ORIGINS OF CHURCH LEADERSHIP

BY VEN. DR. I. U. IBEME. PriscAquila Christian Resource Centre

Website: http://www.scribd.com/ifeogo
http://priscaquila.6te.net
http://priscaquila.blogspot.com

CONTENTS:
A. Nature Of Spiritual Leadership
B. Symbols Of Spiritual Leadership
C. Women in Ministry
D. Roots Of (And Necessity For) Spiritual Leadership
NOTES

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,
(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.

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.

ORIGINS OF CHURCH LEADERSHIP BY VEN. DR. I. U. IBEME 1

 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 sufferings, 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.

A. NATURE OF SPIRITUAL LEADERSHIP

The Church has been deceived into seeking leadership light from the world
as though the Word of God has no superior precepts on leadership. Much of
modern, mundane leadership techniques is ungodly. Some of the modern best
practices are adulterated inferior analogues of ancient biblical principles. God
has not left us ignorant of what is pure quality leadership. Sociological research
and management innovation may produce temporal leadership principles that
are, far-reaching and pragmatic but Scriptural revelation offers superior spiritual
guidance to leadership that will endure forever. The kingdoms and treasure of
this world shall bow to and become the Kingdom of God and of His Christ (Rev
11:15; 17:14; 21:24).

Leadership for the Church should be spiritual not political or mercantile. By

spiritual is meant that it is in accordance with Christ and God’s Word. It 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). Thus Spiritual Leadership has a clear
temporal goal of growth in grace but there is also the eternal hope or vision of
glory which determine the necessary mission and operational means for
Spiritual Leaders (Eph 5:25-27; Col 1:24-29; 1Tim 2:3-4).

The polity of Christ's Kingdom is heavenly and spiritual, "not of this world"
(Joh 18:36) and “not as the Gentiles who know not God" (Mat 20:25-28; 1Th
4:4-6); therefore Spiritual Leadership does not seek its interest but shows
compassion. Spiritual leadership is not commandant leadership but servant
leadership; not taxing leadership but tending leadership. Spiritual leadership
does not dictate and devastate like the bramble (Jdg 9:15) but motivates and

ORIGINS OF CHURCH LEADERSHIP BY VEN. DR. I. U. IBEME 2

edifies by example (Joh 13:13-15; 1Tim 4:12; Tit 2:7); not monarchical but
collegial. Spiritual leadership is not about ingenuity after modern Gentile
techniques but sincerity after Christly precepts and sanctity after God’s pleasure
and purpose. Matt 20:25-28; John 13:12-17; 1Cor 9:19; 2Cor 4:1-5; Act 15:6, 22;
1Pet 5:1-4; 1Thes 2:7-12.

Spiritual leadership derives from the Scripture and Christ and directs
toward Christ and the Word of God. It must be done in the wisdom and power
of the Holy Spirit (1Cor 2:1-7); to the glory of God (Col 3: 17, 23); and for the
benefit of everyone (Col 1:24-29), but not for personal interests (Phil 2:19-21).

Spiritual leaders must not only possess and seek spiritual knowledge,
character and power but social reputation too. (1Tim 3:1-7). The Spiritual
Leader does not LEAD as HEAD but serves and tends as HELP.

The Spiritual Leader is not self-centred but God-centred, not ideology-

based but Word-based; he/she is not confident in self or in people but in God;
he/she is in covenant with God and so must be accountable to God and sincere
with God's Church (1Cor 4:1ff; 2Cor 2:17):
 His/her decisions are not by his/her own will but God’s will;
 His/her delight is not to be obeyed but to obey God;
 His/her motivation is not ambition but devotion (love of God);
 His/her method is not his/her devices but God’s direction;
 His/her selection is not by personal desire but by the Spirit’s delight (Heb
5:4);
 His/her vision is not personal dreams but Christ’s mission and agenda.

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B. 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 not 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).
b) Elder or Presbyter/”Priest” – adept in gospel mystery who presides over
the Church for worship, rites, apostolic teaching and fellowship (Acts 15:2-
6; Tit 1:5-9; Jas 5:14; 1Pet 5:1; Rom 15:16; 1Cor 9:13f).

ORIGINS OF CHURCH LEADERSHIP BY VEN. DR. I. U. IBEME 3

 ORDINATION is spiritual recruitment by clergy
MENTORS (unlike election by lay MEMBERS Act 6:3)
through covenantal ordering (1Tim 5:22; 2Tim 1:6)
into OVERSIGHT OFFICE of presbyterial priesthood in
the Church (Act 13:1-3; 14:23; Tit 1:5). Such ordering
involves selection, training, examination,
authentication and authorization (1Tim 4:14; 2Tim
2:2) to be apostles’ adept emissaries and custodians
(or delegation under apostolic succession). Oracular
(LOGOS) and sacerdotal (LITURGY) responsibilities
are particularly apportioned to an allotment or part
(Grk=kleros Act 1:17, 25) as officer-clerics who are
ordained as presbyters for the purposes of oversight
and order in the Church wherever they are sent (1Tim
3:1-7; Tit 1:5-11). On the other hand, the Scriptures
(Acts 6:1-7) show that the Lay Diaconate who
administered the table and financial LOGISTICS was
congregationally elected to local responsibility.
Ordination to the Episcopate/Presbyterate (Acts 15:2-6; Tit 1:5-9; Jas
5:14; 1Pet 5:1) i.e. Priesthood (Rom 15:16; 1Cor 9:13f) was based
NOT merely on agedness BUT mainly on manners, morality, ministry
and mastery of the Kingdom mystery (1Tim 3:3-7; 4:11-16; 5:17-
22; 2Tim 2:2).
The English word ORDINATION is from Latin ordinare=to put into
order or institute or designate; its Greek equivalents include
aphorizo=to set apart (to God) or horizo=to establish or diatasso=to
institute or tithemi/(kat)histemi=to appoint, all of which were said to
be done in the Apostolic Church usually through (s)electing (for lay
Deacons election is by the congregation, but for clergy
Priest/Presbyters selection is by the Apostles and their delegates),
(ap)proving and hand-laying (Act 6:3, 6; 14:23; 1Tim 5:22; Tit 1:5).
Note that in the Scriptures, though women ministered in several
prominent roles including the lay Diaconate, they were neither
ordained nor in anyway expected to be ordained as oversight
Presbyters. This divine wisdom should not be challenged or changed
but upheld in the Church. Outside the Church though, women can
assume or attain any level of authority.

ORIGINS OF CHURCH LEADERSHIP BY VEN. DR. I. U. IBEME 4

c) Overseer or Bishop – officer or 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).
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, oversee or
supervise in order to ensure the healthy state of affairs in such units
(Act 15:36; Rom 1:11; Phil 1:27).
d) Servant or Deacon/Deaconess – one who (as a waiter) ministers the
mysteries of God and dishes out the treasuries of the Church according
to the material and moral needs of all the members of the Church (Rom
16:1f; 1Tim 3:8ff).
e) Ambassador or Vicar – one who represents Christ to others (2Cor 5:20).
f) House-manager or Steward/Dispenser (Grk= oikonomos) economist (Luk
12:42) – one who works under Christ to manage the Church dispense
and guard the Truth of the gospel entrusted to them (1Cor 4:1b-4; Col
1:25-26; 1Tim 6:20; 2Tim 1:14).
g) Parent (Father and Mother) – one who gives birth to, nurtures and mentors,
shows affection and concern for the welfare of the family of God (Gal
4:18-20; 1Thes 2:7-12; 1Cor 4:14-17).
h) Ruler or Presider/Chief/Leader (Rom 12:8; 1Tim 3:5; 5:17; 1Thes 5:12-13;
Heb 13:7, 17, 24) (Grk= hēgeomai or proistēmi) one who guides and
presides in spiritualities. Especially the ordained Presbyters (1Tim
5:17).
i) Administrator or Director/Decider (1Cor 12:28) (Grk= kubernēsis) one who
governs (controls and accounts for) temporalities for the Church.
Especially the elected Deacons/Deaconesses (1Cor 16:1-4).
j) Helper or Assistant (1Cor 12:28; 2Tim 1:16) (Grk= antilēpsis or anapsuchō )
one who readily supports, assists or helps the Church officials to carry out
and fulfill their functions and offices (Rom 16:2b; 2Tm 4:11; Act 20:4, 34).
Especially the employed staff, co-opted or volunteer assistants and task
committees.
k) Angelos or Message-bringer/Spirit-Herald (Rev 1:20; 2:1, 8; 14:6; 1Cor 2:1;
9:14; 1Tm 2:7; 2Tim 1:11). Expected of Pastoral teachers (Oracular
preachers) of God’s Word (1Pet 4:11).
l) Attendant or Under-rower officer (Grk= hupēretēs) – subordinate officer who
acts under directives given by one’s Superior, i.e. Christ (1Cor 4:1a; Lk
1:2; Acts 26:16)

ORIGINS OF CHURCH LEADERSHIP BY VEN. DR. I. U. IBEME 5

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C. WOMEN AND MINISTRY

WOMEN’S ROLES IN HISTORY: Since the fall of humanity into sin, the preciousness
of women has demanded that men should protect them from hazards of the fallen
life and society, though this PROTECTION has unfortunately been either misapplied
or misconstrued as PERSECUTION. Women looked after the Children and did
housekeeping in the safety of the home, while Men ventured into the hazards of
seeking labour, distant trade, hunting game and fighting wars away from home

Spiritually speaking as found in the Scriptures, taking up the stewardship of Gospel

Ministry and Church Office are about exposure to dangerous responsibilities and
deadly warfare, not about enjoyment of dignifying privileges and entitlement rights
as we have perverted things to seem in the modern culture of today! This
perspective disparity has confused issues for the ill-formed to wrongly portray or
perpetuate women PROTECTION to appear as women OPPRESSION.

It is not fair and wise that men should be secured in safety and comfort while
women would be exposed to struggles and dangers – it should be the other way
round. This original PRESERVATION INSTINCT to protect women for the
good of the race has often become misconstrued by both misogynist men
and misandrist women as if it were of PERSECUTION INTENT to
marginalize women. MISOGYNISTS are men who hate women while
MISANDRISTS are women who hate men. It is unfortunate that misogynist versus
misandrist polemic has confused, polarised and perverted postmodern concept and
attitude about manhood and womanhood! This bitter acculturation needs to be
ameliorated.

Husbands and Wives should endeavour to avoid joining the MEN-WOMEN

EPIC WAR into their homes, their thoughts and their manners. This age-old
epic war is propagated by both MISOGYNIST men and MISANDRIST women
such that women seem to join hands (especially at beautification salons)
to counsel other women against their husbands while men join hands
(especially at recreation pubs) to counsel other men against their wives.
Married couples should refuse to carry over this war into their relationship
and home but dissociate from this bitter epic war by insisting that they are
married to their own wife or husband not men and women.

Men should guarantee spiritual and physical safety to women because of their
delicate roles (especially pregnancy and breastfeeding). Women should be shielded
from bearing spiritual blame and brunt (Num 30) but not exposed to forms of
harassment and hazards, though they share the same dignity with men (1Pet 3:7).
The necessity to protect the preciousness of women as the delicate incubators of
the race is one of the reasons why men were the ones exposed to the dangers of
the military and ministry, so that women and children would be preserved in safety.
In the Scriptures, apart from Eve, women were never sent into the rugged warfront

ORIGINS OF CHURCH LEADERSHIP BY VEN. DR. I. U. IBEME 6

 of spiritual ministry to be missionary Apostles, oversight Bishops, and pastoral
Presbyter or Priests on behalf of men.

Due to civilizing policies and utilitarian technology, much of physical dangers of

human society have been mitigated today, but that should not in any way
whatsoever make anyone think that spiritual dangers and decay of human condition
have also become mitigated. On the contrary, the world has become even more
perilous spiritually and more debauched morally as the Scriptures reveal. So, even
though the civilized modern society of today could safely expose women more
physically, yet the endtime Church of today should not revise the Scriptures to
expose our sisters to forefront of spiritual dangers as Adam did in Eden.

In the apostolic Church, women were in the ministry as much as

Deaconesses (Rom 16:1-3), Helps (Act 18:26), 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 it is disgraceful for women to ask

contentious questions and argue with opinionated assertions during
fellowship/service but maintain orderly decorum in the congregation
(1Cor_14:33-35). Women should desist from issuing authoritative
directives and instructions (1Co_14:34; 1Ti_2:12) and from raising
argumentative contentions in the Church (1Co_14:35; 1Ti_2:11).
This also applies to men who misbehave similarly to leaders
(2Thes_3:6-7). Women in Christ should not presume to contend
with or dictate to men IN THE CHURCH. Such personal
assertiveness TOWARD OR OVER MEN in the congregation should be
eschewed NOT ONLY IN CORINTH BUT IN EVERY APOSTOLIC CHURCH.

St Paul’s ‘not to speak’ and ‘keep silence’ and ‘not exercise

authority over men’ in the Church here (1Co_14:34; 1Ti_2:11-12)
indicate that women should not assume presbyterial authority
nor be ordained into priestly overseer office IN THE CHURCH
(1Cor_9:11-16; Tit_2:15). However, this does not mean muteness
or dumbness but ‘courteousness’, ‘submission’ and ‘obedience’
which equally applied to non-leading male members. Notice that this
does NOT extend outside the Church.

ORIGINS OF CHURCH LEADERSHIP BY VEN. DR. I. U. IBEME 7

Again, this could NOT have abrogated other utterance or spoken
ministrations and responsibilities enjoined and permitted for women in
other portions of Scripture such as:
(1) prophesying, praying, tongues-interpretation and singing
(before all in Church) Luk_2:36-38; Act_21:9; 1Co_11:3-12;
Eph_5:18-21; Exo_15:20-21; Jdg_4:4-9,
(2) teaching (before women in Church) Tit_2:3-4,
(3) teaching and even questioning but no contentions (before
men after Church in private and at home) Act_18:26;
1Co_14:35; Pro_31:1-2, and
(4) other spiritual ministrations, exhortations and helps
(Act_16:14-15; 1Ti_5:10).
Also, their ‘subjection to authority’ does not exclude official
delegation (Rom _6:1-4); even reporting negligence 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 symbols 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 the 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 began to be

ORIGINS OF CHURCH LEADERSHIP BY VEN. DR. I. U. IBEME 8

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.scribd.com/doc/28479877/SHOULD-WOMEN-USE-WORSHIP-
VEIL-IN-THE-CHURCH for more details on the Worship Veil).

In the secular society, 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 5:6-9), by force (Athaliah, 2Kin 11; 2Chr 22-
23), by political manoeuvre (Esther, Est 8:1-14), by popular 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. Priscilla (our first female seminary theology professor) provided
academy theological update training for Apollos outside the Church assembly

ORIGINS OF CHURCH LEADERSHIP BY VEN. DR. I. U. IBEME 9

 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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D. ROOTS OF (AND NECESSITY FOR) SPIRITUAL 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 for communion and community (Acts 2:41-47; 1Cor 16:1-4; Heb
10:25) and be ORDERED (Act 14:21-23; Tit 1:5) for:
- Eucharistic breaking of bread;
- Discipleship teaching of the Word;
- Prayer with one accord;
- Apostolic fellowship (Word, Prayer and Eucharist) and
- Communal sharing of material resources (serving tables and having goods
in common).

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; 14:23)
◘ Cooperation of assemblies regionally and generally (both nationally and
universally).
The Church as ecclesia (assembly) is not only GATHERED but also ORDERED
for koinonia (fellowship), didache (teaching), leitourgia/latreia (worship services)
and marturia (witness).

ORIGINS OF CHURCH LEADERSHIP BY VEN. DR. I. U. IBEME 10

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 Deaconate) 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, the seventy(-two0 Sanhedrin
and the “scope-hierarchy” of Tribal Heads and Captains-Judges (overseeing
Tens, Fifties, Hundreds and Thousands) (Exd 18:13-26; Num 3:5-13; 11:16-
17, 24-30; Deut 17:8-12).
◘ Ezra the Magistrate and Teacher of the Law (Ezra 7:10; Neh 8:1ff) and his
succeeding Scribe-Rabbis (Teacher-Presiders) 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.
◘ Jesus and His college of twelve Apostles until the Pentecost (Mk 3:13-19;
Acts 1:21ff).
◘ Apostles and their delegated Helpers who deputized for them in distant
regions (like Titus and Timothy 2Cor 8:22f; Phil 2:19-22; Tit 1:5), itinerant
Prophets and Evangelists (Acts 11:27; 15:32; 21:8ff).
◘ Apostolically ordained (stipendiary) Presbyter/Bishops (Act 14:23; Tit 1:5f;
1Tim 4:14; 5:17f; 1Cor 9:11f), and locally elected Deacons/Deaconesses
(Acts 6:3; Rom 16:1f; 1Cor 16:3; 2Cor 8:19,23b).

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NOTES:
Before the Pentecost, the Apostles recruited into the Apostolate
(Acts 1:20ff). Thereafter, they recruited (trained and ordained)
Elder-Bishops into the pastorate Presbytery (Act 14:23; 20:17-
38; 1Tim 4:14; 2Tim 2:2; Tit 1:5), and identified with them (Acts
1:20; 15:2ff; 1Pet 5:1-4; 2John 1:1) as their fellows and
successors in the custody of the Word and oversight in Church
service assemblies. Church assemblies were held for worship
and fellowship and for sharing in ordinances and prayers (1Tim
4:13; 5:17; 2Tim 2:2; Jas 5:14).

In summary, the hierarchy/categories of Church Ministers and

their Offices in the ORDERED CHURCH (not in every gathered

ORIGINS OF CHURCH LEADERSHIP BY VEN. DR. I. U. IBEME 11

 Church) during the time of the Apostles (called Bishoprics) went
thus:
i. Christ the Head of the Church (called Bishop in 1Pet 2:5).
ii. The Apostles sent by Christ (called Bishopric in Act 1:20-25).
iii. The Apostolic Delegates, who were special Presbyters sent
by the Apostles to ordain other local Presbyters.
iv. The Presbyters (called Bishops in Php 1:1; 1Tim 3:1-2; Tit 1:7)
ordained by the Apostles and their Delegates to lead the Church
of God in the Word, prayer and ordinances.
v. The Deacons (Treasurers or Table Servers) of the local
churches elected by their local congregations (Act 6:1-6; 1Cor
16:3; 2Cor 8:19) and inducted by the local Presbytery or if
present, Apostolic Delegates or Apostles.

Notice that neither Christ nor the Holy Spirit seem to have directed
nor led the Apostles to institute a uniform or fixed form of leadership
structure in the early Church, yet we can identify clearly emergent,
adapted trends. Again much of what is handled by church
administration today (like projects, assets, equipments and
investments) was taken care of as patronage offered by the
wealthy hosts of the apostolic house-churches (Rom 16:3-5; 1Cor
16:19; Col 4:15).

4. Two patterns 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).
The ordained ministry 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 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.

ORIGINS OF CHURCH LEADERSHIP BY VEN. DR. I. U. IBEME 12

 The English word ORDINATION is from Latin ordinare=to put into order
or institute or designate; its Greek equivalents include aphorizo=to set apart
(to God) or horizo=to establish or diatasso=to institute or
tithemi/(kat)histemi=to appoint, all of which were said to be done in the Apostolic
Church usually through (s)electing (for lay Deacons election is by the
congregation, but for clergy Priest/Presbyters selection is by the Apostles and
their delegates), (ap)proving 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 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 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, non-ordained temporal
executives who provide LOGISTICS should consult with but not seek to oversee,
direct and discipline the spiritual (sacerdotal) overseers who are ordained to
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 16:3-5;
1Cor 16:19; Col 4:15). Such VOLUNTARY Host Patrons or Patronesses (Act
16:15) and congregationally ELECTED Deacons should support the
ministry of apostolically ORDAINED Presbyters who direct the spiritualities
of the Church (3John 1-8) but NEVER suppress or exercise preeminence
over them (3John 9-11).

ORIGINS OF CHURCH LEADERSHIP BY VEN. DR. I. U. IBEME 13

 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 presbyterial
clergy should also not be usurped by the non-ordained diaconal council: 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 which had a divinely instituted order of Clergy and royalty
was also a Royal Priesthood (Exod 19:5-6). In the same vein the role of the
elected council should not be usurped by the ordained clergy (1Cor 16:3-4;
2Cor 8:19-24).

THIS PURELY SCRIPTURAL PATTERN HAS BEEN MODIFIED OR ADAPTED

BY VARIOUS CHURCHES AS THEY DEEM FIT TO SUIT THEIR VARIOUS
SPECIFIED PURPOSES OR SOLVE THEIR VARIOUS PECULIAR
PROBLEMS.

5. Two patterns of itinerant responsibility emerge:

◘ 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).

Notice that in the New Testament Church lay Eldership was attained
by longevity and dignity as in the Old Testament; while clergy Elders
(Presbytery) were ordained by the older Presbyters; the Deacons
however, were elected by the congregation. So in the old Church, apart
from the diaconate administrators elected for their integrity and ability,
they had:
 aged Elders (and aged women 1Ti 5:1-2; Tit 2:1-5) respected for
their longevity,

ORIGINS OF CHURCH LEADERSHIP BY VEN. DR. I. U. IBEME 14

  influential Elders (and influential women Act 16:13-15; 16:40; 17:4,
12; Rom 16:6-7) recognized or even nicknamed (e.g. Boanerges
Mar 3:17, Barnabas Act 4:36, Petros Mat 16:17-18, Chrysostom) for
their exploits, dignity and liberality, and
 oracular Elders ordained into the oversight Presbytery for their
spirituality and adeptness in the Scriptures.

After the death of the Apostles, what eventually emerged was the
Church being led by sacerdotal apostolic Bishops supervising
sacerdotal oracular Presbyters who were in turn assisted by
administrative and caritative lay Deacons, some of whom were
prepared for later admission into the sacerdotal ministry. There were
also caritative lay Deaconesses who were engaged in charity work
amongst women.

In the ancient Church, before the diaconate was clericalized, Deacons

and Catechists were not initially considered sacerdotal clergy from what
Chrysostom (4th Century) wrote in Homily XVI,
“Maintain a Teacher (Catechist), maintain a Deacon, and a
sacerdotal body (Priests) complete.”
Deacons were considered lay and not admitted into the sanctuary
except in exigencies as Letter XVIII of Clement of Alexandria (2 nd
Century) to Flavian indicated.
“At last the approach to the Altars was thrown open, and we were
admitted to the sanctuary; the crowd, however, were excluded,
though my Deacon entered along with me, supporting with his arm
my exhausted frame”

Today several Church denominations have adapted all these and other
offices to best suit their needs for effective leadership e.g.
 ordained sacerdotal ministers or clergy,
 elected administrative council, and
 lay ministerial assistants (appointed or licensed to assist the
ordained ministers), these are called either 'elders' or 'deacons and
deaconesses' or even ‘pastors’ in the Church today,
 lay administrative assistants (appointed to assist the council) these
are either staff or committees in the Church today,
 lay influential members recognized with honorary titles and awards
for commitment, longevity, dignity, liberality and other exploits.

ORIGINS OF CHURCH LEADERSHIP BY VEN. DR. I. U. IBEME 15

 In place of bishops, deacons and saints (Phil 1:1) which were the
usages in the apostolic times, Churches now use the terms: clergy,
council and congregation.

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Last updated: November 7, 2012

by Ven. .Dr.. Ifechukwu U. Ibeme
Copyright  © PriscAquila Publishing, Maiduguri, Nigeria.
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