The Apostle Paul, Servant of Christ Boiling Springs, NC Overview Study Guide 704 966-6845 Unit I, Chapter Three [email protected] “Paul’s Calling to Ministry” © All rights reserved by Lorin L Cranford Quick Links to Study Part I: The Person, Chapter Three 3.1.0 Calling to Ministry 3.2.0 Paul’s Calling 3.1.1 Background History of Terminology 3.2.0.1 His Self-Perception 3.1.1.1 Organizational Structure 3.2.0.2 Luke’s Depiction 3.1.1.2 Leadership Labels 3.1.1.3 The Vocabulary of Calling 3.3.0 Paul’s Theology of Ministry 3.3.0.1 Divine Calling 3.3.0.2 Ministry Directions Introduction In modern Christian discussions about serving God -- especially among preachers -- the topic of a divine calling arises usually before the discussions progress very far. “Have you been called to preach?” or some similar question will come up. To any non-Christian present in such a conversation such a question may very well sound rather strange. “Called? By whom? God?” “How does something like that happen? I didn’t think that God spoke to people today.” For many Christians even, the need to be called by God sounds strange as well. What is this all about?1 When a group of preachers get together in conversation, the topic of a calling to ministry will often sur- face. Most who serve in some kind of position on a church staff will affirm a sense of divine calling to their min- istry. In Baptist heritage, most churches are convinced that a call to ministry is essential to being able to preach and serve in vocational Christian ministry, and thus on the church staff. Education and experience are important, but a divine call is critical. Licensing and ordination2 to “the Gospel Ministry” are normally based upon being able 1Stephen Motyer [“Call, Calling,” Baker’s Evangelical Dictionary of Biblical Theology] speaks of three shades of meaning for the ide: “This prominent biblical term is used with particular theological significance in three ways: in connection with worship, with elec- tion, and with vocation.” 2These two terms are difficult to define, since they are not found in the New Testament and the concept of formal ministerial con- secration to service doesn’t develop in Christianity until well after the apostolic era of the first century. Jesus’ choosing of the Twelve in Luke 6:12-16, the choosing of Judas’ replacement in Acts 1:12-26, and the choosing of the seven in Acts 6:1-7 represents the precedents that much later were used to justify ministerial ordination, but in no way do these actions constitute an action of ministerial ordination. Licensing and ordination as two separate actions reflect a pattern found only in the United States and not even uniformly. The English word ‘ordination’ emerges in the fourteenth century and is defined by the Merriam-Webster Collegiate Dictionary simply as “the act or an instance of ordaining : the state of being ordained.” [Merriam-Webster’s Collegiate Dictionary., Eleventh ed. (Springfield, Mass.: Merriam-Webster, Inc., 2003).] This tells one almost nothing about meaning. The verb ‘ordain’ is defined somewhat more helpfully as “to invest officially (as by the laying on of hands) with ministerial or priestly authority.” [Merriam-Webster’s Col- legiate Dictionary., Eleventh ed. (Springfield, Mass.: Merriam-Webster, Inc., 2003).] The Oxford English Dictionary is little better with its definition of ‘ordain’ as “confer holy orders on” and ordination as “the action of ordaining someone in holy orders.” Some of the religious dictionaries are somewhat more helpful. “The separation and commissioning of particular persons by the church for the work of the Christian ministry; but the outward calling by the congregation should correspond to and be consequent on the inward calling of the Holy Spirit. There is general consent that essential to the form of ordination are prayer and the laying on of hands, in accordance with what seems to have been the practice of the apostolic church. It is true that in the accounts of the calling of the Twelve (Mark 3:13ff.) and the commissioning of the Seventy (Luke 10:1ff.) it is not said that Christ prayed and laid hands on them; but this does not rule out the possibility that He did so. On the other hand, it might be concluded that a direct dominical commissioning rendered these acts unnecessary.” [J. D. Douglas, Earle E. Cairns and James E. Ruark, The New International Dictionary of the Christian Church. (Grand Rapids: Zondervan Publishing House, 1978), 732.] A Baptist depiction of ordination that helps explain Baptist heritage and belief is by Wm. Loyd Allen, “The Meaning of Ordination,” Page 84 to articulate to a local church a clear sense of divine calling. And yet what are we talking about? In current English usage, various terms are floated around but not always with a clear sense of meaning. A person is called; he/she has a vocation. How is that different from hav- ing a job? Is it different from having a trade? Or, a career? A vocation? The dictionary helps some, but then also contributes to the confusion: Vocation:3 1. a: a summons or strong inclination to a particular state or course of action; especially : a divine call to the reli- gious life b: an entry into the priesthood or a religious order 2. a: the work in which a person is employed : occupation b: the persons engaged in a particular occupation 3: the special function of an individual or group Calling:4 1: a strong inner impulse toward a particular course of action especially when accompanied by conviction of divine influence 2: the vocation or profession in which one customarily engages 3: the characteristic cry of a female cat in heat; also: the period of heat No wonder then that a lot of confusion about the topic of calling and ministry exists in our world today. Is God actually speaking to us, or, are we just ‘in heat’? 3.1.0 Calling to Ministry What we are seeking to understand here is the sense of God’s leadership in the life of the apostle Paul that prompted him to switch careers from being a Pharisee to preaching the Gospel as a Christian apostle. Paul will use a variety of ‘career’ labels to designate this, such as apostle (Rom. 1:1, κλητὸς ἀπόστολος), servant (Rom. 1:1, δοῦλος), minister (2 Cor. 6:4, διάκονοι), teacher (διδάσκαλος), preacher (κῆρυξ), among others.5 Scholars today are proned to divide out these terms into formal and functional categories; but Paul never did so. Every term for him was functional. The only label that he claimed divine authorization6 for was as an apostle, and this was because the Gospel message he preached was questioned regarding its consistency with that pro- claimed by the original Twelve apostles. Ministry labels also have to be sorted out in terms of a regional ministry in contrast to a local congrega- tional ministry. But again we tend to draw a very distinct line of distinction between the two, and it is much more sharply drawn today than it ever was in the apostolic church of the first century. Because of the functional ori- entation of these ministry labels in the New Testament, the boundaries of ministry actions could -- and often did -- overlap one another since the definitions remained very fluid and did not become rigidly fixed. Thus in seeking to understand the concepts of Paul in relation to the rest of the New Testament a real sensitivity to the first century Christian situation is absolutely essential. It is very different from any modern min- istry setting, and has its own heritage and evolution during the seventy years of the apostolic church. That devel- oping understanding continued to change beginning with the post-apostolic fathers in the first half of the second century, and, in term, underwent profound changes in the subsequent centuries until the middle ages when it became relatively static until the Protestant Reformation when major shifts again took place.7 3.1.1 Background History of terminology. Baptist Heritage in the 21st Centry at http://www.baptisthistory.org/bhhs/21stcentury/ordination.html. 3http://www.merriam-webster.com/dictionary/vocation. The following synonyms are listed: calling, employment, game, lay, line, profession, trade, occupation, work. The Merriam-Webster Spanish dictionary lists: vocación feminine - to have a vocation for: tener vocación de. The German LEO dictionary lists die Berufung for vocation, with die Begabung as an alternative meaning. 4http://www.merriam-webster.com/dictionary/calling. Synonyms: abandonment, abortion, cancellation, calling off, dropping, re- call, recision, repeal, rescission, revocation; Antonyms: continuation. M-W Spanish dictionary translation for calling: : vocación femi- nine, profesión feminine. The German LEO dictionary lists die Berufung for calling. 5Among the many passages in Paul’s writings 2 Tim. 1:11 stands as one of the more insightful: “For this gospel I was appointed a herald and an apostle and a teacher,...” (εἰς ὃ ἐτέθην ἐγὼ κῆρυξ καὶ ἀπόστολος καὶ διδάσκαλος). 6And Paul never directly claimed ‘authority’ as an apostle. Instead, he claimed divine authorization to preach the Gospel as an apostle. There’s a huge difference between these two concepts, as will be explored below. 7I will seek to use modern oriented terms cautiously since labels like ministry, calling, vocation, job etc. all have substantial modern ‘baggage’ built into their definitions. Major emphasis will fall on concepts more than labels. Page 85 A bit of background history of the terms calling and vocation are necessary for us to better understand not only why the present confusion exists, but also because this history will help us put the biblical materials in their ancient context much better. And it is out of this ancient setting that we must try to understand the apostle Paul. Only then can we build legitimate bridges of connection to our world and individual religious experience in our day. Several trends can be noted over the centuries after the apostolic era down to the present. 3.1.1.1. Organizational Structure. The organizational structure of individual churches grows out of the Christian denominational group the church belongs to. Beginning slowly in the second century, this structure migrated into a regional issue. With this came a shift increasingly toward leadership roles taking on claims of authority more than anything else, in a chain of command type structure. Bishop became distinct from elder which was distinct from deacon. But all three belonged to the clergy, which was increasingly distinct from the la- ity. Ordination was the dividing line between clergy and laity. These distinctions were driven by several factors. Central to this shift was the impact of persecution of Christians until the beginning of the fourth century. Closely linked to this was the development of sacramentalism in which divine grace was channeled to individual Chris- tians through the administration of the sacraments. But the administrators had to be properly authorized and so the idea of clergy ordination began taking shape. This was performed by the regional bishop whose authority was claimed to have come from Christ himself through the teaching called Apostolic Succession.8 Added to the list of leadership labels was that of priest, in significant measure as an impact of developing sacramentalism that picked up the OT Israelite model. But a priest was also a deacon, an elder (= presbyter now the more frequently used term), and a bishop, although increasingly ‘priest’ came to be mostly referring to the local congregational spiritual leader. Still, being ordained as a priest became essential to administering the sacraments at every level of church leadership. Also contributing to the movement toward centralization were the leaders on the fringe of Christianity whose teachings were considered to advocate heresy. Individuals like Marcion in the second century adopted a strongly authoritarian model for leading their groups. Those claiming succession from Christ and the apostles moved increasingly toward authoritarian leadership tendencies as well, in their efforts to combat these whom they considered to be dangerous heretics. Both patterns reflected a growing tendency of the churches to reflect later Greco-Roman culture and society, more than the models of Christ and the apostles. The model of a ‘servant’ ministry ceased to be functional, and became ‘ceremonial.’ With Christianity becoming the official religion of the Roman Empire in the fourth century, the organiza- tional patterns migrated in two directions. In western Christianity, the bishop of Rome became dominate over the other regional bishops, and, with recognition by the Roman government, the Roman bishop assumed growing authority over all of the churches in western Christianity. By adopting and adapting the governmental structure of emperor and senate, the western church established the position of pope and college of cardinals as the pin- nacle of authority over all the churches under its control. Eastern Christianity moved along somewhat similar lines but with the bishop of Athens becoming a leader of the council of bishops, called patriarchs in the emerging Orthodox Christianity of Eastern Christianity. Development and gradual defining of roles continued to take place, but within these essential frameworks of the structures inside both western and eastern Christianity. With the Protestant Reformation in the 1500s came a restructuring of church organization. Among the reformers of Luther, Calvin, and Zwinglii, the one thing held in common among all of them was a determination to eliminate any kind of pope with control over the churches. The idea of a council took root in both the Lutheran and Reformed church traditions. Within the Reformed Church, the town council in Geneva became Calvin’s model for the idea of a council at the local and regional levels. Occasional appeal would be made to the second and third century patterns, but the contemporary governmental structure of their time played the primary role. 8The earliest expression of Apostolic Succession is First Clement 42:1-5, “42:1 The Apostles received for us the gospel from our Lord Jesus Christ; our Lord Jesus Christ received it from God. 2 Christ, therefore, was sent out from God, and the Apostles from Christ; and both these things were done in good order, according to the will of God. 3 They, therefore, having received the promises, having been fully persuaded by the resurrection of our Lord Jesus Christ, and having been confirmed by the word of God, with the full persuasion of the Holy Spirit, went forth preaching the good tidings that the kingdom of God was at hand. 4 Preaching, therefore, through the countries and cities, they appointed their firstfruits to be bishops and deacons over such as should believe, after they had proved them in the Spirit. 42:5 And this they did in no new way, for in truth it had in long past time been written concerning bishops and deacons; for the scripture, in a certain place, saith in this wise: I will establish their bishops in righteousness, and their deacons in faith.” Most likely written about 96 AD, Clement sets forth a line of ‘authority’ passed from God to Christ to the apostles to the bishops. This early limited assertion of transmitted authority to the regional bishops would undergo expansion over time and later became the basis of the Roman Catholic papacy. Page 86 To be sure, a council could be regional also and gradually the term synod came to signify the denominational gatherings of different Reform / Presbyterian and also Lutheran groups, but again with a wide diversity of mean- ings.9 The Radical Reformers took a different direction by pretty much dissolving the distinction between clergy and laity, spiritual leadership was assumed by elders (= lay pastors) and deacons, all of whom were ‘laity’ rather than ordained clergy. Not until much later did some of the descendants of these radical reformers, such as Bap- tists, began moving back toward ordination and a trained clergyman as pastor, while the deacon remained a lay person. Other descendents have retained a completely non-ordained lay leadership of their churches through rejecting the idea of ordained clergy leaders. Culture mostly, as well as differing biblical interpretation, has driven these various models. 3.1.1.2. Leadership Labels. Crucial to any understanding of a leadership con- cept in the New Testament, including those of the apostle Paul, is some awareness of the range of leadership terms found in the pages of the New Testament. And especially how these labels relate to one another. Otherwise, the irresistible tendency is going to be to read leadership concepts from the modern world back into the biblical materials as though the modern ideas come straight out of scripture.10 The truth of the matter is that very few modern concepts have any roots whatsoever in first century biblical con- cepts.11 What are the leadership terms in the New Testament? Some clarification needs to be given here before answering the question. A question like this one usually assumes, dominantly or exclu- sively, the dynamic of leadership in a local congregation; something that is legitimate. But the New Testament era of the Christian movement did not solidify leadership concepts just in terms of individual congregations made up of house churches. Regional and at large leadership concepts blend together with local leadership concepts in the New Testament. Quite often the same label has application to all of these levels.12 In the pages of the New Testament, the several terms13 can reflect leadership responsibility at some level, ranging from the individual house church groups to the Christian movement as a whole.14 But, any categorizing of most of these terms into ‘leadership’ roles and excluding others from such a listing does not reflect the basic 9For example, in the USA, three major Lutheran groups (Lutheran Church in America; American Lutheran Church; Lutheran Church-Missouri Synod) are composed of numerous smaller groups that have merged together to form these three larger groups. In the Reformed tradition different patterns have developed among the various groups in this tradition, as W.E. Reid summarizes: During the Middle Ages the term “presbyter” was shortened to “priest,” while the presbyter-bishop assumed a superior po- sition, often becoming a feudal lord. Although neither the Lutherans nor the Anabaptists stressed the presbyterate, John Calvin and his followers did, believing that there were in the NT four orders: pastors, doctors (teachers), deacons, and presbyters (el- ders), the last being primarily responsible for discipline — the admission of new members and the supervision of the individual and corporate lives of the congregation. The minister or pastor was a teaching elder. This view is still held by most Reformed and Presbyterian churches. [J. D. Douglas, Earle E. Cairns and James E. Ruark, The New International Dictionary of the Christian Church. (Grand Rapids: Zondervan Publishing House, 1978), 799.] 10For a helpful treatment of this, see K. N. Giles, “Church Order, Government,” Dictionary of the Later New Testament and Its De- velopments. electronic ed., eds. Martin, Ralph P. and Peter H. Davids (Downers Grove, IL: InterVarsity Press, 2000). In topic 1.2. False presuppositions, Giles identifies three modern assumptions now seen as false: 1.2.1. Individualism; 1.2.2. One Defined Ecclesiology; and 1.2.3. Charismatic versus Institutional. Assuming the New Testament to adopt any of these three views will prevent correct reading of the biblical text. Additionally, the frequent modern tendency is to begin with the fourth century clearly defined church order and to work backwards to the less well defined first century perspective and this is to doom the analysis of the New Testament to distortion, since the process was not a uniform development from the first to the fourth centuries, and scarcely uniform even in the beginnings of the first century. 11One major reason is the concepts of leadership are highly shaped by the culture around them. Different cultures and cultural tradi- tions are going to produce differing definitions of what constitutes acceptable leadership over any kind of group of people, both religious and non-religious. Failure to recognize this social dynamic will seriously hinder the ability to understand leadership concepts in the apostolic churches of the first Christian century. 12For example Peter identifies himself as a συμπρεσβύτερος, fellow elder, while addressing Πρεσβυτέρους who were functioning at a local level of spiritual leadership (cf. 1 Peter. 5:1). 13Cf. apostle (ἀπόστολος, τοὺς μὲν ἀποστόλους,); prophet (προφήτης, τοὺς δὲ προφήτας,); evangelists (τοὺς δὲ εὐαγγελιστάς,); pas- tor and teacher (τοὺς δὲ ποιμένας καὶ διδασκάλους,); teacher (διδάσκαλος, ὁ διδάσκων); exhorter (ὁ παρακαλῶν); giver (ὁ μεταδιδοὺς); leader (ὁ προϊστάμενος); shepherd or pastor (ποιμὴν); elder (πρεσβύτερος); bishop (ἐπίσκοπος); deacon (διάκονος). These terms come mainly from the listing of spiritual gifts, although a few are used elsewhere as well. 14The concept of ‘spiritual gifts’ comes into this picture but do not provide ‘labels.’ Instead, ministry contribution on a level playing field is the perspective found in 1 Cor. 12:1-11, 28-30; Eph. 4:7-16 (somewhat an exception); Rom. 12:6-8; 1 Pet. 4:11. Page 87 perspective of the New Testament.15 Contributing to the life of the congregation, i.e., the ἐκκλησία, is the respon- sibility of every member and each has been ‘gifted’ by God for such. Thus, very little distinction is made in terms of a leadership responsibility over against everyone else. Furthermore, the meaning of the various terms was undergoing change throughout the first Christian century.16 One makes a substantial mistake if he assesses church leadership concepts in the New Testament in a flat, one dimensional view. The influence of the Jewish synagogue17 was heavy in the beginning, but the influx of massive numbers of non-Jews largely through the Pauline mission from the mid-first century onward shifted and redefined those meanings.18 Also, rather clear signals emerge that different patterns of structure and leader- 15In Paul’s discussion of spiritual gifts to the Corinthian believers, he goes out of his way to stress the importance of the sup- posed “inferior members” in 1 Cor. 12:19-26. What he alludes to with the labels ‘inferior’ (τῷ ὑστεροῦντι περισσοτέραν), ‘weaker’ (ἀσθενέστερα), ‘less honorable’ (ἀτιμότερα), and ‘less respectable’ (τὰ ἀσχήμονα) would generally fall into a modern category of non- leadership roles in church life. The apostle scourchingly denounces any effort to consider such roles as less important to the life of the church. The proper attitude is to see every ministry role as essential. The greater gift is that of love (chap. 13) and ministry roles are measured by how they edify the community of believers (chap. 14). 16The loose, rather fluid concepts of religious leadership in ancient Israel helped lay a foundation of minimal definition of leadership in the early church. Note description in the Dictionary of Biblical Imagery: When viewed from a social perspective, the pyramid of religious organization in ancient Israel is remarkably flat. Though there is a clear sense of hierarchy in the Pentateuch, the structure of high priest, priests, Levites and people is relatively simple, and it somewhat mirrors the concentric degrees of holiness represented architecturally in the sanctuary (see SACRED SPACE). We do not find layers of religious bureaucracy or officially numerous purveyors of religion. The formal religious leadership can be divided into three groups: those with inherited offices (priests and Levites), those with positions that are confirmed as a result of their giftedness (prophets, overseers, elders, spiritual leaders) and those that come through the agency of others (Nazirite, Samuel dedicated in the temple, Jephthah’s daughter). [Leland Ryken, Jim Wilhoit, Tremper Longman et al., Dictionary of Biblical Imagery, electronic ed. (Downers Grove, IL: In- terVarsity Press, 2000), 494-95. S.V., “Religious Leadership.” ] 17“Before studying the limited and varied data in the NT and postapostolic writings on church order and government, we turn to a brief outline of what we know about Jewish communal organization and leadership in the century before the fall of Jerusalem in A.D. 70 (see Judaism). What can be discovered from Jewish texts is also limited and not always uniform, but a broad picture of typical thinking and structures can be outlined. “2.1. Jewish Communal Identity. The Jews had a strong sense of themselves as a distinct people in the world. Circumcision, law keeping and sabbath observance were the primary visible identity markers, but their inner belief that they were the elect people of God was foundational to their communal identity. This communal self-awareness was universal in scope, but of necessity it took localized expression wherever Jews found themselves. Because the Jews insisted so strongly on being seen as a distinct people, the Roman au- thorities allowed the numerous Jewish communities in the Mediterranean world to be self-governing politeumata, a term used of an organized body of citizens. They themselves, however, more characteristically called their local communities a synagogue, literally an assembly. In the Septuagint synagōgē was used of all Israel as God’s elect people, but in the Second Temple period it came to be used of specific communities of Jews and then secondarily in the first century A.D. of the building where Jews assembled together. “2.2. Jewish Communal Government. Self-governing Jewish communities usually had a ruling council, the gerousia, to direct their affairs. The gerousia was made up of respected older men who were generally called presbyteroi (‘elders’). One elder was usually recognized as the presiding elder, sometimes called a gerousiarchēs (‘ruling council member’) and sometimes an archōn (‘ruler’), but some texts and inscriptions mention three ruling archōntēs. The oft-mentioned archisynagōgos (‘ruler of the synagogue’) was also a significant communal figure, but his special domain was the sabbath assemblies where he presided. He was assisted by a one or more officers who were designated individually ḥāzzān (Heb), hyperetēs (Gk) and in English translation, servant. “2.3. Sabbath Assemblies. Meeting together for Scripture reading, exposition, prayer and common meals was very much part of localized Jewish communal life in the first century. Although special buildings were known, the most common venue was a home setting. In any location where there was a Jewish community of some size there were usually several meeting places. One tradition has it that there were 394 synagogues in Jerusalem when the city was destroyed by Titus in A.D. 70; another tradition has it that there were 480. It may be conjectured that the owner of the home, as the host of those meeting in his house, usually assumed the office of archisynagōgos. Philo and Josephus usually called these buildings proseuchai (‘a house of prayer’). Once Josephus calls them sabbateion (‘sabbath meet- ing place’). Later Jewish texts also use the title ‘house of prayer’ as well as ‘house of study’ and ‘house of assembly.’ It was only late in the Second Temple era and first in Palestine that the name for the local community of Jews in their complete number, synagōgos, became the name for a specific meeting place, a usage often seen in the NT.” [Ralph P. Martin and Peter H. Davids, Dictionary of the Later New Testament and Its Developments, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000).] 18This should not be surprising since governance and leadership concepts of the Jewish people underwent drastic changes from their nomadic beginnings with the patriarchs to the highly urbanized Judaism of the first Christian century. The Jewish sources clearly suggest regional variations in the way the synagogues functioned as well. Hellenistic Judaism was influenced by the surrounding Greco-Roman culture in the way the synagogues operated in Diaspora Judaism. The non-Jewish and non-Christian perspective in the first century toward groups of Christians meeting together in homes was to see them largely in terms of a koinōnia, that is, an association that came together for some specific purpose: Clubs, guilds, and corporations were a feature of the Greco-Roman world from the 4th century on into the Roman imperial Page 88 ship perspectives were present in differing geographical regions of the first century world. Both of these trends appear in Luke’s depiction of church life in the book of Acts. The writings of Paul signals a similar perspective of development in the way congregations functioned regionally. Clearly at the highest level of leadership in early Christianity were the apostles, ἀπόστολοι. Because the term ἀπόστολος possessed several levels of meaning,19 other designations of this leadership group surface in period. Most of the information about these organizations is derived from inscriptions and documentary papyri. According to Aristotle, the essence of association (koinōnia) is friendship (Eth.Nic. 8.9.1 [1159b]). Pythagoras is alleged to have founded in the latter half of the 6th century a society of which it could be said that “men who live at distant points count one another friends before they even know or speak with one another” (Iamb. VP 237). Developed out of common interests, all associations were cultically oriented, but other objectives were also frequently satis- fied (Arist. Eth.Nic. 8.9.5 [1160a]). To achieve honored familial status, numerous Attic groups, whose members called themselves orgeōnes, were formed in devotion to deities and local heroes. Broader in outreach and interest were the thiasoi, originally associ- ated with Dionysos. Also popular were the eranoi or mutual-aid societies, which persisted into Roman imperial times. The names of the associations are many. Frequently mentioned are guilds of artists, who were devoted to Dionysos and the promotion of music and drama. Merchants, who are on occasion linked with shippers in common enterprise, found that cities located on sea routes provided an attractive base for combining business with sociability. In addition, there appears an almost endless variety of guilds that shared a common trade or practice: stone masons, bankers, architects, physicians, tanners, cobblers, producers of linen or woolen goods, dyers, farmers, gardeners, bakers, barbers, fishers, to cite but a few. David Noel Freedman, vol. 1, The Anchor Yale Bible Dictionary (New York: Doubleday, 1996), 501. From the Roman and Greek perspective the Jewish synagogue was a religious association or club (a collegia in Latin) and the Greek label synagogē was understood by non-Jews with this secular meaning. Two categories of collegia surface in the empire: those sanctioned by the Roman government and the private clubs. Whether or not Roman authorities tolerated the private associations largely depended on whether the club promoted public order or not. Government attitudes toward these clubs varied from time to time and from government leader -- either in Rome or provincially -- to leader. Religion was an aspect of all clubs, since each had their patron deity or deities. Some like the gatherings of Jews and Christians, as well as those organized to promote one of the Roman gods, were completely religious in nature. A decree of a society devoted to Sarapis (Danker 1982: 154–55) is typical not only of the style of formulation but of the subject matter included in such decrees: WHEREAS [Zopyros], the treasurer of the Sarapiastai, and the clerk Theophanes, and the trustee Olympichos have time and again proved themselves beyond reproach …, be it RESOLVED that the Sarapiastai commend and crown them with a wreath of olive in the temple of Sarapis at the next sacrifice of the Sarapiastai …; and be it further resolved to commend and crown the priestess Nikippe for offering the sacrifices at the appointed times. And be it finally resolved to record this decree on a stone stele and to set it up in the [temple of Sarapis], with expenses for these items to be met by the treasurer Zopyros out of the Association’s account. Luke, who was familiar with Greco-Roman bureaucratic style, uses this type of formulation in Acts 15:22–29 to record the ac- tion of the association of Christians at Jerusalem respecting a problem that had originated in Antioch. [David Noel Freedman, vol. 1, The Anchor Yale Bible Dictionary (New York: Doubleday, 1996), 501.] Leadership structures in the various kinds of clubs differed from group to group, although, as the above inscription indicates, designated leaders of a club did exist with specified functions. The inscription respecting the Iobakchoi probably reflects a common bureaucratic structure. But the differences between their detailed administrative structure and those exhibited in the NT are striking. Indeed, it is improbable that Christians of the 1st century were at all in debt to Greco-Roman structures for administration of their cult. Furthermore, it appears that early Christian communities lacked a fixed-dues structure or rules for admission and made no provision for a priestly office. [David Noel Freedman, vol. 1, The Anchor Yale Bible Dictionary (New York: Doubleday, 1996), 502.] 19“ἀπόστολος, ου, ὁ. 1. of messengers without extraordinary status delegate, envoy, messenger (opp. ὁ πέμψας) J 13:16. Of Epaph- roditus, messenger of the Philippians Phil 2:25.—2 Cor 8:23. 2. of messengers with extraordinary status, esp. of God’s messenger, envoy (cp. Epict. 3, 22, 23 of Cynic wise men: ἄγγελος ἀπὸ τ. Διὸς ἀπέσταλται). a. of prophets Lk 11:49; Rv 18:20; cp. 2:2; Eph 3:5. b. of Christ (w. ἀρχιερεύς) Hb 3:1 (cp. ApcEsdr 2:1 p. 25, 29 T.; Just., A I, 12, 9; the extra-Christian firman Sb 7240, 4f οὐκ ἔστιν θεὸς εἰ μὴ ὁ θεὸς μόνος. Μααμετ ἀπόστολος θεοῦ). GWetter, ‘D. Sohn Gottes’ 1916, 26ff. c. but predominately in the NT (of the apologists, only Just.) of a group of highly honored believers w. a special function as God’s envoys. Also Judaism had a figure known as apostle (ַחיִלָׁש; Schürer III 124f w. sources and lit.; Billerb. III 1926, 2–4; JTruron, Theology 51, ’48, 166–70; 341–43; GDix, ibid. 249–56; 385f; JBühner, art. ἄ. in EDNT I 142–46). In Christian circles, at first ἀ. denoted one who proclaimed the gospel, and was not strictly limited: Paul freq. calls himself an ἀ.: Ro 1:1; 11:13; 1 Cor 1:1; 9:1f; 15:9; 2 Cor 1:1; Gal 1:1; Eph 1:1; Col 1:1; 1 Ti 1:1; 2:7; 2 Ti 1:1; Tit 1:1.—1 Cl 47:1. Of Barnabas Ac 14:14; 15:2. Of Andronicus and Junia (less prob. Junias, s. Ἰουνία) Ro 16:7. Of James, the Lord’s brother Gal 1:19. Of Peter 1 Pt 1:1; 2 Pt 1:1. Then esp. of the 12 apostles οἱ δώδεκα ἀ. (cp. ParJer 9:20; AscIs 3:21; 4:3) Mt 10:2; Mk 3:14; Lk 22:14 (v.l. οἱ δώδεκα); cp. 6:13; 9:10; 17:5; Ac 1:26 (P-HMenoud, RHPR 37 ’57, 71–80); Rv 21:14; PtK 3 p. 15, 18. Peter and the apostles Ac 2:37; 5:29. Paul and apostles Pol 9:1 (cp. AcPlTh Aa I, 235 app. of Thecla). Gener. the apostles Mk 6:30; Lk 24:10; 1 Cor 4:9; 9:5; 15:7; 2 Cor 11:13; 1 Th 2:7; Ac 1:2; 2:42f; 4:33, 35, 37; 5:2, 12, 18, 34 v.l., 40; 6:6; 8:1, 14, 18; 9:27; 11:1; 14:4; 2 Pt 3:2; Jd 17; IEph 11:2; IMg 7:1; 13:2; ITr 2:2; 3:1; 7:1; IPhld 5:1; ISm 8:1; D ins; Page 89 the New Testament, such as οἱ δώδεκα (the Twelve),20 τοὺς πρὸ ἐμοῦ ἀποστόλους (“the apostles before me,” Gal. 1:17)21 in order to distinguish them as a separate group. Their witness becomes the foundation of the Christian movement;22 they possess the primary ministry gift from God;23 they are divinely appointed to this leadership ministry.24 11:3, 6. As a governing board, w. the elders Ac 15:2, 4, 6, 22f; 16:4. As possessors of the most important spiritual gift 1 Cor 12:28f. Proclaimers of the gospel 1 Cl 42:1f; B 5:9; Hs 9, 17, 1. Prophesying strife 1 Cl 44:1. Working miracles 2 Cor 12:12. W. overseers, teachers and attendants Hv 3, 5, 1; Hs 9, 15, 4; w. teachers Hs 9, 25, 2; w. teachers, preaching to those who had fallen asleep Hs 9, 16, 5; w. var. Christian officials IMg 6:1; w. prophets Eph 2:20; D 11:3; Pol 6:3. Christ and the apostles as the foundation of the church IMg 13:1; ITr 12; 2; cp. Eph 2:20. οἱ ἀ. and ἡ ἐκκλησία w. the three patriarchs and the prophets IPhld 9:1. The Holy Scriptures named w. the ap. 2 Cl 14:2 (sim. ApcSed 14:10 p. 136, 17 Ja.). Paul ironically refers to his opponents (or the original apostles; s. s.v. ὑπερλίαν) as οἱ ὑπερλίαν ἀ. the super-apostles 2 Cor 11:5; 12:11. The orig. apostles he calls οἱ πρὸ ἐμοῦ ἀ. Gal 1:17; AcPlCor 2:4.—Harnack, Mission4 I 1923, 332ff (Eng. tr. I 319–31). WSeufert, D. Urspr. u. d. Bed. d. Apostolates 1887; EHaupt, Z. Verständnis d. Apostolates im NT 1896; EMonnier, La notion de l’Apostolat des origines à Irénée 1903; PBatiffol, RB n.s. 3, 1906, 520–32; Wlh., Einleitung2, 1911, 138–47; EBurton, AJT 16, 1912, 561–88, Gal comm. 1921, 363–84; RSchütz, Apostel u. Jünger 1921; EMeyer I 265ff; III 255ff. HVogelstein, Development of the Apostolate in Judaism, etc.: HUCA 2, 1925, 99–123; JWagenmann, D. Stellg. d. Ap. Pls neben den Zwölf 1926; WMundle, D. Apostelbild der AG: ZNW 27, 1928, 36–54; KRengstorf, TW I 406–46 (s. critique by HConzelmann, The Theol. of St. Luke ’60, 216, n. 1), Apost. u. Predigtamt ’34; J-LLeuba, Rech. exégét. rel. à l’apostolat dans le NT, diss. Neuchâtel ’36; PSaintyves, Deux mythes évangéliques, Les 12 apôtres et les 72 disciples ’38; GSass, Apostelamt u. Kirche … paulin. Apostelbegr. ’39; EKäsemann, ZNW 40, ’41, 33–71; RLiechtenhan, D. urchr. Mission ’46; ESchweizer, D. Leben d. Herrn in d. Gemeinde u. ihren Diensten ’46; AF- ridrichsen, The Apostle and His Message ’47; HvCampenhausen, D. urchristl. Apostelbegr.: StTh 1, ’47, 96–130; HMosbech, ibid. 2, ’48, 166–200; ELohse, Ursprung u. Prägung des christl. Apostolates: TZ 9, ’53, 259–75; GKlein, Die 12 Apostel, ’60; FHahn, Mission in the NT, tr. FClarke, ’65; WSchmithals, The Office of the Apostle, tr. JSteely, ’69; KKertelge, Das Apostelamt des Paulus, BZ 14, ’70, 161–81. S. also ἐκκλησία end, esp. Holl and Kattenbusch; also HBetz, Hermeneia: Gal ’79, 74f (w. additional lit.); FAgnew, On the Origin of the Term ἀπόστολος: CBQ 38, ’76, 49–53 (survey of debate); KHaacker, NovT 30, ’88, 9–38 (Acts). Ins evidence (s. e.g. SIG index) relating to the verb ἀποστέλλω is almost gener. ignored in debate about the meaning of the noun.—DELG s.v. στέλλω A. EDNT. M-M. TW. Spicq.” [William Arndt, Frederick W. Danker and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. (Chicago: University of Chicago Press, 2000), 122.] 20“δώδεκα indecl. (Hom.+; ins [Meisterhans3-Schw. 159]; pap [Mayser 316]; et al.) twelve Mt 9:20; Mk 5:25, 42; Lk 2:42 (Plut., Mor. 839a γίνεσθαι ἐτῶν δώδεκα; on Jesus at 12 yrs. of age s. RBultmann, Gesch. d. Syn. Tradition3 ’57, 327f.—At the beginning of the story an external parallel in Ps.-Callisth. 1, 14, 1 ὁ δὲ Ἀλέξανδρος ηὔξανε τῇ ἡλικίᾳ, καὶ γενόμενος δωδεκαέτης μετὰ τοῦ πατρός …) al.; οἱ δ. the twelve (sc. μαθηταί; AscIs 3:13 ἡ τῶν δ. μαθητεία; Orig., C. Cels. 1, 64, 12.—οἱ δ. is to be expanded differently, e.g. Lucian, Jupp. Trag. 26 [12 Olympian deities]; Jos., Vi. 56; Ps.-Clem., Hom. 6, 14) 1 Cor 15:5 (the separation of Judas the informer, for which the v.l. ἕνδεκα would make allowance, does not make it impossible to use the fixed expression ‘the 12’: X., Hell. 2, 4, 23 still speaks of οἱ τριάκοντα, despite the fact that acc. to 2, 4, 19 Critias and Hippomachus have already been put to death; but s. Orig., C. Cels. 2, 65, 6: οἱ δ., τοῦ Ματθίου ἀντὶ τοῦ Ἰοῦδα καταταχθέντος; of Jacob’s sons 7, 7, 30); cp. Mt 10:1f, 5; 11:1; 20:17; 26:14 et al.—1 Clem 43:2; Hm 12, 3, 2; Hs 9, 17, 1f al. Cp. δεκαδύο under δέκα.—RMeye, Jesus and the Twelve ’68, the term ‘the Twelve’ goes back to Jesus; difft. GSchille, Die urchristliche Kollegialmission ’67, of later origin as honorary recognition of the earliest associates of Jesus. S. also the lit. s. on ἀπόστολος and ἐκκλησία, end. EDNT. TW.” [William Arndt, Frederick W. Danker and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. (Chicago: University of Chicago Press, 2000), 265-66.] 21“Various traits, qualities and manifestations of leaders are articulated throughout the NT. The apostles are literally ‘sent ones,’ or ‘messengers’ (cf. 1 Tim 2:7; 2 Tim 1:11), a witness to God and the gospel (Lk 24:48; Acts 1:8). In the interest of maintaining humility and preserving that honor for Jesus himself, they should not take on the title of ‘Rabbi’ (Mt 23:8). They should regard themselves as servants (Jn 13:16; Acts 4:29) who, following the example of Jesus, ‘wash one another’s feet’ (Jn 13:14). In the same vein, Peter exhorts elders in the church not to lord it over the church (1 Pet 5:1–3) but to serve willingly and not for personal gain. Leadership also entails collegiality, and Paul calls Titus a partner and fellow worker (2 Cor 8:23) and so demonstrates his humility even while being the archetypal leader within the early church.” [Leland Ryken, Jim Wilhoit, Tremper Longman et al., Dictionary of Biblical Imagery, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), 496.] 22Ephesians 2:19-20: “19 So then you are no longer strangers and aliens, but you are citizens with the saints and also members of the household of God, 20 built upon the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone.” 19 ἄρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι, ἀλλὰ ἐστὲ συμπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ, 20 ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ, 231 Corinthians 12:28: “28 And God has appointed in the church first apostles, second prophets, third teachers; then deeds of power, then gifts of healing, forms of assistance, forms of leadership, various kinds of tongues.” καὶ οὓς μὲν ἔθετο ὁ θεὸς ἐν τῇ ἐκκλησίᾳ πρῶτον ἀποστόλους, δεύτερον προφήτας, τρίτον διδασκάλους, ἔπειτα δυνάμεις, ἔπειτα χαρίσματα ἰαμάτων, ἀντιλήμψεις, κυβερνήσεις, γένη γλωσσῶν. 24Luke 6:13, “And when day came, he called his disciples and chose twelve of them, whom he also named apostles:” καὶ ὅτε ἐγένετο ἡμέρα, προσεφώνησεν τοὺς μαθητὰς αὐτοῦ, καὶ ἐκλεξάμενος ἀπʼ αὐτῶν δώδεκα, οὓς καὶ ἀποστόλους ὠνόμασεν, 1 Tim. 2:7, “For this I was appointed a herald and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth.” εἰς ὃ ἐτέθην ἐγὼ κῆρυξ καὶ ἀπόστολος— ἀλήθειαν λέγω, οὐ ψεύδομαι— διδάσκαλος ἐθνῶν ἐν πίστει καὶ ἀληθείᾳ. 2 Tim. 1:11, “For this gospel I was appointed a herald and an apostle and a teacher,” Page 90 In the first eleven chapters of Acts covering from appx. AD 30 to 44, the apostles function as leaders of the Christian community in Jerusalem, since Christianity at that point is largely confined to Jerusalem and the nearby region. When the Gospel message began impacting others living outside Jerusalem, it was the apostles who felt compelled to make sure what was happening came from God and was not from a false teaching of the Gospel; note the following: a) Peter and John were sent by the apostles to Samaria (Acts 8:14); b) Barnabas was sent by them and the Jerusalem church to Antioch (Acts 11:22-26); c) the apostles lead the church in Jerusalem to accept Peter’s report of the conversion of Cornelius over criticism against him (Acts 9:32-11:18). Gradually, as the Gospel began to spread, the role of the apostles began shifting, so that by the late 40s with the Jerusalem council meeting described in Acts 15 a local group of leaders (οἱ πρεσβύτεροι) of the vari- ous house churches functioned as leaders in Je- rusalem and the apostles gave general regional leadership.25 The decisions regarding the status of Gentiles in the church was made, however, by the apostles, the elders, and the entire congrega- tion, thus reflecting a cooperative role of leader- ship, rather than an authoritarian one.26 Evidently because the letter fundamentally represented the Jerusalem church’s decision, James as the leader of the elders of the house church groups penned the letter and took primary responsibility for leading in the decision making process. Be- cause of Luke’s literary objectives for Acts, the Twelve as a group fade from the narrative, with the emphasis in chapters twelve through twenty- eight centering on Paul’s preaching of the gospel in the eastern Mediterranean world.27 Each time that Paul returns to Jerusalem at the close of the second and third missionary journeys,28 Luke stresses that his contacts in Jerusalem were with ‘the church’ (Acts 18:22-2329; 21:17-1930), rather than just with the apostles. That the apostles continued active in ministry both in Jerusalem and especially elsewhere is clear from the letters of Peter and John in the New Testament. Many legends from different church fathers suggest a wide range of ministry actions prior to the death of the last apostle, John, at the close of the first εἰς ὃ ἐτέθην ἐγὼ κῆρυξ καὶ ἀπόστολος καὶ διδάσκαλος 25Acts 15:6, “The apostles and the elders met together to consider this matter.” Συνήχθησάν τε οἱ ἀπόστολοι καὶ οἱ πρεσβύτεροι ἰδεῖν περὶ τοῦ λόγου τούτου. 26Acts 15:22-23a, “22 Then the apostles and the elders, with the consent of the whole church, decided to choose men from among their members and to send them to Antioch with Paul and Barnabas. They sent Judas called Barsabbas, and Silas, leaders among the brothers, 23 with the following letter:” 22 Τότε ἔδοξε τοῖς ἀποστόλοις καὶ τοῖς πρεσβυτέροις σὺν ὅλῃ τῇ ἐκκλησίᾳ ἐκλεξαμένους ἄνδρας ἐξ αὐτῶν πέμψαι εἰς Ἀντιόχειαν σὺν τῷ Παύλῳ καὶ Βαρναβᾷ, Ἰούδαν τὸν καλούμενον Βαρσαββᾶν καὶ Σιλᾶν, ἄνδρας ἡγουμένους ἐν τοῖς ἀδελφοῖς, 23 γράψαντες διὰ χειρὸς αὐτῶν· 27Acts 16:4 is the final mention of the term ἀπόστολοι in the book of Acts. 28At the end of the first missionary journey, he and Barnabas went directly back to Antioch from where the journey had begun; cf. Acts 14:26. He went to Jerusalem only later as a part of the Judaizing controversy that erupted at Antioch. 29Acts 18:22-23, “22 When he had landed at Caesarea, he went up to Jerusalem and greeted the church (ἀναβὰς καὶ ἀσπασάμενος τὴν ἐκκλησίαν), and then went down to Antioch. 23 After spending some time there he departed and went from place to place through the region of Galatial and Phrygia, strengthening all the disciples.” 30Acts 21:17-19, “17 When we arrived in Jerusalem, the brothers welcomed us warmly. 18 The next day Paul went with us to visit James; and all the elders were present. 19 After greeting them, he related one by one the things that God had done among the Gentiles through his ministry.” Page 91 Christian century.31 In a few listings of spiritual gifts, some gifts point in the direction of leadership roles. But great caution needs to be exercised here, since a modern concept of leadership centered in authority must not be read back into the New Testament texts which are centered on ministry contributions to the spiritual welfare of the commu- nity of faith, and not on possessing authority or power.32 Ephesians 4:11-13 points toward leadership responsibili- ties: 11 The gifts he gave were that some would be apostles, some prophets, some evangelists, some pastors and teachers, 12 to equip the saints for the work of ministry, for building up the body of Christ, 13 until all of us come to the unity of the faith and of the knowledge of the Son of God, to maturity, to the measure of the full stature of Christ. 14 We must no longer be children, tossed to and fro and blown about by every wind of doctrine, by people’s trickery, by their craftiness in deceitful scheming. 11 καὶ αὐτὸς ἔδωκεν τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγελιστάς, τοὺς δὲ ποιμένας καὶ διδασκάλους, 12 πρὸς τὸν καταρτισμὸν τῶν ἁγίων εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ Χριστοῦ, 13 μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ, 14 ἵνα μηκέτι ὦμεν νήπιοι, κλυδωνιζόμενοι καὶ περιφερόμενοι παντὶ ἀνέμῳ τῆς διδασκαλίας ἐν τῇ κυβείᾳ τῶν ἀνθρώπων ἐν πανουργίᾳ πρὸς τὴν μεθοδείαν τῆς πλάνης, Here Paul does not distinguish between general leadership roles and local leadership roles. Beyond apostles who occupy the chief role, he mentions prophets, evangelists, and pastor-teachers. Clearly these are ministry roles that contribute to the spiritual welfare of the Christian community. Prophets (προφῆται) here could refer to the Old Testament prophets, but most likely it alludes to individuals inside the Christian community who pro- claimed the message of God in the Gospel.33 Evangelist (εὐαγγελιστής) is not a commonly used term in the New Testament, but refers to one who preaches the Gospel.34 The individuals who are so labeled as prophet or evan- gelist in the New Testament served both generally and in local communities of believers. Both these terms are related to the term κῆρυξ, ‘herald,’35 which is linked to the verb κηρύσσω, ‘I preach,” and is used more commonly 31One online source of these legends narrated from a Roman Catholic perspective is “The Twelve Apostles of the Catholic Church.” 32The terms relating to authority and power in the New Testament center on God’s possession of such, and never on religious leaders in the church possessing authority and power, and in particular in connection with their leadership roles in the Christian community, as Clinton E. Arnold notes: The most common word for power in the NT is dynamis (and its cognates), occurring some 375 times and used by every NT writer. Less common are the terms ischus and kratos, which are probably not to be distinguished sharply in meaning from dynamis. All three terms denote the inherent or derived ability to accomplish a given end. The plural form of dynamis is used frequently in the NT to describe powerful supernatural acts such as healings or exorcisms, and is normally translated “miracle.” The effectual exercise of power is indicated by the term energeia and its forms. It is only used of supernatural beings in the NT and is often used to describe God’s manifestation of power in raising Christ from the dead. The term exousia, usually translated “authority,” has primary reference to one’s right to exercise power but implies an ability to exercise that right. The concept of power is also conveyed in many other terms and units of thought (grace, light, fullness, glory, word, spirit). [David Noel Freedman, vol. 5, The Anchor Yale Bible Dictionary (New York: Doubleday, 1996), 444.] 33“Christians, who are endowed w. the gift of προφητεία Ac 15:32; 1 Cor 14:29, 32, 37; Rv 22:6, 9; D 10:7; 13:1, 3f, 6. W. ἀπόστολοι (Celsus 2, 20) Lk 11:49; Eph 2:20 (though here the ref. could be to the OT prophets, as is surely the case in Pol 6:3. Acc. to PJoüon, RSR 15, 1925, 534f, τῶν ἀπ. καὶ πρ. in Eph 2:20 refer to the same persons); 3:5; D 11:3. πρ. stands betw. ἀπόστολοι and διδάσκαλοι 1 Cor 12:28f; cp. Eph 4:11. W. διδάσκαλοι Ac 13:1; D 15:1f. W. ἅγιοι and ἀπόστολοι Rv 18:20. W. ἅγιοι 11:18; 16:6; 18:24. Prophets foretell future events (cp. Pla., Charm. 173c προφῆται τῶν μελλόντων) Ac 11:27 (s. vs. 28); 21:10 (s. vss. 11f). True and false prophets: τὸν προφήτην καὶ τὸν ψευδοπροφήτην Hm 11:7; s. vss. 9 and 15 (the rest of this ‘mandate’ also deals w. this subj.); D 11:7–11.—Harnack, Lehre der Zwölf Apostel 1884, 93ff; 119ff, Mission4 I 1923, 344f; 362ff; Rtzst., Mysterienrel.3 236–40; s. ESelwyn on 1 Pt 1:10 in 1a above; HGreeven, Propheten, Lehrer, Vorsteher b. Pls: ZNW 44, ’52/53, 3–15.” [William Arndt, Frederick W. Danker and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. (Chicago: University of Chicago Press, 2000), 891.] 34“εὐαγγελιστής, οῦ, ὁ (s. prec. two entries; acc. to ADieterich ZNW 1, 1900, 336–38, title of polytheistic priests: IG XII/1, 675.—GDI 5702, 22; 37 [Ionic] εὐαγγελίς is the official title of the priestess of Hera) proclaimer of the gospel, evangelist (ApcSed 15:4 [of Matthew]) Eph 4:11 (DHadidian, CBQ 28, ’66, 317–21: gospel writer). Acc. to Ac 21:8 a designation of Philip (s. Ac 6:5). 2 Ti 4:5 Timothy is so called.—Harnack, Mission u. Ausbreitung4 1924, 334, 6 al. (p. 983 index).—M-M. TW. Spicq.” [William Arndt, Frederick W. Danker and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. (Chicago: University of Chicago Press, 2000), 403.] 35“κῆρυξ, υκος, ὁ (also κήρυξ; on the accent according to Herodian Gr. s. B-D-F §13; Mlt-H. 57; PKatz, TLZ 83, ’58, 316 n. 6. S. κηρύσσω and prec. entry.). 1. an official entrusted with a proclamation, herald (Hom.+; ins, pap, LXX; Philo, Agr. 112; Jos., Bell. 2, 624, Ant. 10, 75) MPol 12:1f; GJs 8:3. 2. one who makes public declarations, esp. of a transcendent nature, herald, proclaimer (in the usage of the mystery cults: X., Page 92 in the New Testament with the sense of proclaiming the Gospel message. The rather unique linking of pastor and teacher, τοὺς δὲ ποιμένας καὶ διδασκάλους, into a single role seems more focused on local church leadership with a strong emphasis on both taking care of the spiritual needs of a congregation along side of teaching them the truths of the Gospel for daily living. Reflecting a later understanding of local leadership roles (the 60s in the first century), references in Philip- pians, First Timothy, and Titus center on the responsibilities of spiritual leaders in local communities of faith. Phil. 1:1, To all the saints in Christ Jesus who are in Philippi, with the bishops and deacons: πᾶσιν τοῖς ἁγίοις ἐν Χριστῷ Ἰησοῦ τοῖς οὖσιν ἐν Φιλίπποις σὺν ἐπισκόποις καὶ διακόνοις. 1 Tim. 3:1-13, 3.1 The saying is sure: whoever aspires to the office of bishop desires a noble task. 2 Now a bishop must be above reproach, married only once, temperate, sensible, respectable, hospitable, an apt teacher, 3 not a drunkard, not violent but gentle, not quarrelsome, and not a lover of money. 4 He must manage his own household well, keeping his children submissive and respectful in every way — 5 for if someone does not know how to manage his own household, how can he take care of God’s church? 6 He must not be a recent convert, or he may be puffed up with conceit and fall into the condemnation of the devil. 7 Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace and the snare of the devil. 8 Deacons likewise must be serious, not double-tongued, not indulging in much wine, not greedy for mon- ey; 9 they must hold fast to the mystery of the faith with a clear conscience. 10 And let them first be tested; then, if they prove themselves blameless, let them serve as deacons. 11 Women likewise must be serious, not slanderers, but temperate, faithful in all things. 12 Let deacons be married only once, and let them manage their children and their households well; 13 for those who serve well as deacons gain a good standing for themselves and great boldness in the faith that is in Christ Jesus. 3.1 Πιστὸς ὁ λόγος· εἴ τις ἐπισκοπῆς ὀρέγεται, καλοῦ ἔργου ἐπιθυμεῖ. 2 δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίλημπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον, σώφρονα, κόσμιον, φιλόξενον, διδακτικόν, 3 μὴ πάροινον, μὴ πλήκτην, ἀλλὰ ἐπιεικῆ, ἄμαχον, ἀφιλάργυρον, 4 τοῦ ἰδίου οἴκου καλῶς προϊστάμενον, τέκνα ἔχοντα ἐν ὑποταγῇ μετὰ πάσης σεμνότητος· 5 (εἰ δέ τις τοῦ ἰδίου οἴκου προστῆναι οὐκ οἶδεν, πῶς ἐκκλησίας θεοῦ ἐπιμελήσεται;) 6 μὴ νεόφυτον, ἵνα μὴ τυφωθεὶς εἰς κρίμα ἐμπέσῃ τοῦ διαβόλου. 7 δεῖ δὲ καὶ μαρτυρίαν καλὴν ἔχειν ἀπὸ τῶν ἔξωθεν, ἵνα μὴ εἰς ὀνειδισμὸν ἐμπέσῃ καὶ παγίδα τοῦ διαβόλου. 8 Διακόνους ὡσαύτως σεμνούς, μὴ διλόγους, μὴ οἴνῳ πολλῷ προσέχοντας, μὴ αἰσχροκερδεῖς, 9 ἔχοντας τὸ μυστήριον τῆς πίστεως ἐν καθαρᾷ συνειδήσει. 10 καὶ οὗτοι δὲ δοκιμαζέσθωσαν πρῶτον, εἶτα διακονείτωσαν ἀνέγκλητοι ὄντες. 11 γυναῖκας ὡσαύτως σεμνάς, μὴ διαβόλους, νηφαλίους, πιστὰς ἐν πᾶσιν. 12 διάκονοι ἔστωσαν μιᾶς γυναικὸς ἄνδρες, τέκνων καλῶς προϊστάμενοι καὶ τῶν ἰδίων οἴκων· 13 οἱ γὰρ καλῶς διακονήσαντες βαθμὸν ἑαυτοῖς καλὸν περιποιοῦνται καὶ πολλὴν παρρησίαν ἐν πίστει τῇ ἐν Χριστῷ Ἰησοῦ. Titus 1:5-9, 5 I left you behind in Crete for this reason, so that you should put in order what remained to be done, and should appoint elders in every town, as I directed you: 6 someone who is blameless, married only once, whose children are believers, not accused of debauchery and not rebellious. 7 For a bishop, as God’s steward, must be blameless; he must not be arrogant or quick-tempered or addicted to wine or violent or greedy for gain; 8 but he must be hospitable, a lover of goodness, prudent, upright, devout, and self-controlled. 9 He must have a firm grasp of the word that is trustworthy in accordance with the teaching, so that he may be able both to preach with sound doctrine and to refute those who contradict it. 5 Τούτου χάριν ἀπέλιπόν σε ἐν Κρήτῃ ἵνα τὰ λείποντα ἐπιδιορθώσῃ, καὶ καταστήσῃς κατὰ πόλιν πρεσβυτέρους, ὡς ἐγώ σοι διεταξάμην, 6 εἴ τίς ἐστιν ἀνέγκλητος, μιᾶς γυναικὸς ἀνήρ, τέκνα ἔχων πιστά, μὴ ἐν κατηγορίᾳ ἀσωτίας ἢ ἀνυπότακτα. 7 δεῖ γὰρ τὸν ἐπίσκοπον ἀνέγκλητον εἶναι ὡς θεοῦ οἰκονόμον, μὴ αὐθάδη, μὴ ὀργίλον, μὴ πάροινον, μὴ πλήκτην, μὴ αἰσχροκερδῆ, 8 ἀλλὰ φιλόξενον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγκρατῆ, 9 ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου, ἵνα δυνατὸς ᾖ καὶ παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ καὶ τοὺς ἀντιλέγοντας ἐλέγχειν. In the traditional understanding of Pauline authorship, these writings emerge in the early to middle 60s of the first Christian century, and thus reflect the developing understanding of church leadership at a local level by the Hell. 2, 4, 20 ὁ τῶν μυστῶν κῆρυξ; Philostrat., Vi. Soph. 2, 33, 4 τοῦ Ἐλευσινίου ἱεροῦ κῆρυξ; SIG 728B, 9 κῆρυξ τοῦ θεοῦ, 773, 5 κ. τοῦ Ἀπόλλωνος, 845, 2 ὁ τῶν ἱερῶν κ.; Just. [of John the Baptist]; τῆς ἀληθείας Tat. 17, 1 and Iren. 1, 15, 6 [Harv. I 155, 14]. S. Poland, 395.—The Cynic, as a messenger fr. God, calls himself a κ.: Epict. 3, 22, 69; 3, 21, 13.—Herm. Wr. 4, 4. Cp. JosAs 14:2 ἄγγελος καὶ κ. ἐστὶ φωτὸς τῆς μεγάλης ἡμέρας [of the morning star]; sun, moon, and the stars as κ.and ἄγγελοι of God Orig., C. Cels. 5, 12, 38ff.) (God’s) herald, one who proclaims, of Noah δικαιοσύνης κ. 2 Pt 2:5. Of the ap. Paul (w. ἀπόστολος) 1 Ti 2:7; (w. ἀπόστολος and διδάσκαλος) 2 Ti 1:11. Likew. of Paul 1 Cl 5:6. 3. trumpet-shell (Aristot., HA 5, 544, 546, 547 al.; Machon 133 in Athen. 8, 349c), a large, sharp seashell, used in torturing MPol 2:4.—DELG. M-M. TW.” [William Arndt, Frederick W. Danker and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. (Chicago: University of Chicago Press, 2000), 543.] Page 93