Difference between revisions of "Ministry"

<p> <b> [[Ministry.]] </b> —The word ‘ministry’ as now used in English has two leading senses: ( <i> a </i> ) service rendered, and ( <i> b </i> ) an official class, especially ecclesiastical. The latter has no place in this discussion, which has regard to the public service rendered by our Lord during His life on earth. In this connexion it describes both the period of the service and its contents. The word comes from the Latin <i> minister </i> , properly an adjective, but in its substantive use signifying an ‘attendant’ or ‘servant’ who usually performed services of a personal and more or less menial nature. It was also sometimes used of public or religious functionaries. In Greek there are three words which more or less nearly correspond to the Latin <i> minister </i> , namely, διάκονος, λειτουργός, ὑπηρέτης. See preceding article. </p> <p> <b> i. The Nature of our Lord’s Ministry. </b> —In the mind of Jesus Himself there lay the ideas of both sacrifice and service as the essential principles of His mission among men. </p> <p> <b> 1. </b> The first element to be noticed is <i> service </i> . This presents a threefold aspect: ( <i> a </i> ) It was notably and characteristically a ministry of <i> teaching </i> . The frequent mention of His teaching, the reports of His discourses and sayings, and the fact that He was often called ‘Teacher,’ emphasize as all-important this function of His ministry. The varied character, the weighty contents, the marvellous power and the sweet charm of His teaching, are familiar thoughts to students of His life. But we must remember also the arduous nature of this work. The bodily toil, the mental strain, the spiritual intensity, all were great; and these were increased by the constant opposition of critics and foes, and by slowness of comprehension on the part of His friends. ( <i> b </i> ) But incidental to and accompanying this work of teaching was Christ’s great ministry of <i> help and healing </i> . All the narratives show how large a place this occupied in His public life. Here, too, His labours were vast in sum, and made extraordinary demands—as many indications show—upon His sympathy and strength. ( <i> c </i> ) Closely related to His teaching, but not exactly identical with it, was our Lord’s ministry of <i> founding His Church </i> . The selection and training of His [[Apostles]] and other disciples, involving many details of precept in regard to both the principles and the positive institutions of the [[Kingdom]] of God, were elements of the first importance in the earthly work of Jesus. </p> <p> <b> 2. </b> The other element is that of <i> sacrifice </i> . This was no less prominent in the ministry of Jesus than service. ( <i> a </i> ) In the Synoptics there is a progress of thought in regard to the fact and meaning of His sufferings. After Peter’s confession near [[Caesarea]] Philippi, Jesus began to impress on His disciples the certainty of His approaching death (&nbsp;Matthew 16:16; &nbsp;Matthew 16:21); at the Transfiguration, Moses and [[Elijah]] talked with Him of His ‘decease (ἔξοδος) which he was to accomplish at Jerusalem’ (&nbsp;Luke 9:31); soon after (&nbsp;Matthew 17:22 f.) He again spoke of His coming death. The self-giving character of His sufferings is indicated in the manner in whch they are spoken of in &nbsp;Luke 9:22-24, &nbsp;Matthew 20:22, as compared with &nbsp;Luke 12:50; and the severity of this experience as being something more than death alone, however painful, is indicated in the passages noted, and powerfully enforced by the [[Agony]] in [[Gethsemane]] and the events of the Crucifixion. Finally, the atoning value of Christ’s sacrifice is pointed out in &nbsp;Matthew 20:28—the words ‘and give his life a ransom for many,’ and in the accounts of the Last Supper (&nbsp;Matthew 26:27-28, &nbsp;Mark 14:24, &nbsp;Luke 22:19-20). ( <i> b </i> ) In the Fourth [[Gospel]] the sacrificial note is even more distinct. It appears in the announcement of the [[Forerunner]] (&nbsp;John 1:29; &nbsp;John 1:36), in the great saying to [[Nicodemus]] (&nbsp;John 3:14-16), in the discourse at [[Capernaum]] (&nbsp;John 6:32-33; &nbsp;John 6:48-51), in the parable of the Good [[Shepherd]] (&nbsp;John 10:11; &nbsp;John 10:15; &nbsp;John 10:17-18), in the remarks on the visit of the [[Greeks]] (&nbsp;John 12:20-33), and in the words of comfort to the disciples (&nbsp;John 15:13). ( <i> e </i> ) How strongly the Lord must have impressed this view of His ministry upon the minds of His disciples, is shown in utterances of Peter and of Paul in their addresses and in their Epistles, in the elaborate argument of the [[Epistle]] to the Hebrews, and in the representations of the Lamb in the Apocalypse. </p> <p> <b> ii. The Extent of our Lord’s Ministry. </b> —In regard to the extent of the public ministry of Jesus, three main questions present themselves: How long did it last? How much territory did it cover? How much labour did it include? </p> <p> <b> 1. </b> <i> Duration </i> .—On the point of duration the principal things to be considered are the limits, the dates, and the resultant theories of scholars. </p> <p> (1) The limits of the public ministry of Jesus are properly placed between His baptism and His burial, leaving out at the beginning the thirty years of retirement and preparation at Nazareth, and at the end the forty days of occasional appearances after His resurrection. The determination of the time between is a hard problem. </p> <p> (2) The principal dates to be determined in our Lord’s life are those of His birth, baptism, and crucifixion—the duration of the ministry depending upon the latter two, but involving the first. If it were possible to fix with certainty any two of these, the problem would practically be solved; or, if even one could be placed beyond doubt, it would be greatly simplified. But as a matter of fact scholars have never been able to decide positively on any one of the dates. [[A]] full discussion is not called for here (see art. Dates), but the salient points must be presented. </p> <p> ( <i> a </i> ) For the Birth of Jesus, we know that it occurred in the reign of the emperor [[Augustus]] (&nbsp;Luke 2:1-6), and not long before the death of Herod the Great (&nbsp;Matthew 2:1; &nbsp;Matthew 2:19). Herod died probably not later than b.c. 4, as is made out from statements of [[Josephus]] (see Dates), and thus it appears that by an early error (of [[Dionysius]] Exiguus, an abbot of the 6th cent.) the generally accepted era of Christ’s birth has been irrevocably fixed a few years later than the actual time. The probable date of the [[Nativity]] is somewhere between b.c. 6 and 4. </p> <p> ( <i> b </i> ) For the Baptism, we know that it took place at some time within the ‘fifteenth year of [[Tiberius]] Caesar’ (&nbsp;Luke 3:1-2), for this was the time that John began to baptize, and Jesus was among those who received the rite at his hands (&nbsp;Matthew 3:13, &nbsp;Mark 1:9, &nbsp;Luke 3:21); but none of the accounts gives any definite note as to the exact point during the ministry of John when the baptism occurred. St. Luke states (&nbsp;Luke 3:23) that ‘Jesus when he <i> began </i> (presumably His ministry or teaching) was <i> about </i> thirty years old.’ But neither His exact age nor the exact point of His ‘beginning’ is indicated. The probability is that He was either just thirty, or from one to three years past that—hardly under thirty. So that here we have no certain number of years to add to the already uncertain year of the Lord’s birth. If we take b.c. 4 as the Birth date and add thirty years, it brings us to a.d. 26 as the probable year of the baptism; but if St. Luke’s ‘about thirty’ be extended two years, it would be 28. Now, as to the ‘fifteenth year of Tiberius,’ that was probably the year 28, but may have been 26. Augustus died in a.d. 14 (Aug. 19), and, if the beginning of the reign of his successor Tiberius be reckoned from that date, the ‘fifteenth year’ would begin in Aug. 28, and the baptism of Jesus would be at some time in the twelve months following. But it is possible that St. Luke dates the beginning of Tiberius’ reign from the time he was associated in the government with Augustus, <i> i.e. </i> in a.d. 12; and so the ‘fifteenth year’ could begin in Aug. 26. On this, however, it is proper to remark that the more common mode of reckoning would be from the actual sole reign, and not from the previous association of an emperor in the government. </p> <p> ( <i> c </i> ) For the Crucifixion, we know that it occurred during the governorship of [[Pontius]] [[Pilate]] in [[Judaea]] (all the Evangelists), and this administration covered about ten years, from a.d. 26 to 36. Other data (see Dates) help to fix upon near the central part of this period as the time of the Crucifixion, between 28 and 31, more likely 29 or 30. </p> <p> (3) These uncertainties have given rise among scholars to a number of different theories of the duration of our Lord’s ministry. It will be sufficient to mention three, among which choice, according to what seems to be the greatest probability, should be made. </p> <p> ( <i> a </i> ) The <i> short period </i> theory. This assigns but a little over a year to the ministry. According to it, the [[Baptism]] probably occurred early in the year 29, that is, during the fifteenth year of Tiberius, reckoning that to have begun in Aug. 28, and the Baptism to have taken place early in the year following. The first [[Passover]] (&nbsp;John 2:13) came soon after, and the last Passover just a year later. Between these two Passovers lay the whole ministry, hence this theory is called the <i> bipaschal </i> view. To obtain this result, the feast of &nbsp;John 5:1 is held not to be a Passover; the text of &nbsp;John 6:4 is regarded as incorrect (on slight documentary evidence), and read as omitting ‘of the passover,’ and so leaving this also an unnamed feast. After disposing of these two feasts, the order of feasts mentioned in John is fixed as follows: Passover (&nbsp;John 2:13), a.d. 29; [[Pentecost]] (&nbsp;John 5:1), nameless or omitted (&nbsp;John 6:4), [[Tabernacles]] (&nbsp;John 7:2), [[Dedication]] (&nbsp;John 10:22), and Passover (&nbsp;John 11:55), spring of a.d. 30. With this scheme derived from the Fourth Gospel, the data furnished by the Synoptics is made to harmonize by slighting the indications of a time of nearly ripe grain (&nbsp;Matthew 12:1, &nbsp;Mark 2:23, &nbsp;Luke 6:1), which it is hard to locate if there were only two Passovers in the whole series of events. But this theory is defended (see von Soden in <i> Encyc. Bibl. </i> ) on the following grounds: (i.) That the correct interpretation of the ‘fifteenth year’ of Tiberius is from the date of his sole reign, and therefore is a.d. 28–29. (ii.) The events of the Gospel narrative are too meagre to have extended over more than a year. (iii.) This view was held by many of the [[Fathers]] as early as the 2nd century. The only one of these grounds that has any real force is the first, and as to that it may be replied that we are not compelled to put the [[Crucifixion]] in 30, and thereby limit the time to one year. The second ground is entirely subjective—to many other scholars it seems far too short a time for all the events (with their implications of others and of intervals) to have taken place. As to the third ground, it may be said that the Fathers were not unanimous, and they had only the same data for forming opinions that modern and more accurate chronologers have. Besides its inadequacy to account for all the facts, this theory deals in an arbitrary way with the text of &nbsp;John 6:4 and with the indication furnished by the incident of the grain fields (&nbsp;Matthew 12:1 etc.). </p> <p> ( <i> b </i> ) The <i> long period </i> theory. This holds that there were four Passovers in the ministry, and is hence called the <i> quadripaschal </i> theory. It dates from [[Eusebius]] in the 4th cent., and is held by many modern scholars. This takes the unnamed feast of &nbsp;John 5:1 to be a Passover, holds to the commonly received text of &nbsp;John 6:4, puts the Baptism early in 27 and the Crucifixion in 30, thus making the ministry extend over three years. But there is difference of arrangement of details even among those who hold this view, and it is not at all certain that the feast of &nbsp;John 5:1 can be fixed as a Passover. </p> <p> ( <i> c </i> ) The <i> medium period </i> theory. This holds that the feast of &nbsp;John 5:1 is not a Passover, and that there were only three Passovers in the ministry—so the <i> tripaschal </i> theory. As to what feast it was, and as to the arrangement of all the details, there is much difference among the advocates of the medium period. But from a year and a half to two and a half is the time allowed by those who reject both the other theories. If the Baptism occurred in the autumn of 28 or early spring of 29, then to get in three Passovers it will be necessary to put the Crucifixion in 31—to which there are serious objections. But if the Baptism was in 26–27, then the Crucifixion could be assigned to 29, which is not improbable. It must be said in view of all these difficulties, that no positive convictions in regard to the duration of the ministry are, in the present state of knowledge, tenable, but the probabilities are upon the whole in favour of a ministry of more than one and less than three years’ duration. </p> <p> <b> 2. </b> <i> Localities </i> .—In regard to the topographical extent of our Lord’s ministry we have a much simpler question to deal with. His labours extended throughout Palestine, and on a few occasions to contiguous lands. ( <i> a </i> ) Judaea, in several different places, and more especially Jerusalem, witnessed some of His most important deeds and teachings. ( <i> b </i> ) Galilee, however, was the principal scene of His teaching and healing work. The Lake and its cities,—Capernaum with others,—Nazareth, Cana, and other towns and a number of villages, the plains and mountains of populous [[Galilee]] shared in the deeds of His busy life. Two certainly, and probably three, separate tours of the whole of Galilee are mentioned: (1) &nbsp;Matthew 4:23, &nbsp;Mark 1:39, &nbsp;Luke 4:44; (2) &nbsp;Luke 8:1; (3) &nbsp;Matthew 9:35, &nbsp;Mark 6:6,—though it is possible that (2) and (3) are the same. ( <i> c </i> ) In passing through [[Samaria]] several times (&nbsp;John 4:4 ff., &nbsp;Luke 9:52 f., &nbsp;Luke 17:11) He paused to perform some work of mercy. ( <i> d </i> ) Into Phœnicia, ‘the region of [[Tyre]] and Sidon,’ He went at least once (&nbsp;Matthew 15:21, &nbsp;Mark 7:24). ( <i> e </i> ) Several visits to districts contiguous to Galilee, to the east and north, are mentioned, namely, the visit to [[Gerasa]] or [[Gadara]] during His [[Galilaean]] ministry (&nbsp;Matthew 8:28, &nbsp;Mark 5:1, &nbsp;Luke 8:26), to [[Decapolis]] (&nbsp;Mark 7:31), to the unknown [[Magadan]] (&nbsp;Matthew 15:39) or [[Dalmanutha]] (&nbsp;Mark 8:10), and [[Caesarea-Philippi]] (&nbsp;Matthew 16:13, &nbsp;Mark 8:27). ( <i> f </i> ) In regard to the region beyond the [[Jordan]] commonly known as Peraea, there are interesting notices, but some uncertainties. The first notice is in the account of John’s baptism as taking place at [[Bethany]] beyond Jordan (&nbsp;John 1:28). Much later there was a ministry of uncertain duration in [[Peraea]] (&nbsp;John 10:40, &nbsp;Luke 13:22; &nbsp;Luke 13:32), and still later a journey through the same region on His last visit to [[Jerusalem]] (&nbsp;Matthew 19:1, &nbsp;Mark 10:1). </p> <p> <b> 3. </b> <i> Labours </i> .—The extent of our Lord’s ministry is also to be regarded from the point of view of the labours He performed during its course. ( <i> a </i> ) The actual labours recorded by the [[Evangelists]] are considerable in sum. ( <i> b </i> ) That these were only samples and specimens of His work is distinctly and repeatedly implied. ( <i> c </i> ) [[Pointed]] allusions to the magnitude of His work are frequent (&nbsp;Matthew 4:23; &nbsp;Matthew 4:25, &nbsp;Mark 1:32; &nbsp;Mark 1:34, &nbsp;Luke 4:14-15, and many similar passages). ( <i> d </i> ) There are many indications of the insistent demands upon His attention ( <i> e.g. </i> &nbsp;Mark 1:35-37; &nbsp;Mark 2:1-2; &nbsp;Mark 3:7-9; &nbsp;Mark 3:20 and similar ones), of His weariness and need of rest (&nbsp;John 4:6, &nbsp;Mark 4:35 ff; &nbsp;Mark 6:30-32, and others), once of the anxiety of His relatives (&nbsp;Mark 3:21-31). ( <i> e </i> ) The enormous amount of His unrecorded labours is distinctly asserted (&nbsp;John 21:25). </p> <p> The following conspectus may serve to present in clearer view some of the points already discussed: </p> <table> <tr> <td> <p> [[I.]] </p> </td> <td> <p> The Thirty Years. </p> </td> <td> <p> Birth to Baptism. </p> </td> <td> <p> Bethlehem. Egypt. Nazareth. </p> </td> <td> <p> b.c. 5 or 4 to a.d. 26 or 28. </p> </td> </tr> <tr> <td> <p> [[Ii.]] </p> </td> <td> <p> [[Opening]] Scenes. </p> </td> <td> <p> Baptism to First Miracle. </p> </td> <td> <p> Beyond Jordan. Wilderness. Judæa. [[Cana]] of Galilee. </p> </td> <td> <p> 26 or 28. </p> </td> </tr> <tr> <td> <p> [[Iii.]] </p> </td> <td> <p> Earlier Ministry. </p> </td> <td> <p> First [[Miracle]] to Beginning of Work in Galilee. </p> </td> <td> <p> Capernaum. Jerusalem. Samaria. </p> </td> <td> <p> Between 27 and 29. </p> </td> </tr> <tr> <td> <p> [[Iv.]] </p> </td> <td> <p> Central Ministry. </p> </td> <td> <p> Preceding Events and First Tour in Galilee. </p> </td> <td> <p> Nazareth. Capernaum. Other Cities of Galilee. </p> </td> <td> <p> Probably 28, 29. </p> </td> </tr> <tr> <td> <p> Events connected with Second Tour in Galilee. </p> </td> <td> <p> Cities and [[Villages]] of Galilee. Gadara. Nazareth. </p> </td> <td> <p> … </p> </td> </tr> <tr> <td> <p> Third Tour, and [[Departure]] from Galilee. </p> </td> <td> <p> Cities and Villages. The Lake. Capernaum. Tyre and Sidon. Decapolis. [[Cæsarea]] Philippi. </p> </td> <td> <p> … </p> </td> </tr> <tr> <td> <p> [[V.]] </p> </td> <td> <p> Later Ministry. </p> </td> <td> <p> Close of Galilæan [[Ministry]] to Triumphal Entry. </p> </td> <td> <p> Galilee. Judæa. Peræa. </p> </td> <td> <p> Probably 29 or 30. </p> </td> </tr> <tr> <td> <p> [[Vi.]] </p> </td> <td> <p> Closing Scenes. </p> </td> <td> <p> Triumphal Entry to Crucifixion and Burial. </p> </td> <td> <p> Jerusalem and vicinity. </p> </td> <td> <p> … </p> </td> </tr> <tr> <td> <p> [[Vii.]] </p> </td> <td> <p> The Forty Days. </p> </td> <td> <p> [[Resurrection]] to Ascension. </p> </td> <td> <p> Jerusalem. Galilee. Olivet. </p> </td> <td> <p> … </p> </td> </tr> </table> <p> <b> iii. Results of our Lord’s Ministry. </b> —When we attempt to sum up the results of our Lord’s ministry, we have to distinguish between those which were gathered during His life and those which have been maturing through the centuries following. </p> <p> <b> 1. </b> <i> During His life </i> .—Briefly, we should here have in mind: ( <i> a </i> ) the multitudes who were reached by His personal influence both in His teaching and His healing; ( <i> b </i> ) the number of particular adherents won, including the Twelve and all other disciples mentioned in the Gospels, together with those mentioned or alluded to in the early chapters of Acts; ( <i> c </i> ) the training of the Twelve for their work after His departure; and ( <i> d </i> ) the establishing of the institutions of the Kingdom of God—preaching, the ordinances, the Church. </p> <p> <b> 2. </b> <i> Since His ascension </i> .—The history of [[Christianity]] for nineteen centuries only partially describes the outcome of Christ’s short ministry upon earth. It is indeed a commonplace, but withal a glorious truth, to say that no other term of service in any man’s life, whether longer or shorter, was ever so potent an influence or so formative a force for all that is best in human affairs. </p> <p> Literature.—The Lives of Christ, esp. Andrews. <i> The Life of our Lord </i> ; Broadus, <i> [[Harmony]] of the [[Gospels]] </i> , with Notes on dates by [[A.]] [[T.]] Robertson; art. ‘Chronology’ in Hasting's Dictionary of the Bible (Turner) and in <i> Encyc. Bibl. </i> (von Soden), and the literature adduced; art. in <i> The Biblical World </i> (Chicago) for Dec. 1905, by Professor Votaw. </p> <p> [[E.]] [[C.]] Dargan. </p>

<p> <strong> [[Ministry.]] </strong> The foregoing art. has sufficiently dealt with the general idea of ministry, but something remains to be said more particularly of the foreshadowings and beginnings of an official [[Christian]] ministry as these are found in the [[Nt.]] The earliest historical datum is the distinction drawn by the Twelve between the <em> ‘diakonia </em> of the word’ and the <em> ‘diakonia </em> of tables’ (&nbsp; Acts 6:2; &nbsp; Acts 6:4 ) a distinction that constantly reappears in the writings of St. Paul ( <em> e.g </em> . &nbsp; Romans 12:6-8 , 1Co 1:17; &nbsp; 1 Corinthians 9:14; &nbsp; 1 Corinthians 12:28 ), though by and by the latter of these two ministries widens out so as to include many other matters besides the care of the poor. These two forms may be broadly distinguished as a general and prophetic ministry on the one hand, a local and practical on the other. </p> <p> <strong> 1. General and prophetic </strong> &nbsp; Acts 6:1 ff. shows that from the first the Twelve recognized that they were Divinely called to be ministers of the word, <em> i.e </em> . preachers of the gospel; and St. Paul repeatedly affirms the same thing regarding himself (&nbsp; 1 Corinthians 1:17; 1Co 9:16 , &nbsp; 2 Corinthians 3:6; &nbsp; 2 Corinthians 4:1 , &nbsp; Colossians 1:23 ). But it was not the <em> Apostles </em> only who discharged this high spiritual function. Besides Apostles, a word which is used in a wider as well as a narrower sense (see &nbsp; Acts 14:14 , &nbsp; Romans 16:7; cf. <em> [[Didache]] </em> , xi. 4 ff.), the Church had also <em> prophets </em> and <em> evangelists </em> and <em> teachers </em> , all of them, in somewhat different ways no doubt, fulfilling this same task of proclaiming the word (&nbsp; 1 Corinthians 12:28-29 , &nbsp; Ephesians 4:11; for prophets, see also &nbsp; Acts 11:27; &nbsp; Acts 15:32; &nbsp; Acts 21:10; for evangelists, &nbsp; Acts 21:8 , &nbsp; 2 Timothy 4:5; for teachers, &nbsp; Acts 13:1 , &nbsp; 1 Timothy 2:7 , &nbsp; 2 Timothy 1:11 ), and moving about from place to place in order to do so. That the prophetic ministry in its various forms was a ministry of function and not of stated office, is shown by the fact that the same person might be at once apostle, prophet, and teacher (cf. &nbsp; Acts 13:1; Act 14:14 , &nbsp; 1 Timothy 2:7 , &nbsp; 2 Timothy 1:11 ). </p> <p> <strong> 2. Local and practical. </strong> Of this the Seven of Jerusalem furnish the earliest examples. Their special duties, when we first meet them, are restricted to the care of the poor, and in particular to the charge of the ‘daily ministration.’ But, as the local Churches grew in size and Church life became more complex, other needs arose. There was the need of government and discipline, of pastoral counsel and comfort, of stated instruction by regular teachers as well as of occasional visits from wandering apostles and prophets. In the ‘ <strong> helps </strong> ’ and ‘ <strong> governments </strong> ’ of &nbsp; 1 Corinthians 12:28 we have a reference to some of these needs. And by and by we find that to meet the necessities of the situation the local ministry has blossomed out into two separate forms. ( <em> a </em> ) First there is the <em> presbyter </em> or elder, otherwise known as the <em> bishop </em> or overseer (for the substantial identity between the presbyter and the bishop, see art. Bishop), whose duties are to feed the flock and help the weak (&nbsp; Acts 20:17; &nbsp; Acts 20:28; &nbsp; Acts 20:35 , &nbsp; 1 Peter 5:2 ) to visit and pray for the sick (&nbsp; James 5:14 ), to rule and teach (&nbsp; 1 Timothy 3:2; &nbsp; 1 Timothy 3:5 ). ( <em> b </em> ) Next there are the <em> deacon </em> , and his companion the <em> deaconess </em> (&nbsp; Philippians 1:1 , &nbsp; 1 Timothy 3:8-13 ), whose duties are not clearly defined, but the description of whose qualifications suggests that their work lay largely in visitation from house to house and ministration to the poor (&nbsp; 1 Timothy 5:8-11 ). The local ministry, it thus appears, came to discharge some of the functions that had originally belonged to the general ministry of Apostles and prophets. The latter, however, was still recognized to be the higher of the two. St. Paul summons the presbyter-bishops of the Church in [[Ephesus]] to meet him at Miletus, and addresses them in a tone of high spiritual authority (&nbsp; Acts 20:17-35 ). And even in the <em> Didache </em> , which belongs probably to about the end of the 1st cent., we find that when a wandering prophet visits a Church and is recognized as a true prophet, precedence is given him over the resident bishops and deacons ( <em> Did </em> . x. 7, xiii. 3). See, further, Apostle, Bishop, Deacon, Evangelist, Laying on of Hands, [[Prophet]] in [[Nt.]] </p> <p> [[J.]] [[C.]] Lambert. </p>

<p> [[Min'Istry,]] n. [[L.]] ministerium. The office, duties or functions of a subordinate agent of any kind. </p> 1. Agency service aid interposition instrumentality. <p> He directs the affairs of this world by the ordinary ministry of second causes. </p> 2. [[Ecclesiastical]] function agency or service of a minister of the gospel or clergyman in the modern church, or of priests, apostles and evangelists in the ancient. &nbsp;Acts 1 . &nbsp;Romans 12; &nbsp;2 Timothy 4Num 4 3. Time of ministration duration of the office of a minister, or ecclesiastical. <p> The war with [[France]] was during the ministry of Pitt. </p> 4. [[Persons]] who compose the executive government or the council of a supreme magistrate the body of ministers of state. 5. [[Business]] employment. <p> He abhorred the wicked ministry of arms. </p>

<p> '''(1):''' ''' (''' n.) The act of ministering; ministration; service. </p> <p> '''(2):''' ''' (''' n.) Agency; instrumentality. </p> <p> '''(3):''' ''' (''' n.) The office, duties, or functions of a minister, servant, or agent; ecclesiastical, executive, or ambassadorial function or profession. </p> <p> '''(4):''' ''' (''' n.) The body of ministers of state; also, the clergy, as a body. </p> <p> '''(5):''' ''' (''' n.) Administration; rule; term in power; as, the ministry of Pitt. </p>

<p> (עֲבוֹדָה '', work; שָׁרֵת'' , ''attendance,;'' λειτουργία, waiting upon; διακονία '', service).'' Besides the ordinary applications of this term to the common affairs of life, it is specially used in the Scriptures, chiefly those of the New Testament, to denote a devotion to the interests of God's cause, and, in a technical sense, the work of advancing the Redeemer's kingdom. It is in this sense, namely, of the ''Christian Ministry,'' that we propose here to treat of some features of this office, leaving to special titles other parts, such as the literary qualification for it, (See [[Ministerial Education]]), and a more general view of its relations to the article [[Pastoral]] [[Theology]] (See [[Pastoral Theology]]) . The essential functions of evangelical ministry are the following: </p> <p> [['''I.''']] ''Preaching'' . — The duty of disseminating the Gospel is not confined to the ministry. [[A]] comparison of all the narratives relative to the event in the New Testament renders it clear that the great commission in &nbsp;Matthew 28:19-20 was not delivered to the eleven apostles merely, but to the general body of the disciples then assembled (&nbsp;1 Corinthians 15:6). It is the great character of evangelization. In like manner it appears that, although the twelve apostles were originally sent out on a preaching tour of Galilee (Matthew 10), subsequently seventy others were despatched on a similar mission (Luke 10). So on the day of Pentecost the whole mass of believers at Jerusalem seem to have been inspired with preaching powers, and they actually exercised them (&nbsp;Acts 2:4). Nor was this an occasional though extraordinary instance; on the contrary, a similar practice is implied in all the later exhibitions of the then universal gift of the Holy Spirit (&nbsp;Acts 10:44-47; &nbsp;Acts 19:6-7; 1 Corinthians 12, 14). Indeed, the technical distinction between clergy and laity in this particular is almost ignored in the New Testament, and we find members of the Church, whether official or private, male or female, freely exercising their liberty in proclaiming Jesus everywhere (&nbsp;Acts 6:8; &nbsp;Acts 8:4-8; &nbsp;Acts 9:20; &nbsp;Acts 18:24-28; &nbsp;Acts 21:9). This is in accordance with the universal impulse of the newly-converted soul to communicate the glad tidings of his own salvation to others, without waiting for any formal license or authorization. Such evangelization is the very essence of preaching, by whatever name it may be called, or by whatever conventionalities it may be surrounded. We may add that whoever loses this spirit of his early zeal, has lost, be his success or attainments in other respects what they may, the great divine seal of his call to preach. (See [[Lay Preaching]]). </p> <p> The call, as above defined, to preach the Gospel to the best of our ability and opportunity, is one that every Christian should recognise and obey. It is, however, a duty entirely distinct from, although in some cases closely related to, the general question of our vocation in life. It is precisely at this point that the thought of the ministry has probably occurred, sooner or later, to every considerate young man of the Church. If earnest and devoted, he is apt to infer the farther duty of giving himself exclusively as an avocation to the work of preaching. The idea having once been vividly presented to his imagination, is likely, in proportion to his conscientiousness, to fasten more and more deeply upon his convictions, while at the same time his judgment of his fitness, his inclinations, and his circumstances may be totally adverse to the course. Hence he is in a twofold danger of error; on the one hand he may mistake for a distinctive divine call his own general promptings to do anything, however uncongenial, for the sake of his Master; or, on the other, he may yield to a self-deprecating modesty and the force of obstacles, and neglect a real call. Under this balancing of arguments. perhaps the safest guides are two — one internal, the other external. In the first place let him carefully examine his own heart, and see what motive secretly prompts him in this direction. If it be the love of applause, a desire for distinction, a vanity for public prominence, or a wish to gain a ready mode of subsistence, of course he must conclude himself to be unworthy and unfit for the holy office. If, again, he is chiefly drawn to the work under a mere sense of condemnation if he refuse, we apprehend he has not reached the highest intimation of an incentive to duty in this path. He, like every other believer, of course, must quiet his conscience by being willing to do any duty, even this, if clearly made known; but it does not follow that he is called upon to do any and every disagreeable thing, simply because it would be a cross to him. [[A]] better and more decisive, as well as consistent test, is to ask himself, "Do [[I]] seek this place, or consent to assume it, because [[I]] look upon it as the most exalted and useful one [[I]] could occupy? Is it one in which [[I]] feel that [[I]] can most effectually glorify God and serve my generation?" If he still have doubt in answering the question, then let him turn to the other outward test. Let him try it, and experiment will soon satisfy him whether his call is genuine or not. This experience will especially determine four points; namely, </p> <p> '''1.''' His natural qualification or disqualification, in point of physical, mental, and spiritual adaptation; </p> <p> '''2.''' His probable measure of success, as evinced by the fruit of his efforts; </p> <p> '''3.''' His greatest lack, and consequently the points where, by study and care, he should more fully prepare himself in the future; </p> <p> '''4.''' The providential indications, by way of opening, means, etc., for his farther progress. The Church, meanwhile, through his friends, fellow- members, and the pastor, will thus have an opportunity of judging on all these points, and then advice will not only be welcomed by him, but must in the end be conclusive. </p> <p> Our result, therefore, under this head is, that while preaching the Gospel in some form, and as a specific work, is the general duty of all believers, it is the sole or exclusive duty of those only who, by undoubted internal and external marks, are divinely called to the office, and sanctioned in it by the Church at large. This last is the ultimate or determinative sign. </p> <p> [['''Ii.''']] ''Ordination'' . — The second great and peculiar function of the Christian ministry is the administration of the holy sacraments — namely, Baptism and the Lord's Supper. Other clerical offices — such as officiating at marriages, funerals, chaplaincy, expounding the Scriptures, dispensing ritual duties, etc. — are entirely subordinate and immaterial to these. The sacraments likewise may, no doubt, lawfully be administered by a lay unordained person, or even by a woman, in case of emergency or private celebration; but, for the sake of propriety and system, they should be a matter of Church order, and this is the meaning of the term "ordination." This, therefore, is a purely ecclesiastical distinction, which affects the ordained individual only as to certain churchly relations or functions appertaining to himself individually. For this reason it is performed but once, and as a ceremony. Whether it be executed by the bishop, a presbyter, or neighboring pastor, is entirely conventional. The true "apostolical succession" is maintained wherever the line is in accordance with the established Church usage in the case. </p> <p> It will be observed that preaching and "orders" do not necessarily concur in the same person. Hence some churches have ordained elders who are not clergymen Hence, likewise. there are ordained local preachers and unordained travelling preachers. The election to clerical orders rests, in the Episcopal churches, with the bishop; in the Presbyterian churches, with the Presbyterial Synod; in [[Methodist]] churches, with the Annual Conference; among Congregationalists, Baptists, etc., with the congregation itself. [[Iii.]] The Pastorate. — This is the last and crowning office of the Christian ministry. It does not necessarily involve the two preceding, for in all churches there are occasionally pastors who are not ordained men. In the Methodist Church there are at least sub-pastors, namely, class-leaders, who have no other clerical functions; and many of the Roman [[Catholic]] priests do not preach at all, On the other hand, there are numerous "evangelists" who, as local preachers, have no pastoral relations, nor any ordained status. The pastorate, moreover, differs from the preaching element of the ministry in its local and transferable character. The commission to preach is world-wide, long as mind and body last; but the pastoral jurisdiction is necessarily limited to a particular community and on stipulated terms. The appointment under it always implies a mutual understanding and consent between the pastor and his people; and it is a piece of clerical imposition when the latter are permitted to have no voice in its formation and dissolution; as it is an act of prelatical tyranny when the former is not consulted, or allowed to express his wishes and judgment. </p> <p> We have said that the pastorate is the highest function of the ministry. It is so, because it combines in their most complete, regular, and effective form all the elements of the ministerial relation. [[A]] man who has the hearts of his people, and can sway them from. the pulpit, as well as touch them in the tender and intimate connections of his pastoral ministrations; who introduces their babes to Christ, and dispenses to them the symbols of the body and blood of their Lord, wields a power which kings might envy, and holds a place with which Gabriel's cannot vie. He is God's ambassador to a dying community, and his angel in the Church. </p> <p> [['''Iv.''']] To the foregoing ministerial functions many are disposed to add a fourth, namely, ''administration.'' This, so far as it applies to the execution of discipline in any particular Church, is merely a part of the pastorate; and even here it is very doubtful whether the pastor have legitimately any power beyond that of presiding in meetings, and guiding in a general way the affairs of the Church. His personal influence, of course, is very great; and if the people have confidence in his judgment, his advice will be freely sought and cheerfully followed. But the assumption of any dictatorial rights will quickly be resented and resisted as a "lording over God's heritage" equally unwarranted by Scripture or ecclesiastical law. </p> <p> The extension of the clerical administration to the general Church, in distinction from the laity, is a prelatical usurpation characteristic only, and everywhere, of High-Churchism. It is the essence of popery, and is not the less offensive if advocated or practiced by a bishop in any [[Protestant]] Church. Even the Episcopal churches, strictly so called, do not hold this theory; the Methodist Church has lately discarded it, and the [[Presbyterians]] admit the lay elders to a full participation in the highest legislative assemblies. </p> <p> Referring once more to our Lord's constitutional behest (&nbsp;Matthew 28:19-20), we find four duties enjoined upon his disciples: 1. [[Preaching]] — that is, evangelization. 2. Discipling — that is, enrolling as followers of Jesus. 3. Baptism — that is, initiation by a public ordinance. 4. Instruction — that is, inculcation of Christian doctrine in detail. Not one of these is the essential or peculiar, much less exclusive prerogative of the ministry; although the minister, as such, naturally takes the lead in them, devoting himself professionally to them, especially in the more public and formal relations.. Of all the really characteristic functions of the ministry, we have found — to recapitulate — that the true basis of authorization arises in the Church itself, as the final earthly judge of qualification and fidelity; and that she expresses her decision with respect to it through the preacher's own immediate brethren; while she signs his credentials to the second through the ecclesiastical organism which he thereby, enters; and she issues her mandate respecting the third through the local community which thus invites his care. See, besides the works quoted under [[Minister,]] Schaff, Hist. Apostol. Ch. page 495 sq.; Bearcroft, [[Thirteen]] Discourses on the Ministry; Boardman, On the Christian Ministry; Collings, Vindication of a Gospel Ministry; Crosthwaite, On the Christian Ministry; Edmonson, On the Christian Ministry; Fancourt, Nature and [[Expediency]] of a Ministry; Taylor, [[Institution]] and [[Necessity]] of the Ministry; Turner, The Christian Ministry Considered; Vinet, Theory of the Evangel. Ministry; Wallace, Guide to the Christian Ministry; [[Wayland]] (Francis), [[Letters]] on the Christian Ministry; Amer. Bible Repository, 9:64; Christian Exam. 5:101; 15:334; Christian [[Monthly]] Spectator, 3:401; 8:441; 9:487; Christian Observer, 14:13; 19:433; 20:533, 544; 22:329, 546; 28:137, 416; Christian Qu. Spect. 4:207; 6:542; 7:353; 8:411; Christian Rev. 1:15; 3:254, 576; 11:256; 13:501; 15:400; Edinb. Rev. 19:360; North Amer. Rev. 49:206; Kitto, Journ. of Sac. Lit. volume 29; Cumberl. Presb. Qu. October 1871. See also Poole, Index to Periodical Lit. s.v.; Malcom, Theol. Index, s.v. </p>