1889 Watch Tower - A2Z.org

THE CHRISTIAN MINISTRY, NO. I.That at this time of day there should be anything new to be saidon the subject of Christian Ministry, and that any one should, byappealing to the New Testament alone, lay open such astatement on this theme as must, if true, tend to disturb thecomposure of every sect, would appear to many too strange forcredence; yet the very fact, that numerous religious divisions inChristendom have established many varieties of ministry, andthat all of them appeal to the Scriptures for the validity of theirministerial arrangements, is a prima facie argument for a newexamination of the question, as it is quite obvious that only oneof the sects can, by possibility, have discovered the truth.At the same time, it is far more probable that all should haveerred than that only one should be right. Every one who has nottaken for granted the perfect and unimpeachable conditions ofthe "denomination" in which he happens to be enrolled, mustacknowledge the force of this argument. And when the historyof Protestant divisions is duly weighed; when their origin andthe circumstances that led to their formation are calmlyconsidered; when it is remembered that not one of them can putin a claim to a divine birth (for we know the pedigrees of themall, and can most accurately describe their earthly lineage), thenmust the argument be much strengthened, so that we needscarcely fear stating, that it is in the highest degree improbablethat any known sect should have come to indubitableconclusions on the article of Christian Ministry.In the great Reformation this momentous question was neverfairly examined, or rather we may say it was slurred over as toodelicate and dangerous to handle. Luther indeed saw veryclearly the master-truths of the spiritual priesthood of allbelievers--liberty of ministry for all the saints, the totalabrogation of all official priesthood in Christianity, and thevanity and absurdity of "ordination." He had nothing more tolearn on these points; but then, as in many other instances, hedid not think it necessary or politic to press his views, or toinsist on them as a part of the Reformation. It is well known thathe tolerated many absurdities in worship and ceremonies,probably because he despaired of weaning the people fromthem; and thus he tolerated ordinationR1129 : page 6though he made a joke of it in his letters, and unmercifullyquizzed his brother reformers who had some grand doings attheir* "ordinations."The Protestant party, headed by Melanchthon, were so littlesolicitous to place "ministry" on Scriptural foundation, that theyrather showed a disposition to yield to all the papal decreesconcerning the Priesthood. In the confession of Augsburg, theProtestants thus warily expressed themselves in the 14th article:-