What about Pastors Out of Control?
Now it is time to address the inevitable questions. “Doesn’t absolute power corrupt absolutely? If we give our preacher too much power, he’ll be ruined by it. Don’t we owe it to him, to the church, and, yes, to God to oversee and hold him accountable?”
Uneasy church board members say things like, “We’ll look up one day and he will have sold the van and gone on vacation.,” or “He will hire somebody to do something with money we don’t have…We’re afraid! Absolute power corrupts. (It doesn’t corrupt us, but…) It will mess him up.”
You are right, it does corrupt. In fact, only one Person can handle absolute power and not be corrupted, Jesus Christ. That is why it belongs to Him alone. You are correct, too, that God structured the church so that no individual—preacher, deacon, or prominent member—has final authority.
No leader, at any level, can operate legitimately without practicing submission. Men and women called of God must submit to others called of God. They have authority only as they are under authority. There is no real power or authority for the maverick.
Every pastor needs advice and every good pastor knows it. Every gift God invests into each of His children carries a unique perspective, a specific way of looking at what the church faces. No one, not even the best pastor has universal perspective. No one can see from every angle. Wisdom demands a multitude of counselors.
God has placed incredible systems in His church so that unless I submit to the authority over me I stop having authority. Not just deacons to pastors, but pastors have to be in submission to those God has put over them.
The authors’ fellowship, the General Council of the Assemblies of God, has a biblical credentialing process for individuals called to fulltime ministry. Other groups and congregations have similar systems or use some other method to accomplish the same purpose.
The Bible does not speak of ministerial credentials and the Early Church did not issue preaching licenses. It does, however, outline a process for launching God-called individuals into their ministries. The Scripture warns us not to lay hands on any man hastily.²⁸ This injunction does not mean, “Don’t yield to the ‘spirit of slap’ if someone offends you,” although that is good advice. It refers to ordaining individuals to serve the church.
Laying on of hands was but an external ceremony used in blessing and in ordination, or setting persons apart to some ecclesiastical employment… This the apostle forbids Timothy to do suddenly, that is, without a first proof of the person’s fitness for his work, 1 Tim 3:10, both with respect to his knowledge, and to his holiness of conversation.²⁹
One generation of called recognizes the next generation by the laying on of hands. They are not to do it in a hurry but are to give candidates time to mature in faith and service. Ordaining authorities are to make sure the call claimed is like their own. They are to make sure the individual has the quality of character and commitment required to carry this call. The life and labors of each one presenting himself for ordination must give evidence of the gifts and calling of God.
In our denomination, when a man or woman says, “God has called me to fulltime ministry,” we set him or her down with a presbyter and committee to explore the possibility. One of the first questions will be, “How do you know you are called?”
The individual will tell his story of beginning to hear the voice of God. It may have come at summer camp, a special retreat, during a youth service, or with a pastor’s sermon. It may have been ignited in times of personal prayer and Bible study, but he believes he can pursue no other path if he is to walk in the will of God.
With the endorsement of his pastor and his own convincing report, the committee will say, “We do believe God has His hand on you, and we want to help you explore and cultivate the calling.” They will lay out requirements for Bible study and ministry training to make certain the individual develops effective preaching, teaching, and practical skills, “rightly dividing the Word of truth.”³⁰
During the proving process, letters of endorsement are collected from people inside and outside the local church. They must endorse the new minister’s character, conduct and steadfast Christian commitment. They will report the growing evidence of God’s call.
The process continues from level to level until the day of ordination. Then an elder, an ordained individual who has influenced the new minister’s life, will lay hands upon him. The candidate kneels before the elder for a prayer of ordination.
The prayer of the elder with the laying on of hands confirms, “I see evidence of the same call that has been working in me these many years. Lord, I know, this young man, this young woman, has Your anointing. I recognize that call and anointing.” The prayer is a commission and a charge, “In the name of Jesus Christ, the Head of the Church, I release you to fulfill the call of God. By that authority, GO!”
Young people start churches, go as missionaries, and do incredible things for God. That is how it is passed on. In the words of the Psalmist, One generation shall commend your works to another, and shall declare your mighty acts.”³¹
One day, Jesus Christ breathed on them and His disciples received His commission.³² Later Peter, James, John, Paul, and that generation would lay their hands on the next generation. Then Timothy, Titus, and others would lay hands on the next generation, and so forth to the next and the next, until someone got to us. It has been passed on from generation to generation.
One young Methodist minister excited about his upcoming ordination said, “I’m only five hands from John Wesley!” He knew that the man who launched Methodism, John Wesley, had hands laid on him and he had laid hands on another and that one another through the generations. Now it was his turn! His excitement almost makes me want to be a Methodist just to get in that line.
This is not to claim an “apostolic succession” for any individual or group of leaders. It is recognition of the unique privilege, responsibility, and accountability, as well as spiritual authority, of every individual called and commissioned to fulltime Christian service.
Ultimately, authority and power for ministry are conferred directly by Christ through the Holy Spirit. Of most importance is an immediate spiritual connection with Christ. “The living Lord of the Church is making direct, dynamic appointments in His body today.”³³ Still, there is something wonderful about spiritual heritage and holding God’s calling and blessings in common.
In a broader sense, every believer enjoys this spiritual heritage in the celebration, memorial, and testimony of Holy Communion. Taking the cup and the bread, we identify with every generation of believers since those who took them from the hand of Jesus Christ Himself. We recognize our link with every follower of Christ around the world. We declare our unity, equality, and interdependence as we look for our Lord’s return.
However, the laying on of hands is not just recognition of the call and official release to the fullness of ministry. It is taking responsibility for them. The ordaining elders become responsible. Admonishing Timothy, and through his letter, all other church authorities not to commission anyone ill-equipped, unqualified, or unprepared for ministry, Paul added the reason. “Neither be partaker of other men’s sins.”
This has been readily understood through the centuries. Puritan preacher and theologian Matthew Poole wrote in the mid-1600s:
He who puts into the ministry any erroneous or ignorant persons, or any persons of a lewd conversation, makes himself guilty of all the harm they do, if he hath not first taken a due and reasonable proof of them, but hath laid hands upon them suddenly. Amongst other ways by which we interest ourselves in others’ guilt, one is, by not hindering it, having power so to do. He, or they, whom it lies upon to admit, or not admit, men into the ministry, have a power to refuse them in case upon proof of them they do not find them apt to teach, or fit for the ministration they are to undertake, or such for holiness of life as God requireth…³⁴
In the Old Testament, the priesthood was responsible for the priesthood. The people did not exercise oversight of the priests. In the New Testament Church, the called of God, oversaw the called of God. That is how it is today. If a pastor gets out of line, if he does something he should not, the remedy is not petition and ballot but apostolic authority in the denomination, fellowship, or pastors of other churches covenanted for oversight.
In the Assemblies of God, individuals concerned about a minister’s conduct would contact the sectional presbyter. The denomination in the United States is divided into districts comprised of geographic regions or combinations of language and geographic areas. Each district is led by a district superintendent and he is assisted by presbyters who oversee the district sections. All a concerned individual in the local church should have to do is contact the sectional presbyter.
He or she should express the causes for concern, “Our pastor is doing some stuff that we’ve never seen before and he is saying some stuff that we can’t find in the Bible. We are a little concerned that our pastor may be off the mark. Would you come check it out?”
The first thing the presbyter, as an agent of the district, would do, of course, is check out the source of the complaint. He would need to confirm that it is a credible report. No one should send an anonymous letter or call if he is not willing to identify himself. If a situation warrants attention, the trustworthy individual will bow up and do what is needed for the sake of God’s work. He will be willing, so to speak, to put his own neck on the line.
When the presbyter receives such a call with proper identification and contact information, he will look into the situation. If the caller proves credible and other witnesses concur with his concern, the presbyter will check out the pastor to see whether the report is correct.
If it is accurate, one of two things will happen. Depending upon the nature and degree of the problem, the district may help the pastor to make corrections while he continues to lead the church. If what he is doing is putting the sheep in danger, the district will act in behalf of the flock and remove him.
After that, the district would continue to work with the pastor for personal and ministerial restoration. Should he be unwilling to repent and submit to a restorative process, the district would do as the Bible says, treat him like a “pagan and a tax collector,”³⁵ and dismiss him from affiliation. That would be his call.
Other denominations have similar processes for accountability and effective non-denominational or unaffiliated congregations put processes in place for ministerial accountability.
What are legitimate causes for concern about a pastor? Overseeing authorities need to know about unscriptural preaching and teaching, immoral or unethical conduct, or ministerial incompetence. If any of these occur, it is time to call the appropriate outside authority. That is the way that is right.
The Old Testament Book of 1 Samuel, chapters 24 and 26, gives good examples of these principles. King Saul had disobeyed God and fallen from divine favor. David had been anointed to become king but Saul still occupied the throne.
Saul still had the position of authority but he had forfeited the divine sanction. His rebellion led to bitterness and anger that affected everyone and everything around him.
The worst preacher in the world is one who still is the pastor but who no longer has God’s anointing. He becomes mean and nobody wants to work for him. He treats his staff badly, he mistreats his church, and he neglects or abuses his family. When a pastor loses the anointing, he becomes a problem for everybody. Pastor, if you have lost the anointing, go into the prayer closet and don’t come out until you get it!
God delivered Saul into David’s hands, twice. David could have taken it upon himself to solve the nation’s leadership problem. He had the anointing. He could have claimed the position. His men urged, “Kill him!” and “Let me kill him!” But David refused! He even repented for surreptitiously cutting off the corner of the king’s robe.
Even though Saul no longer served under God’s favor, David knew it was not his place to remove the king. He honored Saul because once he had been anointed to lead. If David had violated the authority over him, he would have had no authority of his own.
Likewise, it is not the job of the church to fix the pastor. The authority flows from above. It is the job of those with an apostolic oversight to deal with him. Call them and let them do it.
Unfortunately, here is what often happens. Disgruntled or hurting people think, “Our bylaws say we can get a petition, have a meeting, and call in our pastor…” Yes, you can, but if you do, you will damage the church to the point it will take years to restore it to what God established it to do.
When you reach up to take down the shepherd, the whole church suffers. It is much better to look to those who have that authority and responsibility. Let them deal with it, and the church can move on to find God’s choice to take the place of the one who failed. Or, maybe, the pastor can be restored and returned to effective service.
Please hear the heart of this district leader. It echoes the cry of church leaders and wounded congregations across the nation. We are ready to have healthy churches. We are weary of churches needing healing because of a pastor or board or how they dealt with a pastor or board. There is a right way to do everything.
We long for the churches to be healthy and we want power in your altars and power in your pews. We want everyone in your church to be in the ministry and the authority to be where it belongs.
Pastor, you have the authority in the church, but please understand you don’t have all the answers. The Bible teaches clearly there is wisdom in the multitude of counselors. Deacons, submit to that authority, but help your pastor see with wisdom and work together to be all God wants His church to be.