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Biblical Models of Leadership
Church Government Models
and their consequences in practice
Max Schläpfer in cooperation with Dr. Markus Koch
Biblical Models of Leadership
The big question
Is there a uniform biblical doctrine regarding how the
church should be governed?
This theological question has to be answered from the
Bible’s point of view.
It must not be left to secular experts (economists,
lawyers, MBAs, entrepreneurs, trustees, etc.) who will
structure the church according to their secular
background while pastors
Biblical Models of Leadership
Clarification of the question:
It is an important question, because as as Millard J.
Erickson mentions:
“The question of church government is in the final
analysis a question of where authority resides within the
church and who is to exercise it”
MILLARD J. ERICKSON, Christian Theology, 2nd Ed.,
Grand Rapids, 2002, p. 1080.
Biblical Models of Leadership
What does the Bible say about models of
Church Government?
Compared to the biblical doctrines of man’s sinfulness
and justification by faith, the instructions of the Bible
concerning church government have a more descriptive
character than a normative regulatory one. The only
truly normative regulations are found in the list of basic
qualifications for elders and deacons by Paul (1 Tim
3:1-13; Titus 1:5-9).
Biblical Models of Leadership
We Can State with GILBERT W. KIRBY:
(Article "Church, the", in: Pictorial Encyclopedia of the
Bible”, Vol. 1, Grand Rapids, Michigan, 1976, p. 854.)
The NT does not lay down precise rules either as to the
form of ministry or of government of the Church. Over
the centuries several different theories of church
government have emerged, each of which claims some
scriptural basis.
Biblical Models of Leadership
The four major systems of Church
Government
What we have said so far, has to be stated more
precisely:
In church history, the development of church
government was not restricted to the various theories
thereof.
Basic theological premises led to four major systems of
church government that we should be aware of.
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The Theological Concept of Order
Each of these systems is based on the theological
concept of order that the representatives of the
respective systems found in the Bible. This concept of
order is the key biblical thought that contains a
permanent valid biblical truth.
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Our Task
It is part of our task as leaders of movements to
uncover the key biblical thought of every concept and to
develop the best possible church government model for
our situation by taking into consideration the existing
sociological, political and cultural context.
Biblical Models of Leadership
Assumption
In his all-surpassing intelligence the Holy Spirit
purposely did not prescribe a certain church
government model.
This allows contextualization in very diverse conditions.
Biblical Models of Leadership
No dogma but completion
It is wrong to regard our existing respective type of
church government as dogma and then turn against
others.
Rather, we should listen to the essential biblical truth
that is present in each of these models.
Remember:
God opposes the proud but gives grace to the humble
(1 Pet 5:5).
Biblical Models of Leadership
Again: GILBERT W. KIRBY:
(Article "Church, the", in: Pictorial Encyclopedia of the
Bible, Vol. 1, Grand Rapids, Michigan, 1976, p. 855)
None of the present day systems of church government
can claim to have solely scriptural justification, although
there are elements in the NT which gave rise to each of
them. It is significant that in the course of history God
has been pleased to give His blessing on more than
one form of Christian order.
Biblical Models of Leadership
The four major systems of Church
Government
• Non-Governmental (the church is led directly through
the Holy Spirit)
• Congregational (the church is led by the
congregation)
• Presbyterian (the church is lead by a group of elders)
• Episcopal (the church is led by bishops)
Biblical Models of Leadership
Different degrees of structure
We will begin our study with the less structured models
and continue on to the more strongly structured
approaches.
Taking into consideration growth cycles, we can say,
that smaller churches tend to adopt a less structured
form while larger churches need more structure.
Biblical Models of Leadership
From a perspective of growth
From the perspective of growth, it would be wrong to
define one model of church government for churches of
all sizes.
A good knowledge of the following types of church
government models however, will prove to be helpful.
Biblical Models of Leadership
Non-governmental Church Government (1)
(The church is led directly through the Holy Spirit)
The representatives of this model not only declare all
organization of the visible church as unnecessary but
sometimes even as sinful. Consequently, these groups
try to eliminate leadership structures wherever possible.
They emphasise the inner work of the Holy Spirit who
directly influences and leads the believer without the
necessity of an organisation or institution.
Biblical Models of Leadership
Non-governmental (2)
Quakers for examples, stress the concept of the “inner
light”.
There is no actual church membership.
The local meetings do have something like an overseer
or elder for reasons of organisation but without
leadership functions.
Decisions are not made by the unity of the Spirit.
Biblical Models of Leadership
Non-govermental (3)
The Plymouth Brethren believe that the church on earth
exists only as an invisible church, which consists of all
true believers.
Therefore, an organization with specific administrators
of office is not necessary.
The presidency of the Holy Spirit is the all moving
power.
Biblical Models of Leadership
Non-govermental (4)
Non-denominational Pentecostals and small
Pentecostal churches within Pentecostal associations
believe that a deep confidence in the direct work of the
Holy Spirit makes a structural organisation largely
unnecessary.
This assumption is generally combined with a very
intense doctrine of holiness and the emphasis on a
sensitivity toward the work of the Holy Spirit. This can
even lead to the point, that this direct work of the Holy
Spirit is considered the primary source of God’s
revelation and not the Holy Scripture.
Biblical Models of Leadership
Non-govermental (5)
The Biblical key thought:
The right biblical key thought expressed by this model is
the priesthood of all believers. All believers are able without institutional or organizational intermediate
structures - to be in direct contact with God. This is
clearly expressed in many Scripture passages and is an
indisputable key biblical thought (Rom 5:1-5; 1 Tim 2:5;
Heb 4:14-16). There is no need for another human
mediator. All believers stand directly before God
through the indwelling of the Holy Spirit. All believers
are also directly able to discern God’s will.
Biblical Models of Leadership
Non-govermental (6)
The biblical limits to this model:
As an exegesis of 1 Corinthians shows, individual
believers in Corinth thought that their direct relationship
to Christ exempted them from needing human
leadership structures (1 Cor 1:12). Paul corrected this
extreme position by demonstrating the value of order
and clear leadership structures.
Biblical Models of Leadership
Non-govermental (7)
The biblical limits to this model:
Paul also corrects the extreme emphasis on the
spontaneous work of the Spirit by referring to the value
of order:
So, my brothers, earnestly desire to prophesy, and do
not forbid speaking in tongues. But all things should be
done decently and in order.
(1 Cor 14:39-40)
Biblical Models of Leadership
Non-govermental (8)
The biblical limits to this model:
Acts 6 also indicates that the necessity of assigning
responsibilities to designated people for specific
ministries already arose in the first phase of church
development. The Holy Spirit endorsed this decision by
the following testimony of his work:
And the word of God continued to increase, and the
number of the disciples multiplied greatly in
Jerusalem…(Acts 6:7).
Biblical Models of Leadership
Non-govermental (9)
Conclusion 1:
In light of this model, every more highly structured
church government model must ask itself:
Does our structure and organisation hinder or obscure
the biblical key thought of the general priesthood of all
believers? To what extent do we still trust every
individual believer to stand directly before God and
receive impulses of the Holy Spirit?
Biblical Models of Leadership
Non-govermental (10)
Conclusion 2:
Very small or pioneer churches must ask themselves if
they do enough emphasise the value of order as Paul
did. If the church does not receive teaching in an early
stage, the believers will later resist organisation and
structure. This would mean that growth will be strongly
hindered. In the worst case the church will stagnate in a
“Corinthian chaos” or even fall apart.
Biblical Models of Leadership
Congregational Church Government (1)
(The church is lead by the congregation)
As the name says, the authority in the congregational
model is on the level of the local congregation. The two
fundamental concepts of congregationalism are
autonomy and democracy.
Biblical Models of Leadership
Congregational (2)
In church history we discover, that the Baptists and
most of the Lutheran groups were mainly the original
Congregationalists.
But there was always also quite a large number of
Pentecostal churches, that were organised this way.
Biblical Models of Leadership
Congregational (3)
Autonomy means that the local church is run
independently and is capable of self-organisation.
There is no external authority that can interfere with the
church’s policy.
Biblical Models of Leadership
Congregational (4)
The consequence of this autonomy is that every church
appoints its own pastor and sets up its own financial
budget. The church can purchase and own real estate.
Although it can seek advice from other churches or
associations, it is not obliged to follow the advice given.
The decisions of the church do not need to be ratified
and approved by another authority.
Biblical Models of Leadership
Congregational (5)
Democracy means that every member of the local
church has equal rights in decisions. It is the individual
member of the church that has and practices authority.
Authority is not the privilege of a chosen group of
persons or a specific individual. Neither the oligarchical
(presbyterian) nor the monarchical (episcopal) structure
is permitted to take over the role of the individual.
Biblical Models of Leadership
Congregational (6)
The Biblical key thought:
The key thought in this system is very close to the
already mentioned “general priesthood of all believers”.
While the general priesthood places a main emphasis
on the “direct access to God”, the emphasis here lies in
that “every individual is of utmost importance for the
body of Christ” (compare Rom 12:1; 1 Cor 12). The
diversity of gifts must lead to the consequence that
decisions and authority rest on broad support.
Biblical Models of Leadership
Congregational (7)
The Biblical key thought:
It is assumed in Acts that there is a general and a broad
consensus in the church (Acts 4:32, 15:22). The whole
church was involved in the selection process of the
leadership (Acts 6). A very special feeling of community
and an awareness of ownership arises when all
members of a church are involved in the decision
process
Biblical Models of Leadership
Congregational (8)
The biblical limits to this model:
When regarding the NT as a whole, it is obvious that
Paul and Barnabas appointed elders in every church
(Acts 14:23) and that Paul instructed Titus to do the
same (Titus 1:5). Apparently, important impulses came
from a level above the local church. Also, the apostles
did not merely offer non binding doctrinal advice when
writing to the churches but actually commanded
authoritatively
Biblical Models of Leadership
Congregational (9)
The biblical limits to this model:
Although the apostles greatly respected the local selforganisation and were very restrained regarding
financial issues, this did not mean absolute church
autonomy. Churches were by no means autonomous in
doctrinal and theological questions but received
impulses in these areas from a higher level.
Biblical Models of Leadership
Congregational (10)
The biblical limits to this model:
The letter which was sent to all churches by the Apostle
Council in Jerusalem (Acts 15:22-29) is very interesting
in this regard. It contains clear conduct guidelines
named “necessary things” (Acts 15:28). When Paul
and Barnabas brought this letter to Antioch the church
gladly received the instructions. The autonomy of the
church was obviously subject to restrictions in the area
of biblical theological instruction.
Biblical Models of Leadership
Congregational (11)
The biblical limits to this model:
The mentioned appointment of elders and the emphasis
throughout the NT on a plurality of elders that were
entrusted with leadership duties clearly shows that the
principle of democracy was not understood to be
absolute.
Biblical Models of Leadership
Congregational (12)
The biblical limits to this model:
The leadership impulses did not come from the
assembled congregation but rather from the appointed
elders. However, the feedback from the church was
intensive, and no appointed elder could do his ministry
without the trust of the church (Acts 6:3, 1 Tim 3:10)
Biblical Models of Leadership
Congregational (13)
The biblical limits to this model:
From a biblical point of view, the congregational
government of a church, in which the assembled
congregation makes democratic decisions concerning
all aspects of church government must be regarded as
“extreme”. Essential elements of leadership, which play
an important role in the NT are thereby ignored.
Biblical Models of Leadership
Congregational (14)
Democracy in Switzerland:
It is not difficult to imagine that extreme congregational
views tend to be very popular in Switzerland.
Biblical Models of Leadership
Congregational (15)
Democracy in Switzerland :
For many Swiss, Switzerland is the epitome of
democracy and it is not unusual to find believers who
would like church structures to mirror Swiss democracy.
Biblical Models of Leadership
Congregational (16)
Conclusion 1:
In light of this model, every more highly structured
church government model must ask itself:
Is the local church’s autonomy taken into sufficient
consideration? Is there a broad organisational and
financial autonomy like in the NT churches?
Is there sufficient “democratic” feedback? Are important
financial decisions made by the church? Are the
members of church leadership backed by the
confidence of the congregation?
Biblical Models of Leadership
Congregational (17)
Conclusion 2:
Congregationally organized churches must ask
themselves if they overemphasise the autonomy of the
individual church. From a biblical point of view impulses
and correction from a higher level are needed. The NT
churches openly accepted correction in key doctrinal
issues.
Biblical Models of Leadership
Congregational (17)
Conclusion 2:
Likewise, churches with an exaggerated sense of
democracy must ask themselves if this will not hinder
the development of the church. Once members are
used to having their say in everything, it will be very
difficult to change this structure in the future. If this
structure is connected to idealised notions of “Swiss
democracy”, the stagnation of the church is certain.
Biblical Models of Leadership
Presbyterian Church Government (1)
(The church is lead by a group of elders)
Presbyterianism is founded on the belief that a local
church should be governed by a team of elders (gr.
Presbyteros).
Biblical Models of Leadership
Presbyterian (2)
Paul admonishes the Thessalonians to respect those
who ”are over you in the Lord and admonish you” (1
Thess 5:12).
Similarly, he tells the elders of the church in Ephesus to
keep watch over themselves and all the flock of which
the Holy Spirit has made them overseers, to be
shepherds of the church of God (Acts 20:28).
And the writer of Hebrews clearly tells his readers to obey
their leaders and to submit to their authority because they
keep watch over them (Heb 13:17).
Biblical Models of Leadership
Presbyterian (3)
In church history the reformed churches of Calvinistic
character developed Presbyterian systems. American
Presbyterianism strongly influenced the Pentecostal
movement.
Biblical Models of Leadership
Presbyterian (4)
The Biblical key thought:
The Biblical key thought expressed here is already
found in the Jewish synagogue. An ordered leadership
structure implies the existence of a management body
without which a group cannot function.
Biblical Models of Leadership
Presbyterian (5)
The Biblical key thought:
The leaders that are appointed must act for the group
(representation). The leaders are responsible towards
the whole church, but they have their own God-given
authority.
Biblical Models of Leadership
Presbyterian (6)
The biblical limits to this model:
Although the preeminent advantage of this model lies in
the fact that it clearly emphasises the biblical principle
of representation, there are also significant dangers
involved.
The sole concentration of authority in the team of elders
is not supported by the Bible.
Biblical Models of Leadership
Presbyterian (7)
The biblical limits to this model:
There are many Scripture references that suggest an
intensive feedback of authority to the whole local
congregation (e.g. Acts 6:3, 13:1, 14:27, 15:4). If the
Presbyterian model disconnects itself from the local
congregation, it risks an abuse of power and a loss of
reality.
Biblical Models of Leadership
Presbyterian (8)
The biblical limits to this model:
Church history has shown that the system tends to
disconnect itself from the local church and to produce a
complicated superstructure for example:
Assembly of the local congregation
The Council of elders (appointed over the local
assembly)
The Presbytery (appointed over several local churches)
The General Assembly (as an assembly of presbyters)
In each of these committees, lay persons that are not
elders have no voting rights.
Biblical Models of Leadership
Presbyterian (9)
The biblical limits to this model:
Quote: WAYNE GRUDEM
Thus the system is very hard to turn around when it
begins to go wrong since the lay persons who are not
elders have no vote in the session or the presbytery or
the general assembly, and the governing structure of
the church is more removed from them than in other
church government structures.
Biblical Models of Leadership
Presbyterian (10)
The biblical limits to this model:
If the general priesthood of all believers, the church
autonomy and a “moderate democracy” is not upheld
in such a system. The decisions are quickly delegated
to the General Assembly that is far removed from the
local congregation. A General Assembly which consists
of pastors and lay persons (as delegates of the
churches) is a better reflection of the body of Christ than
a pure council of elders.
Biblical Models of Leadership
Presbyterian (11)
Conclusion 1:
All other church government models must ask
themselves if they appreciate enough the biblical value
of a team of elders governing a local congregation. Only
the presbyterian kind of structure allows the general
priesthood of all believers, church autonomy and
democratic elements to be put into practice. If this
representative structure is weak or missing altogether,
there can be no growth.
Biblical Models of Leadership
Presbyterian (12)
Conclusion 2:
Churches with a strong emphasis on a governing team
or board of elders must ask themselves whether
sufficient congregational security measures have been
implemented. This could lead to an increase of the
number of non-elders in the board or to an improvement
of church awareness concerning important decisions.
Care should be taken to promote committees with nonelder professionals that can contribute experience and
know-how.
Biblical Models of Leadership
Episcopal Church Government (1)
(The church is lead by bishops)
According to Episcopalism the authority in the Church is
concentrated in the bishop (gr. episkopos). There are
various degrees of Episcopal structures, whereby the
number of bishop levels vary
Biblical Models of Leadership
Episcopal (2)
The Methodist movement e.g. has a simple structure
with only one level of bishops.
The Anglican and Episcopal churches have a more
developed system, while the Roman-Catholic church
has the most differential Episcopal system. The Pope
as Pontifex Maximus (greatest priest) and Episcopus
Romanus (Bishop of Rome) rules the church through
archbishops who rule over the bishops who rule over
the simple priests.
Biblical Models of Leadership
Episcopal (3)
The bishop and the authority concentrated in him are
the key to the Episcopal system. The role of the bishop
is to exercise the power and authority God has given
him. His authority exceeds the authority of other
ministries in the church. As God’s representative on
this earth the bishop has spiritual authority over more
than one congregation.
Biblical Models of Leadership
Episcopal (4)
There are four essential elements of authority which are
concentrated in the ministry of the bishop:
1. The authority to ordain priests
2. The authority to place priests
3. The authority to safeguard the doctrine
4. The authority of disciplinary power over priests and
congregations
Biblical Models of Leadership
Episcopal (5)
The Biblical key thought:
Probably protestant and non-denominational theology
has not studied the key biblical thought of Episcopalism
enough. The discussion ended with the rejection of
Roman Catholicism. Yet, the very successful Methodist
movement developed Episcopal structures precisely
because there is an essential key biblical truth within
them.
Biblical Models of Leadership
Episcopal (6)
The Biblical key thought:
The main thought is: There is a level above the local
congregation. Regardless of how much
“congregationalism” is seen in the appointing of
deacons in Acts 6, the fact is: They presented the
deacons to the apostles, who prayed and laid their
hands on them! (Acts 6:6).
Biblical Models of Leadership
Episcopal (7)
The Biblical key thought:
It is obvious that the apostles appointed leaders and
entrusted them with authority from their own higher
position: After they had appointed elders for them in
each church and, with prayer and fasting, committed
them to the Lord, in whom they had put their trust (Acts
14:23).
Biblical Models of Leadership
Episcopal (8)
The Biblical key thought:
As shown clearly in the pastoral epistles, the impulses
from the apostolic level dealt with pastoral placement:
Paul says that this was the reason he left Titus in Crete
(Titus 1:5).
Biblical Models of Leadership
Episcopal (9)
The Biblical key thought:
The apostolic level is even clearer in the area of
safeguarding the doctrine. The apostles give impulses
that steer the churches away from false doctrines.
This fact we see explicitly in Galatians and Colossians.
Biblical Models of Leadership
Episcopal (10)
The Biblical key thought:
The apostolic level also becomes clear in the area of
disciplinary power. Paul’s sharp disciplinary rebuke in
1 and 2 Corinthians implies the existence of a
recognised level above the congregation.
Biblical Models of Leadership
Episcopal (11)
The Biblical key thought:
The lasting merit of Episcopalism is the clear emphasis
on the elements of authority that lie outside of the local
congregation. These biblical thoughts cannot be given
up.
Biblical Models of Leadership
Episcopal (12)
The biblical limits to this model:
From an exegetical point of view, there is no doubt that
the Greek term episkopos (overseer), from which the
term bishop is derived, is a synonym for the term
presbyteros (elder). When Paul called the elders of the
church in Ephesus, he exhorted them: Keep watch over
yourselves and all the flock of which the Holy Spirit has
made you overseers (episkopos) (Acts 20:28).
Biblical Models of Leadership
Episcopal (13)
The biblical limits to this model:
There is no basis for the office of bishop in the NT. The
apostolic succession, the unbroken transmission of
Peter’s authority to later bishops, is equally unfounded.
Godly authority is not passed on by a human chain of
successors. Paul uses this very argument to point out
that he was appointed an apostle directly by the Lord
without a human mediator (Gal 1:15-17).
Biblical Models of Leadership
Episcopal (14)
The biblical limits to this model:
From a biblical point of view, there is, therefore, no
office of bishop concentrated in one individual person.
There is, however, a level of authority above the local
congregation that should provide important impulses for
the blessing of the church.
Biblical Models of Leadership
Episcopal (15)
Conclusion 1:
Local congregations must take care to receive
supracongregational impulses. These impulses are
particularly important regarding ordination, placement of
ministries, the safeguarding of the doctrine and the
voluntary submission under supracongregational
disciplinary power.
Biblical Models of Leadership
Summary (1)
We have seen:
Each of these systems is based on a theological
concept of order that the representatives of the
respective systems found in the Bible.
This concept of order is the respective key biblical
thought that contains a valid and eternal biblical truth.
Biblical Models of Leadership
Summary (2)
We have also seen:
Each of these has its biblical limits.
Our duty now is to carve out this key biblical thought
and to develop the best possible biblical model of
governance by taking into consideration the existing
sociological, political and cultural context.
Biblical Models of Leadership
Summary (3)
Authority must be exercised in wisdom. In Proverbs
8:15-17 Solomon says of wisdom:
By me kings reign, and rulers decree what is just: by me
princes rule, and nobles, all who govern justly. I love
those who love me, and those who seek me diligently
find me.
Biblical Models of Leadership
A look at the Pentecostal movements in
Europe (1)
• The Pentecostal churches in Europe function
differently concerning this biblical models of
leadership
• Can we say, that the churches in northern Europe
are closer to the congregational model, those in
central Europe closer to the presbyterian model
those in the east and south closer to a episcopal
model? If so, What might be the reasons?
Biblical Models of Leadership
A look at the Pentecostal Denominations in
Europe (2)
The various international Pentecostal denominations in
Europe have different models.
• What can be said concerning the Assemblies of
God?
• What can we say concerning the church of God?
• What can we say concerning ELIM?
• What can we say about other big national
movements like Sweden, Germany, Russia etc.?
Biblical Models of Leadership
A look at our own national
denomination/movement
• Which leadership model is prevalent in your
denomination?
• What strengths do you experience in it?
• Which weaknesses do you see?
• How might the leadership model influence growth
and development?
• Is there a necessity to adapt the model, why?
Biblical Models of Leadership
A case study
During a meeting of pastors within the circle of the
Evangelical Alliance you meet Marc N. who tells you the
following:
For a number of years, Marc N. is the Pastor of a small
church of about 40 members. The core group of this
church originally split from a rather conservative
evangelical church
Biblical Models of Leadership
Case Study (cont.)
Through a dynamic house cell work and the ministry of
Marc N. the church grew considerably. The meetings in
private houses are more and more becoming a problem
and the church would like to rent a public place. Now
they found a suitable infrastructure which would also
provide enough room for the children‘s ministry.
Biblical Models of Leadership
Case Study (cont.)
The landlord however does not want to rent the place to
Marc N. or another private person of the church,
because for him the income of a private person does
not guarantee enough security. He therefore has
suggested to Marc to establish an association so that
the lease can be made with the association. Peter H.,
who, as on of the hosts for the small church opens his
home for meetings and works in a bank, recommended
Marc to call for a founding assembly.
Biblical Models of Leadership
Case Study (cont.)
Marc N. however is quite uncertain about this idea. Two
weeks ago he was in a seminar by Dr. John D. who has
suggested to him to come under his apostolic network.
According to Dr. John D., the church is not a democracy
but a theocracy. He furthermore affirmed, that from his
point of view the reason for the week church growth in
this country lies in the fact of lacking apostolic
leadership.
Biblical Models of Leadership
Case Study (cont.)
In the seminar there were lively discussions especially
because an experienced Pastor contradicted Dr. John
D., saying that the Bible did not support a one man
leadership model even if such a person carried the title
of an apostle. In the long term a church could only grow,
if a team of elders carries the responsibility. .
Biblical Models of Leadership
Case Study (cont.)
Marc N. would like not to enter in this discussion at all.
Until now the church grew and developed wonderfully,
nearly like a family. The Lord blessed the work, there
was much freedom and many manifestations of the
Spirit. He would prefer to continue like this, but he
realizes, that something had to change in order for the
church to continue to grow.
Biblical Models of Leadership
Case Study (cont.)
Marc N. is asking you, what you would do in his place.
What would you recommend? Which are the next
steps? How could Marc N. go on ahead?
Biblical Models of Leadership
Thank you for your attention