreet or violent behavior, or
loss of consciousness (drunkenness). Long-term drinking can
terminally damage liver, pancreas, brain, or heart. Binge drinking
on university campuses has caused instant death. It is estimated
there are 14 million problem drinkers in the United States. Half of
the fatal automobile accidents are caused by alcohol-impaired
drivers. The annual cost of alcohol-related accidents, illness,
violent crime, and loss of work time is estimated to exceed 100
billion dollars.
Illegal Drugs. Though drug use is not specifically mentioned
in the Bible, its impact on the drug user and on society far exceeds
the evil results of alcohol abuse. The addictive nature of certain
drugs is so powerful that a single episode can hook an individual
for life. Furthermore, the irreversible physical damage to one’s
organs and mental capacities makes drugs extremely dangerous. The
greatest danger is the all-consuming control of one’s life,
constantly interrupting one’s focus on work and destroying personal
relationships and spiritual well-being. Beyond the personal toll of
drug addiction is the disastrous burden placed on families and
society.
Alcohol and illegal drug use are well documented factors in domestic
violence, road and work rage, child abuse, suicide, and a variety of
other socially destructive behaviors. Alcoholism and drug addiction
present a national crisis threatening to destroy the fabric of our
society. Paul admonished us to, “Let this mind be in you, which was
also in Christ Jesus...” (Philip. 2:5 - KJV) We can be sure that
Christ never allowed his mind to be impaired by the intake of
substances.
Tobacco. While smoking and chewing tobacco does not impair
one’s judgment nor carry many of the relational side effects of
alcohol and illegal drugs, tobacco has now proved to be a primary
health concern. Yet young people year after year are becoming hooked
on the habit through effective ad campaigns that deceptively
associate smoking with maturity and popularity.
For many years the surgeon general of the United States has warned
society of the dangers of smoking, even to the point of forcing
tobacco companies to place the warning on their products. But not
until the casualties of mouth and lung cancer and addiction to
tobacco began to increase did people take the warning seriously.
When it became evident that non-smokers were becoming victims of
diseases caused by inhaling second-hand tobacco smoke, then society
began mounting major opposition to the use of tobacco. While medical
studies in recent years have shown conclusively that smoking is the
leading cause of lung cancer, the church has long opposed the use of
tobacco because it is a habit that is harmful to a Christian’s
testimony as well as to a Christian’s body, which is the temple of
the Holy Spirit.
With these realities about alcohol, tobacco, and drug use, the
argument for abstinence is well established. The Christian is called
to a higher standard of self-control and self-denial concerning
those things not beneficial to his physical and spiritual well
being. To argue for any level of “moderate use” of alcohol,
narcotics, or tobacco is to be insensitive to the weight of
Scripture and the present perils of our society. Christians realize
the pressing need for a pure testimony before our world. As the
apostle Paul said, “I urge you ... in view of God’s mercy, to offer
your bodies as living sacrifices, holy and pleasing to God–this is
your spiritual act of worship. Do not conform any longer to the
pattern of this world, but be transformed by the renewing of your
mind. Then you will be able to test and approve what God’s will
is–his good, pleasing and perfect will” (Romans 12:1, 2).
Concerns:
The use of alcohol, narcotics, and tobacco mentioned above exact a
heavy toll, not only on the addicted person, but also on all of
society. Drug abuse can make an addict incapable of being a
productive individual in the larger society, thus increasing the
financial burden on the rest of society. Medical treatment for
injuries and illnesses caused by the addictions further consumes
resources that could be put to much better use. And as drug abuse
often leads to criminal activity, society pays a double cost in
added insurance and law enforcement costs. We call upon all of
society to fight these addictive substances used by Satan to keep
individuals in bondage to his power over their lives. We also call
upon all International Pentecostal Church of Christ Churches to
reaffirm our teachings on these addictive substances.
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The above statement is based upon our common
understanding of scriptural teaching.
All Scripture quotations are from the New International Version
(NIV) unless otherwise specified.
Permission to adapt position papers has been granted by the
Assemblies of God to the International Pentecostal Church of Christ.
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APOSTLES AND PROPHETS
Apostles and Prophets
Modern church statisticians cite the phenomenal growth of the
Pentecostal movement and report that Pentecostals and charismatics
now make up the second largest Christian group in the world.
Pentecostals stand in awe of what God has done and attribute such
amazing expansion to their simple trust in the supernatural power of
the Holy Spirit, which continues to be at work in the church today.
The rapid advance of the Pentecostal revival has also been
accompanied by a new openness to the gifts of the Spirit. The
evangelical world increasingly has turned from cessationism, the
belief gifts of the Spirit ceased at the end of the New Testament
era, to an understanding that New Testament gifts of the Holy Spirit
are vital for ministry today.
With the restoration of the miraculous gifts to the Church has also
come the question of whether God is restoring the five-fold ministry
of Ephesians 4:11: “It was he who gave some to be apostles, some to
be prophets, some to be evangelists, and some to be pastors and
teachers.”1
Bible scholars differ on whether the gifts of pastor and teacher are
separate in Ephesians 4 (yielding a total of five), or whether a
better translation might be “...and some to be pastor-teachers”
(yielding a total of four). Greek grammar would seem to dictate
four, but the New Testament often discusses pastoral and teaching
roles separately. However, the best designation for ministry is
neither fivefold nor fourfold but manifold. Ephesians 4:12 gives to
all saints the work of ministry, while 1 Corinthians 12:28-30 and
Romans 12:6-8 provide aspects of ministry beyond the designations in
Ephesians 4:11, 12.
Relatively few questions are raised about the validity of
contemporary evangelists, pastors, and teachers. However, there are
a number of voices in the church today calling for the restoration
of apostles and prophets, thinking these offices are the key to
continued growth and vitality. The issue is important, and this
paper is an effort to seek scriptural guidance.
The Apostolic Church
Some advocate the recognition of contemporary apostles and use the
term apostolic. They believe church bodies that do so have moved
closer to the New Testament ideal of ministry.
Historically, the adjective apostolic has been used to signify (1)
church bodies that attempt to trace a succession of their clergy
back to the original 12 apostles, as do the Catholic and Episcopal
churches; (2) Oneness, or Jesus-Only, Pentecostal churches, who
since the early 20th century have used the description “Apostolic
Faith” (previously used by Trinitarian Pentecostals such as Charles
F. Parham and William J. Seymour) to designate their distinctive
doctrines; (3) churches that claim God has raised up present-day
apostles in their midst (“New Apostolic” and “Fivefold” churches);
or (4) churches, including most Protestant groups, that claim to be
apostolic because they teach what the apostles taught; that is, New
Testament doctrine. Therefore, most Christian denominations think of
themselves, in one sense or another, as apostolic.
Pentecostal churches believe they are apostolic
because (1) they teach what the apostles taught, and (2) they share
in the power of the apostles through the baptism in and fullness of
the Holy Spirit, who empowers their lives and ministries. They
believe what matters is not a contemporary apostolic office but
apostolic doctrine and power.
The New Testament Apostles
The origin of the apostolic office is traced in the Gospels to
Jesus. The Gospel of Mark reads, “[Jesus] appointed
twelve–designating them apostles–that they might be with him and
that he might send them out to preach and to have authority to drive
out demons” (Mark 3:14, 15). Matthew and Luke contain similar
attributions (cf. Matthew 10:2; Luke 6:13). The number 12 seems to
have had significance, so the most common title for this group in
the Gospels is “the Twelve” rather than “the Apostles” (cf. Matthew
26:14, 20, 47; Mark 4:10; 6:7; 9:35; Luke 8:1; 9:1; 18:31; John
6:67; 20:24). The designation “the Twelve” also continued in the
life of the Early Church through the writings of Luke (Acts 6:2) and
the apostle Paul (1 Corinthians 15:5). In addition, Jesus himself is
called by the writer to the Hebrews “the apostle and high priest
whom we confess,” (Hebrews 3:1).
The word apostle comes from the Greek apostolos2
and may be translated by such terms as delegate,
envoy, messenger, or agent.3
Since Jesus probably spoke Hebrew or Aramaic rather than Greek, it
is possible the Hebrew/Aramaic shaliach also means much the same as
apostolos. This is the actual word used by Jesus and His earliest
followers and provides much of the conceptual background. The rabbis
of Jesus’ day regarded it as an important legal principle: “A man’s
agent (shaliach) is like unto himself.”4
This meant if a man’s agent made a deal, it was the same as the man
himself making the deal. The modern concept of power of attorney is
very similar.
When it comes to apostles or other kinds of agents, it is of crucial
importance whom the agent represents. The Gospels make it clear the
apostles were appointed by Jesus to act on His behalf. Mark’s
tersely stated record of their initial commission is “that they
might be with him and that he might send them out to preach and to
have authority to drive out demons” (Mark 3:14, 15). It has to do
with personal fellowship with Jesus, preaching the good news of the
kingdom of God on Jesus’ behalf, and participation in the power of
Jesus to cast out demons. Jesus apparently sent them out early in
the Galilean ministry with instructions to preach and heal the sick
(cf. Matthew 10:5-14; Mark 6:7-11; Luke 9:1-5). Like the Seventy
dispatched later, their immediate scope of ministry was to “the lost
sheep of Israel” (Matthew 10:6).
The Apostles and Pentecost
The commission of the Twelve was dramatically expanded following the
death and resurrection of Jesus. In John’s Gospel, Jesus anticipated
that those who had faith in Him would do “greater things” than He
had done by asking in His name (John 14:12-14). The Counselor,
identified as the Holy Spirit and the Spirit of truth, who was
“with” them during the time of His earthly ministry, would soon be
“in” them (14:16, 17). The Spirit would also teach them all things
and remind them of everything He had said to them (14:26). John
noted that Jesus appeared to the “disciples” after His resurrection
and said, “‘As the Father has sent me, I am sending you.’ And with
that he breathed on them and said, ‘Receive the Holy Spirit. If you
forgive anyone his sins, they are forgiven; if you do not forgive
them, they are not forgiven’” (John 20:21-23). Luke makes it clear
Jesus “opened” the minds of “the Eleven and those with them” (24:33)
to “understand the Scriptures” to the end that “the Christ [would]
suffer and rise from the dead on the third day, and repentance and
forgiveness of sins [would] be preached in his name to all nations,
beginning at Jerusalem” (Luke 24:45-47). Jesus then reminded the
disciples they were “to stay in the city [i.e., Jerusalem] until
[they had] been clothed with power from on high” (24:49).
This promise was so important that Luke recorded it again in Acts
1:4 with an explanatory word from Jesus: “For John baptized with
water, but in a few days you will be baptized with the Holy Spirit”
(1:5). The reason for the promise is couched in Jesus’ words, “But
you will receive power when the Holy Spirit comes on you; and you
will be my witnesses in Jerusalem, and in all Judea and Samaria, and
to the ends of the earth” (Acts 1:8). The promise was fulfilled in
the descent of the Spirit at Pentecost (Acts 2:4) and identified in
Peter’s prophetic message as the “last days” gift of God’s Spirit
enabling all his “sons,” “daughters,” and “servants, both men and
women” to “prophesy” (Acts 2:14-17).
Although earlier trained, called, and commissioned by the Lord
Jesus, the apostles needed the baptism in the Holy Spirit as the
final preparation for their mission. They were granted spiritual
giftings and empowerment required for the apostolic office.
Previously anxious and insecure, they were transformed and energized
by the Holy Spirit.5
The apostles began to speak as those who were “filled with the Holy
Spirit” (Acts 4:8) and were instrumental in others receiving the
gift of the Spirit (8:14-17; 10:44-46; 19:6). When Paul was
converted and called to apostolic ministry, he also received the
gift of the Spirit and was similarly transformed (9:17). Barnabas
was said to be “full of the Holy Spirit and faith” (11:24). The Holy
Spirit guided the mission activities of the apostles, sovereignly
selecting Paul and Barnabas (13:2) and sending them on their way
(13:4). Later the Spirit prevented Paul and his companions from
entering the province of Asia and Bythinia but directed them toward
Troas and Macedonia (16:6-10). Paul was the recipient of prophetic
guidance by Spirit-directed prophets as to his fate upon his return
to Jerusalem (20:22, 23). Whatever the natural ability of these
early apostles, the genius of their ministry is found in the power
and wisdom of the Spirit given to them.
The Place of the Twelve
The opening chapter of Acts reflects a concern to maintain the
number of the Twelve. Peter and the other members of the original
Twelve, with the 120, looked to the Scriptures and determined that
the vacancy created by the defection and death of Judas should be
filled. It was important that the full complement of 12 be
maintained for the effusion of the Spirit. Luke had previously
recorded the promise of Jesus to the Twelve: “I confer on you a
kingdom, just as my Father conferred one on me, so that you may eat
and drink at my table in my kingdom and sit on thrones, judging the
twelve tribes of Israel” (Luke 22:29, 30). The importance of
maintaining 12 apostles as a symbol of the 12 tribes of Israel is
unmistakable. The apostolate was to be intact for the coming of the
Spirit and the launching of a fully equipped church on its worldwide
mission.
The way the vacancy was filled is highly instructive. Jesus had
personally appeared and given “instructions through the Holy Spirit
to the apostles he had chosen” (Acts 1:2). Two qualifying issues
stand out: (1) personal commissioning by the Lord, and (2) thorough
familiarity with the teachings of Jesus. Careful attention was given
to both in Peter’s proposal. Any candidate had to have been with
them for Jesus’ entire ministry, “beginning from John’s baptism”
(Acts 1:22). Two qualified candidates, “Joseph called Barsabbas
(also known as Justus) and Matthias,” were presented and prayer was
offered. “Then they cast lots, and the lot fell to Matthias; so he
was added to the eleven apostles” (Acts 1:26).6
After Pentecost, however, there was no effort to replace any of the
original 12 apostles nor to perpetuate the number 12 (cf. Acts
12:2).
The Special Case of the Apostle Paul
Paul’s status as an apostle is unique. He was neither a member of
the Twelve nor present for Christ’s post-Resurrection appearances;
his calling as an apostle came in a later and separate vision of the
risen Lord. Recorded three times in Acts (9:1-19; 22:4-16; 26:9-18)
and often intimated in his letters (Galatians 1:12), the account of
Paul’s conversion demonstrates the authenticity and power of his
call to be an apostle of Jesus Christ. Like the Twelve, he
recognized the apostolic office was conferred in the personal call
of Christ through post-Resurrection appearances (1 Corinthians
15:5-7). Paul acknowledged he was “as ... one abnormally born
[ektroma7]”
(1 Corinthians 15:8). The word is usually used for miscarriages. But
rather than Paul saying he was “born” unnaturally early, he is
saying that as a witness to the Resurrection and as an apostle he
was “born” unnaturally late. His apostolic calling was thus without
parallel and made his credentials vulnerable to attack from enemies
who sought to discredit him (1 Corinthians 9:1, 2; 2 Corinthians
12:11, 12).
Despite the unusual nature of his encounter with Christ, Paul did
not consider his apostolic status to be less than that of the other
apostles. They had seen the resurrected Lord; so had he. He
regularly appealed to his having seen “Jesus our Lord” (1
Corinthians 9:1). While he referred to himself as “the least of the
apostles,” apparently because of his earlier persecution of the
Church, he “worked harder than all of them” (1 Corinthians 15:9,
10). Though insisting on a continuity of the message (cf. 1
Corinthians 15:3), he nonetheless distinguished his apostolic
authority from the other apostles, even to the point of a public
rebuke to Peter (Galatians 1:11-2:21). To his critics at Corinth he
pointed out, “I do not think I am in the least inferior to those
‘super-apostles’”8
(2 Corinthians 11:5; 12:11) and rehearsed his Jewish heritage
(11:22), hardships (11:23-33), and his “surpassingly great
revelations” (12:1-7). He reminded the Corinthians, “[T]he things
that mark an apostle–signs, wonders and miracles–were done among you
with great perseverance” (2 Corinthians 12:12).
Apostles of Christ
Paul’s sense of his own calling is reflected in the introduction to
most of his letters: “Paul ... an apostle of Christ Jesus” (1
Corinthians 1:1; cf. 2 Corinthians 1:1; Galatians 1:1; Ephesians
1:1; Colossians 1:1, et al.). The letters of Peter begin similarly:
“Peter, an apostle of Jesus Christ” (1 Peter 1:1; cf. 2 Peter 1:1).
Paul used this designation in the text of 1 Thessalonians: “As
apostles of Christ we could have been a burden to you...” (2:6).
Jude 17 refers to what “the apostles of our Lord Jesus Christ
foretold.” These references make it appear that the title “apostle
of Christ (Jesus Christ/Lord Jesus Christ/Christ Jesus)” was
standard nomenclature for all the apostles Christ had personally
appeared to and appointed. It is almost always this group to whom
the title “apostle” is applied in the New Testament.
Apostles of the Churches
Scholars occasionally point out a distinction between the “Apostles
of Christ” and the “Apostles of the Churches.”9
Paul spoke of unnamed “brothers” who are “representatives
[apostoloi] of the churches and an honor to Christ” (2 Corinthians
8:23). He also wrote to the Philippians about “Epaphroditus ... who
is also your messenger [apostolon], whom you sent to take care of my
needs” (2:25). These references provide ample evidence the early
churches did use the word apostle from time to time for other than
those who had witnessed the Resurrection. However, the term is used
in these cases in its generic sense of dispatching representatives
on an official mission on behalf of the senders. For that reason,
English translations of the Bible normally render the word apostolos
in the two instances above as “messenger” or “representative.”10
False Apostles
Not all persons in the New Testament era who called themselves
apostles or were accorded that status by star-struck followers were,
in fact, apostles. Just as the Old Testament had its false prophets,
so the New Testament had its false apostles. Much of Paul’s second
letter to the Corinthians reflects this very issue. Teachers,
possibly itinerant Hellenistic Jews from the church at Jerusalem,
had come to Corinth apparently with letters of commendation. They
seem to have boasted of equality with, or even superiority to, Paul
in an effort to wrest the leadership of the church away from him.
Thus his references to such issues as “letters of recommendation” (2
Corinthians 3:1), his appearance and speech (10:10), “the one who
commends himself” (10:18), his Jewish heritage (11:22), his
extensive suffering on behalf of the church (11:23-33), and his
visions and revelations (12:7)–all seem to have been an effort to
deal with the threat.
Paul identified such people as “false apostles, deceitful workmen,
masquerading as apostles of Christ” (2 Corinthians 11:13). Jesus
himself commended the church in Ephesus because they “tested those
who claim to be apostles but are not, and have found them false”
(Revelation 2:2). These references and others make it clear that
many who either claimed for themselves the title of “apostle” or had
the title wrongly conferred upon them by others were circulating
among the early Christian churches. Discernment was necessary. Paul
called for careful evaluation of spiritual phenomena: “Do not put
out the Spirit’s fire; do not treat prophecies with contempt. Test
everything. Hold on to the good” (1 Thessalonians 5:19-21).
Apostolic Succession
A crucial issue is whether the apostolic office is to be passed on
as an institutionalized office of the church. It is clear from both
Acts and the letters of the New Testament that certain offices were
instituted and maintained. For example, the apostles led the church
in the selection of seven men, often called “deacons” though that
noun is not in the text, to administer the charitable ministries of
the church (Acts 6:3). Early in the Acts record the Church, probably
operating with familiar Jewish models, is observed to have elders
who are functioning in leadership roles along with the apostles
(Acts 11:30; 15:2; 16:4). As Paul and Silas established missionary
churches, they were careful to appoint “elders” (presbyteros) for
the leadership of those churches (Acts 14:23). Paul also summoned
“elders” (presbyteros) of the church at Ephesus and then addressed
them as “overseers” (episkopos) who were also to be “shepherds”
(poimaino), or “pastors,” of the church of God (Acts 20:17, 28).
The letter to the church at Philippi indicates the presence of
“overseers” (episkopos) and “deacons” (diakonos) among them. The
pastoral letters, usually assumed to have been written somewhat
later, reveal great concern for the appointment of carefully
qualified elders/overseers and deacons (1 Timothy 3:1-12; Titus
1:3-9). As can be seen, the names for the office are somewhat
flexible and interchangeable. Nevertheless, it is certainly accurate
to say the New Testament provides–by such names, qualifications, and
selection–for the careful appointment and continuation in office of
such leaders as overseers, elders, and deacons.
It is also clear that while the apostles (with the elders) were
established leaders in the Early Church, there was no provision for
their replacement or continuation. To be sure, with the defection of
Judas from his apostolic office, the Eleven sought divine guidance
to fill the gap. Other apostles also emerged, including Paul who in
his first letter to the Corinthians gave insight into their
selection. After Christ’s resurrection He appeared to the Twelve and
later appeared to more than “five hundred of the brothers at the
same time.... Then he appeared to James, then to all the apostles,
and last of all he appeared to me also, as to one abnormally born”
(1 Corinthians 15:6-8, emphasis added). Thus Paul seems to limit the
office of apostle to those who had actually seen the risen Lord in
the 40 days after His resurrection and to himself as having seen Him
in a dramatic vision on the road to Damascus (Acts 9:1-9). There is
some uncertainty about the exact number and identity of the
apostles. However, besides the Twelve, the New Testament text
appears to clearly designate such persons as Paul, James the brother
of Jesus (1 Corinthians 15:7; Galatians 1:19), Barnabas (Acts
14:14), Andronicus and Junias (probably a woman) who were
“outstanding among the apostles” (Romans 16:7).
It is instructive, however, that nowhere in the New Testament after
the replacement of Judas is any attention given to a so-called
apostolic succession. No attempt was made to replace James son of
Zebedee (John’s brother), executed by Herod (Acts 12:2). Other than
the original appointments by Christ himself, there is nothing
concerning the appointment of apostles. And apart from the criteria
set for the selection of Matthias (Acts 1:21-26) and the criteria
implied in the actions of Jesus and the account of Paul (1
Corinthians 15:3-11), there are no directions for making such an
appointment. By contrast, there are clear qualifications and
instructions for the appointment of elders/overseers and deacons (1
Timothy 3:1-13; Titus 1:5-9). It seems strange that apostles of
Jesus Christ, concerned about faithful preservation of their message
(cf. 2 Timothy 2:2), would provide for the appointment of
overseers/elders while ignoring their own succession if such were
indeed to be maintained.
In fact, there are certain exegetical hints the apostles of Jesus
Christ are not to have successors. In 1 Corinthians 15:8, Paul
listed all the Resurrection and post-Resurrection appearances of
Christ and noted “last of all he appeared to me.” While some
disagree, the statement is most commonly understood to mean Paul
looked upon himself as the last apostle to whom Christ appeared.11
If this is the correct understanding, only the Twelve whom Jesus
personally called and those He commissioned in His post-Resurrection
appearances made up His original apostles. Apostles are named first
among the offices of the church (1 Corinthians 12:28) and the
ministry gifts of Ephesians 4:11 because they are foundational, not
necessarily because they are continuous leaders in the church. The
Ephesians 4:11 passage must be interpreted in the context of the
Ephesians letter itself, wherein Paul had already described the
church as “built on the foundation of the apostles and prophets,
with Christ Jesus himself as the chief cornerstone” (Ephesians
2:20), and the form of leadership instituted by Paul in the Ephesian
church itself and the other churches he founded (Acts 14:23).
Writing to Timothy at Ephesus, Paul entrusts the oversight of the
church to “elders” (synonymous with bishop or pastor or overseer)
and deacons, not apostles and prophets. When he bids an emotional
farewell to the leaders of the Ephesian church, which he himself had
established, his meeting is with the elders (not apostles or
prophets), to whom he entrusts the responsibility of bishop (or
overseer) and pastor (or shepherd) (Acts 20:28).
It is difficult to escape the conclusion of Dietrich Müller: “One
thing is certain. The New Testament never betrays any understanding
of the apostolate as an institutionalized church office, capable of
being passed on.”12
The Authority of the Apostles
The authority of the apostles was modeled by the chief Apostle, the
Lord Jesus Christ, who taught them that “the Son of Man did not come
to be served, but to serve,” (Mark 10:45). Jesus, on occasion, acted
sharply and decisively against certain sins, such as the desecration
of His Father’s house (Mark 11:15-17; John 2:13-16) and the
exploitative hypocrisy of the teachers of the Law and Pharisees
(Matthew 23). However, He carefully avoided the trappings of
political and institutional power and modeled extraordinary humility
and patience for His apostles. His divine attributes were cloaked in
human flesh and He was the exposition and example of His Father’s
word and work.
Even a cursory reading of the New Testament demonstrates the
apostles of Christ possessed authority. The Early Church was formed
around their teaching, which was in turn confirmed by the “wonders
and miraculous signs” they did (Acts 2:42, 43). They were the
recognized spokesmen before the rulers (Acts 4:8ff.), and their
authority was demonstrated in such events as the death of Ananias
and Sapphira (Acts 5:1-11). In writing to the Corinthians, a church
he founded, Paul threatened to come to them “with a whip” (1
Corinthians 4:21) and did not hesitate to give stern directions for
discipline in a case of incest (1 Corinthians 5:1-5). Writing to the
church in Rome, which he did not found, he stated his apostolic
credentials (Romans 1:1), assumed the prerogative of imparting to
them spiritual gifts (1:11), and planned to “come in the full
measure of the blessing of Christ” (15:29). He laid out for their
belief and practice the most systematic exposition of doctrinal and
ethical truth in all of Scripture. He did not hesitate to give
directions for their local ethical dilemmas such as relations
between the weak and the strong (chapters 14, 15). Peter also,
claiming apostolic standing, wrote authoritatively to apparently
Gentile churches that he did not pioneer (1 Peter 1:1).
Some modern interpreters insist apostolic authority was merely
local, not universal, and exercised only in churches the apostles
founded.13
To be sure, apostles seem to have been aware of certain protocol in
churches they did not pioneer (Romans 15:20; 1 Corinthians 3:10).
However, they did cross geographical boundaries. The pattern of
evidence throughout the New Testament indicates their authority was
universal in doctrinal and ethical matters, binding in some sense
upon all the churches. However, that authority must not be construed
in political or bureaucratic terms. There is little evidence of
their involvement in local administrative matters.
When they worked together, one of the apostles usually took the
lead, as in Peter’s early activity in Jerusalem and Paul’s direction
of his missionary teams. However, in dealing with the practical and
doctrinal problems of the churches, the apostles often exercised a
shared leadership among themselves and with the elders, a group that
appears to have been added quickly to the leadership rolls. For
example, the Twelve called upon the church of Jerusalem to select
the Seven (Acts 6). When the Jerusalem Council resolved the
schismatic debate over whether the Gentiles should keep the Jewish
law, the issue was decided by “the apostles and elders” (Acts 15:4,
6, 22). On this or some similar issue, even the two apostles Paul
and Peter initially came to conflicting opinions (Galatians
2:11-14). James Dunn aptly observes, “Apostolic authority is
exercised not over the Christian community, but within it; and the
authority is exercised... ‘to equip the saints for the work of their
ministry, for the building up of Christ’s body’” (Ephesians 4:12).14
Since apostles were frequently mobile, local rule in the maturing
churches seems to have been exercised largely by elders. In the
Jerusalem church, the apostles were the sole authority figures early
on (Acts 2:42; 4:37); but perhaps because of persecution and travel,
they appear to have been less prominent over time. Peter reported
the conversion of Cornelius and his household to the “apostles and
the brothers” (11:1). The “apostles and elders” made up the
Jerusalem council (15:6). When Paul returned to Jerusalem after his
third journey, he called on “James, and all the elders” (21:18).
Elders were certainly key authority figures in Jerusalem, as seen in
Acts, and elsewhere as seen in New Testament letters. The absence of
apostles on Paul’s last visit to Jerusalem (Acts 21:18) is further
evidence that as the Twelve dispersed, the Jerusalem church did not
provide for further apostolic replacement as they had at the
defection of Judas (Acts 1:12-26).
None of the New Testament letters are addressed to an apostle, as
would be expected if each city had its own ruling apostle. One of
the few letters that includes church officers in the title,
Philippians, is addressed to “overseers [episkopos] and deacons
[diakonos]” (1:1)–not to a local or city apostle. There seems to be
no concern to place recognized apostles in residence in the various
churches or regions.
The Marks of an Apostle
Striving to protect the Corinthians from the seduction of “false
apostles,” Paul pointed out characteristics (semeion, “sign,” 2
Corinthians 12:12) that identified a genuine apostle. From that
context and the larger New Testament background, the following are
apparent:
1. The first and most important mark of true apostles of Christ was
that they had seen the risen Lord and been personally commissioned
by Him as witnesses to His resurrection (Acts 1:21, 22; 1
Corinthians 9:1; 15:7, 8). They were thus appropriately called
“apostles of Christ.”
2. The personal call and commission of the risen Christ had to be
consummated in the baptism in the Holy Spirit (Acts 2:1-4 [for Paul,
see Acts 9:1-17]), at which time the spiritual gift, or charisma, of
apostleship was granted. This understanding is reflected, for
example, in Paul’s statements: “It was he who gave some to be
apostles...” (Ephesians 4:11) and “I became a servant of this gospel
by the gift of God’s grace given me through the working of his
power” (Ephesians 3:7). The Spirit with His power and anointing set
apostles first among the leaders of the church (1 Corinthians
12:28).
3. Apostles were supernaturally equipped for prophetic preaching and
teaching. To illustrate, when the Spirit fell at Pentecost, the
disciples spoke “in other tongues as the Spirit enabled
[apophthengomai] them” (Acts 2:4). Confronted with the confused and
contradictory opinions of the watching crowd, Peter “stood up with
the Eleven, raised his voice and addressed” (apophthengomai) them
(2:14) in a masterful explanation resulting in 3,000 conversions.
The Greek verb apophthengomai is used to denote prophetic
inspiration, which in this context is the immediate result of the
Spirit’s enablement.15
Paul reflected much of the same awareness: “My message and my
preaching were not with wise and persuasive words, but with a
demonstration of the Spirit’s power” (1 Corinthians 2:4).
4. With the apostolic gift came miraculous spiritual gifts (1
Corinthians 12:8-10). “The things that mark [semeia, “signs”] an
apostle[16]–signs,
wonders and miracles–were done among you with great perseverance” (2
Corinthians 12:12). The Book of Acts attributes numerous miracles to
Peter, Paul, and the other apostles (Acts 5:12; 9:32-43; 13:6-12;
14:3; 16:16-18; 19:11; 28:7-9). Paul evidently regarded such
miraculous ministry as an essential mark of a true apostle. He also
taught and preached among them “with a demonstration of the Spirit’s
power” so their “faith might not rest on men’s wisdom, but on God’s
power” (1 Corinthians 2:4, 5).
5. The apostles were the authoritative teachers of the Early Church
in both belief and practice. They were charged above all with the
accuracy and purity of the gospel of Jesus Christ. As Paul wrote,
“For what I received I passed on to you as of first importance: that
Christ died for our sins according to the Scriptures, that he was
buried, that he was raised on the third day according to the
Scriptures” (1 Corinthians 15:3, 4; cf. Acts 2:42; Romans 16:17;
Galatians 1:8; Titus 1:9). The intent of their preaching and
teaching is expressed in Ephesians 4:12, 13: “so that the body of
Christ may be built up... and become mature.” The apostolic doctrine
became the content of the New Testament canon. The apostles were
understood either to have written the canonical books or to have
been the primary sources and guarantors of their inspired character.
6. Apostles were commissioned as missionaries and church builders.
Those the New Testament speaks about did this successfully. The
Great Commission (Matthew 28:16-20) was given specifically to the
Eleven, perhaps in the company of the “more than five hundred” (1
Corinthians 15:6). The missionary impulse breathes through the
accounts of apostolic commissioning (cf. Luke 24:47; John 20:21;
Acts 1:8; 9:15; 22:15; 26:17, 18; Galatians 1:15-17; et al.).
7. Suffering for Christ’s sake seems to have been a major mark of
the apostolic office. Paul validated his ministry and armed the
Corinthian church against the seduction of false apostles with a
lengthy personal history of sufferings on behalf of the gospel.
“That is why, for Christ’s sake, I delight in weaknesses, in
insults, in hardships, in persecutions, in difficulties. For when I
am weak, then I am strong” (2 Corinthians 12:10). “Now I rejoice in
what was suffered for you, and I fill up in my flesh what is still
lacking in regard to Christ’s afflictions, for the sake of his body
which is the church” (Colossians 1:24).
8. Apostles were pastoral and relational. Paul’s love for his
parishioners and his ministry associates flows through his letters.
The warm and extended greetings at the conclusion of Romans are
striking (16:1-16). He repeatedly uses parenting language (cf. 1
Corinthians 4:15, 2 Corinthians 12:14,15). On behalf of the
Corinthians, he is “jealous... with a godly jealousy” (2 Corinthians
11:2). To the Thessalonians, Paul wrote that he loved and cared for
them gently as “a mother caring for her little children” (1
Thessalonians 2:7). The language in the letters of Peter (1 Peter
4:12; 2 Peter 3:1, NRSV) and John (1 John 2:7, NRSV, et al.)
emphasizes the same pastoral instincts.
The New Testament Prophets
“Prophets” are found immediately after “apostles” in one list of
ministry gifts (Ephesians 4:11) and their activity is closely linked
to that of apostles throughout the New Testament. Paul had a high
view of their role: “And in the church God has appointed first of
all apostles, second prophets...” (1 Corinthians 12:28). Further,
the church is “built on the foundation of the apostles and prophets,
with Christ Jesus himself as the chief cornerstone” (Ephesians
2:20). Along with the apostles, prophets were complementary gifts to
the foundational era of the church.
The historical accounts in the New Testament affirm these
complementary roles. New Testament prophets first appeared by name
in Acts when a group, apparently residing in Jerusalem, went to
Antioch and one of their number, Agabus, accurately predicted the
coming great famine (Acts 11:27-30). Antioch soon had its own group
of resident prophets–Barnabas, Simeon, Lucius, Manaen, and Saul
(Paul) (Acts 13:1). Two other Jerusalem leaders and prophets were
chosen to bear the council letter to Antioch, Syria, and Cilicia,
and along the way “said much to encourage and strengthen the
brothers” (Acts 15:22, 32). On Paul’s return to Jerusalem after the
third missionary journey, he stayed at the house of Philip the
evangelist, who “had four unmarried daughters who prophesied,” and
we learn women were active and recognized as prophets. At that time
Agabus made his way down from Jerusalem to Caesarea and prophesied
that the Jews of Jerusalem would bind Paul and hand him over to the
Gentiles (Acts 21:10, 11).
Paul’s letters, written earlier than the Book of Acts, indicate the
presence of prophets in the churches he had established as well as
those he did not (e.g., the church at Rome). For example, he
provided instruction on their activities in Corinth (1 Corinthians
14:29-32), saying their prophecies were to be tested by apostolic
doctrine (1 Corinthians 14:37). Women prophets were active in the
church at Corinth (1 Corinthians 11:5, 6). The Romans were to
exercise the gift of prophecy “in proportion” to their faith (Romans
12:6). The Thessalonians were cautioned not to “treat prophecies
with contempt” (1 Thessalonians 5:20). The Ephesians letter stated
Paul’s understanding that, with the apostles, the prophets were
foundational to the church (Ephesians 2:20). In that capacity they
were, with the apostles, recipients of divinely given revelation
(Ephesians 3:5) and a ministry gift to the church (Ephesians 4:11).
To Timothy, Paul noted a prophetic message had accompanied the
laying on of hands by the elders (1 Timothy 4:14).
The Book of Revelation is apparently to be understood as a prophecy,
thus according John prophetic status (Revelation 1:3). Revelation
also says the church was to be on guard against false prophets, in
this case “Jezebel,” who by their teaching and conduct perverted the
apostolic gospel (Revelation 2:20).
These accounts make clear that (1) there were recognized groups of
prophets in the early churches often closely associated with the
apostles; (2) the apostles themselves (as Barnabas, Silas [both of
whom on occasion appear to be recognized as apostles], Saul [Paul],
and John) also functioned as prophets (Acts 13:1; 15:32; Revelation
1:3); (3) these prophets did travel on occasion from church to
church; (4) both men and women were recognized as prophets; (5)
prophets, while never appointed to ruling functions in their
capacity as prophets like overseers/elders did exercise spiritual
influence with the apostles and elders in the belief and practice of
the Early Church; (6) the integrity of the prophet was maintained by
authentic inspired utterance that was true to the Scriptures and
apostolic doctrine; and (7) there is no provision for qualifying or
appointing prophets as a part of a church leadership hierarchy for
succeeding generations.
The Gift of Prophecy
While there were recognized prophets in the New Testament era, even
more pervasive was the gift of prophecy that energized the apostolic
church. The Old Testament prophet Joel, moved by God, prophesied, “I
will pour out my Spirit on all people. Your sons and daughters will
prophesy, your old men will dream dreams, your young men will see
visions. Even on my servants, both men and women, I will pour out my
Spirit in those days” (Joel 2:28, 29). Significantly, Peter, when
explaining the Pentecost event and its evidential tongues,
identified them with Joel’s prediction of the outpouring of the
Spirit and twice repeated that both sons and daughters, men and
women, would prophesy (Acts 2:17, 18). Peter’s sermon was clearly a
prophecy immediately inspired by the Spirit, as the verb “addressed
[apophthengomai]” (Acts 2:14), which means “to speak as a prophet,”17
denotes. When one examines closely the witness to Christ given by
the early Christian leaders in Acts, the prophetic impulse is
apparent–and doubtlessly intended by Luke. Peter’s words to the
crippled beggar (Acts 3:6), the temple crowds (Acts 3:12ff.), the
Sanhedrin (Acts 4:8), and Ananias and Sapphira (Acts 5:1-11), to
list a few, are filled with prophetic import. Stephen’s eloquence
and power are prophetic (Acts 7). The impact of the preaching of
Philip (Acts 8:4-8) and other unnamed believers (Acts 11:19-21) was
likewise Spirit-enabled. And so it is throughout the Acts account.
While it is too much to say every utterance of a believer is a
prophecy, nonetheless, the theme of Acts is that every believer
receives the power of the Holy Spirit to be a prophetic witness to
the risen Lord Jesus Christ (Acts 1:8). Interestingly, John noted,
“the testimony of Jesus is the spirit of prophecy” (Revelation
19:10). All believers are inducted into a universal “prophethood”18
and are endowed with one or more spiritual gifts, many of which have
directly to do with wise, instructive, and edifying utterances
(Romans 12:6-8; 1 Corinthians 12:8-10; Ephesians 4:7-13; 1 Peter
4:10).
Paul makes it clear not every believer will be a prophet in terms of
filling a recognized “office,” or, perhaps, even being regularly
used by the Spirit in that way (1 Corinthians 12:28, 29). The very
identification of a separate gift of prophecy implies that. However,
at the same time, he encourages all believers to “desire...
especially the gift of prophecy” (1 Corinthians 14:1), for the
person who prophesies does so for the “strengthening, encouragement
and comfort” (1 Corinthians 14:3) of others. There is no statute of
limitations on the Spirit of prophecy. In the words of Peter’s
prophetic sermon, “The promise is for you and your children and for
all who are far off–for all whom the Lord our God will call” (Acts
2:39).
Conclusions
The purpose of this paper has been to study the roles of apostles
and prophets within the Ephesians 4:11, 12 ministry context and
present findings both consistent with Scripture and relevant for
this strategic time in the growth of the Pentecostal movement. The
intent is not to be argumentative or polemical but to “make every
effort to keep the unity of the Spirit through the bond of peace”
(Ephesians 4:3). With these considerations in mind, the following
conclusions are offered:
1. The apostolic nature of the church is to be found in adherence to
the Word of God, which has been faithfully transmitted by the
apostles of Jesus Christ in their foundational role, and in vital
participation in the life and ministry of the Holy Spirit, who
baptized, gifted, and led the first apostles.
2. Since the New Testament does not provide guidance for the
appointment of future apostles, such contemporary offices are not
essential to the health and growth of the church, nor its apostolic
nature.
3. While we do not understand it to be necessary, some church bodies
may in good faith and careful biblical definition choose to name
certain leaders apostles. The word “apostle” (apostolos) is used in
different ways in the New Testament: (1) for the Twelve disciples
originally appointed by Jesus (and later Matthias); (2) for the
Twelve plus Paul and a larger group (1 Corinthians 15:3-8) whose
exact numbers are somewhat uncertain; and (3) for others such as
Epaphroditus (Philippians 2:25) and the unnamed “brothers” Paul
wrote about (2 Corinthians 8:23). Groups one and two, personally
called and commissioned by the risen Lord, are often referred to in
Scripture as “apostles of Jesus Christ” and are foundational
apostles (Ephesians 2:20) with unique revelatory and authoritative
roles in establishing the church and producing the New Testament.
The third group, the “apostles of the churches,” were assigned
specific roles and responsibilities as needed by the early churches.
Contemporary apostles, of course, will not have seen or been
commissioned by the risen Lord in the manner of the “apostles of
Jesus Christ,” nor will they be adding their teachings to the canon
of Scripture. Presumably they will demonstrate the other marks of an
apostle taught in the New Testament.
4. The title of apostle should not be lightly granted or assumed.
Historically, apostles have been persons of recognized spiritual
stature, stalwart character, and great effectiveness in the work of
the church. Paul’s warnings about “those who want an opportunity to
be considered equal with us in the things they boast about,” his
assertion that “such men are false apostles, deceitful workmen,
masquerading as apostles of Christ,” and his further association of
them with “Satan [who] himself masquerades as an angel of light,” (2
Corinthians 11:12-14) are sobering–reminders that unfettered human
pride in seeking church leadership can blind one to the machinations
of the devil. Persons lacking character may attach the title of
apostle to themselves in order to assert dominance and control over
other believers, while leaving themselves unaccountable to the
members in their care or the spiritual eldership of their own
fellowship.
5. The function of apostle occurs whenever the church of Jesus
Christ is being established among the unevangelized. As
Pentecostals, we fervently desire a generation of men and women who
will function apostolically: to take the gospel with signs following
to people at home and abroad who have not yet heard or understood
that “God so loved the world that he gave his one and only Son, that
whoever believes in him shall not perish but have eternal life”
(John 3:16).
6. Prophecy is an ongoing gift of the Holy Spirit that will always
be broadly distributed throughout a holy and responsive church until
Jesus comes. The Spirit sovereignly chooses and directs persons who
are open and sensitive to His gifts and promptings and endows them
variously with an array of verbal gifts. Paul admonished, “Follow
the way of love and eagerly desire spiritual gifts, especially the
gift of prophecy” (1 Corinthians 14:1). Many persons of both sexes
may be expected to exercise the gift of prophecy in various ways, as
seen in the New Testament.
The New Testament does not make provisions for establishing the
prophet in a hierarchical governing structure of the church; in
fact, the content of prophecy itself should always be tested by and
responsible to the superior authority of Scripture. However, the
church should long for authentic prophecy with a message, which is
relevant to contemporary needs and subject to the authority of
Scripture.
Finally, the Ephesians 4:11, 12 gifts are both the historical and
contemporary heritage of the Church. Some apostolic and prophetic
functions flowing from persons directly commissioned by the risen
Lord and acting in revelatory capacities seem clearly to belong to
the foundational era of the Church. At the same time, some of those
functions having to do with the revitalization, expansion, and
nurture of the church ought to be present in every generation. We
encourage all believers, led and filled by the Spirit, to allow
themselves to be fully utilized as servants of the Lord, since all
gifts are needed to edify and complete the body as well as to
mobilize the body to reach the world. Then the purpose of all
ministry gifts will be realized: “To prepare God’s people for works
of service, so that the body of Christ may be built up until we all
reach unity in the faith and in the knowledge of the Son of God and
become mature, attaining to the whole measure of the fullness of
Christ” (Ephesians 4:12, 13).
Practical Questions Regarding Apostles And Prophets
1. Does the International Pentecostal Church of Christ recognize
present-day apostles and prophets?
The International Pentecostal Church of Christ recognizes ministers
as Evangelists, Licensed, or Ordained. The work of districts and the
General Conference is overseen by overseers and executives. Local
churches appoint deacons. The International Pentecostal Church of
Christ believes this practice is consistent with apostolic practice
provided in the pastoral letters of 1 and 2 Timothy and Titus. The
pastoral letters do not make provision for the appointment of
apostles or prophets, nor does the Book of Acts indicate that
provision for such was given in the churches established on the
missionary journeys. The apostles appointed not apostles or prophets
but elders (Acts 14:23). At the conclusion of the missionary
journeys, Paul met with the elders of the Ephesian church (Acts
20:17-38). Clearly, elders are also given the functions of bishop
(“overseer”) and shepherd (“pastor”) (Acts 20:28; 1 Peter 5:2).
Thus, within the International Pentecostal Church of Christ, persons
are not recognized by the title of apostle or prophet. However, many
within the church exercise the ministry function of apostles and
prophets. Apostolic functions usually occur within the context of
breaking new ground in unevangelized areas or among unreached
people. The planting and growth of the International Pentecostal
Church of Christ worldwide could not have been accomplished unless
apostolic functions had been present. In the Early Church, false
apostles did not pioneer ministries; they preyed on ministries
established by others. Prophetic functions occur when believers
speak under the anointing of the Spirit to strengthen, encourage, or
comfort (1 Corinthians 14:3). All prophecies are to be weighed
carefully (1 Corinthians 14:29). A predictive prophecy may be true,
but the prophet whose doctrine departs from biblical truth is false.
A predictive prophecy that proves false leads to the conclusion that
the person is a false prophet (Deuteronomy 18:19-22). (Since
believers may alter their employment, relationships, and family life
as a result of untested prophecy creating terrific upheaval in
personal lives, there is no room for human error. Manipulating
through the guise of hearing from God must be viewed as spiritual
abuse.19)
Finally, it must be noted that titles are not as important as
ministry itself. Too often a title is worn in an attitude of carnal
pride. The title does not make the person or the ministry. The
person with ministry makes the title meaningful. Jesus explicitly
warned His disciples against engaging in the quest for titles
(Matthew 23:8-12). He tells us, “You know that the rulers of the
Gentiles lord it over them, and their high officials exercise
authority over them. Not so with you. Instead, whoever wants to
become great among you must be your servant, and whoever wants to be
first must be your slave just as the Son of Man did not come to be
served, but to serve, and to give his life as a ransom for many”
(Matthew 20:25-28).
2. What is the implication for the local church in the current
emphasis on apostles and prophets?
The Pentecostal and charismatic movements have witnessed various
excessive or misplaced theological emphases over the years. We look
with grave concern on those who do not believe in congregational
church government, who do not trust the maturity of local church
bodies to govern themselves under Scripture and the Spirit. Such
leaders prefer more authoritarian structures where their own word or
decrees are unchallenged.
In the current emphasis on Ephesians 4:11, verse 12 is being
neglected: “...to prepare God’s people for works of service [i.e.
ministry], so that the body of Christ may be built up.” The stress
of the New Testament lies with every-believer ministry. The
Protestant Reformation recaptured the biblical truth of the
priesthood of all believers. The Pentecostal movement has spread
like a fast-moving fire through the world because of the
Spirit-gifted ministry of the entire body. The church must always
remember that leadership gifts are not given for the exaltation of a
few but for the equipping of all God’s people for ministry.
3. Should International Pentecostal Church of Christ churches
welcome the ministries of apostles and prophets?
We encourage our churches to give close heed to the following
provision of the General Conference Bylaws: “It is known that many
unreliable and unsafe teachers and preachers go about seeking
entrance into churches without any recommendation; therefore, all
pastors, workers, and leaders of churches shall make proper
investigation regarding those persons not known to them and the
platform be denied strangers until proper recommendation be
forthcoming.” (Article VI, Section 7) Since the use of non-IPCC
ministers may bring confusion and problems detrimental to the
Fellowship, it is recommended that IPCC use IPCC ministers whenever
possible. This counsel is consistent with the oversight
responsibility given to pastors (Acts 20:28-31) and leaders in the
body of Christ (1 Timothy 5:22, 2 Timothy 4:3-5).
Notes
1Biblical
citations are from the New International Version unless otherwise
indicated.
2For simplicity, when
Greek nouns and verbs are included they will usually be in the
nominative singular and first person singular indicative.
3A Greek-English Lexicon
of the New Testament and Other Early Christian Literature, 3rd
edition, rev. and ed., Frederick William Danker (Chicago: University
of Chicago Press, 2000), 122.
4Tractate Berakoth 5.5 and
several other places in the Mishnah, the oldest portion of the
Talmud. While the earliest rabbinical references date from the
second century, it seems likely that the institution was much
earlier. However, some scholars trace the concept to the “to send”
language both of the Old Testament itself and secular Greek. See
Colin Brown, gen. ed., The New International Dictionary of New
Testament Theology (Grand Rapids: Zondervan, 1975), “Apostle,”
1:126-136.
5See the insightful study
of C.G. Kruse in Ralph P. Martin and Peter H. Davids, eds.,
Dictionary of the Later New Testament & Its Developments (Downers
Grove, IL: InterVarsity Press, 1997), 76-82.
6It is frequently
suggested that the Eleven erred in their selection of Matthias
because Judas’ place was reserved for Paul. Matthias, it is noted,
immediately passes into oblivion. However, there is no hint of
criticism in the text and few of the Twelve are mentioned after
chapter 1. Paul’s apostolic credentials are established
independently of the Twelve by both Luke and Paul himself (cf. Acts
9:1-30, especially vv. 26-28; Gal. 1:15-24).
7A Greek-English Lexicon
of the New Testament and Other Early Christian Literature, 311.
8Some commentators
identify the “super-apostles” with the Twelve; however, others
suggest that the context more readily supports an identification
with Jewish-Hellenistic teachers who came to Corinth with letters of
introduction, perhaps from Jerusalem.
9See the discussion in E.
Earle Ellis, Pauline Theology: Ministry and Society (Grand Rapids:
Eerdmans, 1989), 38.
10“[M]essengers without
extraordinary status.” A Greek-English Lexicon of the New Testament
and Other Early Christian Literature, 122.
11Gordon D. Fee, The First
Epistle to the Corinthians (Grand Rapids: Eerdmans, 1987), 732.
12Colin Brown, gen. ed.,
The New International Dictionary of New Testament Theology (Grand
Rapids: Zondervan, 1975), 1:135.
13See, for example, James
D.G. Dunn, The Theology of Paul the Apostle (Grand Rapids: Eerdmans,
1998), 578-579.
14The Theology of Paul the
Apostle, 574.
15A Greek-English Lexicon
of the New Testament and Other Early Christian Literature, 3rd
edition rev. and ed. Frederick William Danker (Chicago: University
of Chicago Press, 2000), 1:44. See also Gerhard Kittel, ed.,
Theological Dictionary of the New Testament, trans. and ed. by
Geoffrey W. Bromiley (Grand Rapids: Wm. B. Eerdmans Publishing
Company, 1964), 1:447.
16New American Standard
Version and New Revised Standard Version, “signs of a true apostle.”
17A Greek-English Lexicon
of the New Testament and Other Early Christian Literature, 125.
18Roger Stronstad, The
Prophethood of All Believers (Sheffield, UK: Sheffield Academic
Press, 1999), 71-84.
19IPCC Addition
All Scripture quotations, unless otherwise
indicated, are taken from the HOLY BIBLE: NEW INTERNATIONAL
VERSION®; NIV®. Copyright© 1973, 1978, 1984 by International Bible
Society. Used by permission of Zondervan Publishing House.
Permission to adapt position papers has been granted by the
Assemblies of God to the International Pentecostal Church of Christ.
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CHARISMATIC MOVEMENT
WHEREAS, Gifts of the Holy Spirit have been manifested by members of
the historic Christian churches and such members have been allowed
and sometimes encouraged to practice their beliefs within their
respective denominations; and
WHEREAS, Some Charismatic groups have expressed an interest in
fellowship and dialogue with the International Pentecostal Church of
Christ; and
WHEREAS, We recognize that no existing organization fully represents
the body of Christ; and
WHEREAS, We do not believe that for all true Christians - whether
Pentecostal in doctrine and practice or not - to align themselves to
an existing organization or a new one, will bring the unity of the
Spirit; and
WHEREAS, We remind ourselves that relationships are built on
agreements rather than on disagreements; and
WHEREAS, Excesses in practice of the Gifts of the Holy Spirit cannot
be traced to any one segment of God's Kingdom; and
WHEREAS, No corporate position of the International Pentecostal
Church of Christ will meet the intricate circumstances of each local
church and her situation;
THEREFORE, We the Policy and Finance Committee recommend that each
local church scrutinize her own particular situation and set of
circumstances and to evaluate her relationship and response to the
Charismatic movement in true Christian love.
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Whereas, the International
Pentecostal Church of Christ has historically been supportive of the
State of Israel, and
Whereas, a number of the
denominations of the World Council of Churches are encouraging the
economic divestment from the Israeli-Palestinian disputed territory,
and
Whereas, the crusade to
divest in Israel is a blatant discriminatory assault against Jews
and their nation. The end result of such a one-sided view of the
occupation, the recommendation for divesting from businesses that
transact business with the Jewish State, is no more than a form of
collective economic punishment for nearly half of the Jews of the
world and the Arab citizens who live in Israel. The history of
boycotts against Israel demonstrate harm done to Jewish people
across the world, making divestiture an anti-Semitic act, and
worsens the level of poverty among Jew and Palestinian alike, and
Whereas, organizations
urging divestment have taken no comparable action against
Palestinian violence and have demanded no real concessions from the
Palestinians. At best, they presume a moral equivalency between the
indiscriminate terrorist violence against civilian men, women, and
children and the effort of a free nation to protect itself by the
pursuit and punishment of those who commit terrorist acts, and
Whereas, Anti-Zionism is
anti-Semitism. In singling out Israel, these organizations are
opposing the only democracy in the region and encouraging extremist
Islamic terror states and homicide bombers by rewarding the
senseless slaughter of innocents. Such organizations stand by
silently when leftist, anti-Christian, anti-Semitic, and
anti-democracy nations like North Korea, Libya, Sudan, Cuba or
Belarus commit untold horrors, and
Whereas, divestiture
effectively blames the Israelis for Palestinian slaughter of
civilians by asserting that the occupation is the "root" of
terrorism. This ruse ignores the reality that the Palestinian
leadership opted for murder and violence as the tactic of choice
well before there was any occupation, and that the leaders of Hamas,
Hezbollah and Islamic Jihad have vowed to continue murdering Jews
after the occupation ends, as long as the Jewish state exists. Some
resolutions effectively call for the end of Israel by insisting on
"the right of Palestinian refugees to return to their homeland."
This is a well-known disguise for turning Israel from a Jewish state
into an Arab state with a Palestinian majority, and
Whereas, Christians who take
a stand against Israel have lost the historic perspective that God
gave Abraham, Isaac, and Jacob and their seed, who make up the
Jewish people, an eternal covenant in Genesis 13 and Genesis 15,
that the land of Israel would be theirs forever." To oppose Israel
is opposing what God has called His own inheritance and those people
He calls the apple of His eye. Christianity acknowledges its
foundation in Israel and the Jewish race. It was the Jewish people
who gave to Christianity the Word of God, the patriarchs Abraham,
Isaac, and Jacob and the Image which gave us our Saviour, Jesus
Christ.
NOW, THEREFORE,
BE IT RESOLVED
That the International Pentecostal
Church of Christ recognizes the Biblical and historic right of Jews
to their land and urges its churches and Christians everywhere to
disregard any effort which may weaken the nation of Israel, and
BE IT FURTHER RESOLVED While
we acknowledge that Israel is a nation of people who are not
perfect, we reiterate our support for the State of Israel to protect
its right of self-governance and its existence which is the true
target of extremists. We also submit that the existence of this
democratic state in the region is not only good for Israel but also
best for all people in the world.
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GAMBLING
Gambling is an activity which has gained a high
level of acceptance in today's society. Because of this fact, a
Christian is pressed to view this activity in an effort to determine
it's acceptance or rejection in the life style of the Christ
follower.
Gambling - What is it?
Gambling is any activity in which wealth changes hands, mainly on
the basis of chance, involving notable risk on the part of the
participant. It will be helpful to recognize three factors about
gambling: 1) an incentive consisting of merchandise or money is
offered, 2) the prize is acquired primarily on the basis of chance,
3) a payment of money or other consideration is required to become
involved in the chance taken.
Gambling - What does the Bible say?
Obviously gambling involved little activity by God's people in Bible
days. Therefore it is not possible to find a direct command of
Scripture such as, "Thou shalt not gamble." Even though there is an
absence of the direct command, there are numerous Scriptural
principles that clearly indicate the evils of gambling.
1. Gambling is evil because it is a disregard for Scripturally,
responsible stewardship. (Parable of Talents - Matthew 25:14-30)
2. Gambling is evil because it involves a chance of gain usually at
the expense and suffering of others, thus failing to glorify God. (I
Corinthians 10:31; Romans 6:16)
3. Gambling is evil because it disregards the work ethic of
Scripture. (Proverbs 12:11; II Thessalonians 3:10; Proverbs 28:20;
13:11)
4. Gambling is evil because it is habit forming. (Galatians 5:23;
Romans 6:16)
Gambling - What is the Christian
Responsibility?
Anyone who chooses to live a life that will bring glory to God,
honor to His church, and conformity to the Scripture will refrain
from gambling activity in any form. Whether the practice is
designated to raise revenue for charity, church or state it is
avoided by the serious follower of Christ.
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HOMOSEXUALITY
BELIEVING that the Bible speaks out strongly in condemnation of sin
and unrighteousness in all forms; and
BELIEVING that the Scriptures explicitly pronounce judgment on
sexual deviance, namely, the book of Romans, chapter one, which
refers to the guilt of mankind expressed in shameful worship,
perverted passions and corrupted minds; and
BELIEVING that increased public tolerance of homosexuality can be
attributed to various factors, including the acceptance of moral
relativism and the contraceptive ethic which separates sex from any
natural or necessary connection to procreation thus serving to
promote the legitimization of homosexual activity; and
BELIEVING that whether the result of moral laxity, social
acceptability or physiological change, the number of homosexuals
seems to be increasing to the point that both men and women belong
to this identity, now, according to published statistics in the
literature, equal or exceed twenty percent (20%) of our total
population; and
BELIEVING we must always be cognizant of the fact that all men
regardless of their sins need God's redeeming love as expressed in
Jesus Christ;
The INTERNATIONAL PENTECOSTAL CHURCH OF CHRIST issues this statement
of its basic position addressing this subject, and
AFFIRMS that the infallible Word of God condemns homosexuality and
believes this means of consensual activity between members of the
same sex is not open for debate;
CONDEMNS the role and influence of the Federal Judiciary in the
legitimization of homosexual conduct in the American society;
CALLS UPON professionals within our community for expanded research
on the subject and urges our churches to extend the healing ministry
to individuals who seek deliverance from this perversion and desire
to feel the expression of God's love and grace as demonstrated by a
caring body of believers.
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POSITIVE CONFESSION
A need has surfaced among us for a straight-forward, scripturally
sound response to the ever increasing extreme position of the
confession doctrine, either positive or negative, as it relates to
the believers in Christ.
We as Pentecostals have, from the beginning, embraced what we term
as the Life of Faith. It is the theme of our teaching and preaching.
It is the message of our song. It is the expression of our worship.
The writer to the Hebrews points out that without faith it is
impossible to please God. Then he describes faith as believing two
things - that God is, and that He is the rewarder of them that
diligently seek Him (Hebrews 11:6).
All the blessings which God has for His people are received through
faith. Salvation (Acts 16:31), holiness of heart (Hebrews 12:14;
Acts 26:18), baptism in the Holy Spirit (Acts 11:15-17), divine
preservation (I Peter 1:5), inheritance of the promises which
include healing and provision of material needs (Hebrews 6:12,
Hebrews 1:35,36), and motivation for witnessing (II Corinthians
4:13) are among the many provisions of God's grace.
Today, as in every generation, it is important for believers to be
mindful of the example in Scripture of being strong in faith (Romans
4:20-24). They must be on guard against anything which would weaken
or destroy faith. They need to pray for its increase (Luke 17:5) and
constantly seek to cultivate it through reading the Word of Romans
10:17). The life of faith is the life of victory (I John 5:4).
Now then, the fact that these extremes are brought into view does
not imply a rejection of the confession doctrine. It is a vital,
Scriptural truth. The Bible teaches people are to confess their sins
(I John 1:9). Confession of our faults (shortcomings and failures)
to one another (James 5:16). They are to confess Christ (Matthew
10:32; Romans 10:9,10). They are to maintain a good confession
(Hebrews 4:14;:23, ASV).
But when people, in emphasizing a doctrine, go beyond or contrary to
the teachings
of Scripture, they do not respect that doctrine. Rather, they bring
reproach upon it. Therefore, it is necessary to focus attention on
these extremes and point out their conflict with the pure Word of
God.
Some inconsistencies of the teachings of the
Confession Position -
Confession is described as affirming something
which is both spoken and believed. The view goes further in that the
confession is divided into the negative and the positive. The
negative is to confess the undesirable, while the positive is to
confess the pleasant. The implication simply is that the unpleasant
can be avoided by refraining from negative confession. The desirable
can be realized by positive confession. By this often spoken
mind-set on the part of the believer he is assured of a complete set
of desirable circumstances. He will be sick only if he confesses he
is sick. This view would suggest that God wants all believers to
wear 5th Avenue suits and drive Lincoln Continentals. They are to
enjoy the best of everything while knowing or experiencing nothing
about hardship or suffering. This position is contrary to the
Scriptural mandate of II Timothy 3:12.
It is not difficult to understand why people would readily embrace
this confession teaching, since it promises a life free from
hardships and trouble. The problems show through however, when it
simply doesn't work. When believers take Scripture out of context
and ignore the hermeneutical correlation necessary to support a
doctrinal issue, the teaching comes apart at the seams.
When believers consider and study the faith life and the victorious
life which God has made available for His followers, it is important
to find a balanced Scriptural support system for his position
doctrinally.
The conclusion then is that any doctrine worthy of the believers
embrace must be in harmony with the total teaching of God's Word.
Any doctrine built on a lesser foundation will only do harm to the
cause of Christ.
Most of the mainline Pentecostal denominations have published
statements and position papers on this subject. One of the better
and more detailed is a pamphlet published by the Assemblies of God,
"The Believer And Positive Confession," Gospel Publishing House,
Springfield, Missouri 65802.
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REGISTRATION AND VOTING
Since presidential and congressional elections this year will
determine the political philosophy that will guide the nation for
years to come; and
The character of the Federal Judiciary,
especially the Supreme Court, will likely be shaped by the one
occupying the Oval Office for the next four years; and
Issues of religious liberty and traditional
values are at stake in this election; and Christ followers are
called upon by their Lord to be the salt of the earth;
It therefore becomes imperative that Christians
vote. The INTERNATIONAL PENTECOSTAL CHURCH OF CHRIST strongly urges
its membership on both the clergy and local church level to register
and vote in the upcoming national, state and local elections.
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