Spiritual Leadership Distinctions

SPIRITUAL LEADERSHIP DISTINCTIONS by Ven Dr I. U. Ibeme http://priscaquila.6te.net ; http://www.pdfcoke.com/ifeogo ; Click Here For PriscAquila Christian Resource Centre Comment on The Chapel of Grace Blog: http://thechapelofgrace.wordpress.com

CONTENTS HISTORICAL BACKGROUND TODAY’S WORLD AND “SPIRITUAL” LEADERSHIP CHRISTIAN SPIRITUAL LEADERSHIP DISTINCTIONS OF CHRISTIAN SPIRITUAL LEADERSHIP AIM OF SPIRITUAL LEADERSHIP PROBLEMS OF SPIRITUAL LEADERSHIP SYMBOLS OF SPIRITUAL LEADERSHIP ROOTS OF (AND NECESSITY FOR) SPIRITUAL LEADERSHIP WOMEN AND MINISTRY PATTERN FOR PASTORAL LEADERSHIP SPIRITUALITY (Acts 20: 18-36) PATTERN FOR PASTORAL LEADERSHIP HUMILITY (Php 2:5-11) QUALIFICATIONS FOR PASTORAL SPIRITUAL LEADERSHIP RESPONSIBILITIES OF PASTORAL SPIRITUAL LEADERSHIP CONCLUSION

Leadership is not “lonership”; everyone could easily be a loner but not everyone could easily be a leader. LEADERSHIP is the ability and process of making decisions and mobilising people to implement programmes for public good and gain; LONERSHIP is making decisions and manoeuvring to implement plans for private good and gain. Every community needs leaders not loners. Leadership is not about making personal profit and subjugating others: that is selfish greed and tyranny. Leadership is about influencing others to enhance their lives and fulfil their dreams, and turning them into life enhancers for others. PREAMBLE: Goals and Patterns for Spiritual Leadership Leadership is about helping people attain their hopes and experience their expectations. This hope or expectations could be godly devotion and self-giving vision and mission based on God’s pleasure, promise, programme, plan and purpose. On the other hand expectations could be ungodly derivation and self-gratifying aspiration and ambition based on selfishness, worldliness, licentiousness and wickedness. Zachariah’s prophetic song called “Benedictus” is one expression of godly expectation: Luke 1:67-79 (67) And his father Zachariah was filled with the Holy Spirit, and prophesied, saying, (68) Blessed be the Lord God of Israel; for he has visited and redeemed his people, (69) And has raised up a horn of salvation for us in the house of his servant David; (70) As he spoke by the mouth of his holy prophets, who have been since the world began: (71) That we should be saved from our enemies, and from the hand of all that hate us; (72) To perform the mercy promised to our fathers, and to remember his holy covenant; (73) The oath which he swore to our father Abraham, (74) That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, (75) In holiness and righteousness before him, all the days of our life. (76) And you, child, shall be called the prophet of the Highest: for you shall go before the face of the Lord to prepare his ways; (77) To give knowledge of salvation unto his people by the remission of their sins,

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(78) Through the tender mercy of our God; by which the dawn from on high has visited us, (79) To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace. God created humans not only to BEAR the image of God and BEHAVE in His likeness but also to REIGN as God’s vicegerents for the purpose of fulfilling God’s agenda on earth through purposeful and impactful LEADERSHIP for “dominion and subduing” (Gen 1:26-31) as well as diligent STEWARDSHIP of “dressing and keeping” (Gen 2:15-20). Leadership has to do with impacting purposeful influence for making purposeful difference. For many Christians, formal Spiritual Leadership is usually meant to be in the Church for the implementation of the Church’s programmes and projects in order to fulfil its divine congregational purpose. Yet every Christian is saddled with spiritual leadership responsibilities to ensure the implementation of God’s programme and fulfilment of God’s good pleasure, NOT ONLY within the Church and her work BUT ALSO in the family, in interpersonal relationships, in the community and in institutions and organisations of the society. This study will however focus on Spiritual Leadership within the distinctive fellowship of the Church. Many seminars and motivational materials on leadership today are mainly focused on selfish ungodly leadership for attaining worldly goals that satisfy reprobate lusts. The Christian is so inundated with these anti-biblical worldviews and ungodly use of power that the Church is fast abandoning the distinctiveness of Christian Spiritual Leadership and its revealed godly goals. Pauls had personal and corporate godly goals such as these: Colossians 1:24-29 (24) Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church: (25) Of which I am made a minister, according to the commission of God which is given to me for you, to fulfill the word of God; (26) Even the mystery which has been hid from ages and from generations, but now is made manifest to his saints: (27) To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: (28) Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: (29) For which I also labor, striving according to his working, who works in me mightily. Philippians 3:7-15 (7) But what things were gain to me, those I counted loss for Christ. (8) Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but rubbish, that I may win Christ, (9) And be found in him, not having my own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: (10) That I may know him, and the power of his resurrection, and the fellowship of his suffe rings, being made conformable unto his death; (11) If by any means I might attain unto the resurrection of the dead. (12) Not as though I had already attained, either were already perfect: but I follow after, if indeed I may apprehend that for which also I am apprehended of Christ Jesus. (13) Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, (14) I press toward the mark for the prize of the high calling of God in Christ Jesus. (15) Let us therefore, as many as would be perfect, be thus minded: and if in anything you be otherwise minded, God shall reveal even this unto you.

HISTORICAL BACKGROUND Leadership in the Church has for long been an issue of apostolicity of ministerial and administrative set-up or form of

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government. In the formative stage, Church Government transformed from the direct Apostolate (oversight Apostolate, spiritual Presbytery, temporal Diaconate and hosting Patrons or Matrons) seen in the book of Acts, to the delegated Apostolate cum Episcopal Presbyterate by Timothy and Titus under the Apostles seen in the Epistles. (Episcope or Bishop simply meant Oversight Official and was applied to Christ 1Pet 2:25, Apostles Act 1:20, Presbyters Php 1:1; Tit 1:7, and ordinary unbelieving officer Psa 109:8). These eventually came to become Monarchial Episcopacy after the time of the Apostles, where one metropolitan Bishop, guided by the Apostolic Scriptures, oversees several Presbyters. The Diaconate also evolved from laity to become clergy and the Church began to host herself from the communal patronage treasury. EPISCOPATE or Bishopric (Act 1:20) is same as Office or Charge (Psa 109:8). In the ancient Greek society, the title Bishop referred to the officer-in-charge or superintendent, whether in the Church or society. Bishops visited units under their charge to inspect and ensure their healthy state of affairs (Act 15:36; Rom 1:11; Php 1:27). The issue in the Church thenceforth had been leadership setup rather than leadership style. Christ and the Apostles seem however to be more interested in style or manner and motive rather than mere form or set-up (Matt 20:25-28; Act 20:2835). In the face of monopoly, style counted less. However, in the last two centuries with denominational plurality within the same locality and the obvious successes of one denominational church against the failures of alternative local counterparts; question on leadership issues other than set-up has come to the front burner once more. The issue of leadership style became topical even among historic denominations in the early 20 th century (e.g. Lambeth Conference 1930 and 1958). (Recently the popularity of and innovations of successful leadership styles has been heightened by desire to succeed in businesses and projects.) How does the

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role of the leadership and the follower-ship interplay to produce the best desired result of congregational growth in:  sound grasp of the faith (comprehension),  devout commitment (consecration),  spiritual fellowship (communion),  purposeful mission (commission) and  numerical increase (‘ccumulation)? Which is more important and which is more easily amenable to modification and development: leadership set-up, leadership style or follower-ship? Obviously the leadership is the best starting point. Before the end of the 20 th century, the Church had come to settle that the New Testament pattern or style of leadership for the Church is servant spiritual leadership style or compassionate shepherd leadership style. Invariably, for best result, there must be the commensurate submissive and supportive spiritual follower-ship. Those qualified for leadership in the Church are authorized either by (i) the certification from already ordained mentor/elder Ministers (Ordination) to general Spiritual LOGOS and LITURGY responsibility for ministering or dispensing the mysteries of Christ (Acts 20:26-28; 1Cor 4:1) or (ii) the consensus of fellow congregation Members (Election) to specific, local Temporal LOGISTIC responsibility for administering or managing the resources of the Church (Acts 6:2-4; 2Co 8:19-24). These two aspects of Church Leadership should not conflict or compete but binocularly consult and cooperate for the growth of the Church. <>

TODAY’S WORLD LEADERSHIP

AND

“SPIRITUAL”

Today, non-Christian “spiritual leadership” is understood in various ways in social and business circles: 1. As a universally innate drive to lead. Spiritual leadership is that power, ability or drive in every one, which makes SPIRITUAL LEADERSHIP DISTINCTIONS By Venerable Dr. I. U. Ibeme

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any one want to contribute to the betterment of one’s environment towards a cause. Opportunity and pursuit determine how relevant the trait becomes in one’s environment. 2. As inner-being method of dealing with leadership responsibility or opportunity. Spiritual leadership is that leadership style that draws from one’s convictions, values, visions, concerns, insights and hopes to effect a change in a situation. Such changes may be mental or physical, institutional or interpersonal, moral or material. 3. As a holistic approach to leadership. Spiritual leadership is that leadership approach that cares for the whole (spiritual and physical) human and community needs. <>

CHRISTIAN SPIRITUAL LEADERSHIP For Christians spirituality is Christ-centeredness. Leadership is spiritual when it derives its methods from Christ, its drive from Christ, its goals from Christ and directs its focus on Christ. For us when leadership begins and ends in Christ it is spiritual. Christian spiritual leadership: Depends on Christ’s ‘gracious power’ (the power of the Holy Spirit), Imitates the example of Christ, Implements the teaching of Christ, Obeys the command of Christ, Pursues the goal of Christ. This Christly leadership which is derived from Christ, edifies and directs the saints to full ‘Christliness’. Christian leadership is a service rendered to help people everywhere become more like Jesus (Col 1:27-29). According to Dr Henry Blackaby: “The responsibility of Christian leaders is to find out what God is doing and then to move people into His [God’s] agenda. We’re not to use human wisdom to do divine work”.

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There are two arms of Spiritual Leadership (Act 6:1-4; 1Pet 4:11) in the Church of God locally GATHERED (Heb 10:25) and properly ORDERED (Php 1:1; Tit 1:5): 1. ORACULAR CLERGY=“one who speaks”: those Ordained by certification of elder ordained Ministers to be apostolic College/Presbytery for spiritual LITURGICAL stewardship, who minister the sacred MYSTERY/LOGOS according to authentically inspired Scripture (Acts 20:26-28; 1Cor 4:1; 1Tim 3:1-7); and 2. DIACONAL LAITY=“one who serves”: those Elected by consensus of the bona-fide congregation Members to be local Council/Board for temporal LOGISTICAL succour, who administer the common TREASURY according to commonly acceptable procedure (Acts 6:24; 2Co 8:19-24; 1Tim 3:8-13).

This bicameral-consultation approach to spiritual leadership oversight originated from divine wisdom revealed in the Scriptures, not only between the Old Testament Priests and the Levites but also between the New Testament twelve Apostle and the seven Deacons or the SPIRITUAL LEADERSHIP DISTINCTIONS By Venerable Dr. I. U. Ibeme

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Bishops/Presbyters and the Deacons/Deaconesses. The beauty of this is that in moral things the Lay Council comes to the Clergy to be ministered unto spiritually while in temporal things the Clergy comes to the Council to be ministered to materially (1Cor 9:11 also Rom 15:27; Gal 6:6; 1Tim 5:17). In the past, “clericalisation” of Church Leadership gradually excluded the laity, but in recent times, “synodisation” of Church Leadership has re-involved the laity and revived lay ministry in conformity to apostolic tradition (1Sam 8:4-7; Acts 6:1-7; Eph 4:11-16; 3John 1-8, 12-14). There is even further “nicolaitan-style” tendency towards lay laissez-faire (Rev 2:6-7, 15-17) or “Diotrephes-style” lay supremacy/preeminence over the clergy, (3John 9-11) where the laity desire to heap up preachers according to their directives and itchy desires rather than give heed to sound ministration according to divine institution (2Tim 4:1-5). “In the wider society under the sun, though the Church has mainly got this muddled up, God clearly indicates from the Scriptures, the propriety of the separation of powers (2Chron 19:11) between the Church and the State: 1. the Christian Church (ruled with the regenerating Word and spiritual grace for godly PURITY through justification, pardon, persuasion and ministration to deliver from INIQUITY, and for ecclesiastical communion, and mission Act 6:3-4), where pardon is enjoined towards enemies and vengeance against evil is forbidden so that none is condemned and all are enjoined to live in holiness and righteousness (Rom 12:14-21). Ecclesiastical authority is meant to be occupied by qualified Church members (believers only) to guarantee spiritual safety of members; and 2. the pluralistic State (ruled with the restraining Sword and temporal law for orderly POLITY through justice and reprimand, policy promulgation and enforcement to discipline and defend against INEQUITY, and for territorial citizenship and dominion Rom 13:4-6; 1Pet 2:13-17), where punishment, vengeance and wrath against evil and misdemeanor are ordained as the just duties of respected and remunerated officials to ensure there is no offence whether criminal or tort and all are ordered to live peaceably in harmony (Rom 13:1-7; 1Tim 2:1-3).

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Civil authority is meant to be occupied by full citizens (believers and unbelievers alike) to guarantee social safety of citizens. Christians in civil authority should distinguish these two and carry out appropriate duties righteously and strategically, but should neither usurp spiritual authority nor legislate over spiritualities.”

Spiritual leaders must not only possess and seek spiritual knowledge, character and power (Acts 6:3; 1Co 2:1-7), but social reputation too (1Ti 3:1-7). The Spiritual Leader does not LEAD as HEAD but serves and tends as HELP. He or she does not merely direct or control administratively (Mobilize, Manage and Monitor) but reverentially: (1) Exemplifies Christ’s character of sacrificial love and sanctity for others to follow (Model and Mentor) 1Cor 10:3311:1; Eph 5:1-2; Tit 2:7; 1Pet 5:3. (2) Instructs God’s Word to God’s people in God’s world (Message and Mandate) 1Cor 2:1-2; 2Pet 3:2. (3) Serves God and God’s people with selfless sincerity and humility (Method and Mindset) Mat 20:25-28; Php 2:5-7. (4) Fulfils God’s purpose and pleasure (divine vision and mission Eph 5:25-27; Col 1:24-29; 1Tim 2:3-4) in God’s Church (Motivation and Mission) Mat 3:16-17; John 4:32-34; 6:38; Act 13:22-23. The Spiritual Leader is saddled with the responsibility to Mobilize, Manage, Monitor, Mentor, and Motivate God’s people to Maturity in accordance with God’s Mind, Message, Mandate and Mission revealed in the Scriptures. He must operate as a Model with godly Mindset, Manners and Methods. These are my “14 M’s of Spiritual Leadership". <>

DISTINCTIONS OF CHRISTIAN SPIRITUAL LEADERSHIP Leadership could be defined as the rôle or process of strategising, initiating, directing, controlling and influencing the activities of a group of people towards solving its problems and attaining its shared goals.

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(Management – a stabilizing part of Governance and necessary adjunct to or instrument for Leadership – on the other hand could be defined as using operational principles, plans and procedures to harness manpower, money, material and machines to ensure sustainability of an organization, successful execution of a project, or profitability of a venture.) There are different identifiable styles and ramifications of leadership in the world today; these may be based on relational manners, level/models of decision making, power of influence, or scheme for accomplishment: 1. Pontificatory leadership style: By commanding, demanding, dogmatising and dictating – autocratic or despotic. 2. Participatory leadership style: By harnessing stakeholders’ consensus – democratic. 3. Permissive leadership style: By laissez-faire or devolvement. 4. Personality leadership style: By personal disposition and personal charm – social charismatic. 5. Power leadership style: By special ability and extraordinary gift – spiritual charismatic. 6. Procedure leadership style: By legislations, formalities and rules – bureaucratic or transactional or managerial. 7. Pioneering leadership style: By innovation of new activities, visions and experiments – transformational. 8. Perquisite leadership style: By self-inducement and selfbenefit – “settlement”. 9. Partisan leadership style: By majority sway or divide and rule. 10. Propaganda leadership style: By hype and cant. 11. Pragmatic leadership: by utilization of workable methods and adaptations – situational. All the above and such leadership styles may serve worldly purposes and fit into business, social and political organizations as well as government departments and “para-statals”. These “humanocratic” methods are often problematic and even dangerous for the Theocratic agenda of Christ’s Church. Christ’s Kingdom is not of this world, (John 18:36) nor is it lead like the kingdoms of this world (Mar 10:37-45; Luk 22:24-29). SPIRITUAL LEADERSHIP DISTINCTIONS By Venerable Dr. I. U. Ibeme

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12. Pastoral leadership style: By under-shepherding or serving through self-giving compassion – which involves: (Jn 10:11-16; 21:15-17; Act 20:28; 1Pet 5:1-4) - Patterning (example), - Piloting (guidance), - Praying (intercession), - Palliating (tending), - Pruning (correcting) - Preaching (feeding), - Protecting (defending), - Persuading (conviction), - Providing (meeting needs), - Price-paying (sacrificial love), - Potentiating (equipping/edifying), - Planning (visionary/strategic). Spiritual leadership in the Church (ordained or elected) should be pastoral in style and divine in agenda: serving the Lord’s saints, to enhance their service to the Lord (Eph 4:11-14). The Church should avoid all “humanocracies” and hold unto Christ’s pattern of leadership for accomplishing the purpose of Christ. Spiritual Leadership must thrive where all other forms of leadership fail. Which organisational bureaucrat or business or political technocrat would succeed if he were supposed to oversee 100 workers. Suppose only about 50 percent of them ever showed up for work at a given time, and only 25 percent could be relied upon. Suppose that every time a simple flash of lightning appeared in the sky, large numbers of young workers pulled the covers over their heads and failed to report for duty. Suppose your workers only worked when they felt like it and yet you must be very sweet and never fire one of them. To get them back to work you must beg them, plead with them, pat them on the back, and use every means under the sun to persuade them without offending them [or prosecuting them]. And suppose you were in competition with a notorious rascal, the devil, who had no scruples and is far more clever than you can imagine and uses such attractive things as fishing rods, guns, soft pillows, televisions, and a thousand other things [including unethical riches, revelling parties, gripping lusts and craving desires] to attract your customers [your fans or your supporters and distract your workers]. How successful would any ‘humanocracy’ be? (Adapted from 2000+ Bible Illustrations).

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AIM OF SPIRITUAL LEADERSHIP a) Fulfilment of Divine Agenda as set forth in the Great Commission (Matt 28:19-20; Mk 16:15-16; Luk 24:4449).

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b) c) d) e) f)

g)

h) i) j)

The Great Commission is to Preach the Gospel of Christ, Minister and Teach so that all people will Practice Christ’s command. Help others become mature in Christ (Col 1:28; Eph 4:13-14) and acceptable in Christ (Rom 15:16). Produce more labourers of our kind and equip them for their ministry (2Tim 2:2; Eph 4:11-12). Equip believers against wolves and falsehood (Acts 20: 29-30; Col 2:8). Neither pursue selfish interests and desires, nor give personal interpretations of Scripture (1Cor 10:33; 2Co 4:2; Php 2:3-4). Consistency in pushing towards the divine goal of being perfect in pleasing God like Christ, in order to win the divine prize/crown of being raised to reign with Christ (Gal 4:19; Php 3:11-14; Col 1:27-29). Resolve conflicts without struggle but with prayerful endurance, selfless humility (meekness), self-discipline and wisdom, knowing that the Church belongs to none other than the Lord (Num 12; Num 16; 1Kin 3:16-28; 1Cor 4:10). Sincerity and clear conscience without ulterior motives, before God and before people (2Cor 4:1-2; 6:4; 8:21; Rom 14:8; 1Thes 2:5-10). Ministering according to the Scriptures (Lk 24:27; 1Cor 15:3-4; 2Pet 3:2) and serving in a way acceptable and pleasing to God (Rom12:1-2; Eph 5:10). Accountability to God spiritually (1Cor 4:1-4; 2Cor 4:2) with transparency to God’s people physically and materially (2Kin 12:6-16; 2Chr 31:11-19; Neh 13:13; 2Cor 8:18-21).

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PROBLEMS OF SPIRITUAL LEADERSHIP a) b)

Stressful, costly and time consuming (2Cor 11:28; Col 1:24). Incidence of poor response because of little faith, carnality, dullness of hearing, and backsliding (Matt 16:7-9; Heb 5:12-14 and 10:26; 1Cor 3:1-4).

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c)

d)

e)

f) g) h)

Inevitability of murmurings, opposition and rejection because of disillusionment, distraction, deception and dissatisfaction (Num 12, and 16; 2Tim 1:15 and 3:8-9; Tit 1:10-16). Tendency to sensuality, self-will, pride, dominationstruggle and greed (Lk 22:24; 2Pet 2:3, 10; 1Tim 3: 3, 6), e.g. i. the W’s: wine, women, wealth; or ii. the F’s: fun, fame, affluence, influence; or iii. the P’s: pleasure, power, popularity, prosperity, perpetuity. Danger of losing focus, teaching wrong doctrine, pursuing personal agenda and using unbiblical methods to accomplish ends (1Tim 4: 3-6; Gal 1:6-9; 2Pet 2:13). Loneliness and neglect of the Leader by the led/followership (Php 4:15; 2Tim 4:11). Divisions, tensions, quarrels, controversies and conflicts among the membership (Acts 6:1; 1Cor 1:11-13) Possibility of pains and pressures of persecution, prejudice and harassment from the outside society (Luk 6:27-29; 22:32-36; John 16:1-4).

We need divine focus, dedication, wisdom, knowledge of the Word, patience, faith, love and the power of the Holy Spirit for successful and fruitful ministry (2Tim 3:10ff). <>

SYMBOLS OF SPIRITUAL LEADERSHIP The total meaning of spiritual leadership could be drawn from the various terms used in the Bible to describe or refer to leaders in the Church. NOTE that the usage of these terms in the Bible is no longer exactly the same as in the Church today, because of adaptations. a) Shepherd or Pastor – one who feeds (edifies, guards, directs and teaches) the flock “with the WORD of grace and TRUTH in love” after the example of Christ (Acts 20:28, 32; 1Pet 5: 1-3).

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b) Elder or Presbyter/”Priest” – adept or custodian of the mystery of Christ who presides over the Church for worship, apostolic teaching and fellowship (Acts 15:2-6; Tit 1:5-9; Jas 5:14; 1Pet 5:1; “Rom 15:16; 1Cor 9:13f”). c) Overseer or Bishop – ordinary who supervises or superintends the Church to ensure things are done properly according to sound doctrine and divine agenda (Acts 1:20; 20:28; 1Tim 3:2). d) Servant or Deacon/Deaconess – one who (as a waiter) dishes out the mysteries of God and dishes out the resources of the Church to meet the material and moral needs of all the members of the Church and beyond (Rom 16:1f; 1Tim 3:8ff). e) Ambassador or Vicar – one who represents Christ to others for diplomatic spiritual reconciliation (2Cor 5:20). f) House-manager or Steward – one who works under Christ to manage the affairs of Christ’s Church and to guard and dispense the Truth of the Christ’s Gospel entrusted to him (1Cor 4: 1b-4). g) Parent (Father and Mother) – one who gives birth to, nurtures and mentors, with admonition and affection for the welfare of the family of God (Gal 4:18-20; 1Thes 2:7-12; 1Cor 4:14-17). h) Ruler or Presider/Leader (Rom 12:8; 1Tim 3:5; 5:17; 1Thes 5:12-13; Heb 13:7, 17, 24) one who guides and moderates in spiritualities. Usually ministerially ordained clergy such as Presbyters/Priests/Bishops (1Tim 5:17). i) Administrator or Director/Decider (1Cor 12:28) one who governs (controls and accounts for) temporalities for the Church. Usually congregationally elected executive council/team/board of Deacons/Deaconesses (1Cor 16:14). j) Helper or Assistant (1Cor 12:28). Usually co-opted or volunteer assistants who helped the Church officials to carry out their functions and offices (2Tim 4:11; Act 20:4, 34; 2Tim 4:11). k) Angelos or Message-bringer/Spiritual-Herald (Rev 1:20; 2:1, 8; 14:6; 1Cor 2:1; 9:14; 1Tim 2:7; 2Tim 1:11). Expected of Pastoral teachers and oracular preachers of God’s Word (1Pet 4:11).

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l) Attendant or Under-rower – subordinate officer who serves under the directives of Christ Who is Superior to all (1Cor 4:1a; Lk 1:2; John 18:36; Acts 26:16). <>

ROOTS OF (AND NECESSITY SPIRITUAL LEADERSHIP

FOR)

Is leadership necessary in the Church being a spiritual community? If so what are the scriptural roots and pattern for such leadership? 1. Spiritual Leadership arose NOT for our union with Christ which He works immediate by His Spirit, but out of the need for the saints to assemble habitually (in shared community) as a gathering called out to be together (Acts 2:41-47) and be ORDERED as a community ordered to be built up (Act 6:1-7; 14:21-23; Eph 2:20-22; Tit 1:5) for: Eucharistic breaking of bread; Discipleship teaching of the Word to equip for manners and ministry, for living and leading; Prayer with one accord; Apostolic fellowship (Word, Prayer and Eucharist) and Communal sharing of material resources (serving tables and having goods in common). For any community to advance, it requires governance; for a society to advance it requires the state; for a congregation to advance it requires organization; for a gathering to advance it requires ordering. God does not stand for chaotic confusion but for creative order. 2. Spiritual Leadership also arose from the need for the spreading ecclesia of the saints to be COORDINATED harmoniously as communities through: ◘ Consulting together for counsel; (Acts 15:1-21) ◘ Circuitry and circular oversight; (Acts 15: 22-33) ◘ Ordering of the assemblies locally; (Acts 6: 1-7) ◘ Cooperation of assemblies regionally and generally (both nationally and universally).

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The Church as ecclesia (assembly) is not only GATHERED but also ORDERED for koinonia (fellowship), didache (teaching), leitourgia/latreia (worship services) and marturia (witness). The Church is not only CONGREGATED as a momentary assembly but also INSTITUTED as continuous kingdom agency and living organism. Church Leadership is not only CONSTITUTED (Lay Diaconate) by the congregation but also INSTITUTED (Presbyterial Clergy) by Christ and His Apostles. 3. Spiritual Leadership should derive from the examples left by: ◘ Moses with the Aaronic Priests, Levitical staff and the “scope-hierarchy” of Tribal Heads and Rulers (overseeing Tens, Fifties, Hundreds and Thousands); (Exd 18:13-26; Num 3:513; Deut 17:8-12). ◘ Ezra the Magistrate and Teacher of the Law (Ezra 7:10; Neh 8:1ff) and his succeeding Scribe-Rabbis (TeacherPresiders) of the Synagogues and communities (Ezra 7:25) with whom Christ was identified as Rabbi (John 1:38, 49; 3:26). Note Matt 23:8; 2Cor 1:24. Notice also that Ezra the Scribe focused on overseeing spiritualities, while Nehemiah the Governor focused on overseeing temporalities (Neh 8:9). This is leadership separation in consultation, without superiority conflict. ◘ Jesus and His collegial institution of twelve Apostles until the Pentecost (Mk 3:13-19; Acts 1:21ff). ◘ After the Pentecost, the Apostles and their apostolically ordained Helpers who were delegated to deputize for them in distant regions (like Titus and Timothy 2Cor 8:22f; Php 2:1922; Tit 1:5), also itinerant charismatic Prophets/Prophetesses and Evangelists (Acts 11:27; 15:32; 21:8-10). ◘ Apostolically ordained (sometimes stipendiary 1Tim 5:17f; 1Cor 9:11ff; Gal 6:6) Elders/Bishops INSTITUTED by apostolic authority to minister the LOGOS/WORD and preside in LITURGY/WORSHIP as divinely revealed (Acts 14:23; 2Tim 2:2; Tit 1:5ff), and locally elected Deacons/Deaconesses CONSTITUTED by congregational consensus to administer or manage LOGISTICS according to material resources and

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requirements (Acts 6:3; Rom 16:1f; 1Cor 16:3; 2Cor 8:19, 23b). NOTE: Before the Pentecost, the Apostles recruited into the Apostolate (Acts 1:20ff). Thereafter, they ordained (i.e. recruited, trained and ordered) Elder-Overseers into the pastoral Episcopate-Presbytery (Act 14:23; 20:17-38; 1Tim 4:14; 2Tim 2:2; Tit 1:5). By divine institutional authority, the Apostles SET or SENT the ordained Presbyterate ministers to oversee spiritualities (LOGOS and LITURGY) IN the Churches and identified with them (Acts 1:20; 15:2ff; 2Cor 8:17-18, 22-23a; 1Pet 5:1-4; 2John 1:1; 3John 1:12) as their fellows and successors in the Christ-INSTITUTED custody of the received WORD and oversight of Church WORSHIP Services – for fellowship, ordinances and prayers (1Tim 4:13; 5:17; 2Tim 2:2; Jas 5:14). By constitutional consensus, the congregations CHOSE their elected Diaconate administrators to take charge of temporalities (LOGISTICS) FOR the local Church and CONSTITUTED them as keepers of the TREASURIES and servers of the TABLES – accountable to their congregation (Acts 6:3; Rom 16:1f; 1Cor 16:3; 2Cor 8:19, 23b). Neither Christ nor the Holy Spirit seem to have constrained the Apostles to institute a uniform or fixed form of leadership structure in the early Church, for they had:  the Apostles, the Table-Deacons and the Church initially, and later the Apostles, Elders and the Church in Jerusalem (Act 15:2-4, 22);  the Apostles, Prophets, Teachers and the Church in Antioch (Act 13:1-3; 14:14);  the Bishops, Deacons and all the Saints in Philippi (Phil 1:1), etc;  even today many Churches or Denominations have their own forms of the Clergy, Council and Congregation. Yet we can identify clearly emergent and adapted trends with commonly shared pattern.

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4. Two areas of local responsibility emerge: ◘ First, that of oracular dispensation of the revealed SPIRITUAL mysteries of Christ by those ministerially ORDAINED (i.e. presbyterially recruited, trained and ordered) and instituted as Presbyters/Presiders/“Priests”: (for spiritual-care and guidance Acts 20:17, 26-28; 1Cor 4:1f; 1Tim 4:13-14; 2Tim 2:2, 15; “Rom 15:26; 1Cor 9:13f”). The ordained ministry (called the Clergy today) is trained and proved by presbyterate ordinaries and entrusted with the stewardship (dispensation) and guardianship (custody) of the spiritual mysteries of Christ; which mysteries they must adeptly and adequately minister through the Word, prayers and ordinances, to edify and equip the Saints for useful ministry (i.e. Ordained Presbyterial Clergy are Ministers of the Logos; they are usually gifted with some of the FIVE-FOLD Word-Ministry gifts in Eph 4:11 and often addressed as “Reverend” today). This arm of Church Leadership is ordered into the Apostolic Institution of the universal Church of God and ministers the divine directives and eternal decrees of God as written in the Scriptures. As the spiritual oversight body, they communicate scriptural counsel. This is the LOGOS and LITURGICAL ministry. 1Tim 5:22; is from Latin ordinare=put into order or institute or designate; its Greek equivalents include horizo=to establish or diatasso=to institute or tithemi=to appoint, all of which were in the Apostolic Church, usually done through selecting (for Deacons by the congregation, but for Priest/Presbyters by the Apostles and their delegates), approving and hand-laying (Act 6:3, 6; 14:23; 1Tim 5:22; Tit 1:5). ◘ Second, that of administrative management of the common MATERIAL resources of the Saints by those congregationally ELECTED (by popular vote or acclaim) and constituted as Deacons/Deaconesses/”Directors”: (for social-care and order Acts 6:2-4; 1Cor 16:3; 2Cor 8:19-24). The elected ministry (called the Council today) is acclaimed by the congregation and entrusted with the stewardship and guardianship of the material resources and common concerns of the Church; which resources they must orderly and judiciously administer, to succour the Saints and meet their social needs (i.e. the elected Diaconate SPIRITUAL LEADERSHIP DISTINCTIONS By Venerable Dr. I. U. Ibeme 17

Council/Board are ministers of Logistics). This arm of Church Leadership is from the local congregation and administers according to the local Church Constitution, consensus, directives and needs. As the temporal executive body, they operate constitutional policies. This is the LOGISTICS ministry. To follow apostolic tradition, the administrative, nonordained temporal executives who provide LOGISTICS should consult with but not seek to oversee, direct and discipline the sacerdotal, ordained spiritual overseers of who preside in LITURGY/WORSHIP and minister the LOGOS/WORD. ORDAINED INSTITUTED CLERGY AND ELECTED CONSTITUTED COUNCIL SHOULD FUNCTION IN CONSULTATION WITHOUT SUPERIORITY CONTEST OR CONFRONTATION, WITHOUT CONFLICT OR CONFUSION OF ROLES. Notice that much of temporal matters that are handled by Church administration today (like finances, projects, assets, equipments and investments) was undertaken as patronage offered by the wealthy hosts of the apostolic house-churches with the help of the Deacons (Rom 16:35; 1Cor 16:19; Col 4:15). Such Host Patrons or Patronesses (Act 16:15) and congregationally elected Deacons should support the ministry of apostolically ordained Presbyters (3John 1-8) but NEVER suppress or exercise preeminence over them (3John 9-11). Ordained Presbyters should be guided by the Word and directed and disciplined by their fellow ordained mentor Presbyters, NOT by the Laity. To walk in the Truth and prosper, Host-Patrons and Table Deacons should not seek to rule over apostolic Presbyters like Diotrephes (3John 9-11), but rather give them double respect like Gaius (3John 1-8), and care as they rule together consultatively (Heb 5:4; 1Tim 5:17). The role of the ordained should also not be usurped by the nonordained: such could provoke divine judgment (1Sam 13:8-14; 2Chron 26:16-26; Act 8:18-24). That the Church is a Royal Priesthood (1Pet 2:9) is not a license for leadership disorder because Israel was also a Royal Priesthood (Exod 19:5-6). 5.

Two areas of itinerant responsibility emerge:

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◘ Oversight circuit ministry by ORDAINED clergy (i.e. regional Episcopacy) SUPERINTENDING several churches and ORDAINING (recruited gifted, mature and trained) prophets, teachers and other charismatics into the Pastoral Presbytery to “pastor-teach” each local church for spiritual growth (e.g. Timothy and Titus 1Tim 5:19-22; 2Tim 2:2, 24; Php 2:19-22; Tit 1:5). ◘ Charismatic mobile, revival ministry by gifted LAY Prophets/Prophetesses, Evangelist and the like gifted, moving/invited from church to church, PROPHESYING to exhort congregations and EVANGELIZING to win converts. (e.g. Agabus, Philip, Judas and Silas: Acts 8:5ff; 11:27f; 15:32; 21:8-10). <>

WOMEN AND MINISTRY In the apostolic Church, women were in the ministry as Deaconesses, Helps (Act 18:26; Rom 16:1-3), Prophetesses (Acts 21:9), Matrons (John 19:27), Financers (Mar 15:41; Luk 8:2-3), and Hosts (Act 12:12; 16:14-15, 40) but were not ordained as oversight Presbyters. The Apostle Paul admonished that women who asked contentious questions and argued with opinionated assertions during fellowship/service (issuing authoritative directives and instructions 1Cor 14:34; 1Tim 2:12, raising argumentative contentions in the Church 1Cor 14:35; 1Tim 2:11, and such personal assertiveness toward men), were to be ashamed and stop such, to maintain orderly decorum in the congregation (1Cor 14:33-35). This also applies to men who misbehave similarly to leaders (2Thes 3:67). So ‘not to speak’ and ‘keep silence’ and ‘not exercise authority over men’ in the Church here (1Cor 14:34; 1Tim 2:11-12) mean that women should not be ordained into priestly overseer office nor assume presbyterial authority IN THE CHURCH (1Cor 9:11-16; Tit 2:15). Women in Christ should not presume to contend with or dictate to men IN THE CHURCH. However, this does not mean muteness or dumbness but ‘courteousness’, ‘submission’ and ‘obedience’; which equally applied to nonleading male members. Again, this could NOT have abrogated

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other utterance or spoken ministrations enjoined and permitted for women in other portions of Scripture such as: (1) prophesying, praying, tongues-interpretation and even singing (in public before all) Luk 2:36-38; Acts 21:9; 1Cor 11:3-12; Eph 5:18-21; Exo 15:20-21; Jdg 4:4-9, and (2) teaching and even questioning (before women in public but before men in private and at home Acts 18:26; 1Cor 14:35; Tit 2:3-4; Prov 31:1-2), and (3) other spiritual ministrations and helps (Act 16:14-15; 1Tim 5:10). (4) Also their ‘subjection to authority’ does not exclude official delegation (Rom 16:1-4); even protesting maladministration and voting for lay church leaders of their choice (Act 6:1-6). One proviso is that such women should minister IN CHURCH GATHERING with their messianic worship veils of authority on their heads: not for submission to men or culture as is often mistakenly believed, but for dignity before the messianic Church and for authority before the liturgical Angels (1Co_11:5-6, 1Co_11:10). This apostolic ordinance and Church custom was meant to cover every symbol of human glory (long-haired women’s heads) and uncover only the symbols of divine glory (short-haired men’s heads) when in the Church’s messianic Assembly, for the sake of God’s attendant liturgical Angels. WHY THE ANGELS? Angelic company (not demons) is always in attendance with God at any true Church assembly where God is present (Heb_12:12-14; 1Ti_5:21) and inside. Some Churches who seek to be subjective and cultural rather than scriptural neither mind having Christ outside the door (Rev 3:20) nor bother about manipulations by seducing demons of error into all manner of dangerous trendy teachings (1Tim 4:1; 2Pet 2:1; 1John 4:6). Others use their anointing rather than Scripture to validate their revisionism, forgetting that King Saul was divinely anointed (1Sam 10:1) and had the prophetic Spirit (1Sam 10:10), but when he disregarded divine protocol (1Sam 13) and instruction (1Sam 15), he additionally

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began to be troubled by a demon by divine disfavour, despite his divine anointing (1Sam 16:14)! Postmodern subjectivist Churches are playing dangerous games with spiritual protocols of the Worship Veil divinely instituted for the New Testament, which were customary order and decorum followed by early Apostolic Churches without contention (1Cor 11:1-2, 16). Today, some Christians presume they have subjective liberty or spiritual authority to arrogantly disregard or discretionally revise customs taught and practiced by the Apostles as Christ’s spiritual ordinances of decorum in Church (1Cor 11:3-5) and dignity before His Angels (1Cor 11:10). Angels are God's liturgical (worship ministering or homage service) spirits unto God as well as diaconal (attendant serving) spirits unto the saints (Heb_1:14). THIS PROTOCOL OF HEAD TOKENS FOR THE NEW TESTAMENT CHURCH, HAD NOTHING TO DO WITH MARRIAGE TO HUSBANDS, NOR HAS IT ANYTHING TO DO WITH JEWISH, GREEK AND ROMAN CULTURES as often insinuated. Of course, it is also important to notice that this is about regard or disregard of divinely instituted protocol and tokens of dignity and indignity, glory and inglory, honour and dishonour, but not about sanctity and defilement. (See http://www.pdfcoke.com/doc/28479877/SHOULD-WOMENUSE-WORSHIP-VEIL-IN-THE-CHURCH for more details on the Worship Veil). In the secular society or the State, OUTSIDE THE CHURCH, where the sacerdotal Priesthood and Presbyterate are not in charge, though women may be socially disadvantaged (1Pe 3:7), yet they are not forbidden from temporal prominence and authority over men. Like the men, they could come to ruling power by circumstance (Debora, Jdg 4:4-6; Jdg 5:69), by force (Athaliah, 2Kin 11; 2Chr 22-23), by political manoeuvre (Esther, Est 8:1-14), by popular SPIRITUAL LEADERSHIP DISTINCTIONS By Venerable Dr. I. U. Ibeme 21

acclaim and personal merit (Esther, Est 2:15-18), by prowess (Jael, Jdg 4:9; Jdg 4:17-22) or by royal birth. There were the Queen of Sheba (2Kin 10; 2Chr 9; Mat 12:42) and Candace the Queen of Ethiopia served by eunuchs (Act 8:27), who were well spoken of by the Scriptures. It is worthy of note that Priscilla (our first female seminary theology professor) provided academy theological update training for Apollos outside the Church assembly BUT REMAINED UNDER THE OVERSIGHT MINISTRY OF APOLLOS IN THE CHURCH (Act 18:24-28). Christian women should therefore, contribute their spiritual gifts/abilities in Church and could be licensed, commissioned, elected, delegated, appointed, into various roles, responsibilities and ministries as applicable to all laymen who are equally Spirit-baptised INTO CHRIST (Joh 7:37-39; 1Co 12:12-14; Eph 2:19-22), but to operate with their veil of authority in the Angelic culture of the Church assembly (1Co 11:5-6; 1Co 11:10). However, they should NOT assert themselves over men or be ORDAINED into priestly authority or oversight presbyterate presidency over men in the Angelic Assembly of God’s Church (1Co 14:34-35; 1Ti 2:11-12; 1Ti 5:21; Heb 1:14; Heb 12:22-24). Amongst fellow women in the Church, amongst their children and dependants in their homes, and in socio-political circles outside the Church, Christian women could oversee and preside at any level. (Tit 2:3-4; Pro 31:1-2; Jdg 4:4-9).

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PATTERN FOR PASTORAL LEADERSHIP SPIRITUALITY (Acts 20: 18-36) Serve the Lord with humility of a bondservant v. 19; Hold back nothing that is helpful v.20; Teach in public and from house to house v. 20; Lead and testify without discrimination v. 21; Be ready to die for the ministry v.24; Determine to testify the Gospel and accomplish Christ mission v.24; - Make known the whole counsel of God v.27; - Take heed to yourself v.28; -

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Oversee and shepherd Christ’s flock v.28; Watch and warn against false teachers v.29-31; Toil day and night v.31; Intercede for all v.32; Eschew covetousness but be content with your earning v.33-34 - Give support for the weak v.35; - Pray with all v.36. -

PATTERN FOR PASTORAL HUMILITY (Php 2:5-11) -

LEADERSHIP

Selfless humility as in the mind of Christ v.4-5, 8; Not grasping one’s equalities/dignities v.6 Emptying oneself of one’s reputation v.7; Voluntarily becoming like a servant v.7; Humbling oneself before men v.8; Obeying God to the uttermost v.8; Leaving one’s exaltation in God’s hand v.9-11.

Leadership is spiritual when it is not self-centred but Christcentred. This means that the Christian Spiritual leader is one whose:  Appointment is not by personal desire but by the Spirit’s delight. Not by human arrogation and manipulation but by spiritual invitation (call) and qualification.  Aspiration is not proud domination but humble service.  Motivation is not ambition but devotion to the Lord.  Method is not mundane devices but God’s direction  Confidence is not in self but in God.  Focus is nothing else but Christ as revealed in the Word.  Vision is not personal agenda but divine agenda.  Decision is not personal choice but Divine will and Divine approval  Delight is not to be obeyed but to obey God. <>

QUALIFICATIONS FOR SPIRITUAL LEADERSHIP

PASTORAL

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1. Of good report within and outside the Church (Acts 6:3: 1Tim 3:1-4, 7). 2. Full of spiritual wisdom (discerning, designing, deciphering, discovering, disentangling) and spiritual power (Acts 6:3: 1Tim 3:2-3) – Spiritual Gifts. 3. Full of the Holy Spirit (Acts 6: 3, 8; Tit 1:8) – Spiritual Character. 4. Devoted to the study of the Word (Acts 6:4; Tit 1:9) 5. Devoted to prayer and ministry (Acts 6:4; 18:25; Rom 15:30; 12:11; Col 4:12; 2Tim 4:13) – Spiritual Fervency. 6. Proved over time (Tit 3:10; 1Tim 3:6) – Spiritually, Mentally, Socially, Morally. 7. Time conscious wisdom (Eph 5:15, 16; Col 4:5; Act 20:16). 8. Good knowledge of the Faith (2Tim 2:15) – Spiritual Knowledge. 9. Wholehearted acceptance of the Faith (2Cor 4:2, 13) – Spiritual Conviction. 10. Practical demonstration of the Faith (1Pet 5:3) We cannot give what we do not have; We cannot motivate others into what we do not strongly believe (2Tim 2:6). 11. A heart that cares for souls and ready to supply whatever is lacking (1Thes 3:10; 1Pet 5:2). <>

RESPONSIBILITIES OF SPIRITUAL LEADERSHIP

PASTORAL

Pastoral responsibility is that of spiritual care for ecclesiastical order (1Tim 3:15; Tit 1:3) and spiritual warfare of guardianship of the Gospel Truth (1Tim 1:3-7,18-19; 2Tim 2:2-4; Tit 1:911). a) Commitment to the Lord (2Cor 5:9-10; 1Cor 4:1-4). b) Commitment to the Word (2Tim 1:13; Josh 1:8; 2Tim 3:16; 4:5). c) Commitment to the Ministry (2Cor 4:1-4; Col 4:17).

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d) Commitment to the Flock (Acts 20:26-31). He must not only love to feed and tend the flock but must also love the flock he feeds and tends. e) Sound (balanced and correct) teaching of the gospel mystery on regular basis (1Tim 4:6-13; 5:17; 2Tim 1:13; Tit 2:1). f) Emphasis on the sufficiency of Christ (Col 2:10; 1Cor 1:30). g) Emphasis on obedience to Christ (1John 2:3-6). h) Encouraging communal relationship, compassion and mutual help (Heb 10:25; Gal. 6:1, 2). i) Encouraging personal Bible Study and prayers (1Pet 2:2; Eph 6: 18). j) Demonstration of oversight compassion through – - Communication (sending of letters and literature to distant brethren) as seen in the NT Epistles. - Visitation (Php 2:19; Rom 15:29). - Intercession for divine intervention (Eph 1:17-23; 3:1321; Php 1: 3-11; Col. 1:9-14). - Availability (easily approachable) and Accessibility (living in proximity to the place of ministration and being easily reachable by those to whom one ministers) as the duty Priests quartered in the Tabernacle/Temple and the Hosts of the apostolic house Churches. Even the House of David was next door to the Temple. Distant or Ivory Tower tele-leadership is not good for the Church, especially in odd-hour emergency. k) Ensuring discipline and orderliness in doing Christ’s agenda (1Tim 5:20; Tit 1:13; 2Cor 13:2) l) Exemplary life of faith and holiness (1Tim 4: 12; Tit 2:7; 1Pet 5:3). m) Readiness to suffer and bear the brunt of spiritual leadership on behalf of the congregation (Col 1:24; 2Cor 11:23-29). <>

CONCLUSION Christ’s teaching on spiritual leadership is servant-hood not lordship (Matt 20:25-28; Mk 10:42-45). The leader must be the

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servant of all and the slave of Christ. Christ’s demonstration of Spiritual leadership is feet-washing (John 13:13-17). Christ’s success derives from His humility (Php 2:5-15). Christ’s perception of the Church is a Christ-Organism (John 15:1-8; Eph 4:16; Col 1:18) rather than a social organization. Spiritual leadership, as a servant-shepherding leadership style, helping people towards God’s pleasure and purpose is: Not by

But by

Compulsion Domination and derivation Receiving Devouring Commanding Dictating Exertion Harassing Innovations and trends Cleverness Pride Centralization or Monopolization Monarchical or Individualistic

Persuasion 1Cor 9:19; Service and sacrifice Matt 20:25-28; Giving Acts 20:33-35; Shepherding Acts 20:28-31; Motivating 1Thes 2:7-12; Demonstrating 1Pet 5: 1-6; Example 1Cor 4:16; 11:1; Tending John 21:15-17; The Word of God 1Cor 2:1-7; Sincerity 2Cor 4:1-5; Humility Php 2:5-11; Reproduction and Delegation 2Tim 2:1-2; Collegial concert or concord Acts 15:6, 22.

Spiritual leadership that is of Christ must be done in the wisdom and power of the Holy Spirit (1Cor 2:1-7) not in the intrigues of the world; to the glory of God (Col 3:17, 23) and for the saving benefit of everyone (Col 1:24-29) not for personal interests (Php 2:19-21). “No political intrigues, But Christ’s glory; No personal interests, But love towards all” (Php 2:3-5). Leadership in the Church should be truly spiritual in nature (i.e. after Christ), pastoral in style and divine in agenda: serving the Lord’s saints, to enhance their service to the Lord (Eph 4:11f). The Church should avoid all “humanocracies” and hold unto Christ’s pattern of leadership for accomplishing the purpose of Christ. <>

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Last updated: September 14, 2012 by Ven. .Dr.. Ifechukwu U. Ibeme Copyright © PriscAquila Publishing, Maiduguri, Nigeria. Click Here For PriscAquila Christian Resource Centre. http://priscaquila.6te.net

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