Saturday, October 26, 2024

A CASE FOR CREEDAL EMPLOYMENT IN CHRISTIAN WORSHIP GATHERINGS

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A CASE FOR CREEDAL EMPLOYMENT IN CHRISTIAN WORSHIP GATHERINGS

In discourse of regulative and normative principles of worship, an element that subsists as a crucial source of contention is that of creedal employment in Christian worship gatherings. Certainly, there is no explicit command to employ such confessions. Nonetheless, the value of creedal texts has been observed for centuries, since the early church, and even prior. This paper will contend for an unapologetic use of creeds in worship on a threefold basis.

1)      The historic creeds, derived from Scripture, present a survey of the gospel,

2)      creeds point to a deeper biblical reality and serve as springboards into the mysteries of the faith, and

3)      creeds are historically tested and tried, leaving little room for error.

A Survey of the Gospel

A foundational reason it is good to employ creeds in Lord’s Day worship is creedal use is in the Bible. “The [historic] creeds[1] may have been formulated centuries after the last books of the Bible were written, but there are numerous models for creedal formulations within Scripture.”[2] “The Shema (Deut 6:4–5) was a simple, concise profession of Israel’s faith: “Listen, Israel: The Lord our God, the Lord is one. Love the Lord your God with all your heart, with all your soul, and with all your strength.”[3] Moreover, the New Testament contains “early hymns to Christ that served an important liturgical function in the early church (Phil 2:6–11, Col 1:15–20, 1 Tim 3:16).”[4] Creeds themselves hold no independent authority on their own but are “normative”[5] as they represent a broad view of biblical teaching, Therefore, the creeds are derived from the text of Scripture and, without the necessity of canonization, offer a summary of universal and essential ecclesiastical beliefs.

While some traditions claim not to have a confession[6] or statement of beliefs, without much effort, it is discovered that the opposite is true. For example, one such tradition where such a case is common is that of Southern Baptists. Anecdotally, a common assertion is that Baptist churches do not hold to a confession of the faith because the Bible is the confession of the faith. Such a [relatively new] thought, however, contradicts the trajectory of church history, especially Baptist history. Among Baptists, over three hundred years ago, a group of Particular Baptists met in London to codify a concise statement of beliefs. The result was two different confessions: the 1644 London Baptist Confession (LBC) and the 1689 LBC, although the latter was published in 1677.[7] Moreover, specific Southern Baptist confessions have been exercised as a summary of beliefs within the denomination. The contention here is not solely to point to the incompatibility with a claim that is refuted by church history but rather to highlight the usefulness or creeds, especially in weekly worship gatherings.

The underpinning concept to creeds is that, while not canonized (as creeds should not be), creedal texts not only embody essential biblical teachings, but they are also derived from Scripture. As such, creeds are valuable to corporate worship. Christian worship gatherings are perhaps one of the most suitable settings for teaching and spiritual growth. As such, creeds should be realized as summaries of the gospel.

Truth to Truth: Creeds Point to a Deeper Biblical Reality

A second substantial reason to employ creedal texts as a liturgical device is that the historic creeds point to a deeper biblical reality. As a gospel summary, creeds hint at the deeper truths of Scripture in a way that is comprehensive and understandable no matter where one is in their faith. A popular adage states that the gospel is deep enough in which the most inquisitive of minds may swim and shallow enough in which a child may wade. Creeds offer a method for believers to concisely state what is essential to believe. In two ways, creedal texts are advantageous to Lord’s Day worship.

1)      Creeds express, in a succinct manner, the mystery of the gospel, and

2)      creeds serve as a springboard into the mysteries of the faith.

Each Lord’s Day the church removes the dust from historic practices, some of which of centuries old. “The tension between holding the traditional expressions

of a particular worshiping context alongside emerging contemporary practices is felt among many faith communities in the North American context.”[8] In this way, the church holds a stalwart connection with the saints of the past through their confessions of faith.[9] As concise overviews of the gospel, the deeper truths of Scripture must not be lost. The Apostle Paul contends that it is necessary to confess with the mouth and believe in the heart that Jesus Christ is Lord and is risen from the dead (Rom 10:9-10). A creed is an intentional and ecumenical method of such a confession. While the confession that Jesus is Lord is foundational to the Christian faith, the issue is deeper than a mere statement of beliefs, for such a confession reflects what is in one’s heart. The mystery of the gospel is expressed in the confession that Jesus is Lord, as believers confess their abandonment of all earthly desires to a greater purpose of dying to self and living to Christ: a mystery in itself.

Creeds also serve as springboards into the mysteries of the faith. While elements of the Christian faith may be difficult to explain, believers trust the scriptures and the Holy Spirit’s offering of understanding. The Athanasian Creed, for example, has perhaps the clearest explanation of the Trinity among the three historic creeds. While the concept of a triune God could be difficult to explain and understand, as believers recite the text of the Athanasian Creed, they internalize and believe it to the extent that they trust it because it is true. Therefore, trinitarian work is assimilated into the life of believers and the church.[10]

Creedal confessions are valuable in teaching the church the foundational truths of the faith. “While Scripture is the supreme source of divine revelation and the only norm for our faith, it still must be interpreted (Neh 8:8, Acts 8:30–35).”[11] When God’s people recite truth with the mouth, they are justified, as they believe what they say (Rom 10:10). In that way then, creeds are a vital part of the worship gathering, as they offer a way to teach, train, and sanctify God’s people.

Creeds Are Historically Tested and Tried

A final reason creeds are useful in corporate worship is that creedal texts are tested and tried throughout church history. The historic creeds are derived from Scripture (i.e. creeds are not the invention of humankind). For centuries, creeds have been utilized in worship and have survived the test of time. Scrutinized by centuries of theologians and church leaders, creeds have presented a valuable and intentional tool to teach the people of God. “Unfortunately, they have been largely ignored in the worship of contemporary churches in free church traditions, largely out of suspicion that those in ‘bells and smells’ churches mindlessly repeat these creeds without any attention to their meaning.”[12]

The creeds connect us with the saints of God throughout history (the saints mentioned by the Apostle Paul in Hebrews 11, the Patriarchs of the Old Testament, and even the New Testament Apostles that changed the world for the cause of Christ). The creeds attest to God’s work throughout history, the explicit truth and authority of Scripture, and a mystery of faith that may only be trusted rather than seen. Tested and tried, creeds are an invaluable resource to which the church may resort in the worship gathering and has proven faithful for centuries.




[1] What is referenced for the purview of this paper is the utilization of historic creeds (e.g. and Apostles Creed, the Nicene Creed, and the Athanasian Creed) for liturgical purposes.

[2] Rhyne R. Putman, “The Christian Creeds: An Introduction,” Credo Magazine, vol. 11, issue 2 (2021), https://credomag.com/article/the-christian-creeds/.

[3] Putman, “The Christian Creeds.”

[4] Putman, “The Christian Creeds.”

[5] Putman, “The Christian Creeds.”

[6] The terms, “confession” and “creed,” are often used interchangeably. Though the two hold slightly similar meanings and implications, there are nuanced differences care must be taken to distinguish the two. Where a confession is often tailored to an individual, a creed represents a formal pledge of allegiance to a set of formalized and integral beliefs (F.M. Hasel, “Creeds and Confessions, ed. J.D. Barry et al., The Lexham Bible Dictionary).

[7] Robert R. Oliver, “Baptist Confession Making 1644 and 1689” (A paper read to the Strict Baptist Historical Society 17th March, 1989 – Revised), 2.

[8] Justin J. Lind-Ayres, “Invigorating Our Confessions of Faith (Creeds) with the Assistance of Romans.” Word and Word 39, no. 3 (Summer 2019), 246.

[9] Certainly, creedal employment needs to often be revitalized with a greater realization of relevance in the modern context.

[10] Pedreto Antonio Graham-Brown, “The Trinity…Biblical Mandates for Preaching, Teaching, Worshipping, and Evangelism in the Local Church” DMin diss., Liberty University, Lynchburg, VA, 2017), ii.

[11] Putman, “The Christian Creeds.”

[12] Putman, “The Christian Creeds.”

THEOLOGY OF WORSHIP PART 6: WORSHIP IN THE NEW TESTAMENT, THE BETTER WAY AND LIVING-SACRIFICAL SYSTEM

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WORSHIP IN THE NEW TESTAMENT: THE BETER WAY AND LIVING-SACRIFICAL SYSTEM

Worship in the New Testament immensely contrasts worship in the Old Testament. Due to the New Covenant as the final realization of God’s covenant of grace, practical application for God’s people in worship has shifted greatly. For one, Gentiles are now grafted into the body of God’s people (Rom 11:19). What used to be an issue of genetics is now an issue of adoption (Rom 8:15). Thus, Christian worship has changed in manifold ways.

Since the early church, believers have met weekly on Sunday largely due to the Resurrection occurring on the first day of the week. Moreover, the canon of Scripture has been completed and has been held as authoritative throughout church history. The worship gathering now centers around the word of God, for the biblical text is not only as if God said it but rather because he said it. Modern worship can and should take its example from the early church, as the Apostles set the example for believers in the centuries that would follow. One of the greatest differences between Old Testament worship and New Testament worship, however, is that the church is called to be the church rather than merely attend church. Jesus fulfilled the law, which allows God’s people to boldly approach him in worship.

Worship in the New Testament creates an improved situation for the people of God in both practice and spiritual reality. Worship is a reflection of what occurs in the hearts of God’s people and an overflow of that spiritual reality. These elements will be examined in considering worship of the New Testament.

Sunday Gatherings

One of the most fundamental differences between worship in the Old Testament (the worship employed by Israel) and that in the New Testament is the implementation of Sunday gatherings. The weekly Sunday gathering assuredly holds roots in the Resurrection of Christ and his appearing to his followers between his Resurrection and Ascension. Although, the weekly worship gathering was ubiquitous by the second century with little debate, three positions exist regarding its origin.

One such theory posits that the appearances of Jesus on Sunday are deeply considered to be the root of the weekly Sunday gathering.[1]

Additionally, Richard John Baauckham “has argued that Sunday worship must have originated in Judea in the mid-1st century, in the period of the Acts of the Apostles, no later than the Gentile mission; he regards the practice as universal by the early 2nd century with no hint of controversy (unlike. for example, the related Quartodeciman controversy)… Bauckham states that there is no record of any early Christian group which did not observe Sunday, with the exception of a single extreme group of Ebionites mentioned by Eusebius of Caesarea; and that there is no evidence that Sunday was observed as substitute Sabbath worship in the early centuries. However, Acts 13:14, 42, 44, 15:21, 16:13, 17:2, and 18:4 indicate that the Apostles were still worshiping on Sabbath.[2]

Still, another theory suggests that, unconnected to the Sabbath, Sunday worship was introduced by Constantine in 321 AD and then later enforced by him as a substitute for worship on the Sabbath.[3]

With roots most likely in the Resurrection on the first day of the week and Jesus’ appearances to his followers (often on Sunday), whatever the reason, the early church (first two centuries AD) was certainly observing a weekly worship gathering on the first day of the week.

The observance of a weekly Lord’s Day gathering has a theological significance as well. The Gospel of Matthew attests that when Jesus died, the Temple curtain was torn in two “from top to bottom” (Matt 27:51). Such a phenomenon surely symbolizes “what has been positively achieved by the death of Jesus.”[4] Where worship in the Old Testament points to a greater reality, worship in the New Testament realizes such a reality. Worship in the Old Testament existed under the sacrificial system while worship in the New Testament operates with the implementation of living sacrifices (Rom 12:1-2), for lifestyle is the believer’s spiritual act of worship.

The Sunday gathering is the most important action of the local church. A church may profess that missions are the most important activities, but to do so would be to lose perspective of the church’s purpose. There is no greater display of the new unity found in Christ than in the display that occurs during the Sunday gathering. In a symbolic and corporeal way, Christians who are now found in Christ and have been grafted into the family of God experience a unity which may only be realized in Christ.

This is especially true during the sacraments of the Lord’s Table and Baptism. It could be said that there is but one sacrament—Jesus Christ, participation with him (Communion) and identity with him (Baptism).[5] In the early church, as believers met in homes, they broke bread each time they met (Acts 2:46-47).[6] In Baptism, one professes his or her faith in Jesus Christ and abandonment of the old life, and in the Lord’s Supper, individuals unified in Christ participate in a corporeal body in a mystical way. The Sunday gathering observes both spiritual realities in a marvelous manner.

The Sunday worship gathering is vital to New Testament worship. As God’s people offer themselves as living sacrifices, the unity found only in Christ is displayed and realized among a people from every tribe, nation, and tongue. Baptized into the family of God and realized as the unified people of God, a mystical participation subsists that may only exist in Christ. The Sunday gathering is the most vital element of the Christian church, and indeed, Christian worship must be understood as such.

The Canon of Scripture: The Word in Worship

Christian worship contains a central function around the word of God in Scripture because the word of God possesses Jesus at its core. The historic order of worship in the church is a fourfold one: Gathering, Word, Table, and Sending. No one component is more important than another, but each piece comprises part of the entire dialogue. Nonetheless, Scripture is authoritative not because it is like the word of God but it is precisely the word of God (i.e. the Bible is as if God said it because he did say it).

A disparate approach to worship in the New Testament from worship in the Old Testament is the employment of Scripture.[7] With the closing of the final books of the Bible and the passing of the Apostles, the canon of Scripture has been complete. Critics have doubted the authenticity of Scripture for centuries because of the differences between the earliest manuscripts. Nonetheless, even when the Dead Sea Scrolls were discovered in 1947, there were few discrepancies, which leads scholars to believe the copying process of the scribes had been accurate and reliable.[8]

With the Ascension of Christ and the beginning of the Apostolic Age, the Holy Spirit miraculously gave men the words he desired to leave for his people on earth. Although the New Testament scriptures begun being written around the year 50 AD and were complete around 90 AD, the new writings were considered sacred Scripture by New Testament believers and were being circulated (and read) throughout the New Testament churches by the second century AD, and by the year 200 AD, there was a general consensus about what texts should be canonized, which was finalized around 400 AD.[9] As with Old Testament texts, the gospel message and the message of Scripture was still intact with little evidence of error.[10]

Those who argue that the New Testament texts are not Scripture[11] oppose the practice of the New Testament church herself. Peter testifies that the letters of Paul are a part of the inspired word of God (2 Pet 3:15-16); Paul referred to his own message as the word of God; and again, Paul refers to the Gospel of Luke as inspired scripture (1 Tim 5:18). Therefore, the New Testament believers unapologetically included the New Testament writings as sacred Scripture.

Worship in the New Testament also regards all texts of the Bible to be authoritative. Whether in the New Testament or the Old Testament, the church has historically regarded what texts to include as the full canon of the Bible. Thus, every part of Scripture should be trusted, used for teaching, rebuking, and reproving, and every part of Scripture should be read and understood through the lens of faith, for without faith, one’s knowledge might as well be that of a fool.

The word is vital to Christian worship. In fact, historically, the word is part of the fourfold order in the church’s worship. The word is not the only component to worship, but the word is authoritative for life and godliness. Therefore, the word should be replete in Christian worship gatherings. Every part of the Bible exists to help believers in telling the story of God. The word is, therefore, central to New Testament worship. To declare the story of God is to declare the word in all its fullness.

The Apostolic Age

Worship in the New Testament is critical to comprehending what worship should be today. The practice of the Apostles is the most supreme model offered to the modern church. In life and function, believers should seek the example of the New Testament.[12]

The model(s) presented in the Church Age informs New Testament worship (i.e. modern practice).[13] Certainly, specifics are offered to New Testament believers as to how the weekly worship gathering is to be applied. Instructions on singing, lifestyle sacrifice, Baptism, and the Lord’s Supper are made plain for God’s people, which are derivatives of the Apostolic Age. The Apostles are the New Testament model for the church. Therefore, the church should look to their example.

Scripture alone is authoritative, but Scripture is stalwartly supported by church history. The Apostles were those Jesus Christ himself called and sent to the first New Testament churches. As such, the example of the Apostles holds a link to New Testament practice that runs deeper and closer than any other. In the Apostolic Age, worship is based on a new and better way: the way of grace.[14] The way of the Apostles and early church fathers, therefore, should be examined as modern Christians seek right doxology.

Being the Church, Not Attending Church

Lingo employed regarding worship must be treaded carefully. One of the most significant mistakes observed by the church is leaders of worship discussing church in terms of attendance (e.g. going to church). Doing so misses the mark linguistically. Scripture is clear that God does not dwell in structures built by the hands of humankind (Acts 17:24). The church is more than a physical place. The word, ἐκκλησία (ecclesia), means a gathered people. The church then is a living body or organism. In fact, the church comprises multiple generations of people but who are a part of the same body of believers. Thus, when worship is discussed, the topic should revolve around a functioning body rather than a place. Christians are to be the church rather than attend church. To do so, there are three essentials of which to be mindful regarding being the church, all of which are related to unity.

The Apostle Paul speaks repletely about the church’s unity in Christ. The role of the church, therefore, is to exhibit such unity. When God’s people do not reflect their unity in Christ, they are not being who they are. Being the church, firstly, means unity in essential beliefs (i.e. those beliefs that are necessary to the Christian faith without compromise).[15] The church is to be uncompromising in salvific and essential beliefs (e.g. Jesus is Lord, Jesus is God, Scripture is authoritative, etc.).

One might consider how essential beliefs are measured. There are three key indicators that beliefs are essential to the Christian faith. First, essential beliefs are explicit (i.e. there is no biblical argument against them). Issues such as speaking in tongues or water immersion cannot be essential beliefs since there is nothing explicit supporting implementation. If Scripture is unequivocal regarding a belief, it is essential. Christians, however, must realize that essential beliefs are usually fewer than they comprehend.

Secondly, essential beliefs are non-negotiable. One cannot profess that Jesus Christ is simply a man without acknowledging his position as God. Moreover, Christians cannot suggest that Jesus Christ did not rise from the dead. These are non-negotiable. Christians should not apologize for these beliefs but should boldly declare them.

Thirdly, church history is on the side of essential beliefs. The actions of the church and even the teachings of historical figures support essential beliefs. Essential beliefs require unity in the church. If there is no unity in essential beliefs, the foundations of the faith are compromised.

Additionally, being the church implies liberty in non-essential beliefs. Scripture teaches that the world will know Christians by their love (John 13:35). That is the love found only in Christ. Where such love does not exist, there is not only a lack of unity but a compounding opposition to such. God has created people with disparate approaches to life, different personalities, and different gifts. Further, admittedly, biblical interpretation is more convoluted than people often realize. For this reason, secondary issues must remain secondary.[16]

Secondary issues are those matters that hold no bearing on the church’s function and salvation. When properly discerned, the more one realizes the vast expanse of secondary issues in the church, which is not a dismissal of the issues but rather a call to offering grace in understanding among believers.

When I was in seminary working on my first doctorate, I experienced a radical transformation regarding perspective on traditional differences. Among the faculty and students were representatives from nearly every tradition possible. Immediately, I became aware of the unity in the body of Christ and allowed myself to work and minister with the brothers and sisters with whom I shared those experiences. This was a part of my spiritual formation, and all believers would benefit from showing grace to other believers in secondary matters.

Lastly, being the church means charity in all beliefs. Undoubtedly, there exist incorrect beliefs in the world. In fact, most beliefs represented in the world are wrong, which is why the road to salvation is narrow and few take it (Matt 7:13-14). Nonetheless, Christians are called to love everyone, regardless of beliefs, with the love of Christ. Charity does not mean neglecting to share the gospel, for part of being the church is acting in missional living.[17] Certainly, part of that love is sharing the gospel, but doing so in the love of Christ is necessary.

Charity in all beliefs includes the realization that people do not save people; only God saves people. Charity in all beliefs includes standing for what is right while still showing the love of Christ to people with whom believers disagree even if they are wrong. Surely, the church is to stand for justice (because God is just), but to do so in hatred rather than love is to negate the premise of the gospel: Christ died for the unlovable.

Worship is a dangerous act in that it transforms people in a radical way. Worship allows people to perceive the unity of the church and to stand for justice in the world where it is absent. New Testament worship involves more than attendance. More than going to a physical location, Christian worship comprises the church being the church rather than attending or doing church. The church is a noun, an ecclesia. When God’s people truly worship, the mindset is shifted from going to church to being the church.

Jesus’ Fulfillment of the Law

New Testament worship, lastly, differs from worship in the Old Testament in that the New Covenant hinges on Jesus’ fulfillment of the law (Matt 5:17). How should believers consider Scripture then in light of Jesus’ fulfillment of the law? Are Christians still bound by the commands of the Bible? In short, the resounding response is yes.

Christians are no longer under the law. Nevertheless, the commands of an unchanging God are still relevant as a transcendent part of his character.[18] To understand Jesus’ fulfillment of the law as a free pass to break God’s law is to grossly misunderstand its meaning. It is impossible for anyone to keep the law (Rom 7:7-12). Jesus’ fulfillment of the law, therefore, was to take care of what no one could. Jesus did not abandon the law (for indeed, he created it); rather, he fulfilled it, which was necessary because no one could keep it.

Not being under the law radically transforms Christian worship. While believers of the Old Covenant had the responsibility of an impossible task (keeping the law), New Covenant believers worship in boldness because the law has already been fulfilled for them. New Covenant believers operate upon a foundation against which there is no law (Gal 5:22-23). Christians should, therefore, live in grace, for they have been given exceeding grace in an underserved manner.

Jesus fulfilled the law. Thus, he is the mediator between the Father and the people the Father has bequeathed the Son. Jesus’ mediation then is the only reason God’s people may worship triune God in boldness. This is the chief difference between worship of the Old Testament and (improved) worship of the New Testament.


[1] R.T. Beckwith and W. Stott.,This Is the Day (London: Marshall, Morgan, and Scott, 1978).

[2] Richard John Bauckham, “Sabbath and Sunday in the Post-Apostolic Church” Sabbath to Lord’s Day, ed. Don A. Carson (Wipf and Stock Publishers/Zondervan, 1982).

[3] Samuele Bacchinoi, From Sabbath to Sunday: A Historical Investigation of the Rise of Sunday Observance in Early Christianity, Biblical Perspectives, vol. 1, 17th ed. (Pontifical Gregorian University Press, 1977—published 2000).

It should be noted that only one theory considered legitimate among scholars suggests the Sunday gathering as a replacement for Sabbath worship.

[4] John Nolland, The Gospel of Matthew: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI: W.B. Eerdmans; Paternoster Press, 2005), 1211.

[5] Both Baptism and the Lord’s Supper involve personal sacrifice and dying to self.

[6] Noteworthy is that this is a reference to the Lord’s Table, not to be confused with the Love Feast (a literal meal among believers not designed to be employed for liturgical use), which took the same name until, by the fourth century AD, the Lord’s Supper was observed as a separate and liturgical function altogether.

Arguments against a weekly Lord’s Supper have only arisen in recent centuries, for the church assuredly observed the Eucharist each time they met prior to that.

[7] Certainly, worship in the Old Testament employed Scripture but in the limited manner, for the complete canon had not yet been realized. Worship in the Old Testament involved the use of Scripture in the use of the Torah (the first five books of the Christian Bible).

[8] “The History of the Bible,” Christian Enquiry Agency, n.d., https://www.christianity.org.uk/article/the-history-of-the-bible.

[9] “The History of the Bible.”

[10] For centuries, people have made feeble attempts at discrediting Scripture’s authenticity only to have it proven yet again. Prophecies unlikely in any normal scenario to prove true have supported the scriptures; so-called discrepancies have been seen to be misunderstandings; and the Holy Spirit has testified to the truth of Scripture for centuries and will continue to do so until the return of Christ.

[11] This is that only the words of the Torah are relevant because that is what even the New Testament Apostles meant in referring to Scripture.

[12] While Scripture alone should be canonized and authoritative, surely, church history informs modern praxis. Therefore, extrabiblical documents (e.g. The Didache) may enlighten believers in the practice of right doxology.

[13] In modern discussions of Christian worship, there subsists the normative (that which is not explicitly forbidden in Scripture and, therefore, is allowed) and regulative (the assumption that an element is forbidden due to its absence from Scripture) principle. This text operates based upon the normative principle in allowing freedom in employing elements in worship that are not explicitly prohibited.

[14] In New Testament culture, early Christians were often referred to as “people of the way” (i.e. the way of Jesus Christ).

[15] In my experience, the more I grow in my faith, the fewer essential beliefs have become. In other words, the more secondary issues are discovered, the more grace is offered to other people who disagree with such issues.

[16] It is easy for secondary issues to quickly become more primary than necessary.

[17] Any act of kindness and love that does not point people to the gospel of Christ is an exercise of futility.

[18] Discussions of the law often include the tripartite division of the law (i.e. the civil law, the ceremonial law, and the moral law). Such an explanation, however, negates the fact that the law is still the law no matter which part. It would explain irrelevance to certain instructions (e.g. not wearing mixed fabrics, avoiding dietary substances, etc.).

Saturday, October 19, 2024

ELDER-LED CHURCH POLITY: ITS THEOLOGY AND PRACTICE

Audio for the following may be found here. You may also listen to podcast episodes here.

ELDER-LED CHURCH POLITY: ITS THEOLOGY AND PRACTICE

Interplay between congregationalist rule and elder-led rule in local churches (especially in the United States) has seemingly increased in recent decades so much that churches are increasingly making a transition from a congregationalist model to rule by a plurality of elders.[1] The transition often seems and proves to be a daunting task but a necessary one to conform to New Testament standards. In this paper, I will contend for a church polity that is led by a plurality of elders, as such a model most closely aligns with the biblical model.[2]

The New Testament does not disclose a single correct polity but, without being explicit, paints with a broad stroke in its support for elder-led leadership. For manifold reasons, direction by a body of elders affords multiple benefits for the local church. First, elder-led polity is a joint responsibility, which naturally yields greater accountability among leaders. Second, as an extension of the local church body, an elder-led model most accurately portrays the body of Christ. Third, the elder-led model is a tried-and-true method for local church leadership and has been employed since the early church. If God’s people desire to conform to the New Testament model, the elder-led model works best.

This paper will also oppose the most commonly employed model in Western culture: the congregationalist model by presenting two common issues that arise in congregationalism:

1) little accountability and

2) too much responsibility placed upon one person.

In the interaction between both models, the elder-led model will be met with staunch biblical and practical support.

Elder-Led Polity Is a Joint Responsibility (A Plurality)

An elder-led model of leadership works largely because the local church is overseen by a plurality of elders. The biblical responsibility of eldership extends to local congregations of the people of God. “Elders were an integral part of the synagogue hierarchy. An elder could have been a benefactor of a synagogue and might have been one of its founders.”[3] In an age when a culture increasingly seems to stand against authority where they may,[4] polity matters, especially that which most conforms to biblical models.

Admittedly, elder-led church polity is not the one and only model of biblical organization (e.g. Christ has granted liberty to the church in how she is to properly function); yet, for manifold reasons, the model works. For three primary reasons, elder-led church tends to be more effective than other models:

1)      a plurality of elders is a joint effort with greater accountability and less opportunity for abuse of power;

2)      the efficacy of the pastoral equipping responsibility is enhanced; and

3)      in an elder-led model, the tasks of the church are handed to the saints for the work of ministry.

Biblical eldership takes on multiple meanings. For example, in the Old Testament scriptures, as representatives of the people, often, “the whole congregation” and “the elders of the congregation” took on the same meaning.[5] With such a broad perspective, one should consider what is implied in the office of a biblical elder.

As numerous passages in the New Testament indicate, the words elder (presbuteros), overseer (episkopos), and pastor (poim¯en) all refer to the same office. In other words, overseers and pastors are not distinct from elders; the terms are simply different ways of identifying the same people.”[6] In every case, Scripture refers to elders in a plural sense (i.e. a unified body of leaders rather than a singular person from which the hierarchy flows). As such, the responsibility of eldership is one that is combined, which yields multiple benefits.

A primary advantage of the elder-led model is greater accountability. In an elder-led model, there subsists less opportunities for abuse of power since a safeguard against such is built in the plural board of leaders. Scripture is clear on the exceeding qualifications of elders (1 Tim 3:1-7, Tit 1:6-9), for the role is not one to be taken lightly (1 Tim 3:1); thus, in theory, one who is an elder will have been vetted for character and preparedness. Moreover, in an elder-led model such a process of vetting is more conducive than other models. In other words, an elder may be brought up in a particular local church and already known by her congregants.

In an elder-led model, most often the local church is led by a plurality of elders rather than a singular individual. As such, not only does the congregation hold its board of elders accountable, the board of elders itself holds one another accountable. Therefore, there are less opportunities for abuse of power. In an elder-led model, significant decisions regarding the ministry of the local church flow through plurality of elders so that one person does not hold the weight of such decisions. Additionally, studies have shown that churches who have elder-led models experience “better health and unity, experienced less conflict, and had more trust from their congregations.”[7] Perhaps, attributed to the plural nature of eldership rather than a singular person making weighty decisions, elders serve as representatives of the congregation. Therefore, even when there subsists conflict among the board of elders, decisions are often not made until the body has reached a consensus.

Furthermore, an elder-led model yields greater potential for pastoral equipping ministry. The Apostle Paul attests that pastors[8] hold the ministry of equipping the saints for the work of ministry (Eph 4:11-13). While some interpret the work of ministry as a primary function of pastors, the context suggests that pastors function as equippers so that the saints (or congregants) achieve the “unity of the faith”[9] (Eph 4:12). As such, equipping the saints should be considered of utmost importance. Without claiming that elders are exempt from the work of ministry (for certainly, all believers hold the responsibility to serve the Lord in the local church), congregants cannot serve in their local contexts if they are not equipped.

A plurality of elders allows for greater opportunity to equip. Elders are given authority over the flock to whom they have been called (Heb 13:7, 17). “This is not an authority to intimidate, but an authority to empower and equip the church for ministry.”[10] Based upon the premise that the word of God is useful for teaching, rebuking, correcting, and training (2 Tim 3:16-17), pastoral equipping ministry is derived from the authority of Scripture, the tool God has offered his people for such a purpose.

Elders possess disparate gifts, which God intends to use for his glory in the work of ministry. Thus, a plurality of elders bids greater potential to equip the saints for the work of ministry so that local churches are fully equipped and may function as God designed. A plural eldership multiplies the number of equipped leaders serving the church because there are more people equipping. Additionally, men that feel called to pursue eldership but have difficulty as a sole leader tend to excel on a leadership team, thereby providing leadership opportunities that were not there previously.[11]

The overarching consensus of Scripture seemingly points to an elder-led model. Without explicitly conveying a one and only biblical model, New Testament representations lean heavily toward the concept of elder-led church polity. As a plurality of elders, greater accountability exists as well as a greater employment of elders to whom local churches have been given. Christian origins hold their roots in the apostolic acts of the New Testament. Therefore, the models implemented by the modern church should adhere (as best as possible) to the models found the early church. One such model is an elder-led local church leadership. God’s design is for elders to lead his people effectively and efficiently. The contention here then is that as the most prominent biblical model, an elder-led church polity should be employed in the local church.

Elder-Led Church Polity Most Accurately Portrays the Body of Christ

The Apostle Paul discusses unity in the body of Christ extensively, even presenting her in terms of a human body (Eph 4:1-16). As such, the body of Christ is to function as a single unit comprised of many individuals. On a smaller scale, elders should function in the same manner. Elders may be viewed as representatives of the body of Christ and so doing, an extension of the body. Thus, elders should portray the body of Christ operationally.

Unity in the body of Christ is a perpetual fact and not something to be achieved, for it has already been achieved. For this reason, at every level, unity should be displayed including with bodies of elders. Of the benefits of an elder-led model, significance exists in 1) the display of unity and 2) an even distribution of responsibility among local church leaders. In this manner, an elder-led model most accurately portrays the body of Christ.

An elder-led model firstly portrays the body of Christ in its display of unity. As the body of Christ is unified, so also is the board of elders. The biblical concept of eldership includes oversight (i.e. no matter which Greek term is utilized, it is the inherent responsibility of elders to provide leadership of local churches).[12] As an extension of the local church, elder decisions should reflect the will of God through the people of God on a smaller scale. Nonetheless, elder decisions could be considered God’s visible working among his people magnified, for such leadership should stem from the Spirit’s work in the local church. In other words, congregants are not exempt from the work of ministry, for truly, elders are given to the local church to equip for such a purpose.

One might consider instances of what seems to be disunity in the church and wonder how such cases exemplify the unity of Christ. Unity, however, does not imply agreeing on everything with all brothers and sisters in Christ. Rather, unity means living in peace,  εἰρηνεύω (eirēneuō), with one another (Rom 12:18). Living in unity with brothers and sisters in Christ is predicated upon a broad harmony with one another that may only come from the Holy Spirit. Where such unity is not present, God’s people do not represent who they truly are in the Spirit.

The church’s weekly worship gathering is a comprehensive demonstration of the unity that only exists in the church.

…words play a peculiarly important role (in contrast to primitive worship where the action is dominant and the word seems to have little role at all), first because faith comes by hearing—the word must be proclaimed—and secondly because response in words is the specifically human way by which man makes known to himself and to others that he has received the word.[13]

Each week, God’s people are equipped to serve by those whom God has placed among local churches for the role of equipping; faith, thus, comes by hearing and hearing by the word of God (Rom 10:17). At a macro level then, unity is revealed in corporate worship as the body of Christ endeavors to worship; at a micro level, unity is also revealed as the body of elders equips the saints for the work of ministry and leads the congregation in doing so.

A second significant way in which an elder-led model accurately portrays the body of Christ is by its even distribution of responsibility among local church leaders. Delegation is nothing new in the design of God. In fact, Moses’ Father-in-Law, Jethro, instructs him to delegate roles to people to alleviate the pressure and responsibility on which he took (Exod 18:13-26). The church, as a singular organism or body, is not designed to do life alone. God’s people are to function as one body. Even in disagreement, the body is to function in harmony with one another.

As an extension of the local church, the board of elders is to also function in harmony with one another. The local church should not be tasked to make every single decision on their own, which is why elders exist: to lead and oversee the church in governing decisions. Nonetheless, because the local body has vetted and scrutinized the board of elders, they are trusted with ecclesiastical authority to make leadership decisions concerning the ministry of the local church.

In an elder-led model, a persistent difficulty is determining what to do with the board of deacons if such exists. Often (wrongly), deacons are considered the governing body of a local church. Deacons, however, are meant to care for the needs of the people, especially those of the widows (Acts 6:1-6). The choosing of such men from among the congregation was for the purpose of allowing the elders to focus on prayer and the ministry of the word (Acts 6:4).[14] Thus, a church that seeks to transition from a congregationalist model to an elder-led model might struggle since the focus of ministry is vastly disparate.

The body of Christ is not designed as an organization of individuals doing what they wish, for the church is indeed a living organism that should function in unity and harmony with one another. In the same method, the board of elders, as an extension of the local church, should lead the local church in the unity of the Spirit. Even in churches where transition to an elder-led model is necessary, unity offers a stark reality that is only possible in the Spirit of God. Often churches discover little opposition in the transition to an elder-led model, which is likely due to the transition process itself (i.e. the local congregation has entrusted elders with leadership decisions and has resolved to allow them to lead in such matters).[15] “The elders are also responsible for making day-to-day decisions in order to avoid the unwieldy task of taking every decision directly to the congregation.”[16] As individual believers are not meant to live the Christian life alone, the local church is not meant to function in ministry alone. This is why local churches are given elders: to lead them in the ways of the Lord. In this way, the board of elders most represents the body of Christ.

An Elder-Led Model Involves a Tried-and-True Approach to Local Church Leadership

A final reason to contend for an elder-led model is that such a model involves a tried-and-true approach to local church leadership.[17] For centuries, an elder-led model has been the typical model employed by local churches. In fact, the congregationalist model so often utilized in modern churches was not employed until the sixteenth and seventeenth centuries.[18]

In the Shepherd of Hermas, a team of elders is described as directing the congregation. People bring questions to the elders, seeking insight (Shepherd of Hermas, 8.2; 9.8). The elders are responsible (along with the deacons) for caring for widows, orphans and the poor (Shepherd of Hermas, 103.2; 105.2). As with 1 Clement, the elders are distinguished from other church members and are given honored seats in the congregation.[19]

The usual polity employed by local churches, however, has been elder-led. For this reason, the elder-led model is a tried and tested approach to the ministry of the local church, and church history should be heavily considered in matters of church polity.

The elder-led model holds centuries of ecclesiastical use and praxis. Time-tested and church-tried, the elder-led model has proven effective over time. When offered as a theological argument from a biblical perspective, one might wonder why the local church would ever deviate from the historic and theological roots of the elder-led model. In response, three primary supports are offered for the tried-and-true approach to elder-led polity:

1)      the historical support,

2)      the theological support, and

3)      the practical support.

 First is the historical support. Some might argue that every church has both elders (a small group of governing officials from among its body) and every church has congregational rule (for surely, the ministry of the church will not continue without the blessing of the congregation).[20] Nevertheless, the elder-led model fits the New Testament polity in a broad sense in that

1) all believers in a given city were referred to as the church in that city and were led by a board of elders (Acts 8:1, 1 Cor 1:2, 1 Thess 1:1, Rev 2, 3),

2) a plurality of elders oversaw the church in each city (Acts 20:16-17, Tit 1:5, 1 Tim 5:17),

3) the New Testament church met in houses (1 Cor 16:19, Rom 16:3, 5, Rom 16:23, Rom 16:10, 11, Col 4:15, Phil 1:2, Acts 16:40),

4) each house church had an elder (1 Tim 3:2, 1 Tim 3:8, 1 Pet 5:2), and

5) the elders did ministry together (Jas 5, Acts 15:22, 1 Tim 4:14, Tit 1:9, Acts 20:30-31).

Such is the model of the early church, but to understand the historical significance of eldership, its origin must be considered. An elder-led model is not a dismissal of pastoral responsibility, for throughout history, God has appointed singular men to exercise leadership over God’s people. Thus, the elder-led model merely enhances leadership rather than dismissing it. I contend that a board of elders is a plurality (i.e. a body of leaders with equal weight in the governing matters of the local church).[21]

As a matter of church history, since the New Testament is to be the model of ecclesiastical function, it should be noted that:

the New Testament evidence itself seems to favor a plurality of elders as the standard model. The book of Acts tells us that as the apostles planted churches, they appointed “elders” (from the Greek term πρεσβυτέρος) to oversee them (Acts 11:30; 14:23; 15:2; 20:17). Likewise, Titus is told to “appoint elders in every town” (Tit 1:5).[22]

Therefore, as the New Testament leans heavily toward the elder-led model, so also should the modern church. God has reasons for instructing an elder-led model, not the least of which are its practical and multi-faceted advantages in the local church’s functions as a harmonious body of believers. A board of elders aids in ensuring that the body of Christ carries out acts of ministry in a unified manner. Surely, not every believer may agree on every single issue. Contrarily, all believers, in the unity of the Spirit, can and should function in harmony with one another as they are led by a multiplicity who lead as an extension of their local dynamics.

There exists also a theological support for an elder-led model of church polity. God is a God of order (1 Cor 14:33) and has designed his bride, the church, to be a body of order. This is why the Apostle Paul discusses unity within the body to a great extent. Even in the triune Godhead, there is an order: namely Father, Son, and Spirit, and each member functions with a distinct role.[23] In the same fashion, God has designed his church to operate in a clearly organized way and, thus, has given her elders through which Spirit-empowered leadership and decisions may flow. On the theological premise of a God of order who ordains that his people perform in the manner he sees fit, the best fit for church polity in the New Testament appears to be the elder-led means.

Additionally, theological support for an elder-led model possesses roots in election. A congregation is not without obligation to the selection of elders, for the local church is tasked with choosing the elders who will lead among them (Acts 6:1-6). The obligation to choose from among them grants believers the role of praying and vetting candidates to lead them.[24] As God has a purpose in the election of his saints, a congregation must resolve with intent to honor God in the election of her leaders. A congregation’s requirement to choose from among them elders does not negate their responsibility to serve. In fact, the purpose of a local church’s selection of elders is to enhance the ministry of the local church. Therefore, the election of elders is a vital component of local church ministry.

Moreover, as a matter of practical advantages, the elder-led approach to church polity again holds a fast connection to New Testament origins. As in the case of Moses and Jethro (Exod 18), a body of elders works better than a singular person leading God’s people, for the various gifts dispersed among the body enhance the ministry of the local church. Where one person’s gifts may lack, another’s may offer strengths. In a practical way then, God’s people are represented through by their leaders and ministry is enhanced.

An elder-led model lacks no historical, theological, and practical support, which leads to an overarching pontification of why a New Testament church would not adhere to the principles set by God in Scripture. The elder-led model has been a tried-and-true method of church polity for centuries and especially in the early church. Furthermore, its manifestation as a plurality of elders most displays the model of the New Testament. With historical, theological, and practical support, while churches have wavered from their New Testament origins, local congregations should resolve with haste to conform to the most apparent New Testament model: namely the elder-led model.

Problems with Congregationalist Polity

The interplay here is between the elder-led model of the New Testament and congregationalism.[25] Congregationalism arose in the late sixteenth and early seventeenth centuries. “It occupies a theological position somewhere between Presbyterianism and the more radical Protestantism of the Baptists and Quakers.”[26] Most congregationalist churches function in an autonomous manner (i.e. a larger governing body does not preside over local church functions or ministries).

Although it was not always true in the early days in America, congregationalists have generally been distrustful of state establishment of religion and have worked for civil and religious liberty. Their emphasis on the rights of the particular congregation and on freedom of conscience arose from their strong convictions concerning the sovereignty of God and the priesthood of all believers. This attitude has led many of them to adopt theological and social liberalism and to participate in the ecumenical movement.[27]

Within the bounds of congregationalist polity, two primary issues persist due to its autonomous and liberal nature.

1)      Within congregationalism subsists little structure for accountability among its leaders, and

2)      too much responsibility is placed upon one person who functions much like a CEO.

These matters will be discussed boosting the case for an elder-led polity in local churches.

First, congregationalism possesses an inherent lack of accountability among its leaders, at least more than an elder-led model. Many congregationalist structures accomplish the work of ministry through committees or small teams where individuals are gifted. This allows 1) pastors and elders to lead the congregation and 2) congregants to serve in the work of ministry to which they are called. An apparent difficulty exists in congregationalism in that leaders are often not allowed to lead in the manner God has called them to do. Since they are pastors called to specific congregations, however, the local church should allow them to lead. This difficulty is not as likely to occur in an elder-led model since the congregation is ruled by a plurality of elders under the lordship of Christ.

Often, congregationalist models employ a singular pastor or elder or a small group of pastors, which creates situations in which little accountability is left upon local church leaders. Left unchecked, the human heart has a proclivity to pursue sin, as is the case in ecclesiastical leaders without accountability. Furthermore, a persistent issue among congregationalist contexts is the misuse of deacons. Deacons are given the specific tasks of benevolence (Acts 6:1-6). In many congregationalist contexts, however, the deacon body is utilized as an “accountability board and a sounding board for the pastor.”[28] In elder-led churches, there is usually a clear distinction between elders and deacons and their roles.

A further issue in congregationalist churches is that too much responsibility is placed upon one person: namely the pastor (or so-called senior pastor). As was the case with Moses, therefore, the responsibility needs to be delegated and shared between leaders who are spiritually gifted to do so. Otherwise, the weight of work is exceedingly great, which is not intended for one person (or even a few people to accomplish). In the book of Acts, deacons were given to the church for the purpose of benevolence so that elders could focus on their primary ministry task: prayer and the ministry of the word (Acts 6:4). From this designation, it should be assumed that the primary responsibility of an elder is twofold in that regard. Therefore, to truly be a good pastor according to the standards of the Lord, one might risk being considered bad from the perspective of congregants. The ministry of prayer and the word is perhaps the reason that Paul distinguishes the role of deacons from the role of elders (1 Tim 3:2). Still, the responsibility of church governance should be delegated to a plurality of elders rather than a singular person.

The two issues that persist most commonly in congregationalist settings are little accountability and too much responsibility placed upon one individual. An elder-led model solves much in the way of those two issues. In opposition to the shortcomings of congregationalism then, the argument for elder-led rule is enhanced and should be accepted as the best New Testament model.

A Case for Christ, A Case for the New Testament

The body of Christ is a single and living organism designed to model itself after the teachings of the New Testament. Therefore, the most fundamentally sound model for church polity is the elder-led model. Moreover, the elder-led model that employs a plurality of elders is the most relevant to New Testament teachings. The problems that exist surrounding the commonly utilized congregationalist model may be largely solved by implementation of an elder-led model. Further, the elder-led model works because of its natural accountability structures. A biblical elder-led model also accurately reflects the body of Christ and has been tried-and-true for centuries since the early church. As the best New Testament model, therefore, local churches should strive to imitate such structures and, when absent, speedily conform to the New Testament model as a reflection of unity in the body of Christ. For this reason, I contend that the elder-led model that functions as a plurality of elders is the best model offered to the modern church.


BIBLIOGRAPHY

“Biblical Eldership.” Grace Church. n.d. https://www.gracechurch.org/about/distinctives/biblical-eldership#:~:text=The%20Office%20of%20Elder,of%20identifying%20the%20same%20people.

Biller, Travis L. “A Phenomenological Study of Church Polity and Its Impact on Pastoral Leadership and Congregational Health.” PhD diss., Liberty University, Lynchburg, VA, 2024.

Chrichton, J.D. “A Theology of Worship.” In The Study of Liturgy, edited by C. Jones, G. Mainwright, and E. Yarnold. London: SPCK, 1978.

Hodge, Charles. The Church and Its Polity. New York, NY: Thomas Nelson and Sons, 1879.

Jenkins, D.T. “Congregationalism.” In Encyclopedia Britannica. April 9, 2021. https://www.britannica.com/topic/Congregationalism.

Kruger, Michael J. “Were Early Churches Ruled by Elders or a Single Bishop.” Canon Fodder. July 13, 2015. https://michaeljkruger.com/were-early-churches-ruled-by-elders-or-a-single-bishop/.

Mathis, David. “Who Governs the Local Church? A Case for Elder-Led Congregational Rule.” Desiring God. July 30, 2020. https://www.desiringgod.org/articles/who-governs-the-local-church.

Mehaffey, Thomas Adam. “The Role of the Unpaid Elder in Southern Baptist Churches: A Mixed-Methods Study.” EdD diss., The Southern Baptist Theological Seminary, Louisville, KY, 2020.

Miller, Dave. “Every Church Is Elder-Led; Every Church Is Congregational.” SBC Voices. January 10, 2013. https://sbcvoices.com/every-church-is-elder-led-every-church-is-congregational/.

Pennington, Tom. “The Legacy of Biblical Elders.” Sermon presented at Countryside Bible Church, Southlake, TX September 4, 2022, https://countrysidebible.org/sermons/20220904a-128644.

Remy, Joshua Allen. “Church Transition to Plurality of Elders: A Case Study.” EdD diss., The Southern Baptist Theological Seminary, Louisville, KY, 2019.

Strauch, Alexander. Biblical Eldership: An Urgent Call to Restore Biblical Church Leadership. Littleton, CO: Lewis and Roth, 1995.

Victor, William M. .”Elder.” Edited by John D. Barry et al., The Lexham Bible Dictionary. Bellingham, WA: Lexham Press, 2016.



[1] Remy, “Church Transition to Plurality of Elders: A Case Study,” 1.

[2] Even among elder-led models, there are those governed by a singular pastor or small group of pastors (e.g. a hierarchy). The scope of this paper considers such models but asserts a firm position for governance by a plurality of elders where the board of elders hold equal weight in leadership decisions.

[3] William M. Victor, “Elder,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).

[4] What is meant by this statement is societal norms seem to often dictate alleviation from authority in personal or seemingly extracurricular activities. Truly, the Christian life is not one of extracurricular activity, but to many people, it may seem as though it is.

[5] Charles Hodge, The Church and Its Polity (New York, NY: Thomas Nelson and Sons, 1879), 262.

[6] “Biblical Eldership,” Grace Church, n.d., https://www.gracechurch.org/about/distinctives/biblical-eldership#:~:text=The%20Office%20of%20Elder,of%20identifying%20the%20same%20people.

[7] Travis L. Biller, “A Phenomenological Study of Church Polity and Its Impact on Pastoral Leadership and Congregational Health” (PhD diss., Liberty University, Lynchburg, VA, 2024), 3.

[8] Elders and pastors is used interchangeably here.

[9] Unless otherwise noted, all Scripture quotations are from the English Standard Version.

[10] Travis L. Biller, “A Phenomenological Study of Church Polity and Its Impact on Pastoral Leadership and Congregational Health,” 36.

[11] Alexander, Strauch, Biblical Eldership: An Urgent Call to Restore Biblical Church Leadership (Littleton, CO: Lewis and Roth, 1995), 20.

[12] Thomas Adam Mehaffey, “The Role of the Unpaid Elder in Southern Baptist Churches: A Mixed-Methods Study” (EdD diss., The Southern Baptist Theological Seminary, Louisville, KY, 2020), 5.

[13] J.D. Chrichton, “A Theology of Worship” in The Study of Liturgy, eds. C. Jones, G. Mainwright, and E. Yarnold (London: SPCK, 1978), 10.

[14] Many local congregations seem to place emphasis on practical ministry engagement (e.g. hospital visits, benevolence, weddings, and funerals when the primary responsibility given in Acts of twofold: prayer and the ministry of the word. Perhaps, to be a good pastor or elder, one must be considered bad (i.e. focus on the twofold function rather than the roles given by humankind.

[15] Joshua Allen Remy, “Church Transition to Plurality of Elders: A Case Study,” EdD diss., The Southern Baptist Theological Seminary, Louisville, KY, 2019), 129.

[16] Thomas Adam Mehaffey, “The Role of the Unpaid Elder in Southern Baptist Churches: A Mixed-Methods Study” 4.

[17] It should be noted here that elder-led models include variations (e.g. elder-led congregationalist models, elder-led governance, singular elder-led models). The scope of this paper is set to advocate elder-led model where elders are clearly identified in a local context and function in a manner compatible with the New Testament—that is a plurality of elders rather than a singular elder that functions much like a CEO.

[18] D.T. Jenkins, “Congregationalism,” in Encyclopedia Britannica, April 9, 2021, https://www.britannica.com/topic/Congregationalism.

[19] Victor “Elder.”

[20] Dave Miller, “Every Church Is Elder-Led; Every Church Is Congregational,” SBC Voices, January 10, 2013, https://sbcvoices.com/every-church-is-elder-led-every-church-is-congregational/.

[21] Even in an elder-led model, often, there is disagreement in this regard, for some churches claim to hold an elder-led polity but, in function, designate one senior pastor (for lack of a better term) who functions as a CEO.

[22] D.T. Jenkins, “Congregationalism,” in Encyclopedia Britannica, April 9, 2021, https://www.britannica.com/topic/Congregationalism.

Michael J. Kruger, “Were Early Churches Ruled by Elders or a Single Bishop,” Canon Fodder, July 13, 2015, https://michaeljkruger.com/were-early-churches-ruled-by-elders-or-a-single-bishop/.

[23] Tom Pennington, “The Legacy of Biblical Elders,” Sermon presented at Countryside Bible Church, Southlake, TX September 4, 2022, https://countrysidebible.org/sermons/20220904a-128644.

[24] David Mathis, “Who Governs the Local Church? A Case for Elder-Led Congregational Rule,” Desiring God, July 30, 2020, https://www.desiringgod.org/articles/who-governs-the-local-church.

[25] The model here is seemingly the most employed polity model in the Western church, particularly in the United States.

[26] Jenkins, “Congregationalism.”

[27] Jenkins, “Congregationalism.”

[28] Biller, “A Phenomenological Study of Church Polity and Its Impact on Pastoral Leadership and Congregational Health,” 17.