Revelation on Priesthood. Many of the early members were lifted up in the pride of their hearts because of the conferral of Priesthood offices upon them and gloried in addressing one another by various titles ('President', 'Pastor', 'Elder', etc.). The following revelation indicates that this is not acceptable. The members are to call one another "Brother" or "Sister" to indicate their equality before Christ without losing the respect due to different Priesthood callings. Some of the officers ordaining others to various ministries were similarly setting them apart using flowery eulogies to the Priesthood as though it were some independent force. The revelation reminds us that it is Christ who is the Priesthood and that an ordination should point to the ministry the individual is being called to, and not to any supposed glory or honour inherent in such a call [Oppsal, Oslo, Norway].

1 The manner in which ye shall ordain [1] the Priesthood of the Chavurat Bekorot:

2. After ye have offered up the prayers of your hearts, supplicating your Elohim for an outpouring of His Ruach, the

presiding minister shall lay his hands upon the head of the candidate, assisted by others as he shall determine, and shall say:

3. "In the Name of Yah'shua the Messiah, I ordain you to be an Elder (Eldress, Deacon, Deaconess) to preach repentance and remission of sins through Yah'shua the Messiah by the endurance of faith on His Name to the end. Amen."

4. And this ye shall do according to the pattern that hath already been revealed, setting ministers apart to their several callings, and pronouncing such blessings as ye are moved upon so to do by the power of the Ruach haQodesh.

5. Why do ye anounce your Priesthood ranks according to the traditions of some of the fallen churches?

6. All authority is given of Me, saith the Master, even Yah'shua the Messiah, and it is not expedient that ye should claim any other authority.

7. Therefore cease parading your Priesthoods like unto the fallen priests of other churches, for your Priesthoods have no independent existence.

8. I AM the Priesthood, saith the Master, and there is none other.

9. It is the tendency of fallen man to grade, rank and categorise people, which thing is contrary to the spirit of My Gospel.

10. Truly there are many degrees of sanctification, even as there are many degrees of Priesthood, but they are not divided [up] as ye suppose;

11. For can ye see with perfect spiritual eyes? Verily I say unto you: Nay.

12. Ye are all brothers and sisters;

13. And by these designations shall ye call each other, refering not to Priesthood office {Deacon, Elder or Patriarch}, but by your names.

13. And all this that none might be lifted up in pride, nor boast of any presumed righteousness.

14. Love one another, for this is the fullness of your Priesthood, and in this your fellowship will grow and thrive. Amen.

Footnotes

[1] Considering the rôle played by the ministry throughout the history of the Messianic Community, references to ordination are surprisingly few in the NT. Indeed, the word 'ordain' or 'ordination' in the technical sense does not occur either. A number of verbs are translated 'ordain' in the KJV, but all these have meanings like 'appoint'.

For example, cheirotonéo is used of the institution of Elders in certain Galatian assemblies (Ac.14:23), but before we think of this as denoting 'ordination' in our sense of the term we must note its use in passages such as 2 Cor.8:19, where it refers to the brother who was "chosen of the assemblies (churches) to travel with us..." (KJV).

The Twelve Apostles were chosen by Messiah to be very near Himself and to be sent forth to minister (Mk.3:14). But there is no word of any ceremony of ordination. Mark says that Yah'shua "made (poieó)" twelve, and Luke that He "chose (eklegó)" them (Mk.3:14; Lk.6:13). This was a very solemn occasion (Luke says that Yah'shua prayed all night before making His selection). But there is no 'ordination' mentioned. John speaks of the risen Master as breathing on the ten, saying, "Receive ye the Ruach haQodesh (Holy Spirit)" (Jn.20:22, KJV); but it is difficult to see an ordination in this.

It is probably significant that when Matthias took the place of Judas there is again no mention of any ordination. Lots were cast, and when the choice of Matthias was known he was simply 'numbered' with the others (Ac.1:26). Similarly, nevi'im (prophets) and others are called directly by Elohim, though some at least are said to be "for the work of ministry" (Eph.4:12, KJV; the word 'ministry' here is, of course, used of service in a wide sense).

Luke tells us of the appointment of the Seven (Ac.6), and this is often understood as the institution of the Deaconate. This may indeed be the case, but it is far from certain. Some think that the Eldership (Presbytery) is meant, and others deny that there is ordination to any ecclesiastical office. They think that Luke is describing nothing more than a temporary measure to meet a difficult situation.

If the traditional view is accepted (as is here supported by the OB revelations), then the essential thing about ordination is the laying on of hands with prayer. We read of Elders being appointed in the Galatian assemblies (Ac.14:23) and we may assume that they were ordained in some way even though nothing at all is told us of how this was done or what was expected of it.

It is in such circumstances of a poverty of data that new revelation becomes not only helpful but essential for the smooth running of the Messianic Community (Church). Our most important information comes from the Pastoral Epistles. Paul counsels Timothy, "Neglect not the gift that is in thee, with the laying on of the hands of the presbytery (Elders)" (1 Tim.4:14, KJV).

This passage yields us three items of information about Timothy's ordination:

• 1. It meant the giving to him of a 'gift' (charisma), the spiritual endowment needed for the work of ministering;
• 2. This came to him "by (dia) prophecy"; and
• 3. It came with (meta) the laying on of hands by the Elders.

This, at any rate, is the message of the Olive Branch revelations -- 'ordination' by the laying on of hands is essentially a 'confirmation' of what Elohim (God) has already willed or done as an external witness to the Messianic Community (Church), and especially the local assembly if the officer is a local one.

Ordination is always a solemn affair, and it may be that the words "lay hands suddenly on a man" (1Tim.5:22, KJV) emphasises this. Some view the context to be the reception of penitents back into fellowship. More likely the apostle is reminding us of the importance of the ministry which must be consecrated and holy and not entrusted to the immature or unspiritual. Titus is bidden to "ordain (kathistémi) Elders in every city" (Tit.1:5) and pay close attention to the qualification of ministers.

Ordination is taken with the greatest seriousness by NCAY and much investment is made in the training of Elders and Deacons. Selection is never made without bilateral revelation received by the one called and the those responsible for making an official call. Much prayer and fasting is often invoked. See OB 113 & Priesthood, ordination & service (fn172-p159f).