Church Leadership and Governance

Church Leadership and Governance

Hermano Cisco, March 9, 2009 BABYLONFALLS.ORG

This selected material, from four different sources, places emphasis on the distinction between the biblical leadership model of a plurality of elders as contrasted with the common practice of a salaried “Senior Pastor." The Bible, and not tradition or pragmatism, must be our guide in this vital issue. We should do everything in our power to facilitate the leadership of the Holy Spirit in our assemblies.

"The earliest preachers of the gospel were on the whole "unlearned and ignorant men." ...This principle, and its divine purpose, is stated with the utmost plainness of speech in 1 Corinthians 1:27-29: "God hath chosen the foolish things of the world to confound the wise;...things which are despised, hath God chosen, yea and things which are not, to bring to nought things that are; that no flesh should glory in his presence."

Arising out of these things can be seen the direct purpose of spiritual gifts. They were to provide a spiritual capability far mightier than the finest natural abilities could ever supply; and deeper still, they were to provide the supernatural basis for a supernatural order of ministry.

The close relationship between the various particular gifts of the Spirit and the various offices or ministries set by God in His church is made very apparent by their juxtaposition in 1 Corinthians 12 (compare verses 8-10 with verse 28).

A Spiritual Ministry

Having established the principle that all true Christian ministry springs from a divine equipment, it is well to pause for a moment to measure how far we have wandered from this principle today when men are accepted for the work of the ministry who do not even have any real witness to the New Birth, let alone the baptism in the Holy Ghost, which is the first great essential for effective service. And added to this, the average training given is simply a packing in of purely natural knowledge and the improvement of purely natural endowments.....

A Ministry Open to All

The Lord's plan for ministry in His church is beautifully opened up in 1 Corinthians 12:12-27; and it includes a share for every believer. All may have a part. Candid students of the New Testament are compelled to admit that the "one-man" ministry so generally prevailing among the churches today is not the divine order as therein revealed.

The ideal, and the scriptural model, is a perfect blending of liberty for all to share in spiritual ministry, with a recognition that some are divinely appointed to offices of leadership and divinely gifted for outstanding ministries as apostles, prophets, evangelists, pastors, and teachers.

Ephesians 4:11-13
It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, to prepare God's people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ.

“Whether Paul was speaking in Ephesians 4:11 of one position called “pastor-teacher,” or two distinct positions—one called “pastor,” the other “teacher”—is debated. Many of today’s pastors prefer to claim the combined title. This makes little difference, simply because all elders must be able to teach. In fact, the position of pastor is not even mentioned in 1 Corinthians 12, whereas the other positions are.

In most churches today, all of the positions are embodied in one person, called the pastor, who assumes the duties of apostle, prophet, evangelist, pastor, teacher, worship leader, head of elders and deacons, CEO, and all-around Jack-of-all-trades in spiritual and temporal matters.

In effect, today’s pastors are not far removed from the role of priests. In the Roman Catholic tradition there is a priesthood that stands between the people and God….

The hierarchical structure of the Roman Church set the tone for the Protestant churches simply because the majority of Protestant Reformers were Roman Catholic priests or intellectuals who “protested” certain unscriptural doctrines and practices of Romanism.

In spite of their faults we owe much to the Reformers for their courage in standing up to the corrupt and apostate religious system of Rome. Their stories are legend. However, the Reformation may be seen as merely the first major step in God’s removing those of His people who were caught in the apostasy of Roman Catholicism.

The religious establishment has propagated an unholy clergy-oriented leadership that has effectively kept the plurality of eldership at bay. Professional clergy have replaced the anointed positions of apostles, prophets, evangelists, shepherds and teachers with the single position of pastor. All others function in name only—if at all; the true elders for the most part are sitting in the pews with nothing to do.

For centuries young men fresh out of seminaries have been put in positions of authority over, and as teachers to, aged men whose years of walking with the Lord far exceed the years the new pastor has lived life on this earth.

The pressure under the current system also results in burnout for many pastors who are unable to keep pace with such a grueling task, especially in large churches. Burnout from one man assuming all the tasks that Scripture assigns to different elders is common.

The apostles, prophets, evangelists, shepherds and teachers were all elders....The term “elder” comes from the Greek presbuterou, meaning someone who is older in terms of age. It has a secondary meaning which connotes higher rank. In Israel the elders were learned men of the Sanhedrin, as well as the administrators of the city.

…In spite of Scripture’s wisdom in delineating the leadership of the assembly as a plurality of elders with no one in preeminence, in today’s churches…the pastors are considered elders and are generally professional clergy (i.e., paid staff). There is usually a senior pastor and associate and/or assistant pastors…

Neither the position of “elder” nor that of “deacon,” as they are acquired and maintained in most of the churches today, are scriptural. They are born out of Protestant tradition which is only slightly removed from that of Roman Catholicism.

Scripture does make a distinction between elders and deacons when we consider together 1 Timothy 3:1-8 and Titus 5:7. The qualifications for both elders and deacons are virtually identical, except that elders must be able to teach.

Scripture indicates that the appointment of elders is up to the apostles: Acts 14:19-23….The apostle is, in a sense, the elder to the elders….Today’s apostles do not offer new revelations upon which the Faith is to be based and the believers to be held accountable. But they are true elders of the local assembly…..They plant assemblies and oversee them until they come to maturity.

Over the centuries, mainly due to the influence of Roman Catholicism, the position of shepherd has taken on a connotation that was never intended: a primary ruler—called “pastor”—of a synagogue, or teaching center, to whom all others are in subjection. This is also the role of the rabbi in Judaism, which may have played a role in the early Judaizers’ influence in the churches.

The elders are the teaching and shepherding leaders. The deacons are men of equal spiritual maturity who serve the temporal needs of the flock.

Those ministers who absolutely refuse to receive compensation should be commended...Let us be open to the Holy Spirit's direction in these matters. Yet overall, it would be best for the elders to serve without compensation.

[Regarding establishing a new Christian assembly:] As far as elders go, it would be best to at first just meet together for prayer and fellowship. Eventually, the elders will be manifested in your midst. Not because some will be more vocal than others, but because some will demonstrate the qualities of an elder and the humility necessary for that position.

It seems logical as well as scriptural that the first giftings to manifest themselves would be those of apostles and prophets. These would give assent to those who would hold the other positions.

3) The following quotes are from Toward a House Church Theology (1996), Steve Atkerson, Ed.:

“As to the difference between elder, overseer (“bishop” in the KJV), and pastor (shepherd), an examination of Ac 20:17, 28-30; Titus 1:5-7; and 1 Pe 5:1-3 will show the synonymous usage of the words. All three refer to the same office. Any modern distinction between them is purely artificial and without Scriptural warrant.

Is there to be one elder per church, several elders per church, or several churches per elder? In Ac 14:23, Paul and Barnabas “appointed elders in each church” (Jas 5:14). The biblical evidence seems to support a plurality of elders in every church. (pp. 68-69).

How should elders be appointed? Paul required all potential overseers to be able to meet a lengthy list of requirements (1 Ti 3:1-7; Tit 1:5-9). That a man is willing and able to be an elder is obviously the work of the Holy Spirit (Ac 20:28). Once these prerequisites are met, the would-be elder is then appointed. In Ac 14:23 Paul and Barnabas apparently did the appointing….After the apostles (missionaries) appointed elders and moved on, there is virtual silence as to how subsequent elders were chosen (p. 72).

"It Is More Blessed to Give" - Acts 20:35

Famous are the words of Jesus that "It is more blessed to give than to receive." What is not so well known is the context in which this truth was recorded. Nowhere in any of the four Gospels is this sentence found. These words of Jesus were quoted by the apostle Paul while speaking to a group of elders (Ac 20:32-35). He was instructing them to be in a position of giving silver, gold and clothing to the church, rather than receiving these things from the church!

In light of what Jesus said, should pastors earn their living from the church? In Ac 20, Paul gave the Ephesian elders specific instructions on their duty as elders. Concerning finances, Paul stated that he had coveted no one's silver or gold and that he had paid his own way by "working hard" (20:34-35) with his hands (compare 18:1ff). Following Paul's example, the elders were also to earn their living from a secular job so as to be able to help the weak and live out the words of the Lord Jesus that it is more blessed to give than to receive. Thus, from Ac 20:32-35 it is clear that elders are to be in the financial position of giving to the church, not receiving from it.

Some have tried to draw a distinction between elders and pastors, thinking that "elders" should indeed work in the secular world but that "pastors" are to be totally devoted to church work, spending their time in doctrine and teaching. Such a distinction is both artificial and unbiblical. A study of Ac 20:17, 28-30; Tit 1:5-9; and 1 Pe 5:1-3 will reveal that elder, overseer, and pastor are synonymous terms. Incidentally, the noun "pastor" is used only once in the NT in reference to a church leader (Eph 4:11).

But what of 1 Co 9:14 where it is stated that those who proclaim the gospel should get their living from the gospel? 1 Co 9 concerns the rights of an apostle, someone commissioned by either Jesus or the church to travel around evangelizing and establishing churches ("missionary" is never used in Scripture; such people were called "apostles" and "evangelists"). As is clear from the text, all such people have the "right" (9:12) to financial support. The error is in applying this passage to elders. An elder's ministry is primarily to the saints (not the lost) and he is to proclaim the whole counsel of God's written word (not just the "gospel"). 1 Co 9 was written about the apostles (who proclaim the verbal message of salvation to the lost), not about elders (who teach the word of God to the church). Since Paul waived his apostolic "right" to get his "living" from the gospel (9:15, 18), the example he showed the Ephesian elders is all the more compelling (see also 1 Th 2:9; 2 Th 3:7-9)" (pp. 80-81).

“The form, order and administrative structure of the twentieth century church is a sharp departure from the manner in which the church of the first century functioned.

In the early church, each community of believers was autonomous. There was no hieratical system overseeing groups of communities within geographically defined regions, nor were there “ecclesiastical ranks” within the individual fellowships.
Ordained offices as we know them today did not exist; only ministries. Those who functioned in these roles were raised up from within the group they were to serve.
Leadership dynamics were based on the spiritual development of the individual, not the authority of an office. In other words, the specific leaders were identified through their level of spiritual and social maturity, and the other members of the community submitted to their authority because they were also spiritual.
In the pacing of the flow of the communities in their daily interactions and in their times of corporate assembly, there were no codified laws or manuals of operation, no official dogmas, no designated sacraments. The tone of the life of each community was set through the assurance given by the presence and direct movement of the Holy Spirit that Jesus was indeed risen and that He was Lord.

Early in the second century, significant changes began to be made in the duties and responsibilities of the leaders of the communities.

A clearly defined hierocratic system was being set in place that distinguished the “rank-in-file” members from the leaders, and certain of the leaders from each other. The church was increasingly being regarded as an institution rather than a fellowship. With this, a priestly office was also expressed by the authority of oversight by one person was coming to be regarded as both appropriate and necessary to the leadership structure…An important action in the development of this new form of authority was the designation of sacraments as the source of the Holy Spirit, and then delegating to the leaders the sole responsibility for administering them…

Elders

Elders are first mentioned in Acts 11:30. They are identified as the ones in Jerusalem who received the money sent for distribution to members of the body who were in need of assistance. They are also listed as taking part in the Council in Jerusalem (Acts 15:6).
The various titles used for this particular ministry provide insight to its roles and responsibilities.
Elder (‘presbuteros’ = older man) – This term describes POSITION in the family (Titus 1:5-6, 1 Peter 5:1).
Pastor or shepherd – Both English terms are derived from the Greek word poimen. They refer to one who “feeds” people from God’s word (teaches and counsels). They describe FUNCTION in relation to the rest of the body (“flock”). Note in Ephesians 4:11 that pastor and teacher are linked together.
Overseer (‘epi-skopos’ = “looker over”; the old English word for overseer is “bishop”) – This particular term refers to the RESPONSIBILITY of the ministry as received from the Holy Spirit (Acts 20:28).

1 Peter 5:1-4
To the elders among you, I appeal as a fellow elder, a witness of Christ's sufferings and one who also will share in the glory to be revealed: Be shepherds of God's flock that is under your care, serving as overseers—not because you must, but because you are willing, as God wants you to be; not greedy for money, but eager to serve; not lording it over those entrusted to you, but being examples to the flock. And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away.

The eldership is a collective leadership

Elders function as a unit. The leadership of the body is to be a collective one, rather than one person serving as the primary overseer. There is no hierarchy within an eldership; no chief pastor or head elder. The exhortations given in the New Testament are to obey your leaders, rather than your leader.
The practice of the Apostolic church in no way recognized administrative ranks among elders. (Note the statements in Hebrews 13:17, 1 Thessalonians 5:12, and 1 Timothy 4:14 and 5:17 make no distinction of rank either within or outside the respective elderships.
Having a plurality of leaders who share responsibilities equally ensures a care for one another through the distribution of the time commitment necessary to carry out the various functions of the ministry. Also, when the leadership is demonstrating an authentic sharing of responsibilities, it is providing an example to the community for it to follow as the members become involved in active service.
Each community of Christ is autonomous in its governance.

As described in the New Testament and illustrated by the examples of the Apostolic church, the general pattern of church governance is one of an integrated group of ministries that function for the purpose of meeting the spiritual, emotional and material needs of the individual members of the congregation.

The specific responsibilities of the persons serving in the various ministries are as follows:

APOSTLES – These are the “church planters.” They establish Christian communities in areas where they have not been before, set them in order and then move to a new location in order to lay the foundation for another new community.
ELDERS – Elders are the primary leaders of the local communities. They function as the overseers of the group and serve directly in teaching and counseling its members.
TEACHERS – The teachers address the spiritual growth of the body by giving teachings and direct instructions on various aspects of the Christian walk to its members. Their function is to contribute directly to the people’s understanding of the nature of holiness.
PROPHETS – Prophets are to reveal the will of God to the communities they serve. These revelations relate to the spiritual growth and development of the fellowship.
DEACONS – The deacons attend to the temporal needs of the members of the congregation through the use of the material resources of the corporate body.

A final important note regarding qualifications for positions of church leadership: 1 Timothy 2:12 states "I do not permit a woman to teach or to have authority over a man." Hopefully it is clear to all that this would mean a woman should not be in a position of church leadership, since men would be present.

For further online reading, see an abridgment of Biblical Eldership: An Urgent Call to Restore Biblical Church Eldership by Alexander Strauch.

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