Ordination

            Across Christendom ordination has had a variety of meanings. The most extreme position has been that (1) ordination validates the “administration” of sacraments. Unless a duly qualified clergyman presides, the sacrament is invalid in much the same way that a wedding performed by a person “off the street” would not be recognized by the state. A Justice of the Peace must be duly appointed to perform wedding ceremonies as an agent of the state. In this view, ordination is for theological reasons. The clergy concept is part of the larger idea that grace flows through the church, that is, through those who validly stand as executors of divine administration. It is a legal conceptualization like that of Justice of the Peace, validity being based on “apostolic succession.” Legal administration of grace, however, is a contradiction of terms.

            OrdInation to the ministry involves three issues: (1) the understanding of New Testament offices and ministry, (2) the New Testament meaning of ordination, and (3) the meaning attached to ordination by the state.

I. Ordination is for the one ordained.

         Ordination is for impressing on the person ordained the importance of his calling. People set aside time for things that are important. By setting aside time to concentrate on what it means to enter ministry, the body of believers shows the person their regard for that calling. Ordination provides a time to be impressed with the significance of the “ministry of reconciliation,” as Paul called it (2 Corinthians 5:18-21).