Deconstructing Contemporary Christianity
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commonsens...@gmail.com
Jun 27, 2008, 9:50:44 AM6/27/08
to Common Sense Christian Talk
Note: The following essay is a work in progress and may be used by
others as a framework or a launching point for further development.
Part 1. Why Deconstruct?
Part 2. Deconstructing the Structure
Part 3. Deconstructing the Contemporary Pastor
Part 4. Deconstructing Traditions of Men
Part 1. Why Deconstruct?
There is a growing sense of dissonance associated with being "off
track" among Christians today. It is the way the Holy Spirit
communicates. In salvation, the Holy Spirit communicates to an
individual that he is a sinner, separated from God and in need of a
savior. Without this knowledge, none would come to know Him. To
indicate that this is where the Holy Spirit stops, would be to deny
his continued work in our Christian lives. The small voice , always
reminding us that things are not quite right or affirming that which
is, is ever-present in the spirit-filled life, and failure to heed or
listen is to miss the promised abundant life:
John 10:10 (b): I am come that they might have life, and that they
might have [it] more abundantly.
Recognizing failure is the first step toward the anticipation and
realization of success. Many are content to remain as they are,
exacting only from their relationship with God what they want. Over
time, the small voice fades into the background, lost in the
dominating cacophany of worldly chatter. There are others, though,
who have been awakened in the still of the night by that small voice;
saints who have experienced the endless failure of formulaic
processes, Christians who have grown weak and weary of meaningless
tradition and ritual, drowning souls who long for more than this
present world\\46#39;s religious systems have been able to offer. It
is the small voice within, that lets them know that all is not right,
the old is failed and renewal must be sought.
What must we do when we hear that voice?
As a teacher of young adults, I have often said that I often prefer
new Christians to those who have grown up in contemporary
Christianity. A new Christian tends to readily grasp the concepts of
freedom, grace, trust in Christ and his unconditional love, and they
grow quickly when nurtured. A Christian who has grown up under forms
and traditions, well, they are another story. Much of the time, there
are many hours of deconstructing, deconditioning, de-educating that
must take place before they even catch up to the new Christian.
Deconstructing is much harder than constructing. The old nature, that
has been babied, developed and exercised for all of those years is
truly resistant to the leading of the Spirit and consequently those
old beliefs, traditions and forms part of the older Christian\\46#39;s
nature are often rock hard.
(Section incomplete)
Part 2. Deconstructing the Structure
(Section incomplete)
Part 3. Deconstructing the Contemporary Pastor
Matthew 28:18 And Jesus came and spake unto them, saying, All power is
given unto me in heaven and in earth.
Note: This critique is not an attack on pastors as people. Most
pastors that I know, or have known are tremendous Christians who have
a heart for the Lord and a genuine love for His people. It is the
modern pastoral office and role that I believe is profoundly flawed,
and few of us have ever questioned it.
Christians have been likened to lemmings; creatures whose urban legend
tells us are known to follow their chosen leader over a cliff to their
own destruction. Its no wonder, contemporary Christianity is the
product of two thousand years of lemming-like conditioning.
Conditioning detrimental to both the leader and his unfortunate
followers.
The contemporary pastor is nothing new. He is the product of
millennia of traditions and constructs. Patterned after the priests
of both pagan and Christian religions, he is more often the victim of
a failing religious structure than the promoter of it.
Historical Perspective
This section outlines the traditional role of the religious leader and
how it has shaped our perspective. This spans from ancient times
(profile Babylon and Egypt) to the development of perspective over the
last two thousand years in Christianity (Romanism, etc.).
(Section incomplete)
Scriptural Perspective
The Jerusalem Church
The book of Acts is a primer for supporting the top down structure
with its authoritarian leader. We are quick to point out that as the
church at Jerusalem grew, so did its structure. In the early part of
Acts we see just the disciples of Jesus. As time progresses we see
(what is perceived as) deacons, then elders, and then Pastor James,
the brother of Jesus. To many, no finer example of what should be
done should come from the earliest church; however, a hard look at
Acts reveals a growing and vibrant church that falls into spiritual
decay and destruction at the height of its hierarchical growth. We
find a church not only in the throes of spiritual death by the time we
reach the 15th chapter of the book of Acts, but one who is more than
willing to spread its method of destruction to those autonomously
functioning without. At its head, we see James, Pastor James
pronounce a heretical sentence that throws much of Christianity into
confusion, bringing back into bondage those who had escaped through
the liberating message of Christ.
For more information on this read “The Broken Body.” posted at
www.commonsensechristian.com
(Section incomplete)
The Churches at Galatia
Paul’s first letter was written to the churches in Galatia. In Acts
14 we see Paul and Barnabas being sent from the church at Antioch to
Galatia. They establish churches in four cities: Antioch of Pisidia,
Iconium, Lystra, and Derbe. Paul and Barnabas spend about five to six
months with each of these churches, and as far as we know, they were
left leaderless. About six months later they return to these churches
and in chapter 14 verse 23 we find something interesting happened:
“And when they had ordained them elders in every church, and had
prayed with fasting, they commended them to the Lord, on whom they
believed.”
Typically today we look at the word “ordained” and attach special
significance by it. Some view it as a spiritual endorsement that only
ministers can pass along, a succession of rulership so-to-speak; a
coronation. Others view it as a simple setting aside of a person to a
ministry of the church. The modern version of the American Heritage
dictionary even defines it as: To invest with ministerial or priestly
authority; confer holy orders on. The simplest definition; however,
would be to charge one with a duty and the duty in this case was to
freely give the advice and support that someone of advanced age is
able to give.
It is quite possible that the process of “ordaining” may have been a
mistake on the part of Paul and Barnabas. It is also quite possible
that this action, if it was indeed perceived as a conferring or power
or an endorsement of authority may have been the direct reason for
Paul’s stinging reprimand to the churches of Galatia—the reason they
returned to the weak and beggarly elements that were so familiar to
them.
So Paul and Barnabas acknowledge the elders (old men) in the churches
of Galatia, and recognized them before the congregation to rely upon
their seasoning and wisdom to promote the general welfare of those
within the churches. Paul says, “I have known you about a year, and
since I am going back Antioch in Syria, I may never see you again.
Look to these elders and respect and appeal to their maturity as they
have excelled in the service of the Lord in the short time I have
known them. Implied nowhere in this narrative is the implicit “obey
these guys, do exactly as they say, let them control your meetings and
fellowship, etc.” unless we wish to jump clear over to the book of
Hebrews and quote a verse having nothing to do with the body of
Christ: “Hebrews 13:17 Obey them that have the rule over you, and
submit yourselves: for they watch for your souls, as they that must
give account, that they may do it with joy, and not with grief: for
that [is] unprofitable for you.”
Time passes and it is not long before Paul receives word that the
churches at Galatia are in a mess. It seems some agents from the
Jerusalem church have come to stir up problems, discontent with the
freedom that Paul taught not too long ago. So Paul sits down and pens
a letter.
“Paul, an apostle, (not of men, neither by man, but by Jesus Christ,
and God the Father, who raised him from the dead;) and all the
brethren which are with me, unto the churches of Galatia:
Does he write it to the elders? The supposed leadership—those who are
the only ones we often deem capable of clear interpretation and sound
judgment? He does not address the elders in the churches of Galatia,
not the pastors in the churched of Galatia, not the head honchos in
the churches of Galatia, but the churches of Galatia—those of the body
of Christ.
Now keep in mind that Paul acknowledged just a short time before that
there were elders in these churches, but he does not address his
letter to these old men, but rather the entire body--applicable to all
those who were a part of the church.
This brings up a curious question. If the “ordained” elders were
looking out for the church or responsible for it as we define these
responsibilities today, why was it that they were so soon removed from
the truth to accept an accursed “other Gospel” (Gal 1:6), a doctrine
of heresy? Could it be that these stodgy old gents were responsible
for leading the young Christians of those churches into acceptance of
the other gospel, that for many of them they were most comfortable
with the weak and beggarly authoritarian ways of the old Jewish law,
the bondwoman (Galatians 4). If these elders were indeed responsible
leaders ordained of God, conferred upon certain and supernatural
power, why were the teachings grace so quickly discarded in favor of
the old, familiar and failed?
Paul wrote his letter to the church—to the body, not specific to any
individual or controlling body.
It is interesting to note that of the letters that Paul wrote,
“brethren” is mentioned approximately 130 times, elder is mentioned
about 5 times and pastor (bishop?) less than that.
The Church in Thessalonica
Time passes and Paul heads off on his second church planting journey.
He heads toward Greece with his friend Silas and on the way they pick
up Timothy. Paul and Silas plant four churches in Greece: Philippi,
Berea, Corinth and Thessalonica. Paul spent about four months with
each of these churches with the exception of Corinth—Corinth was a bit
of a problem.
After planting a church in Pilippi, Paul and Silas plant a church in
Thessalonica and leave Timothy there. While Paul is in Corinth
Timothy meets him and tells him that there sure were a lot of problems
in the church at Thessalonica. Since the church is only about six
months old we assume that it is full of baby Christians. It seems
that they want to go back to what is familiar, their lives of
immorality and idolatry. So Paul writes a letter to send back with
Timothy. It begins:
“Paul, and Silvanus, and Timotheus, unto the church of the
Thessalonians [which is] in God the Father and [in] the Lord Jesus
Christ: Grace [be] unto you, and peace, from God our Father, and the
Lord Jesus Christ.” I Thess 1:1
Obviously a church six months of age could not have “elders” or even a
competent pastor who would know wrong from right. So given this
context we run into our first “proof text” many Christians give to
support the authoritarian role of the contemporary pastor. Before we
begin, a word about “proof texting.”
The common misconceptions of a pastor have been carefully crafted and
stoked by the art of “proof texting.” This is the average Christian
propensity to have a belief and seek affirmation from a variety of
verses in the Bible to prove it. This is a primary deficit of
Christian’s failure to give heed to Paul’s instruction to Timothy on
reading the Bible:
“1Timothy 4:13 Till I come, give attendance to reading, to
exhortation, to doctrine.”
In our studies we approach the Bible as a topical textbook choosing
only to acknowledge and implement those small passages that support
our theological position rather than reading the Bible as a whole and
gaining a clear understanding of its doctrine and instruction within
its own context. One can support just about any theological
construct by quoting a verse or two as “proof”
For example, if one wants to prove that one’s salvation comes from
works of righteousness, then quote Luke 18:22 Now when Jesus heard
these things, he said unto him, Yet lackest thou one thing: sell all
that thou hast, and distribute unto the poor, and thou shalt have
treasure in heaven: and come, follow me.
You can then add many verses in support of this argument such as:
James 2:26 For as the body without the spirit is dead, so faith
without works is dead also.
James 2:24 Ye see then how that by works a man is justified, and not
by faith only.
So too, have we constructed the contemporary pastor by cutting and
pasting verses that seem to support the authoritarian role that we
have both supported and enabled, and have grown comfortable with.
Back to Thessalonica.
In Paul’s letter to the Thessalonicans he makes an interesting
statement:
I Thess 5:12-13 And we beseech you, brethren, to know them which
labour among you, and are over you in the Lord, and admonish you; and
to esteem them very highly in love for their work\\47s sake. [And] be
at peace among yourselves.
Immediately we seize upon the words “over you” and begin busily
constructing our hierarchy. Ignored are some very basic issues that
are just as glaring. First, Paul mentions that those “over” are also
characterized as “among.” Also of note, was the responsibility given
to those “over” – admonishment. Admonish in this case is to teach,
warn or reprove with mildness. If you simply read the preceding
verse, “Wherefore comfort yourselves together, and edify one another,
even as also ye do” (11) you will note the context and easily see that
those “over” were in a role of a caring individual who is concerned
about the welfare of another. In verse 14 we see much more weighty
matters given to the body of the church: “Now we exhort you,
brethren, warn them that are unruly, comfort the feebleminded, support
the weak, be patient toward all [men].”
Lastly, it has to be noted that at six months old there could hardly
be grounded “elders” or even “leaders” in the church at Thessalonica,
unless they had imported them, in which case surely they wouldn’t be
in such a big mess, so who was Paul referring to in this passage? The
obvious answer has to be Timothy, Silas and himself—those missionaries
who had the best interest of those young Christians in mind. “Esteem
them” because of their work, appreciate Timothy when he returns for he
cares for you just as Silas and I do. Even if you choose to believe
there were elders or leaders in this church the only instruction given
here is to love them and appreciate what they do, not obey them
blindly or let them control everything that is done.
After a time Timothy approaches Paul to tell him that the first letter
was great, but some of them became confused and quit their jobs
thinking Christ was going to return. It was creating a bit of a
burden on the others within the body to keep them up and things were
again a little rocky. So Paul pens a second letter:
Paul, and Silvanus, and Timotheus, unto the church of the
Thessalonians in God our Father and the Lord Jesus Christ. II
Thessalonians 1:1
The Church in Corinth
After eighteen months Paul leaves Corinth and goes to Ephesus. Three
years later a woman named Chloe sends message that things are not well
in Corinth. Paul then gets a letter from the Corinthians themselves
with a list of questions. Not all is well. There are “camps” of
people—the Paul camp, the Apollos camp, the Peter camp, there are
problems with immorality and its promotion, people are getting drunk
on the Lord’s supper, they are taking each other to court, not getting
along, not loving. Five years old this church is, and they are not
progressing along the path toward spiritual maturity. So Paul, a
little more patiently this time, picks up his pen and writes:
“Paul, called [to be] an apostle of Jesus Christ through the will of
God, and Sosthenes [our] brother, unto the church of God which is at
Corinth, to them that are sanctified in Christ Jesus, called [to be]
saints, with all that in every place call upon the name of Jesus
Christ our Lord, both theirs and ours.” I Corinthians 1:1-2
He then proceeds to tell them that THEY have a problem. Not the
elders, not the pastor not the leaders, but THEY. Not once do we see
a reprimand of the elders or leaders for failing to control the issues
of sin that Paul has to deal with in the church. Is this because they
did not have “elders” at the time, five years later? Probably not, if
the Galatian churches had elders after a year, then surely the
Corinthian church had them. No stinging reprimand, not even a mild
rebuke. Most interesting is that Paul does not mention a pastor,
overseer or an elder at all in the entire letter. Of course, those of
you reading this in disagreement may jump to the conclusion that the
church at Corinth as leaderless, without a “good strong hand” so to
speak, and jump to, “Well, that’s the reason they were in such a
mess!” But there is no reason to believe that Corinth would be any
different than any other church that had been planted by Paul that had
its elders.
brethren…
brethren…
brethren…
brethren…
brethren, could not speak unto you as unto spiritual…
brethren…
…and many more.
Later, Paul gets word that there are men come from Jerusalem—trying to
bring the Corinthians back under the law of Moses and under Jewish
jurisdiction who argue that Paul is a false apostle, that the true
apostles only originate from the church at Jerusalem. They claim they
are the real deal because they have letters proving that fact, and the
apostle Paul does not have such credentials. It seems too, that they
may actually have been successful in swaying some if not many by their
seductive message. If there was an opportunity to lambaste the elders
for allowing such to happen it would have been now, but Paul patiently
writes a second letter to the church at Corinth:
II Corinthians 1:1 Paul, an apostle of Jesus Christ by the will of
God, and Timothy [our] brother, unto the church of God which is at
Corinth, with all the saints which are in all Achaia:
The Church in Rome
Leaving Macedonia Paul travels to visit the ailing church at Corinth.
While there, he writes a letter to the church at Rome, a church
established by others about three years prior, a church that Paul has
never had the opportunity to visit. Communication with the church in
Rome is comprehensive—it is for a people who have never met Paul, only
know what they have been told of him. This is a letter to relatively
new Christians, a letter to end all letters on the new birth and its
implication. He addresses both Jewish and Gentile Christians within
the church:
“Paul, a servant of Jesus Christ, called [to be] an apostle, separated
unto the gospel of God…to all that be in Rome, beloved of God, called
[to be] saints: Grace to you and peace from God our Father, and the
Lord Jesus Christ.” Romans 1:1 & 7
The Churches in Asia Minor
Paul returns to Jerusalem and barely escapes with his life. Escape
may not be the appropriate word, as he is taken prisoner and shipped
off to Rome. While chained to a Roman guard he pens his next letter
to a church in Colosse started by a man Paul led to Christ, Epaphros.
By this time, the poison from the church of Jerusalem was widespread
and infecting many a church. The church at Colosse was no exception:
“Paul, an apostle of Jesus Christ by the will of God, and Timotheus
[our] brother, to the saints and faithful brethren in Christ which are
at Colosse: Grace [be] unto you, and peace, from God our Father and
the Lord Jesus Christ.” Colossians 1:1,2
In verse seven of that same chapter Paul addresses Epaphros as a
“fellowservant.”
Paul is then led of the Lord to write a letter to another church in
Asia Minor, the church at Ephesus:
“Paul, an apostle of Jesus Christ by the will of God, to the saints
which are at Ephesus, and to the faithful in Christ Jesus.” Ephesians
1:1
It is in this letter that we run into “proof text” number two. In
Ephesians 4:11 we see the only time the Old Testament word “pastor”
used. The Old Testament usage of pastor was that of “shepherd”, and
we see multiple times where the shepherds were condemned for failing
to feed the sheep (Jeremiah 10:21, 12:10, 23:1-2). These shepherds
were responsible for seeing the sheep were fed, and it is no wonder
that Paul lumps the term “pastors and teachers” together in Ephesians
4:11:
“And he gave some, apostles; and some, prophets; and some,
evangelists; and some, pastors and teachers;”
In spite of this, the purpose of the pastor could be no more than:
“For the perfecting of the saints, for the work of the ministry, for
the edifying of the body of Christ:” (vs. 12). There is no indication
of level, status or inferred control.
Another Ephesian Point
Before going on, we need to consider an additional point, another
“proof text” used to justify authoritarianism in the body of Christ.
When Paul was in Ephesus he trained workers who were sent throughout
Asia Minor to plant churches. These churches are mentioned in
Revelation 2 and 3. When Paul left Ephesus to travel to Jerusalem he
met with the elders:
“…For Paul had determined to sail by Ephesus, because he would not
spend the time in Asia: for he hasted, if it were possible for him, to
be at Jerusalem the day of Pentecost. And from Miletus he sent to
Ephesus, and called the elders of the church.” Acts 20:16, 17
Keep in mind, as we mentioned before, that when Paul writes Ephesians
later he does not address the book to the elders or acknowledge them.
It is during this conversation that we find “proof text” number three:
“Take heed therefore unto yourselves, and to all the flock, over the
which the Holy Ghost hath made you overseers, to feed the church of
God, which he hath purchased with his own blood.” Acts 20:28
Our human inclination is to busily resume constructing our hierarchy;
but given the information so far, we can only assume that the over and
oversight is speaking strictly in the sense of caring for the flock,
and as commanded “FEED” (teach) the body. There is no implied
control. These elders were counted on to be mature enough to see that
the body received its appropriate nourishment, and that is all. Paul
uses the term “flock” as metaphorical, and to say that “pastor” or
“shepherd” is an office or title makes as much sense as calling the
congregation “flock” or “sheep.” In my years of Christian fellowship,
I have often heard people refer to fellow Christians as family, ie.
“Brother Smith” or “Sister Jones” but I have never heard the use of
“Ram Johnson” or “Ewe Martin.” Why do we use “Pastor Green”?
Finally we see an additional charge given the elders in Paul’s
conversation:
“I have shewed you all things, how that so labouring ye ought to
support the weak, and to remember the words of the Lord Jesus, how he
said, It is more blessed to give than to receive.” Acts 20:33
We only see service, service and support being laid to the charge of
the elders.
The Church at Philippi
This may be Paul’s last letter. He is getting rather old. The church
at Philippi is about twelve years old and in problems. The Judaizers
continue to terrorize the churches established by Paul, a battle they
would eventually win. Circumcision, an issue that should have been
laid to rest years ago is back, there is a family feud going and as
far as we know, this is the final picture of the Christian church, as
it existed at the time. Error had not been eradicated, and
Christendom could likely have been slipping back into forms and
traditions it found so comfortable in the past. Paul writes a letter,
the tiredness evident in his voice:
“Paul and Timotheus, the servants of Jesus Christ, to all the saints
in Christ Jesus which are at Philippi, with the bishops and deacons:
It seems the churches now have bishops (pastors? elders?) and
deacons. Paul writes Timothy about what these individuals are
supposed to be like, but does not give an indication on their status
or function in the body, other than what is implied in those
qualifications and communicated through his other epistles. In
addressing the saints at Philippi, Paul found it needful to address
individuals defined as bishops and deacons. What is it about Philippi
that made Paul do this when no other epistle we have did? Was it
because times had changed? Was it the circumstances about what he
wrote? Was it because of some unfulfilled expectation or failure on
Paul’s part to see those so designated individuals serving as they
should?
(Section incomplete)
Miscellaneous notes, applicable verses and thoughts to be considered
later
The term “Office”
Romans 11:13 For I speak to you Gentiles, inasmuch as I am the apostle
of the Gentiles, I magnify mine office:
Strong\\47s Greek Dictionary
Search for G1248 in KJVSL
diakonia diakonia dee-ak-on-ee\\47-ah
from 1249; attendance (as a servant, etc.); figuratively
(eleemosynary) aid, (official) service (especially of the Christian
teacher, or technically of the diaconate):--(ad-)minister(-ing, -
tration, -try), office, relief, service(-ing).
Romans 12:4 For as we have many members in one body, and all members
have not the same office:
Strong\\47s Greek Dictionary
Search for G4234 in KJVSL
praxiV praxis prax\\47-is
from 4238; practice, i.e. (concretely) an act; by extension, a
function:--deed, office, work.
Hebrews 7:5 And verily they that are of the sons of Levi, who receive
the office of the priesthood, have a commandment to take tithes of the
people according to the law, that is, of their brethren, though they
come out of the loins of Abraham:
Finally
“The elders which are among you I exhort, who am also an elder, and a
witness of the sufferings of Christ, and also a partaker of the glory
that shall be revealed: Feed the flock of God which is among you,
taking the oversight [thereof], not by constraint, but willingly; not
for filthy lucre, but of a ready mind; Neither as being lords over [God
\\47s] heritage, but being ensamples to the flock. And when the chief
Shepherd shall appear, ye shall receive a crown of glory that fadeth
not away. I Peter 5:1-4
The Head
Colossians 2:19 And not holding the Head, from which all the body by
joints and bands having nourishment ministered, and knit together,
increaseth with the increase of God.
Colossians 2:10 And ye are complete in him, which is the head of all
principality and power:
Colossians 1:18 And he is the head of the body, the church: who is the
beginning, the firstborn from the dead; that in all [things] he might
have the preeminence.
Ephesians 4:15 But speaking the truth in love, may grow up into him in
all things, which is the head, [even] Christ:
Ephesians 1:22 And hath put all [things] under his feet, and gave him
[to be] the head over all [things] to the church,
Practicum –
Discussion about managers.
No Elders In Antioch
Hebrews 13:17 Obey them that have the rule over you, and submit
yourselves: for they watch for your souls, as they that must give
account, that they may do it with joy, and not with grief: for that
[is] unprofitable for you.
Does the command to obey infer, authorize or condone the power of
control?
Titus 2:9 [Exhort] servants to be obedient unto their own masters,
[and] to please [them] well in all [things]; not answering again;
Ephesians 6:5 Servants, be obedient to them that are [your] masters
according to the flesh, with fear and trembling, in singleness of your
heart, as unto Christ;
Ephesians 6:9 And, ye masters, do the same things unto them,
forbearing threatening: knowing that your Master also is in heaven;
neither is there respect of persons with him.
Colossians 3:22 Servants, obey in all things [your] masters according
to the flesh; not with eyeservice, as menpleasers; but in singleness
of heart, fearing God:
Colossians 4:1 Masters, give unto [your] servants that which is just
and equal; knowing that ye also have a Master in heaven.
I Peter 2: 9 But ye [are] a chosen generation, a royal priesthood, an
holy nation, a peculiar people; that ye should shew forth the praises
of him who hath called you out of darkness into his marvellous light:
I Peter 2: 13 Submit yourselves to every ordinance of man for the Lord\
\47s sake: whether it be to the king, as supreme;
Matthew 20: 25 But Jesus called them [unto him], and said, Ye know
that the princes of the Gentiles exercise dominion over them, and they
that are great exercise authority upon them.
Matthew 28: 18 And Jesus came and spake unto them, saying, All power
is given unto me in heaven and in earth.
Part 4. Deconstructing Traditions of Men
(Section incomplete)
A. Concerning God
B. Concerning Man
C. Concerning Women
D. Concerning Beliefs
E. Concerning Practices
others as a framework or a launching point for further development.
Part 1. Why Deconstruct?
Part 2. Deconstructing the Structure
Part 3. Deconstructing the Contemporary Pastor
Part 4. Deconstructing Traditions of Men
Part 1. Why Deconstruct?
There is a growing sense of dissonance associated with being "off
track" among Christians today. It is the way the Holy Spirit
communicates. In salvation, the Holy Spirit communicates to an
individual that he is a sinner, separated from God and in need of a
savior. Without this knowledge, none would come to know Him. To
indicate that this is where the Holy Spirit stops, would be to deny
his continued work in our Christian lives. The small voice , always
reminding us that things are not quite right or affirming that which
is, is ever-present in the spirit-filled life, and failure to heed or
listen is to miss the promised abundant life:
John 10:10 (b): I am come that they might have life, and that they
might have [it] more abundantly.
Recognizing failure is the first step toward the anticipation and
realization of success. Many are content to remain as they are,
exacting only from their relationship with God what they want. Over
time, the small voice fades into the background, lost in the
dominating cacophany of worldly chatter. There are others, though,
who have been awakened in the still of the night by that small voice;
saints who have experienced the endless failure of formulaic
processes, Christians who have grown weak and weary of meaningless
tradition and ritual, drowning souls who long for more than this
present world\\46#39;s religious systems have been able to offer. It
is the small voice within, that lets them know that all is not right,
the old is failed and renewal must be sought.
What must we do when we hear that voice?
As a teacher of young adults, I have often said that I often prefer
new Christians to those who have grown up in contemporary
Christianity. A new Christian tends to readily grasp the concepts of
freedom, grace, trust in Christ and his unconditional love, and they
grow quickly when nurtured. A Christian who has grown up under forms
and traditions, well, they are another story. Much of the time, there
are many hours of deconstructing, deconditioning, de-educating that
must take place before they even catch up to the new Christian.
Deconstructing is much harder than constructing. The old nature, that
has been babied, developed and exercised for all of those years is
truly resistant to the leading of the Spirit and consequently those
old beliefs, traditions and forms part of the older Christian\\46#39;s
nature are often rock hard.
(Section incomplete)
Part 2. Deconstructing the Structure
(Section incomplete)
Part 3. Deconstructing the Contemporary Pastor
Matthew 28:18 And Jesus came and spake unto them, saying, All power is
given unto me in heaven and in earth.
Note: This critique is not an attack on pastors as people. Most
pastors that I know, or have known are tremendous Christians who have
a heart for the Lord and a genuine love for His people. It is the
modern pastoral office and role that I believe is profoundly flawed,
and few of us have ever questioned it.
Christians have been likened to lemmings; creatures whose urban legend
tells us are known to follow their chosen leader over a cliff to their
own destruction. Its no wonder, contemporary Christianity is the
product of two thousand years of lemming-like conditioning.
Conditioning detrimental to both the leader and his unfortunate
followers.
The contemporary pastor is nothing new. He is the product of
millennia of traditions and constructs. Patterned after the priests
of both pagan and Christian religions, he is more often the victim of
a failing religious structure than the promoter of it.
Historical Perspective
This section outlines the traditional role of the religious leader and
how it has shaped our perspective. This spans from ancient times
(profile Babylon and Egypt) to the development of perspective over the
last two thousand years in Christianity (Romanism, etc.).
(Section incomplete)
Scriptural Perspective
The Jerusalem Church
The book of Acts is a primer for supporting the top down structure
with its authoritarian leader. We are quick to point out that as the
church at Jerusalem grew, so did its structure. In the early part of
Acts we see just the disciples of Jesus. As time progresses we see
(what is perceived as) deacons, then elders, and then Pastor James,
the brother of Jesus. To many, no finer example of what should be
done should come from the earliest church; however, a hard look at
Acts reveals a growing and vibrant church that falls into spiritual
decay and destruction at the height of its hierarchical growth. We
find a church not only in the throes of spiritual death by the time we
reach the 15th chapter of the book of Acts, but one who is more than
willing to spread its method of destruction to those autonomously
functioning without. At its head, we see James, Pastor James
pronounce a heretical sentence that throws much of Christianity into
confusion, bringing back into bondage those who had escaped through
the liberating message of Christ.
For more information on this read “The Broken Body.” posted at
www.commonsensechristian.com
(Section incomplete)
The Churches at Galatia
Paul’s first letter was written to the churches in Galatia. In Acts
14 we see Paul and Barnabas being sent from the church at Antioch to
Galatia. They establish churches in four cities: Antioch of Pisidia,
Iconium, Lystra, and Derbe. Paul and Barnabas spend about five to six
months with each of these churches, and as far as we know, they were
left leaderless. About six months later they return to these churches
and in chapter 14 verse 23 we find something interesting happened:
“And when they had ordained them elders in every church, and had
prayed with fasting, they commended them to the Lord, on whom they
believed.”
Typically today we look at the word “ordained” and attach special
significance by it. Some view it as a spiritual endorsement that only
ministers can pass along, a succession of rulership so-to-speak; a
coronation. Others view it as a simple setting aside of a person to a
ministry of the church. The modern version of the American Heritage
dictionary even defines it as: To invest with ministerial or priestly
authority; confer holy orders on. The simplest definition; however,
would be to charge one with a duty and the duty in this case was to
freely give the advice and support that someone of advanced age is
able to give.
It is quite possible that the process of “ordaining” may have been a
mistake on the part of Paul and Barnabas. It is also quite possible
that this action, if it was indeed perceived as a conferring or power
or an endorsement of authority may have been the direct reason for
Paul’s stinging reprimand to the churches of Galatia—the reason they
returned to the weak and beggarly elements that were so familiar to
them.
So Paul and Barnabas acknowledge the elders (old men) in the churches
of Galatia, and recognized them before the congregation to rely upon
their seasoning and wisdom to promote the general welfare of those
within the churches. Paul says, “I have known you about a year, and
since I am going back Antioch in Syria, I may never see you again.
Look to these elders and respect and appeal to their maturity as they
have excelled in the service of the Lord in the short time I have
known them. Implied nowhere in this narrative is the implicit “obey
these guys, do exactly as they say, let them control your meetings and
fellowship, etc.” unless we wish to jump clear over to the book of
Hebrews and quote a verse having nothing to do with the body of
Christ: “Hebrews 13:17 Obey them that have the rule over you, and
submit yourselves: for they watch for your souls, as they that must
give account, that they may do it with joy, and not with grief: for
that [is] unprofitable for you.”
Time passes and it is not long before Paul receives word that the
churches at Galatia are in a mess. It seems some agents from the
Jerusalem church have come to stir up problems, discontent with the
freedom that Paul taught not too long ago. So Paul sits down and pens
a letter.
“Paul, an apostle, (not of men, neither by man, but by Jesus Christ,
and God the Father, who raised him from the dead;) and all the
brethren which are with me, unto the churches of Galatia:
Does he write it to the elders? The supposed leadership—those who are
the only ones we often deem capable of clear interpretation and sound
judgment? He does not address the elders in the churches of Galatia,
not the pastors in the churched of Galatia, not the head honchos in
the churches of Galatia, but the churches of Galatia—those of the body
of Christ.
Now keep in mind that Paul acknowledged just a short time before that
there were elders in these churches, but he does not address his
letter to these old men, but rather the entire body--applicable to all
those who were a part of the church.
This brings up a curious question. If the “ordained” elders were
looking out for the church or responsible for it as we define these
responsibilities today, why was it that they were so soon removed from
the truth to accept an accursed “other Gospel” (Gal 1:6), a doctrine
of heresy? Could it be that these stodgy old gents were responsible
for leading the young Christians of those churches into acceptance of
the other gospel, that for many of them they were most comfortable
with the weak and beggarly authoritarian ways of the old Jewish law,
the bondwoman (Galatians 4). If these elders were indeed responsible
leaders ordained of God, conferred upon certain and supernatural
power, why were the teachings grace so quickly discarded in favor of
the old, familiar and failed?
Paul wrote his letter to the church—to the body, not specific to any
individual or controlling body.
It is interesting to note that of the letters that Paul wrote,
“brethren” is mentioned approximately 130 times, elder is mentioned
about 5 times and pastor (bishop?) less than that.
The Church in Thessalonica
Time passes and Paul heads off on his second church planting journey.
He heads toward Greece with his friend Silas and on the way they pick
up Timothy. Paul and Silas plant four churches in Greece: Philippi,
Berea, Corinth and Thessalonica. Paul spent about four months with
each of these churches with the exception of Corinth—Corinth was a bit
of a problem.
After planting a church in Pilippi, Paul and Silas plant a church in
Thessalonica and leave Timothy there. While Paul is in Corinth
Timothy meets him and tells him that there sure were a lot of problems
in the church at Thessalonica. Since the church is only about six
months old we assume that it is full of baby Christians. It seems
that they want to go back to what is familiar, their lives of
immorality and idolatry. So Paul writes a letter to send back with
Timothy. It begins:
“Paul, and Silvanus, and Timotheus, unto the church of the
Thessalonians [which is] in God the Father and [in] the Lord Jesus
Christ: Grace [be] unto you, and peace, from God our Father, and the
Lord Jesus Christ.” I Thess 1:1
Obviously a church six months of age could not have “elders” or even a
competent pastor who would know wrong from right. So given this
context we run into our first “proof text” many Christians give to
support the authoritarian role of the contemporary pastor. Before we
begin, a word about “proof texting.”
The common misconceptions of a pastor have been carefully crafted and
stoked by the art of “proof texting.” This is the average Christian
propensity to have a belief and seek affirmation from a variety of
verses in the Bible to prove it. This is a primary deficit of
Christian’s failure to give heed to Paul’s instruction to Timothy on
reading the Bible:
“1Timothy 4:13 Till I come, give attendance to reading, to
exhortation, to doctrine.”
In our studies we approach the Bible as a topical textbook choosing
only to acknowledge and implement those small passages that support
our theological position rather than reading the Bible as a whole and
gaining a clear understanding of its doctrine and instruction within
its own context. One can support just about any theological
construct by quoting a verse or two as “proof”
For example, if one wants to prove that one’s salvation comes from
works of righteousness, then quote Luke 18:22 Now when Jesus heard
these things, he said unto him, Yet lackest thou one thing: sell all
that thou hast, and distribute unto the poor, and thou shalt have
treasure in heaven: and come, follow me.
You can then add many verses in support of this argument such as:
James 2:26 For as the body without the spirit is dead, so faith
without works is dead also.
James 2:24 Ye see then how that by works a man is justified, and not
by faith only.
So too, have we constructed the contemporary pastor by cutting and
pasting verses that seem to support the authoritarian role that we
have both supported and enabled, and have grown comfortable with.
Back to Thessalonica.
In Paul’s letter to the Thessalonicans he makes an interesting
statement:
I Thess 5:12-13 And we beseech you, brethren, to know them which
labour among you, and are over you in the Lord, and admonish you; and
to esteem them very highly in love for their work\\47s sake. [And] be
at peace among yourselves.
Immediately we seize upon the words “over you” and begin busily
constructing our hierarchy. Ignored are some very basic issues that
are just as glaring. First, Paul mentions that those “over” are also
characterized as “among.” Also of note, was the responsibility given
to those “over” – admonishment. Admonish in this case is to teach,
warn or reprove with mildness. If you simply read the preceding
verse, “Wherefore comfort yourselves together, and edify one another,
even as also ye do” (11) you will note the context and easily see that
those “over” were in a role of a caring individual who is concerned
about the welfare of another. In verse 14 we see much more weighty
matters given to the body of the church: “Now we exhort you,
brethren, warn them that are unruly, comfort the feebleminded, support
the weak, be patient toward all [men].”
Lastly, it has to be noted that at six months old there could hardly
be grounded “elders” or even “leaders” in the church at Thessalonica,
unless they had imported them, in which case surely they wouldn’t be
in such a big mess, so who was Paul referring to in this passage? The
obvious answer has to be Timothy, Silas and himself—those missionaries
who had the best interest of those young Christians in mind. “Esteem
them” because of their work, appreciate Timothy when he returns for he
cares for you just as Silas and I do. Even if you choose to believe
there were elders or leaders in this church the only instruction given
here is to love them and appreciate what they do, not obey them
blindly or let them control everything that is done.
After a time Timothy approaches Paul to tell him that the first letter
was great, but some of them became confused and quit their jobs
thinking Christ was going to return. It was creating a bit of a
burden on the others within the body to keep them up and things were
again a little rocky. So Paul pens a second letter:
Paul, and Silvanus, and Timotheus, unto the church of the
Thessalonians in God our Father and the Lord Jesus Christ. II
Thessalonians 1:1
The Church in Corinth
After eighteen months Paul leaves Corinth and goes to Ephesus. Three
years later a woman named Chloe sends message that things are not well
in Corinth. Paul then gets a letter from the Corinthians themselves
with a list of questions. Not all is well. There are “camps” of
people—the Paul camp, the Apollos camp, the Peter camp, there are
problems with immorality and its promotion, people are getting drunk
on the Lord’s supper, they are taking each other to court, not getting
along, not loving. Five years old this church is, and they are not
progressing along the path toward spiritual maturity. So Paul, a
little more patiently this time, picks up his pen and writes:
“Paul, called [to be] an apostle of Jesus Christ through the will of
God, and Sosthenes [our] brother, unto the church of God which is at
Corinth, to them that are sanctified in Christ Jesus, called [to be]
saints, with all that in every place call upon the name of Jesus
Christ our Lord, both theirs and ours.” I Corinthians 1:1-2
He then proceeds to tell them that THEY have a problem. Not the
elders, not the pastor not the leaders, but THEY. Not once do we see
a reprimand of the elders or leaders for failing to control the issues
of sin that Paul has to deal with in the church. Is this because they
did not have “elders” at the time, five years later? Probably not, if
the Galatian churches had elders after a year, then surely the
Corinthian church had them. No stinging reprimand, not even a mild
rebuke. Most interesting is that Paul does not mention a pastor,
overseer or an elder at all in the entire letter. Of course, those of
you reading this in disagreement may jump to the conclusion that the
church at Corinth as leaderless, without a “good strong hand” so to
speak, and jump to, “Well, that’s the reason they were in such a
mess!” But there is no reason to believe that Corinth would be any
different than any other church that had been planted by Paul that had
its elders.
brethren…
brethren…
brethren…
brethren…
brethren, could not speak unto you as unto spiritual…
brethren…
…and many more.
Later, Paul gets word that there are men come from Jerusalem—trying to
bring the Corinthians back under the law of Moses and under Jewish
jurisdiction who argue that Paul is a false apostle, that the true
apostles only originate from the church at Jerusalem. They claim they
are the real deal because they have letters proving that fact, and the
apostle Paul does not have such credentials. It seems too, that they
may actually have been successful in swaying some if not many by their
seductive message. If there was an opportunity to lambaste the elders
for allowing such to happen it would have been now, but Paul patiently
writes a second letter to the church at Corinth:
II Corinthians 1:1 Paul, an apostle of Jesus Christ by the will of
God, and Timothy [our] brother, unto the church of God which is at
Corinth, with all the saints which are in all Achaia:
The Church in Rome
Leaving Macedonia Paul travels to visit the ailing church at Corinth.
While there, he writes a letter to the church at Rome, a church
established by others about three years prior, a church that Paul has
never had the opportunity to visit. Communication with the church in
Rome is comprehensive—it is for a people who have never met Paul, only
know what they have been told of him. This is a letter to relatively
new Christians, a letter to end all letters on the new birth and its
implication. He addresses both Jewish and Gentile Christians within
the church:
“Paul, a servant of Jesus Christ, called [to be] an apostle, separated
unto the gospel of God…to all that be in Rome, beloved of God, called
[to be] saints: Grace to you and peace from God our Father, and the
Lord Jesus Christ.” Romans 1:1 & 7
The Churches in Asia Minor
Paul returns to Jerusalem and barely escapes with his life. Escape
may not be the appropriate word, as he is taken prisoner and shipped
off to Rome. While chained to a Roman guard he pens his next letter
to a church in Colosse started by a man Paul led to Christ, Epaphros.
By this time, the poison from the church of Jerusalem was widespread
and infecting many a church. The church at Colosse was no exception:
“Paul, an apostle of Jesus Christ by the will of God, and Timotheus
[our] brother, to the saints and faithful brethren in Christ which are
at Colosse: Grace [be] unto you, and peace, from God our Father and
the Lord Jesus Christ.” Colossians 1:1,2
In verse seven of that same chapter Paul addresses Epaphros as a
“fellowservant.”
Paul is then led of the Lord to write a letter to another church in
Asia Minor, the church at Ephesus:
“Paul, an apostle of Jesus Christ by the will of God, to the saints
which are at Ephesus, and to the faithful in Christ Jesus.” Ephesians
1:1
It is in this letter that we run into “proof text” number two. In
Ephesians 4:11 we see the only time the Old Testament word “pastor”
used. The Old Testament usage of pastor was that of “shepherd”, and
we see multiple times where the shepherds were condemned for failing
to feed the sheep (Jeremiah 10:21, 12:10, 23:1-2). These shepherds
were responsible for seeing the sheep were fed, and it is no wonder
that Paul lumps the term “pastors and teachers” together in Ephesians
4:11:
“And he gave some, apostles; and some, prophets; and some,
evangelists; and some, pastors and teachers;”
In spite of this, the purpose of the pastor could be no more than:
“For the perfecting of the saints, for the work of the ministry, for
the edifying of the body of Christ:” (vs. 12). There is no indication
of level, status or inferred control.
Another Ephesian Point
Before going on, we need to consider an additional point, another
“proof text” used to justify authoritarianism in the body of Christ.
When Paul was in Ephesus he trained workers who were sent throughout
Asia Minor to plant churches. These churches are mentioned in
Revelation 2 and 3. When Paul left Ephesus to travel to Jerusalem he
met with the elders:
“…For Paul had determined to sail by Ephesus, because he would not
spend the time in Asia: for he hasted, if it were possible for him, to
be at Jerusalem the day of Pentecost. And from Miletus he sent to
Ephesus, and called the elders of the church.” Acts 20:16, 17
Keep in mind, as we mentioned before, that when Paul writes Ephesians
later he does not address the book to the elders or acknowledge them.
It is during this conversation that we find “proof text” number three:
“Take heed therefore unto yourselves, and to all the flock, over the
which the Holy Ghost hath made you overseers, to feed the church of
God, which he hath purchased with his own blood.” Acts 20:28
Our human inclination is to busily resume constructing our hierarchy;
but given the information so far, we can only assume that the over and
oversight is speaking strictly in the sense of caring for the flock,
and as commanded “FEED” (teach) the body. There is no implied
control. These elders were counted on to be mature enough to see that
the body received its appropriate nourishment, and that is all. Paul
uses the term “flock” as metaphorical, and to say that “pastor” or
“shepherd” is an office or title makes as much sense as calling the
congregation “flock” or “sheep.” In my years of Christian fellowship,
I have often heard people refer to fellow Christians as family, ie.
“Brother Smith” or “Sister Jones” but I have never heard the use of
“Ram Johnson” or “Ewe Martin.” Why do we use “Pastor Green”?
Finally we see an additional charge given the elders in Paul’s
conversation:
“I have shewed you all things, how that so labouring ye ought to
support the weak, and to remember the words of the Lord Jesus, how he
said, It is more blessed to give than to receive.” Acts 20:33
We only see service, service and support being laid to the charge of
the elders.
The Church at Philippi
This may be Paul’s last letter. He is getting rather old. The church
at Philippi is about twelve years old and in problems. The Judaizers
continue to terrorize the churches established by Paul, a battle they
would eventually win. Circumcision, an issue that should have been
laid to rest years ago is back, there is a family feud going and as
far as we know, this is the final picture of the Christian church, as
it existed at the time. Error had not been eradicated, and
Christendom could likely have been slipping back into forms and
traditions it found so comfortable in the past. Paul writes a letter,
the tiredness evident in his voice:
“Paul and Timotheus, the servants of Jesus Christ, to all the saints
in Christ Jesus which are at Philippi, with the bishops and deacons:
It seems the churches now have bishops (pastors? elders?) and
deacons. Paul writes Timothy about what these individuals are
supposed to be like, but does not give an indication on their status
or function in the body, other than what is implied in those
qualifications and communicated through his other epistles. In
addressing the saints at Philippi, Paul found it needful to address
individuals defined as bishops and deacons. What is it about Philippi
that made Paul do this when no other epistle we have did? Was it
because times had changed? Was it the circumstances about what he
wrote? Was it because of some unfulfilled expectation or failure on
Paul’s part to see those so designated individuals serving as they
should?
(Section incomplete)
Miscellaneous notes, applicable verses and thoughts to be considered
later
The term “Office”
Romans 11:13 For I speak to you Gentiles, inasmuch as I am the apostle
of the Gentiles, I magnify mine office:
Strong\\47s Greek Dictionary
Search for G1248 in KJVSL
diakonia diakonia dee-ak-on-ee\\47-ah
from 1249; attendance (as a servant, etc.); figuratively
(eleemosynary) aid, (official) service (especially of the Christian
teacher, or technically of the diaconate):--(ad-)minister(-ing, -
tration, -try), office, relief, service(-ing).
Romans 12:4 For as we have many members in one body, and all members
have not the same office:
Strong\\47s Greek Dictionary
Search for G4234 in KJVSL
praxiV praxis prax\\47-is
from 4238; practice, i.e. (concretely) an act; by extension, a
function:--deed, office, work.
Hebrews 7:5 And verily they that are of the sons of Levi, who receive
the office of the priesthood, have a commandment to take tithes of the
people according to the law, that is, of their brethren, though they
come out of the loins of Abraham:
Finally
“The elders which are among you I exhort, who am also an elder, and a
witness of the sufferings of Christ, and also a partaker of the glory
that shall be revealed: Feed the flock of God which is among you,
taking the oversight [thereof], not by constraint, but willingly; not
for filthy lucre, but of a ready mind; Neither as being lords over [God
\\47s] heritage, but being ensamples to the flock. And when the chief
Shepherd shall appear, ye shall receive a crown of glory that fadeth
not away. I Peter 5:1-4
The Head
Colossians 2:19 And not holding the Head, from which all the body by
joints and bands having nourishment ministered, and knit together,
increaseth with the increase of God.
Colossians 2:10 And ye are complete in him, which is the head of all
principality and power:
Colossians 1:18 And he is the head of the body, the church: who is the
beginning, the firstborn from the dead; that in all [things] he might
have the preeminence.
Ephesians 4:15 But speaking the truth in love, may grow up into him in
all things, which is the head, [even] Christ:
Ephesians 1:22 And hath put all [things] under his feet, and gave him
[to be] the head over all [things] to the church,
Practicum –
Discussion about managers.
No Elders In Antioch
Hebrews 13:17 Obey them that have the rule over you, and submit
yourselves: for they watch for your souls, as they that must give
account, that they may do it with joy, and not with grief: for that
[is] unprofitable for you.
Does the command to obey infer, authorize or condone the power of
control?
Titus 2:9 [Exhort] servants to be obedient unto their own masters,
[and] to please [them] well in all [things]; not answering again;
Ephesians 6:5 Servants, be obedient to them that are [your] masters
according to the flesh, with fear and trembling, in singleness of your
heart, as unto Christ;
Ephesians 6:9 And, ye masters, do the same things unto them,
forbearing threatening: knowing that your Master also is in heaven;
neither is there respect of persons with him.
Colossians 3:22 Servants, obey in all things [your] masters according
to the flesh; not with eyeservice, as menpleasers; but in singleness
of heart, fearing God:
Colossians 4:1 Masters, give unto [your] servants that which is just
and equal; knowing that ye also have a Master in heaven.
I Peter 2: 9 But ye [are] a chosen generation, a royal priesthood, an
holy nation, a peculiar people; that ye should shew forth the praises
of him who hath called you out of darkness into his marvellous light:
I Peter 2: 13 Submit yourselves to every ordinance of man for the Lord\
\47s sake: whether it be to the king, as supreme;
Matthew 20: 25 But Jesus called them [unto him], and said, Ye know
that the princes of the Gentiles exercise dominion over them, and they
that are great exercise authority upon them.
Matthew 28: 18 And Jesus came and spake unto them, saying, All power
is given unto me in heaven and in earth.
Part 4. Deconstructing Traditions of Men
(Section incomplete)
A. Concerning God
B. Concerning Man
C. Concerning Women
D. Concerning Beliefs
E. Concerning Practices
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