The Long Term Development of “The Fivefold Ministry”: Some Schematic Suggestions (Apostles, Prophets, Pastors, Teachers, Evangelists: APEPT)
1. Historical Context
i. The neglect of the fivefold gifts in the church: dominance of the settled ministries of the pastor and teacher. This has tended to domesticate the church and marginalise the “pioneers”.
ii. Dysfunctionality: there has been a long history of individualism in ministry, especially in sole pastor churches. Team ministries have often been characterised by competition and rivalry because of lack of identification of giftings and detailed attention to their strengths and weaknesses.
iii. Classical theological education: has contributed to the failure to develop a “complete Jesus ministry” in the church. The dominance of teachers has led to a curriculum centred and content focused approach with consequent objectification of the subject matter. Where this has been rejected theological institutions have tended to a “practical / pragmatic” paradigm. That is, “what works” is primary. Characteristically, the very nature of an institution such as a Bible College makes it very difficult to focus on the individual gifts of students and to image in real ways the interrelationships of the giftings themselves.
2. Immediate Context
a. this church and the purposes of God in our time: there is a particular call of God on this congregation to model in this city a biblically based pattern of interrelationships in ministry. This is in contradistinction, but not opposition, to what is possible in small “local churches”, theological institutions and larger churches which operate on a gift based / pragmatic paradigm strongly influenced by cultural priorities.
b. Staff and SALT development: the ministry leadership at this church has openly embraced the five fold gifts in the church. This opens the door to intentional ministerial development employing this paradigm. Given the newness of this approach, considerable teaching and equipping needs to be put in place. The APEPT can hardly “equip the saints for the work of the ministry” (Eph 4:12) if they are not first adequately equipped themselves.
c. Transgenerational Renewal: this is a vital but neglected biblical principle in the modern church. The new covenantal reality expressed in Acts 2:17-18 is that the entire people of God will be involved in ministry. This, amongst other things, means that since the “call and gifts of God are irrevocable” (Rom 11:29) once a person is an APEPT their vocation remains. Many hurt, burnt and tired ministers can be renewed by a process of restoration through involvement at different levels in the patterns outlined below. Older generations must not be neglected for short term results. The “manifold wisdom of God” (Eph 3:10) requires total body ministry. Where these principles are respected God will honour his body and give lasting refreshment (Acts 3:20). (I am believing for a 60 year work of God.) The following text, Isaiah 58: 12, is a prophetic word to this church “Your ancient ruins shall be rebuilt; you shall raise up the foundations of many generations.”
d. Relationship Centred Ministry: according to this pattern emphasis does not fall upon the individual and their gifting, but how persons are formed through the network of relationships in which God gives them. Gifts exist for the creation of persons-in-community. This is where rue identity is discovered.
e. Internship: the expression of these principles leads to an intentional “internship”. (Or some more appropriate word.) Individual with recognised and growing gifts are given the opportunity to become part of a team development process where hey will be exposed to a set of relationships encompassing all the dimensions of the interrelationships included in APEPT. (See below.)
3. Theological Context: Trinitarian and Incarnational Concerns
i. Searching for a Master Concept
The master concept I would like to use is “oneness”. This is basic to both the Old Testament revelation of God (Deut 6:4) and that of the New Testament (John 10:30;17: 21;1Cor 8:6 etc.). As there is only one God there can be only one Saviour (1Tim 2:5), one church (Eph 4:1ff) and so on. This unity applies to the whole created order from the beginning (Gen 1:31) to the end when God is “all in all” (1Cor 15:28). It is however a dynamic unity grounded in the diverse oneness of the Godhead.
ii. Unity in the Trinity
The unity between the Persons of the Trinity consists of perfect interpersonal integration. Their maximum unity exists through mutual complementary diversity. The power of the unity of the Trinity is grounded not simply in what they have in common, “Godness”, but what distinguishes them from one another. The Persons of the Trinity mutually recognise (“know”) one another and in so doing know themselves as who they are: Father, Son and Holy Spirit. Personal identity and unique ability are real through the interrelationships within the Godhead. There is difference within the Godhead which explains their various roles in their interaction with creation, the order is always Father, Son, Spirit. This however is not subordination or hierarchy as normally understood. None of the members of the Trinity is greater than another. (What we are dealing with is differentiation within a common ontology, see the Athanasian Creed.)
iii. The Fullness is Christ
Although Jesus has two natures, that of God and humanity, he is a perfectly integrated individual. He recognises his identity both in relation to the Father and to his fellow humans amongst whom he lives. As the fullness of the grace of God (John 1:14) he embodies in himself all the gifts that he will later pour out upon the church. He is, for example, the Apostle (Heb 3:1), the Prophet (Luke 4:24) etc. It is because all these are perfectly one in Jesus that they may be given in the Spirit in complete harmony to the church. The essential mediatorship of Jesus is to reproduce in his people the dynamic oneness in God that was at work in his own person.
4. Biblical Context
a. Ephesians 4 and the image of unity – maturity
The goal of the gift of APEPT to the church is to bring the church to a mature dynamic unity that expresses the life of the Godhead (Eph 4:12). What enables APEPT to image this unity to the church is not a common ecclesiastical history nor doctrine or experience but mutual participation of the life of one Person (Christ). A recognition of our mutual coinherence and dependence upon the one Person for life leads to love, unity and acceptance after the order of Jesus’ love acceptance of the others (Eph 4:16 Col 3:14 etc.)
As APEPT images Christ’s fullness to church (Eph 4:10), by impartation (Eph 4:12) it releases the ministry of the saints so that the whole church is APEPT in its life together and in the world. As Jesus is a single dynamically unified Person, so his body begins to function as “one new man” (Eph 2:15). That is, the church, not despite but because it is comprised of diverse persons, acts in the oneness of God.
Where this is the case God’s blessing of the Spirit is upon the manifest image of his Son in the same order as when he was on the earth and now enjoys in heaven (Acts 10:38). Under these circumstances the oneness of the Son with the Father is revealed to the world (John 17:21ff) by the dynamic coordination of all the attributes of Jesus, his compassion, delivering power, teaching etc. so that salvation comes to many as the outflow of the Father’s pleasure (Ps 133:1-3). (There is an innate connection here between election in Eph 1 and the role;e of APEPT in Eph 4.)
b. Teamwork in the New Testament:
this is a very large topic which does not need to be approached here. Many of the relevant principles would be covered in the practical programme mentioned below. One vital distinction to be alerted to is the between the “church” and the “work” (Acts 13:2; 14:26; 15:38; 1 Cor 3:13-15; 9:1,6; 16:10; Gal 6:4; Phil 3:20).. The latter refers to teams which accompanied the apostles in regional pioneering the planting and nurturing churches, the former to the established state of the local body of Christ. Reference can be made to the writings of Watchman Nee, Robert Banks and my TCB 316 “Church and Ministry” notes pp. 93f.
5. A Suggested Training Model
a. Images
An image from Russell Sage: the church as a tree whose trunk is made up of APEPT. As these APEPT’s recognise others of their kind in the branches according to their fruit (e.g. the evangelist is known by conversion of souls, the prophet recognised by his/her speaking the authoritative word), these budding APEPT’s are nurtured and grown and brought into the ministry in such a way as to expand the trunk of the tree. The result is that the tree supports more branches (church growth), produces more fruit (more ministries), and reproduces after its kind (church plants). Apostles and prophets, as foundational ministries, (Eph 2:20; 3:5) have a special role in fostering this process.
b. Steps to the self construction and maintenance (autopoiesis) of the body of Christ
When the body of Christ is mature and properly functioning it reproduces from within and grows with a growth which is from God (not by external influence but though communion) (Eph 4:16; Col 2:19). This accords with the principle that the physical / natural precedes the spiritual (1 Cor 15:46). (In Gen 1:11 and 2:5 we read of distinct and diverse forms of vegetation which reproduce from within their own resources.) The following steps are means to this harmonious and balanced whole:
1. Identification of call-gift
Each person has one main gift (1 Peter 4:10-11: “As each has received a gift…”) The individual can be likened to a tree whose main gift is the trunk from which the branches (other gifts) are supported. Many ministries fail because of disproportionate development between giftings in the individual e.g. prophetic over pastoral. This invariably leads to conflict in the church.
2. Submission
The object is deal with weaknesses and to build on strengths. Many ministries fail because of conflict between giftings in the church e.g. pastors “versus” prophets, teachers “versus” evangelists.
i. Submission to God
Gifts can be corrupted for base purposes e.g. the evangelist who becomes a salesman. Need to accept that the will of God is “good and acceptable and perfect” (Rom 12:2). The product of this is “righteousness, peace and joy in the Holy Spirit” (Rom 14:17).
ii. Submission to one another
Humility not pride in relation to one another (Rom 12:3). If there are more influential gifts then they have been given for the good of others (1 Cor 12:7).
3. Impartation from APEPT
The principle of impartation is essential to the role of APEPT. Both to the church as a whole (Rom 1:11) and to the reproduction of the essential ministries (Eph 4:13).
4. Unity in APEPT
This is touched upon above and developed in detail in the practical programme below.
5. Maturity in APEPT
Maturity is gauged by criteria such as: Christ-centeredness, self-reproduction, stability and wisdom (1 Cor 2:6; Eph 4:13- 16; Col 1:28; 4:12).
6. Continuous Renewal
This is the goal of self- construction and self-maintenance (autopoiesis ) described above.
A Practical Programme: “Living the Life of an APEPT”
Retreats
4x /year, 7 in total.
Aim: to help people find, accept and enjoy their place in the body of Christ.
Retreat 1: General Principles (Facilitator: Apostle)
i. A theology of gifts e.g. the principle of covenant partnership, Jesus as the gift of God, gifts as participation in Christ’s relationship with the Father in the power of the Spirit bearing the fullness of the image of God, the gift lists in the New Testament, the vocabulary of gifting etc.
ii. Gift identification: what has God shown me through scripture, what do others say, what gives me joy/ fulfilment / satisfaction. Passion and gifting. Avoiding imitation or cloning.
iii. Seeking and growing in gifts.
iv. Spiritual warfare against the giftings (life history, temptations etc.).
iv. How our primary gift colours all we see and do.
v. The primacy of love.
Retreat 2: The Apostle and the PEPT (Facilitator: Apostle)
i. What is an Apostle?
ii. Characteristics of the Apostle: strengths and weaknesses in the individual
iii. Spiritual warfare against the Apostle
iv. The place of the Apostle in the team: strengths and weaknesses in relation to the team.
Retreat 3 The Prophet and the AEPT (Facilitator: Prophet)
i. What is a Prophet?
ii. Characteristics of the Prophet: strengths and weaknesses in the individual
iii. Spiritual warfare against the Prophet
iv. The place of the Prophet in the team: strengths and weaknesses in relation to the team.
Retreat 4 The Evangelist and the APPT (Facilitator: Evangelist)
i. What is an Evangelist?
ii. Characteristics of the Evangelist: strengths and weaknesses in the individual
iii. Spiritual warfare against the Evangelist
iv. The place of the Evangelist in the team: strengths and weaknesses in relation to the team.
Retreat 5 The Pastor and the APET (Facilitator: Pastor)
i. What is a Pastor?
ii. Characteristics of the Pastor: strengths and weaknesses in the individual
iii. Spiritual warfare against the Pastor
iv. The place of the Pastor in the team: strengths and weaknesses in relation to the team.
Retreat 6 The Teacher and the APEP (Facilitator: Teacher)
i. What is a Teacher?
ii. Characteristics of the Teacher: strengths and weaknesses in the individual
iii. Spiritual warfare against the Teacher
iv. The place of the Teacher in the team: strengths and weaknesses in relation to the team.
Retreat 7 Summary: Working it out in Mission (Facilitator: Apostle)
i. The church and the work: recognising the difference and living out the implications
ii. The task: serving the kingdom; preaching the Gospel; making disciples of nations
iii. Imaging Christ to the church and in the world
iv. Practical disciplines for the apostolic team
- the place of prayer
- submission to Scripture
- speaking the truth in love
- confessing sin to one another