Understanding Elders vs
. Deacons: Roles and Responsibilities
School
Dallas Theological Seminary**We aren't endorsed by this school
Course
BIBLE EXPO OT103
Subject
Religion
Date
Dec 12, 2024
Pages
11
Uploaded by ProfessorMetal6163
Position Papers for XL Ministries Internship ECCLESIOLOGY: The Doctrine of the Church Q1. What is the difference between elders and deacons? A. The differences between elders and a deacons are made evident by the Scriptures use of distinct terms, qualifications and responsibilities to define the two offices. 1. Terminology:•Elders:Terms like Episkopos(Bishop/Overseer) and Presbuteros(Elder/Presbyter) are used interchangeably in the New Testament (Acts 20:17, 28; 1 Tim 3:1-2; Tit 1:5-7). Poimen(Pastor or to pastor, in verb form) is less commonly used but in context usually refers to elders, as seen in 1 Peter 5:1-2 ,Ephesians 4:11and Acts 20:28. •Deacons:The term Diakonosis used for deacons (1 Tim, 3:8; Phil 1:1), with distinctions from elders. The verb Dioakonia(service) highlights their role in serving the church in various capacities. 2. Qualifications: •Elders and Deacons have many overlapping qualifications such as being above reproach, self-controlled, with no addiction to alcohol or greed for money, faithful leadership at home etc.•Elders:The crucial difference is that elders are required to be able to teach and their office is limited to men. •Deacons:Not required to be able to teach (1 Tim 3:8-13) although they must themselves have a good grasp on essential matters of faith (1 Tim 3:9). Also, Women may serve as deacons (1 Tim 3:11, Rom 16:1-2). 3. Roles/Responsibilities:•Elders:Primarily ministry of “Prayer and Word” (Acts 6:4),responsible for teaching, preaching, leading, and spiritual oversight (1 Tim 5:17). They must shepherd the flock and provide spiritual protection (1 Pet 5:2, Heb 13:7). •Deacons:Support the elders in leadership, by freeing them to focus on prayer and the word, and handle service oriented ministries, such as the church’s physical and logistical (Acts 6:1-6). Their responsibilities might include managing church facilities, benevolence, finances, the singing team and other practical tasks.
Q2. What is the proper process for church discipline, and what circumstances warrant beginning this process? A.Church discipline is a process prescribed our Lord Himself in Mathew 18, aimed at correcting sin within the church, protecting the flock and honouring Christ –“Pursuing the purity of the local body, and thus the Church” with the goal of restoration of the believer. The Process: 1.Step One - Private Confrontation:Church discipline begins privately and informally. As Jesus instructs in Matthew 18:15, “If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother.” The aim is to address thesin quietly, lovingly, and without gossip, with the hope of repentance and restoration. 2.Step Two –Adding witnesses:If the individual does not respond to the private confrontation, the next step is to involve one or two others to ensure fairness and prevent unjust accusations. As Matthew 18:16 states, “If he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses.”3.Step Three - Telling the Church:If the person remains unrepentant, the matter is escalated to the church, and ?ideally the elders of the church. “If he refuses to listen to them, tell it to the church” (Matt. 18:17a). This step should be taken only after careful and patient efforts to encourage the sinning believe to seek repentance. 4.Step Four - Removal from Church:If there is still no repentance, the church, led by its elders, may need to formally remove the person. Matthew 18:17b, “And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector.” This typically involves removing the person from church membership, as exemplified by Paul in 1 Corinthians 5, and disfellowshipping him, with the heart to see him repent and be restored. Circumstances Warranting Discipline: Not every sin necessitates public discipline. The circumstances that warrant it include: •Outward:The sin must be observable, based on concrete evidence such as “two or three witnesses” (Matt. 18:16). Speculation about internal motives is not sufficient.•Significant:The sin must be serious enough to cast doubt on the person’s profession of faith. For instance, a sin like adultery or heresy would warrant discipline, while minor offenses may not. •Unrepentant:The individual must have been confronted but remains unrepentant. Public discipline is not for sin alone but for persistent, unrepentant sin. The goal of discipline is always restoration and redemption (1 Cor. 5:5), protection of the church (v. 6), and honoring Christ’s name (v. 1). Discipline should be done out of love, as “…the Lord disciplines the one he loves” (Heb. 12:6).
Q 3. What is the difference between Old Testament Israel and the New Testament church? How would you defend this distinction biblically? A.The difference between Old Testament Israel and the New Testament church can be understood through their distinct roles in God’s redemptive plan, the nature of their covenants, and their composition. 1. Role in Redemptive History •Old Testament Israel: Israel was a physical nation chosen by God to be a holy people, set apart from other nations (Deut. 7:6). They were to serve as a light to the Gentiles (Isa. 42:6). •New Testament Church: The church, on the other hand, is not a physical nation but a spiritual community composed of all who have faith in Christ, Jew (anyone from ethnic Israel) and Gentile alike (Gal. 3:28). 2. Nature of the Covenants •Old Testament Israel: Israel was the recipient of and was under the Mosaic Covenant (Exod 19, 24), which included specific laws, sacrifices, and ceremonies They were required to keep its laws being promised blessings for obedience and curses for disobedience (Deut 28). These laws were given to set Israel apart and to reveal sin, but they were also provisional, pointing forward to the need for a greater, perfect sacrifice (Heb. 10:1-4) and the inaugural of a new covenant as promised in Ezek 36 and Jer 31. •New Testament Church: The church is under the New Covenant, inaugurated by Jesus’ blood (Luke 22:20). This covenant provides for the forgiveness of sins and the indwelling of the Holy Spirit, writing God’s laws on the hearts of believers (Jer. 31:31-34; Heb. 8:10-12). 3. Composition •Old Testament Israel: Israel was primarily composed of physical descendants of Abraham, although Gentiles could join through conversion (Exod. 12:48-49). The community was defined by ethnic and national identity, alongside faith in the God of Israel. •New Testament Church: Matt 16 “I willbuilt my church.”Birthed in Acts 2; The church is a universal body made up of individuals from every nation who have faith in Christ (Eph. 2:11-22). It transcends ethnic and national boundaries, uniting believers as one body in Christ (1 Cor. 12:12-13). Biblical Defence of the Distinction •Jesus’ Teaching: Jesus Himself highlighted the shift from Israel to the church, noting that the kingdom of God would be taken from Israel and given to a people producing its fruits (Matt. 21:43), for the time being till a later time when all gentiles would be saved, a time when there would be a great turning of Ethnic Israelites to faith in Christ (Rom 11). The church, formed by the apostles, began to include Gentiles without requiring circumcision and other Jew specific rituals(Acts 15).
•Paul’s Epistles: In Romans 11, Paul clearly establishes the fact that Israel is original branch onto which gentiles were grafted, thus drawing a distinction between Israel and Gentiles. •Hebrews: The book of Hebrews repeatedly argues that the Old Covenant, with its laws and sacrifices, was a shadow of the better things to come in Christ. Hebrews 8:13 explicitly states that the Old Covenant is “obsolete” and will soon disappear, underscoring the transition to the New Covenant community, the church. These distinctions emphasize that while Israel and the church are both part of God’s plan, they represent different stages and aspects of that plan. Israel was a physical nation under a temporary covenant, while the church is a spiritual body under an eternal covenant established by Christ, which includes both physical descendants of Abraham that are ethnically Israel and those who are spiritual descendants of Abraham that are ethnically Gentile but are considered spiritual Israel. Q 4. What is the primary goal or purpose of the local church? A.The primary goal or purpose of the local church, scripturally, may be summarized as exalting and bringing glory to the Triune God (Eph 1) by making disciples of all nations (Matt 28:19), edifying believers (Col 1:28) and equipping them for the work of the ministry (Eph 4:11-13). 1. Glorification of God •The ultimate purpose of the church is to glorify God in everything she does. This was God’s intention for the church and for the display of His grace,echoed in passages like Ephesians 1, and 3:21: “to Him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen.” The local church exists to worship God, both in corporate gatherings and in the lives of individual members, and thus bring Him ultimate and all the glory.; 1 Cor 10:31 2. Discipleship of Believers •The church is responsible for evangelism, followed by discipleship of all those who respond in faith. This process involves baptising them and teaching them all that Jesus taught (Matt 28:19-20). 3. Edification of the saints •This refers to the spiritual growth and maturity of its members. Ephesians 4:11-13 emphasizes the church’s role in equipping the saints for the work of ministry, for building up the body of Christ, so that believers reach maturity in faith. Discipleship involves teaching, accountability, and encouragement, helping believers to grow in Christ-likeness (Colossians 1:28).•This also involves caring for the physical needs of the fellow believers –Acts 2:44-46; James 1:27 REFER TO NEW ONE SENT TO PR VIKRAM!
Q 5. What are the ordinances prescribed in the New Testament for the church? What is the proper way for administering these ordinances? How would you respond to someone who argues that foot-washing should be included in this list? A. The ordinancesprescribed in the New Testament are two, namely, believer’s baptism(Matt 28:19-20) and Lord’s supper(Matt 26:26-29; 1 Cor 11:23-25). Believer’s (Credo) BaptismThe Bible teaches believer’s baptism(credo-baptism), which is the practice of baptizing an individual following his/her genuine repents and confession of faith in Christ as Lord and Savior (Matt 28:19,;Acts 2:38,41). 1.Mode of Baptism: Baptism in Scripture, whether of our Lord by John the Baptist (Mark 1:10) or of new converts (Acts 8:38-39), consistently conveys total immersionin water. The phrase in both these cases, “when he/they came up out of the water” illustrates this immersion, aligning with the literal meaning of the Greek word “baptizo,” meaning "to immerse."2.Repentant Faith: Believer’s baptism is preceded by evidence of faith and repentance, a pattern consistently seen in the New Testament. 3.Early Church Practice: Historical evidence suggests that the earliest church practiced believer's baptism, with arguments against infant baptism (paedobaptism) only surfacing toward the end of the second century (Tertullian, On Baptism18). The Significance of Baptism Baptism serves as a public testimonyof several core aspects of the Christian faith: •Faith in the Triune God: A declaration of faith in God the Father, Son, and Holy Spirit (Matthew 28:19). •Repentance from Sin: Symbolizing repentance and the forgiveness of sins (Colossians 2:11-14; Acts 2:38). •Union with Christ: Baptism symbolizes the believer’s identification with Christ’s death, burial, and resurrection, representing death to sin and the beginning of a new life in Christ (Romans 6:4; 1 Peter 3:21). Though baptism is not inherently salvific, it is a means of sanctifying graceand was viewed by the early church as the “initial rite of Christian religion,” as recorded in the Didache. This was followed by the Lord’s Supper, known as the “rite of continuation.”The Lord’s Supper: A Rite of Remembrance and Grace Institution and Meaning The Lord’s Supperwas instituted by Christ Himself, as seen in Matthew 26:26-29. It serves as a memorialof His sacrificial death, where the bread and the cup symbolize His body and blood given for believers. Traditionally known as the Eucharist(meaning "thanksgiving"), it
is a time of prayer and gratitude for Christ’s atonement.Ideally, the bread must be unleavened, signifying Christ’s body which was and is without sin. (clarify about biblical/theological support for who should administer it ) Theological Importance The Lord’s Supper is often referred to as the “rite of continuation,” continuing the believer’s fellowship with Christ and His body. Early church practice, as noted in the Didache(chapter 9), restricted participation in the Lord’s Supper to those who had been baptized.While I believe this practice is theologically sound, I also hold that anyone who has been regenerated, and demonstrates a life of faith and holiness, may participate, provided they are not living in active sin or rebellion. Also, since the unworthy observance of the Lord’s Supper can bring about sickness and even chastizing death for the believer (1 Cor 11:27-30), I believe a worthy participation brings about sustaining life and spiritual blessings. Rejecting Certain Views I reject two major views regarding the elements of the Lord’s Supper:1.Roman Catholic Transubstantiation: The belief that the bread and wine become the actual body and blood of Christ. 2.Lutheran Consubstantiation: The belief that Christ’s body is physically present "in, with, and under" the elements of bread and wine. Instead, I hold to a nuanced view combining Zwingli’s memorial viewand Calvin’s spiritual presence. While the primary purpose is to remember Christ’s sacrifice (Luke 22:19), I believe that Christ specially brings about spiritual blessings through His presence during the observance. Foot-Washing: A Cultural Practice In response to those who argue for the inclusion of foot-washingas a church ordinance, I offer the following points: 1.No Command of Institution: Christ never instituted foot-washing with a direct command, as He did with Baptism and the Lord’s Supper (e.g., “Do this in remembrance of me”).2.Lack of Repetition: Foot-washing is not seen repeated in the Acts of the Apostles or prescribed in the Epistles. 3.Cultural Practice: Foot-washing was a common cultural practice in the first-century world. As such, it does not transcend culture and should not be viewed as a necessary element of church worship or practice.
Conclusion In summary, Baptismand the Lord's Supperare the two ordinances instituted by Christ, visible demonstrations of the Gospel and means of grace. Believer's baptism is a public declaration of faith and repentance, symbolizing a union with Christ in His death and resurrection. The Lord's Supper is a memorial of Christ’s atoning work, where He is spiritually present, blessing those who partake in faith and holiness. Foot-washing, while meaningful in its cultural context, is not instituted as an ordinance for the church today. Q 6. Discuss the different approaches to church government in contemporary evangelicalism. How do each of these models compare with the biblical data? Below are the primary church government models and their biblical arguments: 1. Episcopal (Hierarchical) Model The Episcopal model is a hierarchicalform of church governance in which special authority is vested in bishops who oversee other leaders and individual congregations and dioceses (groups of congregations). The bishop has the final say in church matters and appoints pastors or priests to lead congregations. Biblical/Theological Defence: •Apostolic Succession: Supporters of this model say since authority to lead the early church was directly invested by Jesus in His 12 disciples (apostles), and the apostles laid hands and passed it onto the likes of Timothy and Titus, there should be a direct line of those who been invested with power from the Apsotles, and they are those the church has identified as bishops; Matt 28:19-20; Mark 3:13-15; John 20:23 The Anglican, Methodist, and some Pentecostaldenominations (like the Church of God in Christ) use an Episcopal system. 2. Presbyterian (Elder-Ruled?) Model The Presbyterianmodel emphasizes rule by a group of elected elders, rather than a single bishop or pastor. These elders govern the church collectively, and often, there is a distinction between teaching elders (pastors) and ruling elders (non-pastoral leaders). Decision-making is done collectively, and authority is shared among this group. Together they are called a session. The Sessionis the governing body of a local church, overseeing worship, ministry, and finances, with the pastor typically serving as moderator. The Presbyterygoverns at the regional level, handling tasks like installing or removing pastors and resolving disputes. The Synodserves as a regional council, coordinating ministries and programs across presbyteries while addressing broader issues. At the highest level, the General Assemblygoverns the entire denomination, making decisions on matters affecting the whole church, and meets biannually.
Biblical Defence: •Acts 14:23: "Paul and Barnabas appointed elders for them in each church." This implies that leadership in the early church was shared among a group of elders rather than a single leader. •1 Timothy 5:17: "Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching." This verse supports the idea of ruling elders and teaching elders. •Titus 1:5-9 describes elders as overseers of the church, emphasizing shared leadership. •Acts 15:2-6: The Jerusalem Council was an example of elders and apostles gathering to make decisions for the church as a whole, indicating a system of shared governance. The Presbyterian Church, Reformed churches, and some Evangelical Free Churchesfollow this model. 3. Congregational (Democratic) Model The Congregational model places authority in the hands of the members of the church. Each local congregation is autonomous and makes its own decisions, including choosing pastors, setting doctrine, and managing finances. There is no overarching hierarchy or external governing body that directs local churches. Biblical Defence: •Matthew 18:15-17: Jesus instructs that disputes should be brought before the whole church, suggesting that the congregation has authority in matters of discipline and decision-making. •Acts 6:3-6: The apostles instruct the church to choose seven men to serve the community, implying that the congregation has a role in selecting its leaders. •1 Corinthians 5: Paul tells the Corinthian church to handle disciplinary matters as a congregation, reinforcing the idea of congregational decision-making. •Acts 13:2-3: The congregation in Antioch, led by the Holy Spirit, selects and sends out Paul and Barnabas for missionary work, showing that the local church can make major decisions without an external authority. Many Baptistchurches, Bible churches, United Church of Christ, and many nondenominational evangelical churchesfollow this model, emphasizing the autonomy of each local congregation. 4. Pastor-Led Model In this model, authority is primarily vested in the pastoror senior leader of the church, who has significant decision-making power. While there may be elders or deacons in advisory roles, the pastor typically functions as the chief leader, vision-caster, and primary decision-maker, and the rest mostly form some sort of a managing (hiring/firing) board. Biblical Defence:
•1 Timothy 5:17: "The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching." Pastor-led churches often interpret this as giving pastors (elders) primary responsibility for leadership, although that is a poor reading of this verse. •Ephesians 4:11: Describes the roles of apostles, prophets, evangelists, pastors, and teachers, indicating that pastors have a special calling to lead the church. •Rev 1-3: The “angel” of a church to which letters are addressed are seen as the main pastors of the churches, since the word may be translated as “messenger.”Many megachurches, Baptist churches,charismatic churches, and Pentecostal churches(e.g., Assemblies of God) function under this model, with the pastor acting as the central authority figure. 5. Hybrid or Mixed Models Some churches combine elements from different governance models. For example, a church might have both a congregationaldecision-making process and elder oversight and leading. In these churches, elders or a board may oversee spiritual leadership and teaching, while the congregation retains the right to vote on major decisions (like budgets or selecting a pastor). Biblical Defence: •Churches that follow a hybrid model often draw from multiple biblical principles: oThe congregational role in Acts 6:3-6(choosing leaders). oThe elder governance in Acts 14:23and Titus 1:5(appointing elders for spiritual oversight). oThe pastor’s role in Ephesians 4:11and 1 Timothy 5:17(leading and teaching). Some Evangelical Freeand Baptist churches, Bible churches, along with a variety of independent nondenominational churches, adopt these hybrid forms of governance to allow shared leadership while maintaining congregational involvement in key decisions. Each model reflects a different understanding of how authority and responsibility should be handled in the church, and each has its own strengths and challenges. In my opinion, the model that most aligns with Scripture is a hybrid model where the Elders exercise spiritual authority and lead the church in totality (1 Timothy 5:17; Titus 1:5-9;Acts 14:23 and Titus 1:5 among many others) but rule church to some extent, allowing for congregational authority in matters such as selecting/recommending key elders, deacons, the lead pastor, budget, and primarily issues of church discipline and purity of the church(Acts 6:3-6; Acts 13:2-3; Matt 18:15-17; 1 Cor 5). That is what the Biblical texts stated above most accurately convey.
Q 7. What are the components of a New Testament church? What constitutes a church as opposed to simply a gathering of Christians? Essential Elements of a Sunday Worship Gathering In an age when church-growth strategies often emphasize culturally attractive elements like laser lights and concert-style music, I contend that the truly essential components of corporate worship are those prescribed within the pages of Scripture. These elements include reading, teaching/preaching, praying, singing God’s word, Christian fellowship, the Lord’s Supper, baptisms, and church discipline. These components also align with the practices of the early church. Biblical Foundations of Worship Elements The local church, defined as a gathering of Christ’s followers at a specific time and place, consistently met to engage in core activities such as teaching God’s Word, praying, fellowshipping, and breaking bread together (Acts 2:42; 6:4; 20:7; 1 Cor. 11:25-26; 1 Tim. 4:6, 13, 16). The apostle Paul, in his final letter, specifically urges Timothy to prioritize the reading and preaching of Scripture (2 Tim. 3:13–4:5), highlighting its primacy in corporate worship. Historically, teaching and praying were considered the "mind and heart" of the church, as emphasized by early Christian writers like Tertullian in the 3rd century (Apology39). The early church believed that worship was not merely experiential but instructional, forming the foundation of their gatherings. Singing in Worship Singing plays a significant role in worship, as Paul exhorts believers to sing Psalms and other scripturally rich songs, a hallmark of Spirit-filled Christians (Eph. 5:19; Col. 3:16). This kind of singing is both an act of worship and a means of reinforcing biblical truths within the community of believers. Christian Fellowship and Generosity Fellowship in the early church went beyond mere social interaction; it involved acts of benevolence such as sharing resources and providing for those in need (Acts 2:40-47). Cheerful giving was encouraged, not just to support the local church but also to meet the needs of fellow believers universally (1 Cor. 16:2; 2 Cor. 9:7). Additionally, fellowship included mutual exhortation, encouraging one another to pursue good works and grow in faith (1 Thess. 5:11; Heb. 10:24). The Sacraments: Lord’s Supper and BaptismWhile teaching, singing, and praying involve verbal communication, the sacraments of the Lord’s Supper and Baptism display the Gospel visibly. The Lord’s Supper is a proclamation of Christ’s death until He comes again (1 Cor. 10:16), while baptism signifies a believer’s identification with Christ’s death, burial, and resurrection (Matt. 28:19-20). Both sacraments serve to visually strengthen the faith that comes through hearing God’s Word.
Based both on the descriptive passages in the Bible and historical writings on early church practices, I am of the conviction that the Lord’s Supper should ideally be observed every Sunday. This is supported by the frequent use of the phrase “come together” in connection with the Lord’s Supper (1 Cor. 11:17-20), indicating its regular observance. Church Discipline Church discipline, though often neglected in today's culture, was directly instructed by Christ (Matt. 18:15-17) and emphasized by Paul. In 1 Corinthians 5:1-13, Paul rebukes the Corinthian church for failing to practice discipline and tolerating unrepentant sin. Discipline is essential for maintaining the purity of the church and the holiness of its members, though it is rarely practiced in today’s people-pleasing, politically-tolerant environment. Conclusion The essential elements of corporate worship are deeply rooted in Scripture and were modelled by the early church. These elements—reading and preaching God’s Word, prayer, singing, fellowship, the sacraments, and church discipline—form the foundation of a healthy and biblically faithful church. By prioritizing these practices, the church remains aligned with its biblical mandate and focused on proclaiming the Gospel both audibly and visibly.