An Introduction, Part 2 [Pastors and Practice]

—Ben Arbour

[Editor’s Note: In the midst of writing a book on the same topic, Ben Arbour has agreed to offer us a series, Pastors and Practice, arguing that Christ is our true model for pastoral ministry. Throughout his argument, Ben will explain how Christ’s example should affect the governing of the church and the ministry of pastors.

Be sure to read Part 1 of Ben’s introduction.]

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Two things seem to have brought about a recent revival of interest in ecclesiology. First, within Southern Baptist life (the community from which I hail), when compared with historical norms, a disproportional number of budding theologians embrace the so-called “doctrines of grace,” more commonly referred to as Calvinism. Because of the historical connection between Calvinism and presbyterian churches, it is not surprising that some of those who have explored and adopted understandings of the doctrine of salvation (such as Calvinism), which differ from those views under which they grew up, might also come to advocate differing ecclesiologies as well. Of course, this does not mean that all Calvinists hold to presbyterian understandings of the Church. In fact, the reformed Baptist movement is one example of a group of Calvinists that explicitly rejects much of the more broadly “Reformed” tradition’s conceptions of ecclesiology. However, many reformed Baptist churches are adopting certain elements of the Reformed tradition’s ecclesiology that they believe to be more biblical than the “traditional” model of Baptist churches.

Secondly, the recent development of various critiques against the extremely modern and historically unprecedented seeker-style churches have caused many to reflect on the nature and purpose of the Christian Church as a whole, as well as how best to structure local manifestations of the body of Christ. Some of these critiques have come from the Emergent Church movement and have been levied against the “pastor-as-CEO” model of megachurch leadership. Still others have been offered by traditional Baptist churches seeking to recover what has historically been the Baptist position concerning the praxis of the life of a local church1.

Relatedly, much ink has thus been spilt discussing certain issues concerning the polity of the local church2. Polity is the specific sub-category of ecclesiology that deals with the governance of the Church and individual local churches. Some of the critiques against the mega-church culture that the Southern Baptist Convention celebrates have gone unnoticed3. Even though many churches are ignoring the ecclesiological revolutions now taking place, an increasing number of free churches, especially Southern Baptist churches, are taking to the plurality of elders model of church leadership, especially those churches led by younger pastors, who are especially prone to guard against the “pastor-as-CEO” model of leadership. I am personally persuaded that a congregational polity under the leadership of a plurality of elders, all under the Lordship of Jesus Christ, is the best interpretation of the New Testament teaching concerning local church polity.

Sadly, while many have written about why this model is superior to other models of leadership in terms of how it better accounts for the biblical data, little has been said as to how this model also fares better in terms of actual praxis. As someone who believes in both sola Scriptura (the principle that our theology should come from the Bible, properly interpreted with the aid of reason) and the sufficiency of Scripture (the principle that not only our theology, but also our practice, should come from the Bible), I want to avoid defending my own position on the basis of pragmatic benefits alone. However, it seems manifestly wise for God to ordain a particular method of leadership for the governance of local churches that best fits with other tasks God has given to the leadership of His churches. That is, it would be highly inconsistent for God to ordain a method of leadership in His churches that rendered impossible other commands He has given to the leader(s) of those churches. If elder-led churches are indeed God’s plan for the church, then that model should actually work.

Believing that God is a God of order and not a god of chaos (1 Cor. 14:33), it seems that God has revealed in Scripture how He desires the local church to be rightly ordered. Thus, in the many posts that will follow, I will attempt to explicate the meaning and significance of leadership in the local church by a plurality of elders. I hope to offer unique perspectives of not only how this view is imminently biblical, but also why God has designed the local church to be governed in this way, paying particular attention to the shepherding motif of Christian ministry. Additionally, to that end we will be looking in greater detail at the life and teachings of Jesus, the Head of the Church, as the paradigmatic example of a pastor. Sadly, His example has been severely under-analyzed in related literature, and goes radically under-utilized in churches. Ultimately, I hope to show why churches seeking to exemplify New Testament ecclesiology must maintain a deep commitment to Christ’s model of pastoral leadership, for this is best way to ensure that the flock receives adequate care.

Stay tuned. More to come.

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1Here, I have in mind the relatively recent renewal of interest in regenerate church membership among Southern Baptists. For example, consider the 2008 Southern Baptist Convention during which the delegates passed a resolution urging churches to report honestly and with integrity how large their churches are. See also, Thomas White, Jason G. Duesing, and Malcolm B. Yarnell, III, eds. Restoring Integrity in Baptist Churches (Grand Rapids: Kregel, 2008).

2Consider, for example, Chad Owen Brand and R. Stanton Norman, eds., Perspectives on Church Government: Five Views on Church Polity(Nashville: Broadman and Holman Academic, 2004); and Paul E. Engle and Steven Cowan, eds. Who Runs the Church?: 4 Views on Church Government (Grand Rapids: Zondervan, 2004).

3Consider how infrequent it is for anyone to be granted any denominational position of leadership, much less the more prestigious positions, unless he comes from an incredibly large church. The election of Frank Page in 2006 as president of the SBC is the first exception to this rule in over 50 years.