Church Leadership
CHURCH LEADERSHIP
Alexander Campbell and Barton Stone (Stone-Campbell Movement - SCM) were the first of any major Christian movements to push for a return to elder-led churches rather than clergy-led. That is why they are quoted so extensively.
With Alexander Campbell’s deep background in both the English and American Presbyterian church and the American Baptist churches he was associated with, he developed firmly held opinions on the biblical leadership model in the New Testament. His studies showed him that the bible model was a member-led (through elders) church. As an experienced, ordained Presbyterian Pastor, Campbell felt that many of the problems he experienced first-hand of the Presbyterians were a result of the clergy running the congregations. He came to believe that this applied to all clergy-led churches.
Elder-led worship convictions had a lot to do with the reason the Campbells (Thomas and his son Alexander) were asked to leave several of the early Baptist associations they first allied with.
As Campbell progressed in his revolutionary study of the early church and the scriptures, he became increasingly convinced that many of the denominations' problems stemmed from failing to follow the New Testament model. As Campbell said in his book, “The Christian System,” in the chapter on ministry, Campbell noted that preachers (evangelists) should focus on spreading the Gospel and making converts. He felt the administration's oversight, both spiritual and physical, should be in the hands of Deacons and Elders. He felt Deacons should be “serving in the functions of treasurers, almoners, stewards, and messengers.” Campbell felt that, “Elders, also called bishops or overseers in the New Testament, were authorized by the congregation to ‘preside over, to instruct, and to edify the community-to feed the church of the Lord with knowledge and understanding-and to watch for their souls as those that must give account to the Lord at his appearing..” Campbell argued that the scriptural early church model worked best with local leaders rather than a hierarchy of clergy overseeing a group of churches. He saw the beauty of local control as opposed to ecumenism.
Elders (Presbyteroi), also called Bishops (Episkopoi) or overseers in the New Testament, were to preside over, edify, and instruct the congregation. As Campbell sought to abolish the rule by clergy and follow the New Testament examples, when he saw that the qualifications or gifts listed in the scripture (teaching, shepherding, administration, presiding) were usually beyond the ability of one person, he recommended that several qualified elders with different gifts be selected and, by plurality, govern the congregation. According to Campbell, Elders should be compensated, but that practice did not resonate with congregations, and such practice was rare or non-existent.
Campbell further wrote in his book (Campbell, A. “The Christian System”), “All its officers, whether for its services at home or abroad, when fully proved, are to be formally and solemnly set apart by the imposition of the hands of the presbytery or eldership of the church. The whole community chooses — the seniors ordain. Consequently, seniors in Christ, as such, can, of divine warrant, lay hands on any person for any office to which the church has elected them. It must be done also by prayer and fasting” (See Acts 6:6).
The mention of women in service was frequent in the New Testament. Please note,
Romans 16: 1-16: (NASB) “1 I recommend to you our sister Phoebe, who is a servant of the church which is at Cenchrea, two that you receive her in the Lord in a manner worthy of the saints, and that you help her in whatever matter she may have need of you; for she herself has also been a helper of many, and of myself as well. 3 Greet Priscilla and Aquila, my fellow workers in Christ Jesus, four who risked their own necks for my life, to whom not only do I give thanks, but also all the churches of the Gentiles; 5 also greet the church that is in their house. Greet Epaenetus, my beloved, who is the first convert to Christ from Asia. 6 Greet Mary, who has worked hard for you. 7 Greet Andronicus and Junia, my kinsfolk and my fellow prisoners, who are outstanding in the view of the apostles, who also were in Christ before me. 8 Greet Ampliatus, my beloved in the Lord. 9 Greet Urbanus, our fellow worker in Christ, and Stachys, my beloved. 10 Greet Apelles, the approved in Christ. Greet those who are of the household of Aristobulus. 11 Greet Herodion, my kinsman. Greet those of the household of Narcissus, who are in the Lord. 12 Greet Tryphaena and Tryphosa, workers in the Lord. Greet Persis, the beloved, who has worked hard in the Lord. 13 Greet Rufus, a choice man in the Lord, also his mother and mine. 14 Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers and sisters with them. 15Greet Philologus and Julia, Nereus and his sister, Olympas, and all the saints who are with them. 16 Greet one another with a holy kiss. All the churches of Christ greet you.”
The following verses are rendered so that the reader may refer to them. These verses are among the most frequently cited in studies on Elders.
1 Timothy 3-13: (NASB). “3 It is a trustworthy statement: if any man aspires to the office of overseer, it is a fine work he desires to do. 2 An overseer, then, must be above reproach, the husband of one wife, temperate, self-controlled, respectable, hospitable, skillful in teaching, 3 not overindulging in wine, not a bully, but gentle, not contentious, free from the love of money. 4 He must be one who manages his own household well, keeping his children under control with all dignity 5 (but if a man does not know how to manage his own household, how will he take care of the church of God?), 6 and not a new convert, so that he will not become conceited and fall into condemnation incurred by the devil. 7 And he must have a good reputation with those outside the church, so that he will not fall into disgrace and the snare of the devil. 8 Deacons likewise must be men of dignity, not insincere, not prone to drink much wine, not greedy for money, 9 but holding to the mystery of the faith with a clear conscience.10 These men must also first be tested; then have them serve as deacons if they are beyond reproach. 11 Women must likewise be dignified, not malicious gossips, but temperate, faithful in all things. 12 Deacons must be husbands of one wife, and good managers of their children and their own households. 13 For those who have served well as deacons obtain for themselves a high standing and great confidence in the faith that is in Christ Jesus.”
1Timothy 5:17-22, 17 (NASB) “17 The elders who lead well are to be considered worthy of double honor, especially those who work hard at preaching and teaching 18 For the Scripture says, ‘You shall not muzzle the ox while it is threshing’, and “The laborer is worthy of his wages.19 Do not accept an accusation against an elder except on the basis of two or three witnesses. 20 Those who continue in sin, rebuke in the presence of all, so that the rest also will be fearful of sinning. 21 I solemnly exhort you in the presence of God and of Christ Jesus and of His chosen angels, to maintain these principles without bias, doing nothing in a spirit of partiality. 22 Do not lay hands upon anyone too quickly and thereby share responsibility for the sins of others; keep yourself free from sin.”
Titus 2: 1-8 (NASB), “You, however, must teach what is appropriate to sound doctrine. 2 Teach the older men to be temperate, worthy of respect, self-controlled, and sound in faith, in love and in endurance. 3 Likewise, teach the older women to be reverent in the way they live, not to be slanderers or addicted to much wine, but to teach what is good. 4 Then they can urge the younger women to love their husbands and children, 5 to be self-controlled and pure, to be busy at home, to be kind, and to be subject to their husbands, so that no one will malign the word of God. 6 Similarly, encourage the young men to be self-controlled. 7 In everything set them an example by doing what is good. In your teaching show integrity, seriousness 8 and soundness of speech that cannot be condemned, so that those who oppose you may be ashamed because they have nothing bad to say about us.” (all scriptures, Zondervan, 2020).
Alexander Campbell clearly defined and taught what the scriptures said. It would seem to the casual observer that the roles were clearly laid out. Many in the church read the scriptures (e.g., 1 Timothy 3:11 and Titus 2:3). So, the controversy over women serving as Elders and Deacons began to loom large around the 4th quarter of the 19th century. When Campbell rarely spoke on the subject, he took the cultural response against women's equality. His opposition was tepid, and he spent little time on the subject.
Within the early American Movements, many of the bible / educated men and women knew of Ann Hutchinson, whose family settled in Boston in 1634. 43-year-old Anne Hutchinson moved from England to Boston with her 48-year-old husband William and their ten children. They settled in the First Church in Boston (the largest), a Trinitarian Congregationalist Church. Anne’s father saw that she received the education usually reserved for men in England, and she was well versed in scripture and religious dogma. John Cotton was the First Church’s minister and was unconventional in working to simplify the church wherever possible. Anne began a ministry assisting women in childbirth, during which many sought her opinions and explanations of Minister Cotton’s sermons.
She started a women’s group to teach church dogma and explain scripture. It grew to 60 or more church members per week, and many husbands came along with their wives. Anne and her family were caught in an enormous battle in the Massachusetts Colony over free grace versus works-salvation. Anne was part of the free grace segment, and because she was so well known, she was singled out and tried for heresy and sedition. She was convicted and banished. Her husband died at 55 years of age, and as she kept moving her family into unsettled areas, they were attacked and killed by the Siwanoy tribe. Much is written about Anne Hutchinson, a significant figure in the free grace movement in America. Statues now honor her in Massachusetts. She clearly was a great woman of God in a time of great religious intolerance and government interference.
Both Barton Stone and Alexander Campbell in the Stone-Campbell Movement (SCM) began emphasizing Elder Control and Leadership at a time when virtually all Protestant Churches in America were clergy led. This Biblical system of leadership grew substantially within the breakout growth of non-denominational churches in the 3rd quarter of the 20th Century. In Churches that required (as Stone urged) the Elders to serve communion and conduct the church service, and because of church growth, a shortage of qualified men to preach and serve led to the ordination of women, first as pastors and later as elders. The shortage of men created by those who went to war in 1860, and many of whom did not return, raised a new class of strong female leadership in America. They kept the churches going, and after the war, many Godly women aspired to church leadership. As early as the first decades of the 19th century, women of the SCM were baptizing believers, functioning as evangelists, missionaries, and church organizers. There were many women active in the movement, and just to name a few were Barbara Kellison, Marinda R. Lemert, and Mary Stogdill. Following the splits of the twentieth century, the non-instrumentalist churches of Christ and the Independent Christian Churches have strongly opposed the ordination of women as elders, evangelists (preachers), or deacons.
It is the beauty of the Stone-Campbell movement that they respected the right of the Elders and the membership to decide what their local policies were. That should still be respected. Members are free to find the church that reflects what they want in a Church.
The importance of the study of the Bible leads me to comment that each believer is required to "study to show themselves approved of God."That means that hermeneutics and exegesis are critical to each member's study. Speakers on the Bible should be listened to, but each believer should be responsible for their own research and not blind belief in what any speaker says.
However, in the non-instrumental Churches of Christ, times are changing along with attitudes. On December 8, 2019, Minter Lane Church of Christ in Abilene, TX, ordained two long-time female members (whose spirituality and dedication to the church were long-established) as elders. The Preaching Minister said, “The elders now better reflect the congregation.”
Highland Church of Christ in Abilene, TX, announced its Elders’ decision to allow women full participation in the Church, including preaching, administration, and serving as Elders and Deacons. These are churches who are female inclusive as of 2019 in the USA; Sycamore View Church of Christ – Memphis, Southern Hills Church of Christ – Abilene, TX, Providence Road Church of Christ – Charlotte, NC, Meadowbrook Church of Christ, Jackson, MS, Glenwood Church of Christ, Tyler, TX; Manhattan Church of Christ, NY, Fourth Avenue Church of Christ, Franklin, TN, Springfield Church of Christ, Springfield, VA, and Oak Hills Church, San Antonio, TX which has approved women for all roles in worship but excluding them as Elders. The Elders of Oak Hills approved preaching and serving in worship, but denied a policy allowing women to serve as elders. At the time of this writing, the author has been unable to find reports of activity regarding the appointment of women elders, pro or con, in the Independent Christian Church.
This word Episkopos (from which we get Episcopal) is used a total of 5 times in the New Testament, always in reference to someone in ministry leadership. It is usually translated as "overseer" or "bishop.” The difficulty in understanding the whole meaning of this word comes when we try to compare it to the second word used in scripture for leadership: presbuteros. Presbuteros occurs 72 times in the New Testament. Most of the time (57 times) it is translated “elder,” and means a position of leadership, due to the wisdom and spiritual maturity. The Greek word Presbuteros is also translated at times to mean "older man" (10 times) and even once as "older woman" (1Tim 5:2).
The history of women in the New Testament Churches and the women of historical import in the church before 1,000 AD is very important. Many women served as leaders of house churches in the Roman Empire. That list is extensive, including Priscilla, Chloe, Lydia, Apphia, and Nympha (the mother of John Mark). Catherine Kroeger states, “In the passive, the verb sometimes indicates ordination or appointment to an office. Thus, one might legitimately translate Paul’s statement about Phoebe: For she has been appointed, actually by my own action, an officer presiding over many. The church in Rome is asked to welcome her and assist her in the church’s business. The four daughters of Philip appear in scripture (Acts 21:9) as prophetesses. Eusebius viewed these daughters as “belonging to the first stage of apostolic succession.” This indicated that Eusebius viewed the Evangelist Philip as one and the same with the Apostle Philip. The author Kroeger continues, “Another prophetess attested to by extra-biblical tradition is Ammia, who prophesied in Philadelphia during New Testament times, and was received with reverence throughout Asia Minor. The first preserved mention of her dates to about 160 A.D.”
In Romans 16:7, we see a reference to “Junia” by Paul. Although disputed heavily centuries later (by those with questionable bias), all others in the first millennium of the ancient church also took the name to be feminine. Origen of Alexandria, in the 2nd century CE, assumed the name to be feminine. One published authority wrote, “There are early Christian commentators, all of whom gave no indication of doubt that the epistle referred to Junia and that she was a woman and an apostle, including Jerome, 4th-5th century, Hatto of Vercelli, 10th century, Theophylact, and Peter Abelard, both 11th century.
In addition to the four daughters of Philip, another prophetess attested to by extra-biblical tradition is Ammia, who prophesied in Philadelphia during New Testament times and was received with reverence throughout Asia Minor. Kroeger points out that the first preserved mention of her dates to about 160 AD. Kroeger adds, “The Apostolic Fathers also mention women as stalwarts in the faith. Twice, Ignatius sent greetings to Alce, whom he calls especially dear to him. He also greeted Tavia and her household; perhaps she was another house-church leader.”
Polycarp mentioned the sister of Crescens, who deserved special commendation when she and her brother arrived in Philippi to deliver the letter. The Shepherd of Hermas, written about 148 A.D., gives instructions that two copies should be made of the work and one given to Grapte, “who shall exhort the widows and orphans.” The other copy was to be given to Bishop Clement to share with the elders. It appears that Grapte and Clement represented the female and male leaders respectively.
Blainey says that women probably comprised the majority in early Christian congregations. This large female membership likely stemmed in part from the early church's informal and flexible organization, offering significant roles to women. Leadership was shared among male and female members according to their "gifts" and talents.
Kroeger wrote, “The Apostolic Fathers also mention women as stalwarts in the faith. Twice, Ignatius sent greetings to Alce, whom he calls especially dear to him. He also greeted Tavia and her household; perhaps she was another house church leader. Polycarp mentioned the sister of Crescens, who deserved special commendation when she and her brother arrived in Philippi to deliver the letter. The Shepherd of Hermas, written about 148 AD, gives instructions that two copies should be made of the work and one given to Grapte, “who shall exhort the widows and orphans.” The other copy was to be given to Bishop Clement to share with the elders. Grapte and Clement appear to represent the female and male leaders, respectively.”
Many more examples of women serving in church leadership in the SCM can be quoted. Jessie Coleman Monser was ordained in 1891 as a Pastor in the SCM tradition. Ms. Monser wrote in 1931 that there were 365 women ministers, 85 of whom were pastors.
In summary, the walls blocking women in leadership fell earliest (late 19th century) in the Disciples of Christ and continued through the twentieth century. As already documented, the non-instrumental Church of Christ and the Independent Christian Churches have been reluctant to change. We know the Southern Baptist Convention is adamantly opposed to women Pastors, and the Southern Baptists do not have Elders. They are clergy led. We have seen women (perhaps due to a shortage of qualified men) gain in these conservative groups as Youth Ministers, Children's Ministers, Counselors, and Women's Ministry. Foster attributes to Eleanor A. Daniel the following quote: “Whatever the historical realities have been, the situation among the churches (SCM) is changing rapidly, with an increasing number of women serving in various ministries.”
Many like to quote Paul as restricting the female role in the church. But, of those people, I have not seen any attempt to reconcile their derived theology from First Corinthians with Paul’s comment in Galatians 3:28-29, “There is no longer Jew or Gentile, slave or free, male and female. For you are all one in Christ Jesus. And now that you belong to Christ, you are the true children of Abraham. You are his heirs, and God’s promise to Abraham belongs to you.”
I know I have weighted this article heavily with information about women, but that is only because they have been misused and abused by virtually all different branches of Christianity since 300 or 400 AD. I heard a sermon by Reuel Lemmons before he died, back in the 1980s, where he said, “It is time the Church of Christ quit kicking women around!” He did not explain, nor do I know all of what he meant, but his comment was spot on then and applies to many conservative branches of Christianity to this date.
I put so much emphasis on the Holy Spirit because I believe God’s eye has not dimmed nor has His Arm weakened. He is the same, yesterday, today, and forever. And, I witness that the Holy Spirit in me guides me in my thoughts (nous), my conscience (heart – psuche; kardia; combined meaning), and lives in my spirit permanently since I accepted Jesus as my Lord and Savior and follow His commands. I know that I know that I know. I believe the Holy Spirit is just as alive and powerful as we see throughout the Old and New Testaments.
I believe whoever the Holy Spirit appoints to lead should be followed. So, if the Holy Spirit appoints men, women, husbands or wives, that is what should be followed. How do I know the Holy Spirit appoints? First, we know Apostles (and there were far more than the original 12, i.e., Barnabus, Titus, and Junia et al.) appointed Overseers. See, Acts 14:23 And when they had appointed elders for them in every church, with prayer and fasting, they committed them to the Lord in whom they had believed. Prayer and fasting were mentioned numerous times over important issues. Why pray and fast if it is not for guidance and instruction from the Holy Spirit? There are more, but I will include the verse where it is clear – Acts 20:28 Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood.
The responsibilities of Elders are as follows: spiritual oversight, teaching and preaching, shepherding the flock, prayer and support (for healing and needs of individual members), conflict resolution, equipping future leaders, and church discipline. Nowhere does it say the word eldership, or board of elders. They function as a group, and like Peter, there will always be those who rise to leadership, but they are like Peter, who the Holy Spirit worked through and engaged all the other leaders as a group. Elders, when not in agreement, should go directly to the Lord and ask for ‘Wisdom and Revelation’ in their decision. If the Lord is ruling through the elders, their decisions will be unanimous. And, not all elders have the same gifts. The job responsibilities, as I listed and are laid out in the New Testament, should be divided among the elders according to the gifts given them by the Holy Spirit. Administrations should be delegated to Deacons, with one elder with the gift of administration overseeing. Each church is different, and each circumstance will vary based on church size and eligible candidates.
I believe logic (and scripture) tells me that a Senior Minister/Pastor, and any other junior staff performing the delegated duties of the Elders (such as Youth minister, Education Ministries, Evangelism Ministries, etc. should be qualified to be at least a Deacon or an elder (if ordained by the Holy Spirit), or they should be made subject to an Elder's supervision. As I said, in my opinion, the Overseers of a church should not be a board voting on issues with an elected chief. It should be a group of leaders ordained by the Holy Spirit, shepherding the flock. God will guide each group through the many varied situations that may arise. The size of the assembled saints (church) and the number of qualified people available will be huge variables. I believe it is better to err on the side of caution, and if the elders and/or assembly members are unsure about the ordination of a person, they should wait. I have seen too many premature ‘laying on of hands’ circumstances and think that should always be a point of prayer to God for His direction.
In closing, I will quote Peter in Acts 2:17-18 (clearly pointing out he was quoting Joel)”In the last days, God says, ‘I will pour out my Spirit upon all people. Your sons and daughters will prophesy. Your young men will see visions, and your old men will dream dreams. In those days I will pour out my Spirit even on my servants—men and women alike—and they will prophesy.’
Please, do not doubt, dismiss, or more seriously, grieve the Holy Spirit by not believing in the Power. God’s Spirit of Wisdom and Revelation will prevail in all circumstances.
Robert Lee Hurley, Retired Atascosa County Judge
Author of “Restoring the Restoration,” What Went Wrong?
And, a historical novel “The Life of the Apostle Philip
Email: hurley6469@gmail.com
Phone: 830-200-8744
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