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The authors of this book are both ordained ministers with the Assemblies of God. Joseph Girdler has served in pastoral ministry and is currently the Superintendent of the AG in Kentucky. Carolyn Tennant is professor emerita of North Central University and is an adjunct professor at the Assemblies of God Theological Seminary. Both have doctoral degrees and both have written books prior to this one. This volume focuses on the controversial ministries of the apostle and the prophet. Girdler and Tennant are very qualified to write this book. Girdler wrote his doctoral dissertation on the topic of “apostolicity” and Tennant has taught and ministered in the prophetic in a number of places around the world.

The book consists of a foreword, an introduction, and twelve chapters. Some of the chapter titles are: “Work Details for Apostolicity,” “Apostolicity and Relationships,” “The Prophetic Core,” and “God Uses Creative Prophetic Roles.” One thing that you might notice in this brief sampling of chapter titles is that the authors do not use the words “apostle” or “prophet.” This is a practice that they maintain throughout the book. They refer to biblical individuals who are identified as apostles and prophets by those terms but they do not use them for the contemporary expressions of these ministries. They explain their reasons for this. The authors feel it is best to refrain from using the words “apostle” and “prophet” when referring to ministry in the contemporary church because of the increased number of false apostles and prophets in our day. They prefer to focus on the functions of these ministries rather than the titles.

Girdler and Tennant believe that there is a great lack of knowledge about these two ministries in the modern-day church. They say that most people who attend church do not have a clear picture of what these ministries are. They also say that there are church leaders who do not know what to say about these ministries. The book was written to correct how the lack of knowledge about these ministries, coupled with the abuses that have taken place, have contributed to the neglect or exclusion of the genuine expression of these ministries in some places in the church today. Girdler and Tennant say that this has left a vacuum that Satan has filled with false apostles and prophets. As the authors point out, this results in the church being cut off from two genuine ministries that Jesus gave to it for its good.

The subtitle of the book is Embracing the Authentic Avoiding the Bizarre. The writers help the reader to do this by setting forth both the positive qualities that characterize the life of a genuine apostolic or prophetic person as well as calling attention to signs that indicate that a person is not a genuine minister in these areas. For example, they say that people who genuinely function in the apostolic and prophetic are humble servants, who have been called by the Lord, and exhibit the fruit of the Spirit. False apostles and prophets generally lack these qualities, they are more self-absorbed. This is evidenced by their desire for titles and attention.

Todd Still and David Wilhite are editing a series of books on Paul’s reception among the church fathers. The point of the series appears to be that of allowing expertise in Paul and expertise in the patristic writings to mingle and sharpen each other in a new appreciation of Paul’s early reception. The work under review is the second volume to appear in the series.

A proper education in the New Testament usually includes a foray into the Apostolic Fathers (viz. 1 & 2 Clement, Epistle of Polycarp, Martyrdom of Polycarp, the epistles of Ignatius, the Didache, Epistle of Barnabas, Shepherd of Hermas, and the Epistle to Diognetus), so working with the latter probably did not require any retooling on the part of the NT scholars involved in this project. Indeed, one would be hard pressed to discern which contributors are primarily NT scholars and which patristic scholars merely on the basis of their writings in this volume. (This is less true of the first volume in the series, which is about Tertullian.)

Todd D. Still, The William M. Hinson Professor of Christian Scriptures in the George W. Truett Theological Seminary of Baylor University

David E. Wilhite, Professor of Christian Theology at George W. Truett Seminary

The book includes eleven chapters on Paul’s reception among the Apostolic Fathers, along with an Introduction by Wilhite and an Afterword by Andrew Gregory. The chapters include discussions of all the Apostolic Fathers, including those that make no overt uses of Paul. In addition to the editors and Gregory, contributors include L. Stephanie Cobb, David J. Downs, David L. Eastman, Paul Foster, Paul Hartog, Clayton N. Jefford, Harry O. Meier, James Carleton Paget, and Clare K. Rothschild. A great deal is packed into these chapters, and the discussion benefits throughout from recent scholarship’s improved understanding of the more sophisticated ways in which early exegetes (including the NT authors) used Scripture. While this volume cannot take the place of an introduction to the Apostolic Fathers, it provides a good introduction to the transition from the apostolic to the subapostolic periods. Included in that is a sharpened understanding of how the Pauline corpus traveled as a unit, and how the New Testament came to be viewed as Scripture.

Reviewed by John C. Poirier

Publisher’s page: https://www.bloomsbury.com/us/apostolic-fathers-and-paul-9780567672308/

And they continued steadfastly in the apostles’ doctrine … (Acts 2:42)

Apostolic doctrine, therefore, is not the new and novel teachings of someone who calls himself/herself an apostle. Apostolic doctrine is the message of Jesus, His redemptive work, and His call to selfless discipleship that is found in the 27 books of the New Testament.

The “apostles’ doctrine” of Acts 2:42 is a reference to the original eyewitness accounts of Jesus by the 12 apostles. This “doctrine” consisted of their first-hand reports of His life, teachings, death, and resurrection. This was, at first, an oral message spread by the Twelve and those that heard them. It was later written down in what we know as the four gospels. Paul’s writings were later added to this original testimony and, with the addition of James, Jude, Hebrews, 1 & 2 Peter , 1, 2, & 3 John , and Revelation there came into existence what we know as the New Testament canon.

Canon, of course, refers to a measure or rule. As such, the twenty-seven books of the New Testament became the standard or rule against which all other teachings and revelations must be measured. Why? Because the New Testament canon contains the original, apostolic testimony and teaching. Hans Kung, the well-known Roman Catholic theologian and reformer, says,

The preaching of the apostles, as it has come down to us in the writings of the New Testament, is the original, fundamental testimony of Jesus Christ, valid for all time; being unique, it cannot be replaced or made void by any later testimony. Later generations of the Church are dependent on the words, witness and ministry of the first “apostolic” generation. The apostles are and remain the original witnesses, their testimony is the original testimony and their mission the original mission.

The Significance of the Twelve & Paul

Although there are other apostles in the New Testament, it is obvious that the Twelve chosen by Jesus are a select company and occupy a unique place in God’s purposes for the Church. This is borne out by the fact that throughout Scripture they are referred to as “the Twelve”, a set number neither to be added to nor subtracted from (See, for example, Matt. 10:2; 26:14; Mark 9:35; Luke 18:31; Acts 6:2; 1Cor. 15:5). Their uniqueness is clarified by the fact that Jesus tells them that, in the age to come, they will sit upon twelve thrones judging the twelve tribes of Israel (Matt. 19:28).

Nothing has stirred more interest in Pentecostal-charismatic circles in recent years than the restoration of the “fivefold ministries” Paul mentioned in Ephesians 4:11-13: “It was [Christ] who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, to prepare God’s people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ” (NIV). Although most Pentecostals refer to these as “fivefold,” others see them as “fourfold,” combining the ministries of pastor and teacher into one. These “ascension gifts,” as they are called in traditional churches, were given to the Church after Jesus ascended to the Father to extend, guide and mature the Church.

We can assume that, at the time Paul wrote, the New Testament church had a clear understanding of what these offices required, how they operated and who filled them. However, with the passing of time, the role and operation of these ministries in the everyday life of the church became less clear.

Thus, for centuries, the offices of pastor and teacher have been familiar ministries in all churches. However, only since the middle of the nineteenth century, with the success of Charles Finney and other “professional” evangelists of that day, has the office of evangelist gained a popular understanding and acceptance.

The offices of apostle and prophet have been more elusive for modern Christians. Many have accepted a belief developed throughout the centuries that the age of the apostles and prophets ended around 96 AD, about the time John, the last apostle, died. Another belief, first stated by St. Augustine (and later retracted), has been widely accepted along with this. It holds that, with the completion of the canon of Scripture, the Lord withdrew miraculous gifts of the Spirit such as tongues, prophecy and healing.

Over time, as the bishops consolidated their power in the church, the office of apostle was almost forgotten. By the second century, apostles and prophets were seen as nothing more than traveling medicine men with little or no influence or authority. In the Didache (11:3) the following rules were laid down for itinerant “apostles and prophets”: “Now, as regards apostles and prophets, act strictly according to the precept of the Gospel. Upon his arrival every apostle must be welcomed as the Lord; but he must not stay except one day. In case of necessity, however, he may stay the next day also; but if he stays three days, he is a false prophet. At his departure the apostle must receive nothing except food to last till the next night’s lodging; but if he asks for money, he is a false prophet.”

He was young in the Lord; rash and impulsive. He was also a born communicator, and immediately went out preaching and teaching, unencumbered by such banalities as sound doctrine and scriptural truth. That was where I was supposed to come in. When I mentioned in the company of other believers that I had to teach that boy sound theology I was surprised to hear what I now know is a common response: “make sure you don’t put out his fire for God!” Most will not come out and say it, but the sentiment is clearly felt: theology is dangerous.

Welcome to the Pentecostal/charismatic movement.

I am not sure where this fear of theology was birthed, but without a doubt it is with us. Though this does not reflect the attitude of the entire Pentecostal/charismatic movement, its influence is felt throughout. Few things are more shaky than a Christian movement that fails to emphasize the very structure that would preserve it: sound doctrine.

Thus, I was encouraged when I saw that Ministries Today had begun the Ministries Today Institute which describes itself as “A continuing Education Course to Equip Church Leaders”.  However, I was discouraged when I saw the May/June 2001 issue. The Institute teaching was titled “Healthy Church Apostles”. The subtitle read, “Every local church should have a healthy apostolic covering in order to be effective beyond its four walls.” The article goes into detail about how apostles are to be used in the local church. It was very specific, and reflected heavily the teaching of C. Peter Wagner.

Ministries Today has as its subscribers a large number of Pentecostal/charismatic leaders from many different doctrinal backgrounds. This movement is distinctive in its broad denominational following, as we are bound together by our common desire to see the contemporary work of the Spirit. As I read I kept thinking doesn’t MT realize the diversity of the movement?

This was not merely an article, but a teaching endorsed by Ministries Today. I have no desire to discuss the validity of the teaching set forth in the article. Rather, I question the wisdom of MT putting its name behind what is clearly a disputable doctrine. The alienation that can result from this is apparent in the opening paragraph. Note the unqualified statements:

We are in a subtle shift of Church leadership, which is going on around the world. The shift is in the way leaders think of ministry, view ministry, and function in ministry. C. Peter Wagner has carefully studied this change and has called it the New Apostolic Reformation. Because of this shift, if you’re conducting church the same way you were 10 years ago, you are already caught up in yesterday’s movement, and may be stuck in a religious system.

This would be acceptable in an article. But as part of their Institute, it is a sanctioned view of MT. As such, you can see what they are saying about those who reject this teaching, or are not “conducting church” in the ways prescribed in the article. Such a narrow and arguably obscure view is not in keeping with MT’s non-denominational stance.

Ministries Today’s commitment to educating church leaders is commendable, and I hope other Pentecostal/charismatic publications will soon follow suit. However, with our need for an understanding of the primary doctrines that unite us, I see no need for MT to endorse disputable teachings representing a small part of a large movement.

Reviewed by Mike Dies