Leadership in the Local Church: Discerning Practical Value and Developing Theological Foundations

 

The title of “Rabbi,” along with the similar “Rabboni,” was somewhat mistakenly applied to Jesus (Matt. 26:25, 49; Mark 9:5:10:51; 11:21; 14:45; John 1:38, 49; 3:2, 26; 4:31; 6:25; 9:2; 11:8). In a way its use was a misunderstanding of his messianic identity, but it was perhaps properly used, according to the custom of the time, as a title of respect for him as a preacher and teacher. Jesus forbade its use among his disciples (Matt. 23:7, 8). Etymologically, it is derived from rab, primarily denoting a master in contrast to a slave. Though the term is not found in the Old Testament, its origins are often traced to the scribal ministry of Ezra.

Considered by some as the second founder (after Moses) of the Jewish nation, Ezra was responsible for the extensive codification of the laws, including those governing temple worship and the scriptural canon. He also contributed greatly to the eventual replacement of priests by rabbis.²²

As a spiritual leader in post-exilic Israel, Ezra was the initiator of the tradition in which the leader of God’s people was essentially an expert interpreter of the Mosaic Law. He became the model or ideal of leadership under and by the law. The influence of Ezra himself was immense and beneficial (Ezra 1-10). Even the subsequent administrative leadership of Nehemiah, a layman, was an extension of the movement begun in Ezra (Neh. 1-12). Ezra was a true reformer who restructured the spirituality of the survivors of the exile according to the Mosaic Law. He exemplifies the spiritual leader who submits himself or herself to the sovereignty of the Lord as expressed in the written Word of God.

At this point the pertinence of examining the leadership ministry of Jesus Christ is perhaps clear. He is unquestionably the major model for all ministries. Sanders refers to “The Master’s Master Principle” when describing the primary leadership precept and practice of Jesus.²³ Jesus’ view of leadership was nothing short of revolutionary in its stress on servanthood (Mark 10:42-44). The kingdom of Christ is a community of mutual service. The sovereignty of God and the suffering of his servants are involved in spiritual leadership (Mark 10:38, 40).²⁴ Christ’s example of leadership portrays several principles for leaders today. His dependence indicates Christ relied on the Father. Jesus sought his approval by doing that which pleased him. Jesus’ leadership was modest in the sense that he did not force himself or his will on anyone. He exhibited genuine empathy toward hurting people, and he always exercised the optimism of faith and trust. Significantly, Jesus’ leadership and ministry were conducted in the power of the anointing of the Holy Spirit.²⁵

The practical value of leadership also surfaces in the ministry gifts of Christ to the Church and their function as described in Ephesians 4:1-16. These are termed “apostolic” not only because “apostle” heads the list but also because these leadership ministries clearly share in the charismatic nature common to apostolic ministry. The offices of the ministry gifts refer to gifted spiritual leaders given to the Church by Christ, specifically apostles, prophets, evangelists, pastors, and teachers (4:11). Christ gave these ministry gifts to the church for preparing God’s people for works of service (4:12) and for the spiritual growth of the body of Christ (4:13-16). Furthermore,

In this passage Paul calls believers to be true to their destiny and calling as the body of Christ. By definition the body is a unity and entails oneness (4:2-6). But the church also has multiplicity and diversity as an integral part of its unity; ‘to each one’ Christ has apportioned grace and gifts as parts of the whole (4:7). Furthermore, he has given leadership gifts to help the church grow together and move forward toward true spiritual maturity and the church’s measure of the fullness of Christ (4:8-16).²⁶

We may also describe leadership offices of church ministry such as bishop, elder, and deacon. These involve obvious ongoing occurrence at the local level of church ministry and in the historic ecclesial tradition. The primary passages for consideration are Acts 6:1-6; 1 Timothy 3:1-16; 5:17-20; Titus 1:5-9; and, 1 Peter 5:1-4. For example, in Acts 6:1-6 the early Church experienced a threat to its unity and sense of community when the widows of Grecian Christians were neglected in the benevolence ministry of the local church, which consisted principally of Palestinian Christians. The oversight was due to the apostles’ definitive need to focus on prayer and the ministry of the Word. Seven men were selected by the congregation and confirmed by the apostles to take care of such practical ministry. Though the word deacon (diakonos) is not used, diakonein is from the same root, and thus these are usually described as the first deacons.²⁷ Significantly, these men were required to be full of the Holy Spirit and of wisdom. The contrast of the deaconate and apostolic ministries concerning the central functions of prayer and the ministry of the Word would indicate that the deaconate was essentially a lay leadership office. At least two of the original deacons, however, Stephen and Philip, were also extremely effective preachers and teachers (Acts 6:7-8:40). Stephen became the first martyr, and Philip was also an evangelist (Acts 21:8). As Deborah Gill points out, 1Timothy and Titus indicate the fluidity of early Church leadership functions is in focus.²⁸ However, clearly the deaconate was a practical, charismatic ministry including leadership and characterized by signs and wonders and the power of the Holy Spirit.²⁹

Pastoral theology and practice in Pentecostal institutions tend to focus on issues such as preaching, worship, and counseling. In my own experience and journey as a pastor within the Church of God (Cleveland, TN), pastoral leadership issues often have been minimized or neglected. The absence of guidance in the critical area of pastoral leadership can be crippling. I suspect many other pastors bumble along without clear conceptual underpinning for their leadership duties. Some borrow ill-fitting material from other denominations. Still others compromise the uniqueness of pastoral leadership by baptizing secular sources. Often pastors simply accept whatever the latest leadership guru is currently espousing. None of these options satisfy pastors hungry to provide more complete care for their flocks; nor do they satisfy congregations longing for leadership from their pastors. They certainly do not satisfy a world watching for real leadership from both pastors and churches.³⁰ Pastors are consistently called upon to exercise leadership at the local level of ministry; therefore, at the very least, a foundation of general principles for pastoral leadership needs to be identified as a base upon which to build.

Tags: church, developing, discerning, foundations, leadership, local, practical, theological

Category: Fall 2010, Ministry