In our contemporary struggle to present Christ as the Bible portrays him, we should not work in a vacuum. We owe it to ourselves to look to the past and to learn from the church’s struggles. Perhaps in no area of theology is this more necessary or beneficial than in the doctrine of Christ in the early church. The first four or five centuries of the church’s existence witnessed the launch of nearly every possible challenge. Further, one is hard-pressed to offer a better response to those challenges than that offered by the early church leaders. We may be able to devise fresh and contemporary ways to illustrate their teachings and expressions, or we may have to think of new ways to relate their teachings to particular challenges that we face in our day, but there is practically no room for improvement on those teachings. What these early church leaders said and did is tried and true (14).
I am grateful for the invitation to contribute to the most recent volume of the 9 Marks Journal. My essay is on pastoral authority from a Wesleyan/Methodist perspective. It’s part of a round-table discussion with Kevin DeYoung offering a Presbyterian approach and Benjamin Merkle giving a Baptist perspective. Here’s an excerpt:
Methodist founder John Wesley considered himself “a man of one book,” and that book was the Bible. Wesley believed that essential doctrines must be grounded in scripture. His attitude toward pastoral ministry was no different. This is clear in Wesley’s sermon, “On Obedience to Pastors,” in which he exposits Hebrews 13:17. He introduces the sermon insisting that the nature of pastoral authority can be understood if we “simply attend to the oracles of God” and “carefully examine the words of the Apostle.” Later in the sermon he rejects views on pastoral authority that cannot be proved from Scripture, and he refuses to “appeal to human institutions,” insisting again on what “we find in the oracles of God.” Wesley also believed Scripture puts limits on the pastor’s authority. He didn’t expect members of a congregation to obey the pastor if that pastor instructed them to disobey Scripture. And when pastors shepherd the flock in a way that accords with scripture, Wesley says, “we do not properly obey them, but our common Father” (italics original). The point should be clear: faithful Methodists locate the source of a pastor’s authority in scripture.
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I’ll add that the essays are well-written, clear, and unburdened by lengthy footnotes. The chapters tend to proceed by introducing the theme to be considered in the passage from Romans (e.g. circumcision, salvation, the Law). This is followed by a short introduction of a relevant non-scriptural text. The remainder of each chapter is then given to putting Romans in dialogue with that text. The aim is to shed light on scripture by considering areas of agreement and disagreement between Romans and the additional text. For readers who find their appetites whet, the end of each chapter gives recommendations for further reading in relevant ancient texts and important secondary studies by scholars in the field.
*Many thanks to the good people at Zondervan for providing a complimentary review copy.