Here’s a hearty recommendation to check out Alan Knox’s series on “elders” in the church. In his introductory article, he points out an interesting observation that the subject of “church leadership” is virtually absent in the early creeds and confessions; and that it was not until the Reformation that such statements began to be included in confessional documents. That speaks volumes, don’t you think? We’ve living in an era where “the pastor” or “the elders” or “the leadership team” receive top billing and detailed explanations in our organizational resources (websites, doctrinal statements, position papers, church covenants, membership classes, etc). Things have changed a bit, I think.
Mr. Knox rightly demonstrates in Part 2 that what we often refer to as “biblical qualifications” for an elder (1 Timothy 3, Titus 1) should never be viewed as a higher standard than expected of “ordinary Christians,” nor should they be set forth as bullet points in a job description. He sees these New Testament guidelines as indicative of the way all Christians should live, especially elders since they are called to be an example to the flock; therefore Paul’s intention is “to help believers recognize those who are already living the life that God has called all believers to live. In other words, whoever is actually living the way that God wants them to live should be recognized as an elder—that is, as an example to other believers,” according to Mr. Knox. He goes on to make a very important point about the importance of the ekklesia’s ability to recognize such men:
Furthermore, if believers are to recognize elders as those who best demonstrate these characteristics, then they must know the elders intimately. These characteristics are not found on a resume or during a weekend visit; they are observed during the rough times in a person’s life. In order to tell if a person is gentle, we must see that person react to someone else who is being harsh. In order to tell if a person is self-controlled, we must see that person react to a situation that is tempting. In order to examine a person’s hospitality, we must see how that person treats strangers. In other words, if we are going to recognize someone as an elder, we must first live with that person long enough to know whether or not that person regularly demonstrates those characteristics, and whether or not that person is a person who is growing in maturity toward Christ-likeness.
If only there was a way to implement this one paragraph immediately in churches around the world! We seem to prefer a more business-like, yet shallow, approach to finding leaders for our assemblies: collect a bunch of resumes, listen to a few audio sermons, bring the candidate for a weekend visit (or even two or three), and then call for the vote of the congregation. “Brother, when can you move your family to our community?”
And in Part 3, Mr. Knox discusses the subject of “leadership” as it relates to the role of elders: just what kind of leaders should our elders be? How do they serve the body? How do they lead? In a nutshell, we are to look around us and ask the question, “Right now, who among us excels in serving others?” When we settle the answer to that question, we have found our most qualified elders because they have become more like Jesus than anyone else within the body; therefore their example and leadership, demonstrated through service, deserves to be followed.
But what about the all-important and seemingly transcendent question: “What about the prospective elder’s preaching and teaching gifts?” According to Knox, “Teaching and preaching are important, but they are not primary. Those who lead should be known more for their service than their words.” Whoa! Better watch out, Alan Knox, because statements like that can get the “thought police” really riled up and headed in your direction!
One last quote and then I hope you will jump over to The Assembling of the Church to read these three, and hopefully other, installments.
There are no instructions for elders to make decisions for other people. There are no instructions for elders to cast a vision or set the direction for a group of believers. Decision making, vision, and direction are the responsibility of each believer through the presence and power of the Holy Spirit. Similarly, service is the responsibility of each believer through the presence and power of the Holy Spirit.
Thanks, brother! We really need this kind of encouragement in the body of Christ!
With respect to the point about elders making decisions for people, I’d like to ask for a clarification. What about the relationship between Paul, Onesimus, and Philemon? If we are to take a more “organic” approach to leadership, then we can establish a pastoral relationship between these 3 men. Basically, church leadership is responsible for sometimes making not-so-subtle recommendations on how those under them should live. That said, I think it occurs in the context of discipler-disciple, not in the sense of vision-casting priest and vision carrying laity. Both pastors and believers are all priests alike, and not in the “first among equals” sense.
Did that make any sense?
Good question, Tom, but I would suggest that you ask Alan Knox, since he’s the author of the quote; unless, of course, he’s willing to chime in here.
It’s extremely difficult for us to put our present conceptions of church leadership aside and try to look at the Scriptures with a fresh pair of eyes. Let’s assume we live in the same community as Christians, but you have been recognized as an elder because of your tireless example of sacrificial service to the saints and to the community, plus your wisdom and gifting in teaching the Scriptures in the context of a disciple-maker. I’m struggling with a particular issue or decision, so I knock on your door or we meet at Starbucks for coffee at my suggestion. I spill my guts and tell you what’s bothering me. The way I see things, it’s not your responsibility to make my decision for me. You can ask questions, clarify motives, offer your wisdom as a fellow pilgrim in the journey; in other words, we have a relationship as brother-to-brother that God may use to help me through my dilemma. But the burden should never be placed upon your shoulders to be the “Bible answer man” and “decision maker” for every person in the congregation. I think that’s what Alan is getting at.
Bill,
Thanks for linking to my series. I appreciate the feedback and the encouragement. Also, I agree with your answer to Tom’s question. If I was struggling with a decision, I would also go to one of my elders for advice. But, as you said, the decision remains my responsibility.
Tom,
I would suggest that in his letter to Philemon, Paul specifically does not make Philemon’s decision for him. He does tell Philemon what he expects him to do. But the decision remain’s Philemon’s to make. I believe the relationship between these three men was “organic” and also “spiritual”. Paul trusted God to lead Philemon into the right decision. This kind of life takes trust – trust primarily in God, and in God’s ability to work through his children.
-Alan
Thanks for the feedback, ya’ll! Also, I forgot to say, “love the both of your posts!”
I think I may have drawn too fine a line when I said that Paul was making a “not-so-subtle suggestion.” Of course, Paul left the decision to Philemon, but he was quite explicit in what he expected Philemon to do, and Paul even went into great detail as to why Philemon should obey. It also seems clear to me that Paul expected Onesimus to return to Philemon. From what I can tell, neither person asked Paul explicitly for advice.
I guess my point is that leaders have the privilege and duty to give “clear” guidance to people they are supposed to be shepherding; even if the advice is unsolicited. I probably wouldn’t be involved in this conversation had I not been approached by elders a few times early in my walk that said, “I think you need to correct X behavior/attitude, and let me tell you why…” As a person that grew up with *no* church background and became a Christian in early 20′s, let’s just say I definitely needed some direction early on that I didn’t even know I needed.
Do you think Paul’s status as an apostle changed the dynamic with regard to his letter to Philemon? In other words, did Paul have an apostolic right to “command” Philemon to do something, where the average elder in a church would have no such authority?
In his opening statement he says, “though I am bold enough in Christ to command you to do what is required, yet for love’s sake I prefer to appeal to you.” The truth is, we don’t know anything about Onesimus, except the scant details Paul reveals in his letter: they developed a relationship while Paul was in Prison, he faithfully served Paul’s needs during his imprisonment, and he has become a Christian since leaving Philemon’s service. We don’t know why he left Philemon (did he escape?) or how long ago (weeks, months or years?).
Tom: You said, “neither person asked Paul explicitly for advice.” That may be true, but we really cannot say what sort of discussions had taken place between Paul and his two brothers in Christ. There may have been other correspondence, perhaps from Philemon to Paul. If you modified the wording in your second paragraph, substituting “fellow believers” for “elders” or “leaders,” then I would fully agree. As I think of all the “one another” passages in the New Testament, I can clearly picture the scenario you describe, but I don’t agree that church leaders—be they elders, deacons, pasters—have the “privilege and duty” as opposed to anyone else in a local community of faith.
Great point… thanks. It’s especially funny as I tend to think of myself as someone that , I guess I can’t give up the “syrup from the street lamp” ( a translation of a French-Canadian term for American maple syrup
.