The Episcopacy: Apostolic Order

Anglicanism, the Episcopacy, & the Early Church

This structure of the Church - of Bishops, priests, and deacons, existed in the church from the time of the Apostles to the reformation - and continues in the Anglican, Catholic, and Orthodox churches (and in various forms in the Lutheran and Methodist churches, as well as others). The structure of Anglicanism is the structure given by the Apostles of Christ, who modeled the structure of the church on the structure of the Old Testament priesthood. Just as in the Old Testament Israel had God, then the High Priest, the priests, and the Levites who assisted the priests, so in the New Testament era the Church had Christ, the Apostles, the priests (ministers/elders), and the deacons who assisted the priests. One of the earliest Christian writers (Clement, Bishop of Rome) who wrote within the lifetime of the apostles (A.D. 96), makes this set up very clear (see 1 Clement, Ch. 40).

Episcopal Authority & Church Unity

The issue in Evangelical Protestantism today is that each Church sees itself as independent, or "autonomous" - I would argue strongly that none of the churches in the New Testament age considered itself "autonomous", nor does the New Testament teach that the local church is autonomous. This is absolutely false, and was never even considered before the Modern Age. The reason the Evangelical Protestant church holds the local church to be autonomous is not because the Bible teaches it, but because they do not want a "pope" or a "bishop" or a "synod" telling them what to do. So, this is mainly an issue of AUTHORITY; Does the church itself, as a group of churches throughout the world, have authority, or does the local church have ultimate authority? It is also important to understand that when you reject the authority of the "bishop" over a number of churches, all you get is a minister who acts as a "bishop" over his church. It does not remove the authority, it just transfers it.
The Universal Church. We need to examine this. First of all, The New Testament Church was just that: a church. It was not a group of individual churches, but a single body. It wasn't the "church of Corinth", but the "Church of God that is in Corinth" (1 Cor. 1:2). The New Testament Church was never Autonomous, but was always under Authority. There has been a hierarchy of authority in the church since it was founded.
Universal Doctrinal Authority. Also, each church did not teach whatever it thought best, but there was a universal doctrinal norm. You can go to a number of Evangelical Protestant Churches, even within the same organization/affiliation and you will hear widely different teachings in each church regarding any number of doctrinal issues. It was not like this in the New Testament church. At the very first Doctrinal controversy of the history of the church, the Jerusalem Council (Acts 15) made a doctrinal decision based on the revelation of the Spirit and the authority of those present - "it seemed good to the Holy Spirit and to us" (Acts 15:28) they said. Further, this decision was considered authoritative for the whole church:
"As they traveled from town to town, they delivered the decisions reached by the apostles and elders in Jerusalem for the people to obey." (Acts 16:4).

Christ the Head: The Origin of all Authority

Jesus Christ is the head of the Church (Eph. 5:23) and is the origin of all authority in the church. He gives the church its authority on earth, and calls men to shepherd his church. The church submits to Christ in all things (Eph. 5:24), for he hold supremacy over all things (Col. 1:18). He is the head over everything for the Church, which is his body and his fullness (Eph. 1:22-23), enabling the church to carry out his will and to be built up in him (Eph. 4:12). He has appointed certain men to serve "for the sake of his body, which is the church" (Col. 1:24). A recognition of Church Authority is a submission to the Authority of Christ. As we will see below, Christ, as the head, set in order the authority of the church as revealed in the New Testament. Peter draws this parallel: "For you were like sheep going astray, but now you have returned to the Shepherd and Overseer of your souls" (1 Peter 2:25). Christ is called the "overseer", literally the episkopos; the traditional Latin term is Bishop. Jesus Christ is our Bishop! It is from Christ that all hierarchical authority in the church flows. Jesus Christ is our High Priest (Heb. 2:17; Heb. 3:1; Heb. 4:14-15; Heb. 5:1, 5, 10; Heb. 6:20; Heb. 7:26; Heb. 8:1, 3; Heb. 9:7, 11, 25; Heb. 13:11), and he had appointed us as a royal priesthood (hierateuma; 1 Pet. 2:9), among whom he has called particular ministers (leitourgos) to serve as deacons (diakonos), elders/priests (presbyteros) and bishops (episkopos), so that the church may reach the fullness of Christ (Eph. 4:11-13).

Holy Spirit Driven: Spiritual Gifts & the Polity of the Church

All Church Authority is inspired through the Holy Spirit according to the gifts that he gives to men. God has clearly called some to be "pastors and teachers" (Eph. 4:11-12). Pastors must lead and Teachers must impart knowledge; this requires authority. These gifts are given by grace (Rom. 12:6-7), as determined by the Spirit (1 Cor. 12:11). Paul clearly indicates a hierarchical authority when he says that "God has appointed first of all apostles, second prophets, third teachers, then workers of miracles, also those having gifts of healing, those able to help others, those with gifts of administration, and those speaking in different kinds of tongues. Are all apostles? Are all prophets? Are all teachers? Do all work miracles?" (1 Cor. 12:27-29)." This numbering, with the apostles as the "first of all", certainly shows a hierarchy - the apostles are not simply the first called, but they are first in authority. Authority in the church then, is derived from the Holy Spirit, who gives the grace and the call to men to lead the Church.

Apostolic Authority: The Office of Apostle & Episcopal Polity

Apostolic Authority in Commission. The Apostles had a clear authority over all the churches as a result of their commission. Jesus chose his disciples, "whom he designated apostles" (Luke 6:13), and appointed them to bear fruit for him (John 15:16). He not only chose them, but he promised that they would receive special revelation (John 15:26-27), thus their teaching would be authoritative for the whole church. The Apostles necessarily had universal authority in the church in order to carry out their mandate to make disciples of all nations (Matt. 28:19-20) and to carry the gospel to the ends of the earth (Acts 1:8). In the commission of the apostles then, an authoritative role over the local church must be granted from the outset.
Apostolic Authority in Tradition. The apostles also left a tradition with their churches that was to be acknowledged as authoritative and "handed on" as a living testimony of the faith. The new testament itself acknowledges the authority of the apostolic tradition and reveals its authority over the church. Luke says that he wrote his gospel in order to "draw up an account of the things that have been fulfilled among us, just as they were handed down to us by those who from the first were eyewitnesses" (Luke 1:1-2). The gospel of Luke was given by apostolic witness, the apostolic tradition. Paul acknowledges this as well, both in his account of the institution of the Lord's Supper (1 Cor. 11:23-26 ["For what I received I also passed on..."]) and in his account of the Lord's resurrection appearances (1 Cor. 15:3-5 ["For what I received I passed on to you as of first importance"]). First Corinthians was written at least twenty years after the crucifixion of Christ and was one of the earliest letters of the new testament. So we have the church recounting the resurrection events and practicing the Lord's Supper not on the authority of "scripture", but on the authority of apostolic tradition. Paul say specifically: "So then, brothers, stand firm and hold to the teachings we passed on to you, whether by word of mouth or by letter" (2 Thess. 2:15). Whether Paul had written it or said it, it remained authoritative. It was vital that those who received the apostolic ministry would also be able to raise up men who would also be able to pass on the apostolic faith: "And the things you have heard me say in the presence of many witnesses entrust to reliable men who will also be qualified to teach others" (2 Timothy 2:2). It was a requirement for the early church leaders that they hold to the apostolic tradition (Titus 1:9) in order to be ordained. The apostolic tradition was a norm of truth and a pattern of life that was to be adhered to by all the faithful: "Join with others in following my example, brothers, and take note of those who live according to the pattern we gave you...Whatever you have learned or received or heard from me, or seen in me—put it into practice." (Phil. 3:17-18; 4:9). Whoever is from God listens to the apostles, but whoever is not from God does not listen to them (1 John 4:6), so we must continually "recall the words spoken in the past by the holy prophets and the command given by our Lord and Savior through your apostles" (2 Peter 3:2).
Apostolic Authority as the Foundation of the Church. The apostles held authority of the entire church because they are the foundation of the church itself. The apostolic ministry laid the foundation for the church and planted the church in the world. The authority of their message was shown through signs and wonders (Mark 16:20; Acts 2:43). This ability to perform signs as evidence of authority from God was in fact a requirement of apostolic office, one of the "signs of an apostle" (2 Cor. 2:12). Jesus makes some very significant statements regarding the apostles and his church. He says that he will use them to build his church (Matt. 16:18), that those who listen to them listen to Christ, but those who reject them reject Christ (Luke 10:16), and that: "If you forgive anyone his sins, they are forgiven; if you do not forgive them, they are not forgiven" (John 20:23). He says that what they "bind on earth will be bound in heaven" and what they "loose on earth will be loosed in heaven" (Matthew 18:18). These statements place the apostles as an authority for the church. The church is God's building and field (1 Cor. 3:9-11) and it is the apostles who planted that field (1 Cor. 3:6); therefore, the church throughout the world is a result of the work of the apostolic ministry (1 Cor. 9:1). The church was "built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone" (Ephesians 2:20). The apostles are the foundation of the church in both time and eternity: "And he carried me away in the Spirit to a mountain great and high, and showed me the Holy City, Jerusalem, coming down out of heaven from God...The wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb" (Revelation 21:10, 14). The whole structure of the church rests on the universal authority of the apostles.
Apostolic Authority in Office. The authority of the apostles was inherent within the office itself. It was not developed or solidified, but was intrinsic to the nature of the early church itself. Indeed, Peter even sees the role in the prophecy of the scriptures, quoting psalm 69 and psalm 109:
“For,” said Peter, “it is written in the book of Psalms, “ ‘May his place be deserted; let there be no one to dwell in it,’ and, “ ‘May another take his place of leadership’" (Acts 1:20).
The word used for "leadership" here is episkopen - literally overseership, or bishopric (see KJV of Acts 1:20). So Peter sees the office of Bishop as something both prophesied and necessary. Paul says that apostolic authority was given by the Lord (2 Cor. 10:8) and includes inherent rights (1 Cor. 9:1-18; 1 Thess. 2:6). He tells us that the Spirit gave revelation through the apostles (Eph. 3:5) and we are exhorted to recall what the apostles commanded and foretold (2 Pet. 3:2; Jude 17), for they have primacy in the church (1 Cor. 12:28) and are the foundation of the church (Eph. 2:20; Rev. 21:14).
Apostolic Order & the Apostolic Faith. All of the above demonstrates clearly that no church ever existed as autonomous, but that each church was connected from the start to the apostles and existed under the authority of the apostles. In order to belong to the Early Church, the church of Christ given through the Apostles, we must adhere to the Apostolic (i.e. Episcopal) order of the Church.

Apostolos & Episkopos: From Apostles to Bishops

Next, it is important to understand that the Apostles (apostolos) ordained/appointed and sent men to go and function as shepherds and overseers (episkopos) of the churches and to take over some of the functions of the role that the apostles had played. Men such as Timothy, Titus, and Silas were raised up to be the leaders after the apostles - and they too had authority over the churches.

Episcopal Office: Ordained Authority over Churches

Co-Workers. "...my fellow workers for the kingdom of God" (Col. 4:11). Paul had many fellow ministers whom he directed in the ministry; he referred to them as fellow workers, fellow servants, fellow soldiers, partners, etc. These men are presented as being sent by Paul, and indeed some possess authority given by Paul: "...as for our brothers, they are representatives of the churches and an honor to Christ." (2 Cor. 8:23).
Ordained, Anointed, Sent. The question, then, has to do with what form of ministry these men had and what the nature and extent of that ministry was. Men such as Timothy, Titus, Silas, etc.; all of these men are held by Christian history to have been Bishops in the early church. This brings us to the question of how these men obtained such a ministry, what the nature of that ministry was, and what it's relation was to that of the Apostles.
First, we see that these men (and all other leaders of the early church) were ordained to the ministry by the Apostles themselves, and that there authority in the church derived from that fact. Valid ordination was vitally connected to authority in the early church. This stems from the passing on of priestly authority in the Old Testament. Aaron's sons were anointed to continue in his office: "Anoint them just as you anointed their father, so they may serve me as priests. Their anointing will be to a priesthood that will continue for all generations to come" (Exodus 40:15); and only those who were ordained could serve as priests (cf. Num. 3:3; Num. 16:40). The Jerusalem Council addressed the issue of valid ordination in it's letter to the churches: "We have heard that some went out from us without our authorization and disturbed you, troubling your minds by what they said" (Acts 15:24). We see that apostolic authorization was vital to recognition of authority.
This ordination, the passing on of authority and admission to the ministry, was imparted through the laying on of hands. the laying on of hands is vital to all aspects of the ministry in the Scriptures (ordination, authority, consecration). The Israelites laid hands on the Levites in order to set them apart for the priesthood: "You are to bring the Levites before the Lord, and the Israelites are to lay their hands on them" (Num. 8:10). We see this also with the passing of authority from Moses to Joshua: So the Lord said to Moses, 'Take Joshua son of Nun, a man in whom is the spirit, and lay your hand on him. Have him stand before Eleazar the priest and the entire assembly and commission him in their presence. Give him some of your authority so the whole Israelite community will obey him'" (Num. 27:18-20). Because of this laying on of hands, the Israelites recognized the authority of Joshua: "Now Joshua son of Nun was filled with the spirit of wisdom because Moses had laid his hands on him. So the Israelites listened to him and did what the Lord had commanded Moses" (Deut. 34:9). We see this first in the church in the context of the choosing of the seven: "They presented these men to the apostles, who prayed and laid their hands on them" (Acts 6:6). The apostles laid their hands on these men and imparted to them an aspect of their ministry. As Paul established churches in the various cities, he ordained men to lead those churches: "Paul and Barnabas appointed elders for them in each church and, with prayer and fasting, committed them to the Lord, in whom they had put their trust" (Acts 14:23). Timothy was ordained through the laying on of hands by the authority of the elders of the church: "Do not neglect your gift, which was given you through a prophetic message when the body of elders laid their hands on you" (1 Tim. 4:14); Paul was apparently among those "elders" that ordained Timothy: "For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands" (2 Tim. 1:6). Paul states specifically that his "gift" was received through the laying on of hands. Despite the contention of many, this emphasis on the reality of ordination in the New Testament church in no way removes the role of the Spirit in calling and anointing ministers of the gospel. Though Paul and Barnabas were set apart by the Holy Spirit (Acts 13:2), they were still ordained through the laying on of hands and "sent" to carry out the mission that the Holy Spirit had called them to (Acts 13:3). The elders of Ephesus were made overseers by the Holy Spirit (Acts 20:28) through the ministry of Paul (Acts 18-20; esp. Acts 19:6).
These men who were ordained through the Holy Spirit and Apostolic authority were also sent to carry out their ministry. As it was with Paul and Barnabas when the church "sent them off" (Acts 13:3), so those ordained by the Apostles were sent by them to execute their ministry: "Tell Archippus: 'See to it that you complete the work you have received in the Lord'" (Col. 4:17). Paul makes it clear that those whom he has ordained act on his behalf and by his authority, telling the Colossians that they had received the gospel "from Epaphras, our dear fellow servant, who is a faithful minister of Christ on our behalf" (Col. 1:7).
Overseers of the Church. These men who were ordained by the Apostles were episkopos, "overseers" of God's church. They held authority in the church to ordain, to rebuke, to govern and to discipline. This authority to "oversee" the people of God began in the Old Testament with the Levitical Priesthood. The Lord gave the following instructions regarding the authority of the priests in overseeing the nation of Israel:
You must act according to the decisions they give you at the place the Lord will choose. Be careful to do everything they direct you to do. Act according to the law they teach you and the decisions they give you. Do not turn aside from what they tell you, to the right or to the left. The man who shows contempt for the judge or for the priest who stands ministering there to the Lord your God must be put to death. You must purge the evil from Israel (Deut. 17:10-12).
This makes the authority of the priest very clear, as does the example set by the rebellion of Korah. Judgment came upon Korah when he rebelled against God's anointed and accused them of setting themselves above the Lord's assembly (Num. 16:1-35). Not only is this role of overseeing established in the Old Testament, but it is bestowed in the new. Among the gifts of the Holy Spirit is the gift of administration (1 Cor. 12:28) or leadership/governance (Rom. 12:8). Certain men, then, have been called to fulfill this function in the church "so that the body of Christ may be built up...and become mature, attaining to the whole measure of the fullness of Christ." (Eph. 4:12-13). These men have been called to a greater level of holiness, as examples to God's flock, and therefore are required to fulfill strict requirements in order to be ordained to the ministry of overseer (1 Tim. 3:2-7; Titus 1:5-11). Such a man "desires a noble task" (1 Tim. 3:1); he is appointed to manage and care for God's church (1 Tim. 3:5). The episkopos is to ordain men for the ministry (Titus 1:5), and to guard the doctrine of the faith: "stay there in Ephesus so that you may command certain men not to teach false doctrines any longer" (1 Tim. 1:3). It is a requirement of the Bishop to "hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it" (Titus 1:9), and he is to "Encourage and rebuke with all authority" (Titus 2:15). He is to carry out discipline in the church and to be the judge of the assembly; "For there are many rebellious people, mere talkers and deceivers...They must be silenced, because they are ruining whole households by teaching things they ought not to teach" (Titus 1:10-11). In this role he is to act "without partiality, and to do nothing out of favoritism" (1 Tim. 5:21), but is also to honor act wisely regarding the leadership and "not entertain an accusation against an elder unless it is brought by two or three witnesses" (1 Tim. 5:19). He is to rebuke sin publicly (1 Tim. 5:20) and he possesses the authority to excommunicate members of the church if necessary (Titus 3:10).
Further, the church is called to be obedient to those who have been appointed as episkopos over them. The believers in the New Testament church are called again and again to submit to the authority of the church leadership. The faithful are called to "Obey your leaders and submit to their authority", for "They keep watch over you as men who must give an account. Obey them so that their work will be a joy, not a burden, for that would be of no advantage to you" (Heb. 13:17). Paul calls for the church to "respect those who work hard among you, who are over you in the Lord and who admonish you. Hold them in the highest regard in love because of their work" (1 Thess. 5:12-13). Peter calls for obedience to the leadership as well, saying: "Likewise, you who are younger, be subject to the elders" (1 Peter 5:5 ESV). Unfortunately, the NIV gives the horrible translation here of "be submissive to those who are older" (1 Peter 5:5 NIV), ignoring the entire context of 1 Peter 1:5-5, in which Peter addresses the "elders" (presbyterous) as a "fellow elder" (sympresbyteros), calling for them to "be shepherds" (poimainō) of God's flock, "serving as overseers" (episkopeō). He then transitions from the presbyteros/ poimainō/ episkopeō (elders/shepherds/overseers) to the young men, who are called to submit to the "elders" (presbyteros). The ESV correctly translates this word, while the NIV unfortunately changes from the "elders" to "those who are older" without regard for the context. The point is, Peter is clearly calling for obedience to the ordained leadership of the church, not merely to those who are advanced in age. The church of Corinth was obedient to the authority of Titus: "he remembers that you were all obedient, receiving him with fear and trembling" (2 Cor. 7:15). Regarding those who have "devoted themselves to the service of the saints", Paul calls for the church to "submit to such as these and to everyone who joins in the work, and labors at it." (1 Cor. 16:15-16).
Shepherds of the Church. Jesus Christ is the Good Shepherd (John 10:14); we are his flock (Luke 12:32) and we are all under the head of the one shepherd (John 10:16; cf. John 10; Heb. 13:20; 1 Pet. 2:25; 1 Pet. 5:4; Rev. 7:17). As the Good Shepherd, Jesus has not left his flock untended, but as the Chief Shepherd (1 Pet. 5:4; literally "archipoimēn", arch-shepherd), he has appointed shepherds over his flock to serve under him and to care for the flock. He calls certain men, appointing them to "feed my sheep" (cf. John 21:15-17) and he sends them forth to shepherd the flock: "As the Father has sent me, I am sending you" (John 20:21). Again, "It was he who gave some to be...pastors" (poimēn -shepherds) (Eph. 4:11). This was a promise of the new covenant in his blood: "Then I will give you shepherds after my own heart, who will lead you with knowledge and understanding" (Jer. 3:15). As shepherds of the church, the elders and overseers received three main tasks: Protect the Flock; Serve the Flock; Set an example for the Flock. First, they are called to protect the flock. Paul makes a passionate plea for the elders in Ephesus to protect the flock: "Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God, which he bought with his own blood. I know that after I leave, savage wolves will come in among you and will not spare the flock" (Acts 20:28-29). The leadership of the New Testament church was charged with the responsibility of protecting the flock from destructive teaching and by directing the church back to the truth they would prove themselves to be "a good minister of Christ Jesus" (1 Tim. 4:6). Next, as shepherds of the church, the elders and overseers were called to serve the flock on behalf of Christ. Peter calls for the elders to serve in this way: "To the elders among you, I appeal as a fellow elder, a witness of Christ’s sufferings and one who also will share in the glory to be revealed: Be shepherds of God’s flock that is under your care, serving as overseers—not because you must, but because you are willing, as God wants you to be; not greedy for money, but eager to serve; not lording it over those entrusted to you" (1 Pet. 5:1-3). They are called to serve, not to be lords; in their authority they are to be humble and willing servants who care for the flock. Paul summarizes this by saying, "we do not preach ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus’ sake" (2 Cor. 4:5). Finally, as shepherds of the church, the elders and overseers were to set an example for the flock. Peter continues his appeal to the elders by saying: "not lording it over those entrusted to you, but being examples to the flock. And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away." (1 Pet. 5:3-4). In Hebrews the believers are exhorted to look to the example of the elders and overseers: "Remember your leaders, who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith" (Heb. 13:7). Paul calls for Timothy to be an example to his flock: "Don’t let anyone look down on you because you are young, but set an example for the believers in speech, in life, in love, in faith and in purity" (1 Tim. 4:12). Titus is also given the same charge: "In everything set them an example by doing what is good" (Titus 2:7). We see here that Christ, the Chief Shepherd, appointed the apostles as under-shepherds, who in turn appointed shepherds to carry on the ministry; we see also that those whom the apostles appointed they charged with the care of protecting the flock of God.
Teachers of the Church. "It was he who gave some to be ...teachers" (Eph. 4:11). The elders and overseers that the apostles appointed were called to teach the faith. It was a requirement for the ministry: "He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it" (Titus 1:9); "Now the overseer must be...able to teach" (1 Tim. 3:2). This charge was given to Titus: "You must teach what is in accord with sound doctrine" (Titus 2:1). Paul also calls for Timothy to teach the faithful: "Command and teach these things" (1 Tim. 4:11). He calls preach and teach at all times, guarding the faith and instructing the faithful, proclaiming the word of God and continuing the ministry of Paul: "Until I come, devote yourself to the public reading of Scripture, to preaching and to teaching...Preach the Word; be prepared in season and out of season; correct, rebuke and encourage—with great patience and careful instruction...What you heard from me, keep as the pattern of sound teaching, with faith and love in Christ Jesus. Guard the good deposit that was entrusted to you—guard it with the help of the Holy Spirit who lives in us" (1 Tim. 4:13; 2 Tim. 4:4; 2 Tim. 1:13-14). It was vital to Paul that the leaders that he appointed teach the faith, for the salvation of souls was dependent on it: "Watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers" (1 Tim. 4:16). The overseers and elders were to turn away from false teaching: "Timothy, guard what has been entrusted to your care. Turn away from godless chatter and the opposing ideas of what is falsely called knowledge" (1 Tim. 6:20). They were called to rebuke and stand against those who taught false doctrines: "As I urged you when I went into Macedonia, stay there in Ephesus so that you may command certain men not to teach false doctrines any longer" (1 Tim. 1:3). Paul instructs Titus to rebuke those who are not in the truth as well: "This testimony is true. Therefore, rebuke them sharply, so that they will be sound in the faith...These, then, are the things you should teach. Encourage and rebuke with all authority" (Titus 1:13; Titus 2:15). These men, as ordained by the apostles, were given full authority to teach the faith; they set forth the word and rebuked false teaching.
Passing on the Faith. It is vitally important that those who were ordained by the apostles were also given the authority to ordain others after themselves, and were indeed commanded to do so. This shows that the church has an established line of authority, in which men are appointed as shepherds, so that no one may take this role upon himself (cf. Heb. 5:4). Paul and Barnabas practiced this, appointing elders for the churches (Acts 14:23). This was one of the main tasks of the ministry of Titus: "The reason I left you in Crete was that you might straighten out what was left unfinished and appoint elders in every town, as I directed you" (Titus 1:5). Titus had the authority (over all the churches on Crete) to appoint elders for the churches. Both Titus and Timothy were called to appoint elders, and they were given strict guidelines for the qualifications of the office (1 Tim. 3:2-7; Titus 1:5-11). These men were given the authority to select and ordain men from among the faithful. However, timothy was cautioned to take special care of this responsibility: "Do not be hasty in the laying on of hands" (1 Tim. 5:22). Timothy was to take great care regarding who he ordained, to be sure that these would be faithful men capable of passing on the faith. We see Paul's vision for the continuation of episcopal authority in his charge to Timothy: "And the things you have heard me say in the presence of many witnesses entrust to reliable men who will also be qualified to teach others" (2 Tim. 2:2). Paul taught Timothy, who is called to teach others, who will in turn teach others. We already see the authoritative office of the ministry extending to the fourth generation, easily beyond the ordination of the Apostolic Fathers. The authority to ordain and appoint is vital for understanding church government and church authority, and is necessary for ensuring that men are appropriate for and validly brought into the leadership of the church.

Episcopacy, Authority, Catholicity:
The Church as Apostolic & as One

It has been clearly demonstrated that the church was not founded to be a collection of autonomous bodies, but one body of Christ. The New Testament church was not a collection of churches, but the one church of God. The ancient church was not a group of churches, but the catholic church throughout the world. Further, the church has always been Apostolic. To be both one and Apostolic requires the episcopacy. There can be no autonomy that maintains both unity and orthodoxy. Therefore, if the church is to reach the "fullness of Christ", she must be under the authority of the episcopacy.
"'I will place shepherds over them who will tend them, and they will no longer be afraid or terrified, nor will any be missing' declares the Lord." (Jeremiah 23:4).
"Almighty God,
you have entrusted to your Church
a share in the ministry of your Son our great high priest:
inspire by your Holy Spirit the hearts of many
to offer themselves for the ministry of your Church,
that strengthened by his power,
they may work for the increase of your kingdom
and set forward the eternal praise of your name;
through Jesus Christ your Son our Lord"
(Common Worship: Services and Prayers for the Church of England, copyright © The Archbishops’ Council 2000, p. 105).

Lord God, give us shepherds.