Eighth Chapter. The Apostolate

Eighth Chapter.

XXIX.

The Apostolate.

“That ye also may have fellowship with us: and truly our fellowship is with the Father, and with His Son Jesus Christ.”—1 John i. 3.

The apostolate bears the character of an extraordinary manifestation, not seen before or after it, in which we discover a proper work of the Holy Spirit. The apostles were ambassadors extraordinary — different from the prophets, different from the present ministers of the Word. In the history of the Church and the world they occupy a unique position and have a peculiar significance. Hence the apostolate is entitled to a special discussion.

Moreover, the apostolate belongs to the great things which the Holy Spirit has wrought. All that the Holy Scripture declares concerning the apostles compels us to look for an explanation of their persons and mission in a special work of the Holy Spirit. Before His ascension Jesus predicted repeatedly that they should be His witnesses only after they shall have received the Holy Spirit in an extraordinary manner. Until this promise is fulfilled they remain hiding in Jerusalem. And when they raise the banner of the cross in Jerusalem and in the ends of the earth, they appeal to the power of the Holy Spirit as the secret of their appearance.

The apostolate was holy, and we call them holy apostles, not because they had attained a higher degree of perfection, but “holy” in the Scriptural sense of being separated, set apart, like the Temple and its furniture, for the service of a holy God.

By sin many things have become unholy. Before sin entered into the world all things were holy. That part of creation which became unholy stands in opposition to that which remained holy. The latter is called Heaven; that which was made holy is called Church. And all that belongs to the Church, to its being and organism, is called holy.

Hence Jesus could say to the disciples who were about to deny Him: “Ye are clean through the word which I have spoken unto you.” In like manner the members of the Church and their children are called “sanctified”; and in his epistles St. Paul addresses them as holy and _beloved: _not because they were sinless, but because God had set them as called saints in the realm of His holiness, which by His grace He had separated from the realm of sin. In like manner the Scripture is called holy: not to indicate that it is the record of holy things only, but that its origin is not in man’s sinful life, but in the holy realm of the life of God.

We confess, therefore, that the apostles of Jesus were set apart for the service of God’s holy Kingdom, and that they were qualified for their calling by the power of the Holy Spirit.

By omitting the word “holy,” as many do, we make the apostles common; we consider them as ordinary preachers; in degree above us undoubtedly, being more richly developed, especially by their intercourse with Christ, and as His witnesses very dear to us, but still occupying the same level with other teachers and ministers of the Church of all ages. And so the conviction will be lost that the apostles are men different in _kind _from all other men; lost the realization that in them appeared a peculiar and unique ministry; lost also the grateful confession that the Lord our God gave us in these men extraordinary grace.

And this explains why some ministers, at the special occasion of installation, departure, or jubilee, apply to themselves apostolic utterances that are not applicable to their persons, but exclusively to the men who occupy a peculiar and unique position in the Church of all ages and all lands. For this reason we repeat purposely the title of honor, “holy apostles,” in order that the peculiar significance of the apostolate may again receive honorable recognition in our churches.

This peculiar significance of the apostolate appears in the Holy Scripture in various ways.

We begin with referring to the prologue of the First Epistle of St. John, in which, from the fulness of the apostolic sense, the holy apostle solemnly addresses us. He opens his epistle by declaring that they, the apostles of the Lord, occupy an exceptional position regarding the miracle of the incarnation of the Word. He says: “The Word became flesh, and in that incarnate Word, Life was manifested; and that that manifested Life was heard and seen and handled with hands.” By whom? By everybody? No, by the apostles; for he adds emphatically: “That which we have seen and heard declare we unto you, and shew you that eternal life which was with the Father and was manifested unto us.”

And what was the aim of this declaration? To save souls? Surely this also, but not this in the first place. The purpose of this apostolic declaration is to bring the members of the Church into _connection with the abostolate. _For, clearly and emphatically, he adds: “This we declare unto you, that ye also may have fellowship with us.” And only after this link is closed, and the fellowship with the apostolate an accomplished fact, he says: “And truly our fellowship is with the Father, and with His Son Jesus Christ.

The apostle’s reasoning is as transparent as glass. Life was manifested in such a way that it could be seen and handled. They who saw and handled it were the apostles; and they were also to declare this life unto the elect. By this declaration the required fellowship between the elect and the apostolate is established. And in consequence of this, there is fellowship also for the elect with the Father and the Son.

This may not be understood as referring only to the people then living; and, regarding Rome, one’s position, Bible in hand, is exceedingly weak if he maintain that this higher significance of the apostolate had reference only to the then living, and not in the same measure to us. Indeed, we, upon whom the end of the ages has come, must maintain the vital fellowship with the holy apostolate of our Lord Jesus Christ. Rome errs by making its bishops the successors of the apostles, teaching that fellowship with the apostolate depends upon fellowship with Rome: an error which is obvious from the fact that St. John expressly and emphatically connects the fellowship of the apostolate with men who have seen and heard and handled that which was manifested of the Word of Life—something to which no Roman bishop can appeal in the present day. Moreover, St. John says distinctly that this fellowship with the apostolate must be the result of the _declaration _of the Word of Life by the _apostles themselves. _And inasmuch as Rome established this fellowship not by the _preaching _of the Word; but by the sacramental sign, it is in direct opposition to the apostolic doctrine.

However, from this it follows not that Rome errs in the fundamental thought, viv., that every child of God must exercise communion with the Father and the Son _through the apostolate; _on the contrary, this is St. John’s positive claim. The solution of this apparent conflict lies in the fact that they have not only _spoken, _but also written: i.e., their declaration of the Word of Life was not limited to the little circle of the men that happened to hear them; on the contrary, by writing they have put their preaching into real and enduring forms; they have sent it out to all lands and nations; that, as the genuine, ecumenic apostles they might bring the testimony of the Life which was manifested to all the elect of God in all lands and throughout the ages.

Hence even now the apostles are preaching the living Christ in the churches. Their persons have departed, but their personal testimony remains. And that personal testimony, which as an apostolic document has come to every soul in every land and in every age, is the very testimony which even now is the instrument in the hand of the Holy Spirit to translate souls into the fellowship of the Life Eternal.

And if one says, “Surely in this sense their word is still effective; however, it results no longer in fellowship with the apostles, and by means of this fellowship with Christ, but it points us directly to the Savior of our souls, which is a more simple way,” then we oppose this unscriptural notion most energetically.

Such reasoning ignores the body of Christ and overlooks the great fact of the outpouring of the Holy Spirit. There is not the saving of a few _individual _souls, but a bringing together of the _body _of Christ; and into that body every one that is called must be incorporated. And inasmuch as the King of the Church gives His Sprit now not to separate persons, but exclusively to them that are incorporated, and the inflowing of the Holy Spirit into this body, and principally in the persons of the apostles, took place on Pentecost, therefore no one can receive at the present time any spiritual gift or influence of the Holy Spirit unless he stands in vital connection with the body of the Lord; and that body is unthinkable without the apostles.

In fact, the apostolic Word comes to the soul to-day as the testimony of what they have seen and heard and handled of the Word of Life. By virtue of this testimony souls are inwardly wrought upon, and by their being incorporated into the body of Christ they become manifest. And this fellowship becomes manifest as a fellowship with the very body of which the apostles are the leaders, in whose persons and in the persons of whose associates the Holy Spirit was poured out on the day of Pentecost.

We know that this view, or this confession rather, is in direct opposition to the view of Methodism, See section 5 in the Preface.—Trans. which has pervaded all classes and conditions of men. And the deplorable results have become apparent in various ways. Methodism has killed the conscious appreciation of the sacrament; it is cold and indifferent toward church fellowship; it has cultivated an unlimited disregard for truth in the confession.†† The truth of this is apparent in the Salvation Army, the latest exponent of Methodism. It denies the sacraments, stands isolated from the churches, and does not seem to care for truth in the confession, for it has no confession.—Trans. And while the Lord our God has deemed it necessary to give us a voluminous Holy Scripture, consisting of six-and-sixty books, Methodism has boasted that it could write its Gospel upon a dime.

This error can not be overcome, except the Word of God become again our Teacher and we its docile scholars. And then we shall learn—

(1) Not that a few isolated persons are being rescued from the floods of iniquity, but that a body will be redeemed.

(2) That all that are to be saved will be incorporated into that body.

(3) That this body has Christ as its Head and the apostles as its permanent leaders.

(4) That on Pentecost the Holy Spirit was poured out into that body.

(5) That even now each of us experiences the gracious operations of the Holy Spirit only through fellowship with this body.

Only when these things are clear to the soul, the glorious word of Christ, “Father, I pray not for these alone, but for them also which shall believe on Me through their word,” will be well understood. Taken in the current sense, this word has not the least comfort for us; for then the Lord has prayed only for these then living, who had the privilege of personally hearing the apostles, and who were converted by their verbal testimony. We are entirely excluded. But if this petition be taken in the sense indicated above, as tho Christ would say, “I pray not for My apostles alone, but also for them who through their testimony shall believe on Me, now and in all ages and lands and nations,” then it acquires widest scope, and contains a prayer for every child of God called even now and from our own households.

This unique significance of the apostolate is so deeply embedded in the heart of the Kingdom, that when in the Revelation of St. John we get a glimpse of the New Jerusalem, we see that the city has twelve _foundations, _and _on them _the _names _of the twelve apostles of the Lamb—Rev. xxi. 14. Hence their significance is not transient and temporary, but permanent and including the whole Church. And when its warfare shall be ended and the glory of the New Jerusalem shall be revealed, even then, in its heavenly bliss, the Church shall rest upon the very foundation on which it was built here, and therefore bear, engraven on its twelve foundations, the names of the holy apostles of the Lord.

The apostle Paul considers the apostolate so glorious and exalted that in his Epistle to the Hebrews he applies the name of Apostle to the Lord Jesus Christ. “Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus.” The meaning is perfectly clear. Properly speaking, it is Christ Himself calling and testifying in His Church. But as the white ray of light divides itself into many colors, so does Christ impart Himself to His twelve apostles, whom He has set as the instruments through whom He has fellowship with His Church. Hence the apostles stand not each by himself, but together they constitute the apostolate, the unity of which is found not in St. Peter nor in St. Paul, but in Christ. If we should wish to comprehend the whole apostolate in one, it must be He in whom is contained the fulness of the twelve—the Apostle and High Priest of our profession, Christ the Lord.

Not until we fully grasp these thoughts and live in them shall we be able to understand the epistles of St. Paul, and appreciate his spiritual conflict to maintain the honor of the apostolate for his divine mission. Especially in his epistles to the Corinthians and Galatians he sustains this conflict bravely and effectually; but in such a way that the Methodist can not have eye or ear for it. He rather feels like deploring the apostle’s zeal, saying: “If Paul had insisted less on his title and more humbly applied himself to the conversion of souls, his memory would have been much more precious.” And from his standpoint he is quite right. If the apostolate has no higher significance than to be the first teachers and ministers of the Church, then there can be no reason why St. Paul should waste his strength contending for a meaningless title.

But the undeniable fact that St. Paul’s energetic contending agrees not with the current opinions of the present time ought to make us oppose the notion that, since his contention does not comport with our opinions, he must be wrong! and acknowledge that the standpoint which we can not occupy without condemning the apostle must be abandoned—the sooner the better. St. Paul must not conform himself to our opinions, but our opinions must be modified or altered according to St. Paul’s.

XXX.

The Apostolic Scriptures.

“And I think that I also have the Spirit of God.”—1 Cor. vii. 40.

We have seen that the apostolate has an extraordinary significance and occupies a unique position. This position is twofold, viz., temporary, with reference to the founding of the first churches, and permanent, with regard to the churches of all ages.

The first must necessarily be temporary, for what was then accomplished can not be repeated. A tree can be planted only once; an organism can be born only once; the planting or founding of the Church could take place only once. However, this founding was not unprepared for. On the contrary, God has had a Church in the world from the beginning. That Church was even a world-Church. But it went down in idolatry; and only a small Church remained among an almost unknown people—the Church in Israel. When this particular Church was to become again a world-Church, two things were required:

First, that the Church in Israel lay aside its national dress.

Secondly, that in the midst of the heathen world the Church of Christ appear, so that the two might become manifest as the one Christian Church.

By these two things the apostolic labor is almost exhausted. In St. Paul the two are united. No apostle labored more zealously to divest the Church of Israel of its Jewish attire, and no one was more abundant in the planting of new churches in all parts of the world.

The apostolate had, however, a much more extensive and higher calling, not only for those days, but also for the Church of the ages. It was the task of the apostles for which they were, ordained: by giving to the churches fixed forms of government to determine their character; and by the written documentation of the revelation of Christ Jesus to secure to them purity and perpetuity.

This is evident from the character of their labors: for they not only founded churches, but also gave them ordinances. St. Paul writes to the Corinthians: “As I have given order to the churches of Galatia, even so do ye” (1 Cor. xvi. 1). Hence they were conscious of possessing power, of being clothed with authority: “And so ordain I in all the churches,” says the same apostle (1 Cor. vii. 17). This ordaining is not like that of our official church boards which have power to make rules; or as a minister in the name of the consistory announces from the pulpit certain regulations. Nay, the apostles exercised authority by virtue of a power they consciously possessed in themselves, independent of any church or church council. For St. Paul writes, after having given ordinances in the matter of marriages: “And I think that I also have the Spirit of God.” (1 Cor. vii. 40) Hence the power and authority to command, to ordain and to judge in the churches, they derived not from the Church, nor from church council, nor from the apostolate, but directly from the Holy Spirit. This is true even of the power to judge; for, concerning an incestuous person in the church of Corinth, St. Paul judged that he should be delivered to Satan; the execution of which sentence he left to the elders of that church, but upon which he had determined by virtue of his apostolic authority—1 Cor. v. 3.

In this connection it is remarkable that St. Paul was conscious of a twofold current running through his word: (1) that of tradition, touching the things ordained by the Lord Jesus during His ministry; and (2) that of the Holy Spirit, touching the things to be decided by the apostolate. For he writes: “Now concerning virgins, I have no commandment of the Lord; yet I give my judgment as one that hath obtained mercy of the Lord to be faithful” (1 Cor. vii. 25). And again he saith: “Unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband” (ver. 10). And in verse 12 he saith: “But to the rest speak I, not the Lord.” Many have received the impression that St. Paul meant to say: “What the Lord commanded, you must keep; but the things by me enjoined are of less account and not binding”;—a view destroying the authority of the apostolic word, and therefore to be rejected. The apostle has not the least intention of undermining his own authority; for having delivered the message, he adds expressly: “And I think that I also have the Spirit of God”; (1 Cor. vii. 40) which, in connection with the commandment of the Lord, can not mean anything else than this: “That which I have enjoined rests upon the same authority as the Lord’s own words”;—a declaration which was already contained in the word: “I have received mercy to be faithful,” i.e., in my work of regulating the churches.

By these ordinances and regulations the apostles not only gave to the churches of those days a fixed form of life, but they also prepared the channel that was to determine the future course of the life of the Church. They did this in two ways:

First, partly by the impressions they made upon the life of the churches, and which were never wholly obliterated.

Secondly, partly also and more particularly by leaving us in writing the image of that Church, and by sealing the principal features of these ordinances in their apostolic epistles.

Both these influences, that directly on the life of the churches, and that of the apostolic Scriptures, have taken care that the image of the Church should not be lost, and that, where it was in danger of such loss, by the grace of God it should be fully restored.

This leads us to consider the second activity of the apostles, whereby they operated upon the Church of all ages, viz., the in heritance of their writings.

Our writings are the richest and maturest products of the mind; and the mind of the Holy Spirit received its richest, fullest, and most perfect expression when His meaning was put into documental form. The literary labor of the apostles deserves, therefore, careful attention.

When the apostles Peter and Paul preached the Gospel, healed the sick, judged the unruly, and founded churches, giving them ordinances, they performed in each of these a great and glorious work. And yet the significance of St. Paul’s labor when he wrote, e.g., the Epistle to the Romans so far surpassed the value of preaching and healing that the two can not be compared. When he wrote that one little book, which in ordinary pamphlet form would make no more than three sheets of printed matter, he performed the greatest work of his life. From this little book the most far-reaching influences have gone forth. By this one little book St. Paul became a historic person.

We know, indeed, that many of our present theologians reverse this order, and say: “These apostles were profoundly spiritual men; they lived near the Lord and had entered deeply into the mind of Christ; they labored and preached and occasionally wrote a few letters, some of which have come down to us; yet this letter-writing was of little significance to their persons”; but against this whole representation we protest with all our might. Nay, these men were not such excellent personalities that the few occasional letters from their hands could scarcely have any significance in their lives. On the contrary, their epistolary labor was the most important of all their lifework; small in compass, but rich in content; apparently of less, but by virtue of its comprehensive and far-reaching influence of much higher significance. And since the apostles may not be considered half-idiots, knowing scarcely anything of the future of the Church, and without any realization of what they were doing, we maintain that a man like St. Paul, having finished his Epistle to the Romans, was indeed conscious of the fact that this work would occupy a prominent place among his apostolic labors.

Even tho it be granted that the apostle was unconscious of it, yet this alters not the fact. To-day, when the churches founded eighteen centuries ago have all past away, and the church of Rome can scarcely be recognized; when the people who by his wonderful power were healed or saved have all crumbled to dust, and not a single memory remains of all his other toil; to-day his epistolary inheritance still governs the Church of Christ.

We can not conceive what the condition of the Church would be without St. Paul’s epistles; if we were to lose the inheritance of the great apostle that has come to us through our fathers. What is it that controls our confession, if not the truths developed by him; what is it that governs our lives, if not the ideals so highly exalted by him? We can safely say, with reference to our own Church, that without the Pauline epistles its whole form and appearance would be totally different.

This being so, we are also justified in saying that the objectifying of Christian truth in the apostolic epistles is the most important of all their labors. Instead of calling it a “dead-letter,” we confess that in it their activity reached its very zenith.

However, the peculiar work of the Holy Spirit in the apostolate being the subject of our present inquiry, and not the apostolate itself, we will consider now the serious question: What is the nature of this work?

Our choice lies between the theory of the _mechanical, _and that of the natural, process.

The supporters of the first say: “Nothing can be more simple than the work of the Holy Spirit in the apostles. They had only to sit down, take pen and ink, and write at His dictation.” The advocates of the natural process state its case as follows: “The apostles had entered more deeply into the mind of Christ; they were holier, purer, and more godly than others; hence they were better fitted to be the instruments of the Holy Spirit, who after all animates every child of God.” These are the extreme views. On the one hand, the work of the Holy Spirit is considered as a foreign element introduced into the life of the Church and that of the apostles. Any schoolboy competent to write a dictation might have written the Epistle to the Romans just as well as St. Paul. The obvious difference of style and manner of presentation between his epistles and those of St. John does not spring from the difference of personalities, but from the fact that the Holy Spirit purposely adopted the style and way of speaking of His chosen scribe, be he St. Paul or St. John.

The other extreme considers that the persons of the apostles account for the whole matter; so that to speak of a work of the Holy Spirit is only to repeat a pious term. According to this view, the influence of Christ’s personal intercourse had an educating effect upon His disciples, which left such impress of His life upon them that they could understand His Person and aims much better than others; hence being the best-developed minds of the Christian circle of those days, they adopted in their writings—a certain apostolic authority.

Besides these two extremes, we must mention the view of certain friendly theologians who turn this natural into a supernatural, but still self-developed, process. They acknowledge, with us, that there is a work of the Holy Spirit which they also call regeneration, and allow that to this the gift of illumination is often added. And from this they argue: “Among the regenerated there are some in whom this divine work is only superficial, and others in whom He operates more deeply. In the former; the gift of illumination is undeveloped; in the latter, it attains great luster; and it is to this class that the apostles belonged, who were partakers of this gift in its highest degree. Owing to these two gifts, the work of the Holy Spirit attained in them such clearness and transparency that, in speaking or writing concerning the things of the Kingdom of God, they struck almost invariably the right note, chose the right word, and continued in the right direction. Hence the power of their writings, and the almost binding authority of their word.”

Over against these three opponents we wish to present the view of the best theologians of the Christian Church, which, altho fully appreciating the effects of regeneration and illumination in the apostles, still maintain that from these the infallible, apostolic authority can not be explained; and that the authority of their word is recognized only by the unconditional confession that these operations of grace were but the means used by the Holy Spirit when, through the apostles, He cast His own testimony into documental forms for the Church of all ages.

XXXI.

Apostolic Inspiration.

“When He, the Spirit of truth, is come, He will guide you into all truth.”—John xvi. 13.

What is the nature of the work of the Holy Spirit in the inspiration of the apostles?

Apart from the mechanical and natural theories, which are vulgar and profane, there are two others, viz., the Ethical and the Reformed.

According to the former the inspiration of the apostles differs from the animation of believers only in degree, not in nature. They represent the matter as tho, by the incarnation of the Word, a new sphere of life was created which they call the “God-human.” They that have received the life of this higher sphere are called believers; others are unbelievers. In these believers the consciousness is gradually changed, illuminated, and sanctified. Hence they see things in a different light, _i.e., _their eyes are opened so that they see much of the spiritual world of which unbelievers see nothing. However, this result is not the same in all believers. The more favored see more correctly and distinctly than the less favored. And the most excellent among them, who possess this God-human life most abundantly, and look into the things of the, Kingdom with greatest clearness and distinctness, are the men called apostles. Hence the inspiration of the apostles and the illumination of believers are in principle the same; differing only in degree.

The Reformed churches can not agree with this view. In their judgment the very effort to identify apostolic inspiration with the illumination of believers actually annihilates the former. They hold that the inspiration of the apostles was wholly _unique _in _nature _and _kind, _totally different from what the Scripture calls illumination of believers. The apostles possessed this latter gift even in its highest degree, and we heartily indorse all that the Ethical theologians say in this respect. But, when all is said, we hold that apostolic inspiration is not even touched upon; that it lies entirely outside of it; is not contained in, but added to, it; and that the Church must reverence it as an extraordinary, peculiar, and unique work of the Holy Spirit, which was wrought exclusively in the holy apostles.

Hence both sides concede that the apostles were born again, that they had received illumination in a peculiarly high degree. But while the Ethical theorists maintain that this extraordinary illumination includes inspiration, the Reformed hold that illumination in its highest degree has nothing to do with inspiration; which was unique in its kind, without equal, given to the apostles alone; never to other believers.

The difference between the two views is obvious.

According to the Ethical view, the epistles are the writings of very worthy, godly, and sanctified men; the thoughtful utterances of highly enlightened believers. And yet, having said all this, they are after all only fallible; they may contain ninety per cent of truth, well expressed and accurately defined; but the possibility remains that the other ten per cent is full of errors and mistakes Even tho there be one or more infallible epistles, how can this avail us, since we do not know it? In fact, we are without the least certainty in this matter. And for this reason it is actually conceded that the apostles have made mistakes.

Hence the Reformed churches can not accept this fascinating representation; and the conscience of believers will always protest against it. What we expect in “holy apostles” is this very _certainty, reliability, _and _decision. _Reading their testimony, we want to rely upon it. This certainty alone has been the strength of the Church of all ages. This conviction alone has given her rest. And the Church of to-day feels as instinctively that the reliability of the Word that is its _Bible _is being taken away from it, inasmuch as, these beautifully sounding theories strip the apostolic word of its infallibility.

The holy apostles appear in their writings as such, and not otherwise. St. John, the most beloved among the twelve, testifies that the Lord Jesus gave them as apostles a rare promise, saying, “He shall guide you into all truth,” (John xvi. 13) a word that may not be applied to others, but to the apostles exclusively. And again: “The Comforter which is the Holy Ghost shall teach you all things, and bring to your remembrance all things whatsoever I have said unto you.” (John xiv. 26); which promise was not intended for all, but for the apostles only, securing them a gift evidently distinct from illumination. In fact, this promise was nothing else than the permanent endowment with the gift received only temporarily when they went forth on their first mission among Israel: “For it is, not you that speak, but the Spirit of your Father which speaketh in you.” (Matt. x. 20)

Moreover, the Lord Jesus did not only promise them that the word proceeding from their mouth would be a word of the Holy Spirit, but He granted them such personal power and authority that it would be as tho God Himself spoke through them. St. Paul testified of this to the church of Thessalonica, saying: “For this cause we thank God that ye received it not as the word of men, but, as it is in truth, the Word of God” (1 Thess. ii. 13). And St. John tells us that, both before and after the resurrection, the Lord Jesus gave His disciples power to bind on earth in the sense that their word would have binding power forever: “Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained”; — (John xx. 23) words that are horrible and untenable except they be understood as implying perfect agreement between the minds of the apostles and the mind of God. Of similar import are the words of Christ to Peter: “Whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven.” (Matt. xvi. 19)

However, reading and pondering these remarkable and weighty words, let us be careful not to fall into the error of Rome, or, in order to escape from this, make the Word of God of no effect, which is equally dangerous. For the Church of Rome applies these words of Jesus to His disciples, to the whole Church as an institution; especially the word to Peter, making it to refer to all Peter’s successors (so-called) in the government of the Church of Rome. If that be indeed the meaning of these words, then Rome is perfectly right; then to the Pope is granted power to bind, and the priests of Rome have still the power to absolve. Our reason for denying that Rome has this power is not the impossibility for men to have it, for it was given to the apostles; Peter was infallible in his sentences ex cathedra, and the apostles could grant absolution. But we deny that Rome has the slightest authority to confer this power of Peter upon the Pope, or that of the apostles upon its priests. Neither Matt. xvi. 19 nor John xx. 23 contains the least proof for such claim. And inasmuch as no man has the liberty to exercise such extraordinary power except he can show the credential’s of his mission, so we deny Rome’s qualifications to exercise it in pope or priest, not because this is impossible, but because Rome can not substantiate its claims.

At the same time, let us, in our contending with Rome, not fall into the opposite error of disparaging the plain and clear meaning of the word. This is done by the Ethical theologians; for the words of Jesus referred to do not receive justice so long as we refuse to recognize in the apostles a working of the Holy Spirit entirely peculiar, unique, and extraordinary. We dilute the words of Jesus and violate their sense so long as we do not acknowledge that, if the apostles were still living, they would have the power to forgive us our sins; and that Peter, if he were still living, would have power and authority to issue ordinances binding upon the whole Church. The words are so plain, the qualification was granted in such definite terms, that it can not be denied that John could forgive sin, and that Peter had power to issue an infallible decree. The Lord said to the disciples: “Whosesoever sins ye remit, they are remitted unto them” (John xx. 23); and to Peter: “Whatsoever thou shalt bind on earth shall be bound in heaven.” (Matt. xvi. 19)

Thus acknowledging the unique position and extraordinary power of the apostles, we immediately add that this power was granted to them alone and to no one else.

We emphasize this in opposition to Rome and to those who apply the words of Christ, spoken to His disciples exclusively, to ministers and other believers. Neither Rome nor the Ethical theologians have the right to do this, unless they can show that the Lord Jesus gave them such right. But they never can. Care should be taken, therefore, in the choice of texts, proofs, and quotations from the Scripture, to ascertain not only _what _is said, but also _to whom _it was said. And thus the error concerning the apostolate will soon be overcome; and believers will see that the apostles occupy a different position from other Christians, that the promises quoted bear an exceptional character, and that the Word of the Lord is misunderstood when inspiration is confounded with illumination.

In opposition to these wrong views, which are Romish, clerical in principle, and at the same time strongly tending to rationalism, we maintain the ancient confession of the Christian Church, which declares that, as the ambassadors extraordinary of Christ, the apostles occupied a unique position in the race, in the Church, and in the history of the world, and were clothed with extraordinary powers that required an extraordinary operation of the Holy Spirit.

But we do not deny that these men were born again and partakers of the heavenly illumination; so that the man of sin was driven back, and the new man was powerfully revealed in them. But their personal state and condition was the cause of their continued sinfulness until the hour of their death; hence their infallible authority could never spring from the fallible condition of their hearts. Even tho they had been less sinful, such power could not be thus accounted for. And if they had fallen more deeply into sin, it would not have hindered the Holy Spirit’s operation with reference to the exercise of this authority. It is remarkable that Peter, who was clothed with the highest power, fell again and again into great sin. They were saints because they were hid in Christ like other Christians; but they were holy apostles not on the ground of their spiritual state and condition, but only by virtue of their holy calling and the working of the Holy Spirit that was promised and given unto them.

Finally, the question arises, whether there was a difference between the operation of the Holy Spirit in the prophets and in the apostles. We answer in the affirmative. Ezekiel’s oracles are different from St. John’s Gospel. The Epistle to the Romans bears witness to a different inspiration from that of the prophecies of Zacharias. Undoubtedly the book of Revelation proves that the apostles were also susceptible to inspiration by visions; the book of the Acts is evidence that in those days there were also wonderful signs; and St. Paul speaks of visions and ecstasies. And yet the collective treasure that came down to us under the apostles’ name bears evidence that the inspiration of the New Testament has another character than that of the Old. And the principal difference consists in the mighty fact of the outpouring of the Holy Spirit.

The prophets were inspired before Pentecost, and the apostles after it. This fact is so strongly marked in the history of their mission that before it the apostles sit still, while immediately after it they appear in their apostolic character before the world. And since in the outpouring the Holy Spirit came to dwell in the body of Christ, which before He had been preparing, it is obvious that the difference of inspiration in the Old and the New Testament consists in the fact that the former was wrought upon the prophets from _without, _while the latter wrought upon the apostles from _within, _proceeding from the body of Christ.

And this is the reason that the prophets give us more or less the impression of an inspiration independent of their personal, spiritual life, while the inspiration of the apostles acts almost always through the life of the soul. It is this very fact that offers to the error of the Ethical view its starting-point. Surely the person and his condition appear in the apostles much more in the foreground than in the prophets. And yet in both prophet and apostle inspiration is that wholly extraordinary operation of the Holy Spirit whereby, in a manner for us incomprehensible and to them not always conscious, they were kept from the possibility of error.

XXXII.

Apostles To-Day?

“Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are ye not my work in the Lord?”—1 Cor. ix. 1.

We may not take leave of the apostolate without a last look at the circle of its members. It is a closed circle; and every effort to reopen it tends to efface a characteristic of the New Covenant.

And yet the effort is being made again and again. We see it in Rome’s apostolic succession; in the Ethical view gradually effacing the boundary-line between the apostles and believers; and in its boldest and most concrete form among the Irvingites.The Irvingites are known in England and America as the Catholic Apostolic Church.—Trans.

The latter assert not only that the Lord gave to His Church a college of apostles in the beginning, but that He has now called a body of apostles in His Church to prepare His people for the coming.

However, this position can not be very successfully supported. Neither in the discourses of Christ, nor in the epistles of the apostles, nor in the Apocalypse, do we find the least intimation of such an event. The end of all things is repeatedly spoken of. The New Testament frequently rehearses the events and signs that must precede the Lord’s return. They are recorded so minutely that some even say that the exact date can be fixed. And yet, among all these prophecies, we fail to discover the slightest sign of a subsequent apostolate. In the panorama of the things to come there is literally no room for it.

Nor have the results realized the expectations of these brethren. Their apostolate has been a great disappointment. It has accomplished almost nothing. It has come and gone without leaving a trace. We do not deny that some of these men have done wonderful things; but be it noticed, in the first place, that the signs wrought were far below those performed by the apostles; second, that a man like Pastor Blumhardt has also wrought signs that greatly deserve to be noticed; third, that the Roman Catholic Church sometimes offers signs that are not pretended nor artificial; lastly, that the Lord has warned us in His Word that signs shall be wrought by men who are not His own.

Moreover, let us not forget that the apostles of the Irvingites completely lack the marks of the apostolate. These were: (1) a call directly from the King of the Church; (2) a peculiar qualification of the Holy Spirit making them infallible in the service of the Church. These men lack both marks. They tell us, indeed, of a call come to them by the mouth of prophets, but this is to little or no purpose, for a call from a prophet is not equal to one directly from Christ, and again the name “prophet” is exceedingly misleading. The word prophet has, on the sacred page, a wide application, and occurs in both a limited and a general sense. The former involves the revelation of a knowledge that mere illumination does not afford; while the latter applies to men speaking in holy ecstasy to the praise of God. We concede that prophesying, in the general sense, is an enduring charisma of the Church; for which reason the reformers of the sixteenth century attempted to revive this office. If the Irvingites, therefore, believe that in their circles the prophetic activity has been revived, we will not dispute it; altho we can not say that the reports of their prophesying have had a very overwhelming effect upon us. However, let it be granted that the gift has been restored; but even then we ask: What do you gain by it? For there is not the slightest proof that these prophets and prophetesses are like their predecessors in the Old Testament. The unrevealed will of God has not been revealed to them. If prophets at all, then their prophesying is merely a speaking to the praise of God in a state of spiritual ecstasy.

The uselessness of an appeal to such prophets for the support of this new apostolate is evident. It is merely the effort to support an unsupported apostolate by an equally unsupported prophetism.

Nor should it be forgotten that the labors of these so-called apostles have not carried out their own program. They have failed to exert any perceptible influence upon the course of events. The institutions founded by them have in no respect surpassed the many new church organizations witnessed by this century. They have established no new principle; their labors have manifested no new power. Whatever they have done lacks the stamp of a heavenly origin. And nearly all these new apostles have died not like the genuine twelve on cross or stake, but on their own beds surrounded by their friends and admirers.

However, this is not all. The name of apostle may be taken (1) in the sense of being called directly by Jesus as an ambassador for. God, or (2) in a general sense, denoting every man sent by Jesus into His vineyard; for the word apostle means one that is sent. In Acts xiv. 14 Barnabas is called an apostle: not because he belonged to their number, but merely to indicate that he was sent out by the Lord as His missionary or ambassador. In Acts xiii. 1, 2 Barnabas is mentioned before Saul, who is not even called by his apostolic name; which shows that this call of the Holy Spirit bore only a temporary character, having in view only this special mission. For this reason the Lord Jesus Christ, as the One sent of the Father, the great Missionary come to this world, the Ambassador of God to His Church, is celled Apostle: “Wherefore, holy brethren, … consider the Apostle and High Priest of our confession, Christ Jesus” (Heb. iii. 1).

If the Irvingites had called the great reformers of the sixteenth century, or some prominent churchleaders of the present time, apostles, there could have been no great objection. But they did not mean this. They claim that these new apostles shall stand before the Church in a peculiar character, on the same plane with the first apostles, altho differently employed. And this can not be conceded. It would be in direct opposition to the apostolic declaration of 1 Cor. iv. 9: “For I think that God hath set us forth as the last apostles, as it were appointed unto death” (see Dutch translation). How could St. Paul speak of the last apostles, if it were God’s plan after eighteen centuries to send other twelve apostles into the world?

In view of this positive word of the Holy Spirit, we direct all those that come into contact with the Irvingites to what the Scripture says concerning them that call themselves apostles, and are not: “For such men are false apostles, deceitful workers, fashioning themselves into apostles of Christ.” And the Lord Jesus testifies to the church at Ephesus: “I know that thou halt tried them which say they are apostles and are not.”

The notion that false apostles must be a sort of incarnate devils applies in no wise to the calm, respectable, and venerable men frequently seen in the circles of the Irvingites. But apart from this absurd notion, and considering that the false prophets of the Old Testament so closely resembled the true ones that at times even the people of God were deceived by them, we can understand that the false apostles of St. John’s day could be detected only by a higher spiritual discernment: and that the pretended apostles of the nineteenth century, who by their similarity to the genuine twelve blinded the eyes of the superficial, could be detected only by the touchstone of the Word of God. And that Word declares that the twelve of St. Paul’s day were the last apostles, which settles the matter of this pretended apostolate.

This error of the Irvingites is therefore not so very innocent. It is easy to explain how it originated. The wretched and deplorable state of the Church must necessarily give rise to a number of sects. And we heartily acknowledge that the Irvingites have sent forth many warnings and well-deserved rebukes to our superficial and divided Church. But these good offices by no means justify the doing of things condemned by the Word of God; and those who have allowed themselves to be carried away by their teachings will sooner or later experience their fatal result. It is already manifest that this movement, which started among us under the pretext of uniting a divided church by gathering together the Lord’s people, has accomplished little more than to add another to the already large number of sects, thus robbing the Church of Christ of excellent powers that now are being wasted.

That the apostolate was a closed circle, and not a flexible theory, is evident from Acts i. 25: “Lord, show of these two, the one whom Thou hast chosen to take the place of this ministry and apostleship”; and again from St. Paul’s word (Rom. i. 5): “By whom we have received grace and apostleship”; and again (1 Cor. ix. 2): “For the seal of my apostleship are ye in the Lord”; and lastly from Gal. ii. 8: “For He that wrought for Peter unto the apostleship of the circumcision, wrought for me also unto the Gentiles.” And again it is evident from the fact that the apostles always appear as the twelve; and from their being specially appointed and installed by Jesus breathing upon them the official gift of the Holy Spirit; and from the exceptional power and gifts that were connected with the apostolate. And it is especially from its conspicuous place in the coming Kingdom of our Lord Jesus Christ that the apostolate obtains its definite character. For the Holy Scripture teaches that the apostles shall sit upon twelve thrones judging the twelve tribes of Israel; and also that the New Jerusalem has “twelve foundations upon which are written the twelve names of the apostles of the Lamb.” (Rev. xii. 14)

St. Paul offers us in his own person the most convincing proof that the apostolate was a closed college. If it had not been, the question whether he was an apostle or not could never have caused contention. Yet a large part of the Church refused to acknowledge his apostleship. He did not belong to the twelve; he had not walked with Jesus; how could he be a witness? It was against this seriously meant contention that St. Paul repeatedly lifted up his voice with such energy and animation. This fact is the key to the right understanding of his epistles to the Corinthians and Galatians. They glow with holy jealousy for the reality of his apostleship; for he was deeply convinced that he was an apostle as well as St. Peter and the others. Not by virtue of personal merit; in himself he was not worthy to be called an apostle—1 Cor. xv. 9; but no sooner is his office assailed than he arouses himself like a lion, for this touched the honor of his Master, who had appeared unto him in the way to Damascus; not, as is commonly said, to, _convert _him—for this is not Christ’s work, but that of the Holy Spirit—but to appoint him an apostle in that Church which he was persecuting.

As to the question, how the addition of St. Paul to the twelve is consistent with that number, we are convinced that not the name of Matthias, but that of St. Paul is written upon the foundations of the New Jerusalem with those of the others; and that not Matthias, but St. Paul shall sit down to judge the twelve tribes of Israel. As one of the tribes of Israel was replaced by two others, so in regard to the apostolate; for Simeon, who fell out, Manasseh and Ephraim were substituted, and Judas was replaced by Matthias and Paul.

We would not imply that the apostles erred in electing Matthias to fill the vacancy occasioned by the suicide of Judas. On the contrary, the completion of the apostolic number could not be delayed until the conversion of St. Paul. The vacancy had to be filled immediately. But it may be said that when the disciples chose Matthias they had too small a conception of the goodness of their Lord. They supposed that for Judas they would receive a Matthias, and behold, Jesus gave them a Paul. As to the former, the Scripture mentions his election and no more. Yet even tho to the Church of later times the apostolate without St. Paul is unthinkable, and tho it allowed his person the first place among the apostles and his writings highest in authority among the Scriptures of the New Testament, to the person of Matthias the election to the apostolate must have brought highest honor. The apostolate stands so high that the fact of having been identified with it, even temporarily, imparts greater luster to a man’s name than a royal crown.