teachers_; for
the perfecting of the saints, for the work of the ministry, for the
edifying of the body of Christ" (Eph. 4: 8-12).

According to these scriptures, the very governmental positions of the
church with their authority and responsibility were the product of
those gifts and qualifications bestowed upon certain individuals in
particular. Such gifts could be legitimately coveted with a view to
spiritual edification of the body (1 Cor. 12:31; 14:12). "If a man
desire the office of a bishop, he desireth a good work" (1 Tim. 3:1).
"Helps" doubtless included that class of assistants commonly called
deacons (1 Tim. 3:8-11).

Since in the primitive church organization and government were
determined by the divine gifts and callings possessed by individuals,
it is evident that we have in this something totally different
from that later conception of church government as a mere human
arrangement. At a subsequent time, as we shall show, church government
was patterned after the forms of political government in that it was
vested inherently in men. Four such forms have been developed--the
imperial, or papal; the episcopal; the presbyterial; and the
congregational. While these four differ in external form, they are all
alike in fundamental character, in that they assume that the governing
power rests inherently in _men_.

None of these forms of government represent the New Testament church.
The organization and government of that church was based upon the
_charisma_, or divine gifts and callings, of individuals composing the
church. The power and authority of an apostle or of an evangelist, for
example, did not rest upon any selection or appointment made by
men. The church did not act in a corporate capacity and confer
ecclesiastical power and authority upon any one. All such power and
authority came direct from God through the Holy Spirit, and it was
in God's name and by his authority alone that they acted. The
organization of the church was therefore charismatic. If, for example,
the gifts of an apostle were conferred by the Holy Spirit upon an
individual, he possessed apostolic responsibility and authority. The
brethren recognized such gifts when these were evident, and submitted
themselves voluntarily to such spiritual leadership and oversight; for
at this period there had not been developed that ecclesiastical system
by which human election and appointment gave positions and authority
to men. In fact, we shall clea