To the link with Israel and the acknowledged validity of the OT was due the fact that the highest position among the irvevfiariKol was assigned to the prophet. The pai'amount gift for which the com- munity besought God was the "Word, and the prophet was one in whom the Word asserted itself in such manner as to be clearly distinguishable from his own thoughts, and to give him the con- viction that he spoke as one charged with a Divine commission. We have here the remarkable fact that prophecy once more arose with extraordinary power in connexion with the founding of the Church. It burst forth in Jerusalem — in Barnabas, Agabus, Judas Barsabbas, Silas, the daughters of Philip — and this fact shows conclusively that the pneumatic character of the Church was not a result of the Apostle Paul's work, but was inherent in itself from the first. In the Gentile communities too, however, prophecy manifested itself immedi- ately upon their foundation ; thus we find it in Antioch (Ac 13^, probably also in Lystra (1 Ti l^^), in Thessalonica (I Th 5'«f-, 2 Th 2=), in Corinth (1 Co 14), in Rome (Ro 12'^), in the Churches of Asia (Ac 20-') ; Avomen likewise had the prophetic gift (1 Co IP). As tlie prophet did not receive the word for himself alone, but was required to make the Divine will known to all, or to certain in- dividuals (1 Co 14-''*')i lie came to occupy a position in the community that had tiie dignity of an oflice. To his utterances was ascribed the authority of a Divine commandment binding upon all. Still, the term 'office' can be applied to tlie position of the prophet only under one essential restriction, viz.
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that his function stood apart from anything in the nature of judicial administration, being based upon an inner experience which was independent alike of his own will and the decrees of the community. Thus, besides the vocations of the prophets and the TTvev/MLTiKol, Certain special offices — the epis- copate and the diaconate — were created for the discharge of functions necessary to the life of the community — offices which did not demand any peculiar charismatic gift, but only an efficient Christian life (1 Ti 3). From this development of ecclesiastical order, however, it must not be inferred that there was any secret antagonism to the prophets, or any lack of confidence in the leading of the Spirit. On the contrary, the procedure of the apostles and the communities in instituting these offices simply gave expression to the feeling that special provision must be made for the activi- ties which are indispensable to spiritual fellowship. With tliat procedure was conjoined gratitude for the prophetic gift which on special occasions helped the community to form decisions without misgiving. The Apostle Paul assisted his communities alike in securing prophetic instruction and in instituting offices (Ro 161, Ph P).
Correlative with the word which came from God and was audible in the community was the worship ottered by the community ; and here, again, besides the thanksgiving that united all before God, there was a special form of prayer, which flowed from a particular operation of the Spirit and was given only to some. This was that form of religious worship for which the community framed the ex- pression ' speaking with a tongue.' It took its rise in Palestine (Ac 2^ 10'*^), and manifested itself also in the Gentile communities, as in Corinth and Ephesus (1 Co 14, Ac 19"). This kind of prayer Avas specially valued because it directed the speaker's mind towards God with powerful emo- tion (1 Co 14-'-^^), and because its singular mode of utterance broke through the ordinary forms of speech. As on high the angels praise God with angelic tongues, so the earthly Church worships Him not only witli human tongues, but with new tongues — the tongues of angels (1 Co 13'). With tliis was associated the further idea that the utterance given by the Spirit united mankind in the worship of God, those who were meanwhile kept apart by the diversity of tongues being made one in faith and prayer (Ac 2).
As belief in the Spirit involves the idea that it manifests the power of God, a place beside the prophet and the 'speaker with a tongue' was as- signed also to the worker of miracles. The special manifestations of the Spirit include that singular intensification of trust in God which brings help to those in special distress, and, in particular, to the sick and those possessed with demons (1 Co 12^'' )• The belief of the community regarding this aspect of the Spirit's work was moulded by its memories of the life of Jesus, and in part also by its ideas regarding the OT prophets. Tlie ' sign ' was an essential element in the equipment of the prophet. This appears from the fact that in the miraculous narratives of the NT miracles are not represented as every-day events that may occur in the experi- ence of all believers, but are valued as a peculiar provision for the work of those who bear a special commission. The Gospels, the Book of Acts, and the utterances of St. Paul regarding his ' signs ' (2 Co 12'2), all show distinctly that miracles were intimately related to the apostolic function.