OF THE ORDINATION OF THE BISHOP

OF THE ORDINATION OF THE BISHOP

We have only one point more to treat, as regards the imposition of hands.

We have seen what is alleged for the ordination of evangelists. We have seen the preaching of the word without ordination presented under every form (Acts 8: 4): they spoke, they evangelized or announced the word (lalountes), Acts 11: 19; both words are used in verse 20. In Philippians 1: 15 they preach, they are heralds (kerussousin) -- a word habitually used by Paul for his own ministry and by which he indicates his own function. The only case alleged of the ordination of an evangelist being the mission of the two apostles at their departure from Antioch, there only remains to be examined the ordination of the bishop.

It was necessary for Mr. Wolff to point out the two ordinations, of the bishop and of the evangelist, because this answers to the evangelists and to the pastors of the present day. Having seen what is said about one, let us see what there is about the other.

I admitted the difference in point of fact between the imposition of hands by which the Holy Ghost was communicated, and the imposition of hands which was ordinarily practised (although, as a division, it is inexact). I acknowledge that when it is a question of the imposition of hands by Timothy, it is not a question of the gift of the Holy Ghost; but I stop there. All the remainder of Mr. Wolff’s page 34 only contains arguments which are utterly groundless.

^[p. 254] First, all this reasoning is founded on the idea, that the imposition of hands was only practised for evangelists and for bishops, which is entirely false. For it is never said that hands were laid on evangelists, and it is quite certain that hands were laid on deacons, at least in the case of the seven in Acts 6.

Secondly, Mr. Wolff (page 34), in favour of the imposition of hands on the bishop, alleges the injunction given to Timothy, to “lay hands suddenly on no man,” 1 Timothy 5: 22. But almost the whole of the epistle comes in between the rules for choosing elders and this verse 22 of chapter 5; and all kinds of subjects are treated between the two passages.

Thirdly, the passage, 1 Timothy 5: 22, does not immediately follow after some exhortations about the elder;⁺ but it applies to Timothy’s personal conduct. I think it probable that hands were laid on elders; because I see that this ancient sign of blessing and of setting apart for a charge was universally used; and that, among other things, the epistle treats of the charge of elder. But so little is it true that it is impossible to apply to any other than the bishop the imposition of which this passage speaks, it is very evident that it is a direction for Timothy’s conduct in every case in which he might be called to lay hands on any one.

In favour of the imposition of hands having solely the bishop for its object, Mr. Wolff alleges a second passage, namely, 1 Timothy 4: 14: “Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.” His reasoning on this second text may lead to a conclusion more or less just, but which only serves to establish the fact that the word of God never says that hands were to be laid on the bishop. It may be supposed, and one may reason about it with pretty much probability, but the word does not say so. All that Mr. Wolff dares to affirm on this passage is that it alludes to it; but we have only this reasoning of Mr. Wolff, “If the elders laid their hands on Timothy, it must be supposed that they had themselves received the imposition of hands.” But all this does not affect the question, which consists in inquiring who appointed these elders.

⁺It may be applied to deacons as well as to elders. The rules for the choice of deacons are nearer to the passage than the rules given for the choice of elders; but, as I say in the test, it is a general rule for the conduct of Timothy, and may apply to every possible case of imposition of hands.