C. The understanding that women should not be in authority is based on Traditional Authority.

"But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence." (1 Timothy 2:12) (Remember, Peter gave the same instruction to the male Pastors of his churches. In God's work, no one is to exercise authority over others simply because of his position in the society.)

E. Additional examples of "Traditional Authority":

1. Satan offered this kind of authority to Jesus, but Jesus would not yield to the temptation.

"And he said to him, 'I will give you all their authority and splendor, for it has been given to me, and I can give it to anyone I want to. So if you worship me, it will all be yours.' Jesus answered, 'It is written: Worship the Lord your God and serve him only.'" (Luke 4:6-8)

2. The disciples seemed to see seniority as the basis for authority, which is understood by the reply Jesus gave to them.

"An argument started among the disciples as to which of them would be the greatest. Jesus, knowing their thoughts, took a little child and had him stand beside him. Then he said to them, 'Whoever welcomes this little child in my name welcomes me; and whoever welcomes me welcomes the one who sent me. For he who is least among you all-he is the greatest.'" (Luke 9:46-48)

In the same passage, they seem to be saying that their authority came as a result of associating with a particular group. "'Master, said John, 'we saw a man driving out demons in your name and we tried to stop him, because he is not one of us.' 'Do not stop him,' Jesus said, 'for whoever is not against you is for you.'" (Luke 9:49,50)

3. When Paul was persecuting the church.

"And that is just what I did in Jerusalem. On the authority of the chief priests I put many of the saints in prison, and when they were put to death, I cast my vote against them. Many a time I went from one synagogue to another to have them punished, and I tried to force them to blaspheme. In my obsession against them, I even went to foreign cities to persecute them. On one of these journeys I was going to Damascus with the authority and commission of the chief priests." (Acts 26:10-12)

Notice that at that time in history, the Jewish Elders didn't have "Legal Authority" to put someone to death, but the Romans didn't want to rock the boat, and so they yielded to this "Traditional Authority". Stephen was put to death, but this was a result of mob action, not legally acceptable procedure.

4. When Paul and Barnabas appointed elders, they were following this model for "Traditional Authority".

Note that it is very much the minority method, only noted here and in one other place when the authority appears to be conferred by a superior (Acts 14:23). This followed the pattern of the Synagogue. But in no way is there an implication that the "rights" are actually conferred, but only that the Apostles recognized and affirmed the Lord's choice.

In Paul's case, the authority partly comes from "birthing" the churches. Paul's churches understood this, as he would return to them and/or write letters to guide them and answer their questions. This is "practical authority", but a kind of "Traditional Authority" because Paul sees himself as the "father".

We must not think of the Pauline churches as normative, and expect today's churches to operate as though they had an Apostle.

But, in the New Testament church, does the authority come from the title, or the age of the bearer? Of course not! In the New Testament, and by Christian writers to the end of the second century, ministers are called by the function they perform: Overseer (Episkipos), Elder (Presbuteros), Minister (Diakonos).

"There were no gradations of office in the apostolic age. Character, gifts and responsibility were the only ground of distinction."

Pastor, Teacher, Presbyter (Elder) and Bishop (Overseer) are one and the same office in the New Testament, according to: Wycliffe, Luther, Calvin, Cranmer, Melancthon, Myles Coverdale, Arminius, John Robinson, Milton, Baxter, John Cotton, and Cotton Mather. Many church fathers can be cited with regard to the only offices being that of deacon and elder.

We have the example of the Ephesians elders - "From Miletus, Paul sent to Ephesus for the elders of the church." (Acts 20:17) "Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God, which he bought with his own blood." (Acts 20:28). (Note all three titles are used for the same leaders.)

The early church seemed to have inherited the "Traditional" way of viewing authority, however, it quickly made room for "Charismatic Authority", and before long both were replaced by "Rational/Legal" authority.

"Then Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote with all authority, to confirm this second letter of Purim." (Esther 9:29)

"And they watched him, and sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the governor." (Luke 20:20)

"And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship." (Acts 8:27)

"The centurion replied, 'Lord, I do not deserve to have you come under my roof. But just say the word, and my servant will be healed. For I myself am a man under authority, with soldiers under me. I tell this one, 'Go.' And he goes; and that one, 'Come,' and he comes. I say to my servant, 'Do this,' and he does it.' When Jesus heard this, he was astonished and said to those following him, 'I tell you the truth, I have not found anyone in Israel with such great faith.'" (Matthew 8:8-10)

"For the Son of man is as a man making a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch." (Mark 13:34-37)

"And he said unto him, 'Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities.' (Luke 19:17)

The honors, privileges, and powers accorded to church authorities, bishops in particular, mirrored those given to Roman secular authorities such as judges.

In the early centuries, with rapid expansion came organizational growth and complexity. In capturing the Roman Empire it could only fall into the mold set by imperial institutions in which the monarchical principle prevailed.

"Jesus called them together and said, 'You know that those who are regarded as rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so with you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be slave of all. For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.'" (Mark 10:42-45 - NIV)

Peter was concerned about this - "Neither as being lords over God's heritage, but being examples to the flock." (1 Peter 5:3)

The dispensation of the Spirit "is effected through candor (openness, honesty - II Corinthians 3:2), love (II Corinthians 5:14), and patience (Galatians 6:1), and the winning and reconciling power of forgiveness, and no longer through punishment and destruction, imposed by an external authority."

The early church realized an authority base which was neither "Traditional", nor "Rational/Legal" - the apostles sought to establish self governing churches, not ones which would be dependent on them.

A form of government which connected churches in a large organizational structure would have aroused suspicions and intensified persecutions.

Gifts for leadership are not from man (political), but from God. (Galatians 1:16,17)

There's something personally appealing about the leader. People want to follow, not because of position, or from fear. It just seems right - there is present a witness of the Spirit. From a Christian/Biblical perspective, it happens when leaders are full of the Spirit.

A. The Prophets carried this type of authority.
"But truly I am full of power by the spirit of the LORD, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin." (Micah 3:8)

"Many of the people of Israel will he bring back to the Lord their God. And he will go on before the Lord, in the spirit and power of Elijah, to turn the hearts of the fathers to their children and the disobedient to the wisdom of the righteous-to make ready a people prepared for the Lord." (Luke 1:16-17)

"The people were amazed at his teaching, because he taught them as one who had authority, not as the teachers of the law." (Mark 1:22)

"Jesus returned to Galilee in the power of the Spirit, and news about him spread through the whole countryside." (Luke 4:14)

"Then Jesus came to them and said, 'All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.'" (Matthew 28:18,19)

Jesus appointed the apostles. "One of those days Jesus went out to a mountainside to pray, and spent the night praying to God. When morning came, he called his disciples to him and chose twelve of them, whom he also designated apostles: Simon (whom he named Peter), his brother Andrew, James, John, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Simon who was called Zealot, Judas son of James and Judas Iscariot, who became a traitor." (Luke 6:12-16 - also ch.9,10) He still does this today!

"Then he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases." (Luke 9:1)

The early church apostles had authority based on their personal contact with Jesus. "When they saw the courage of Peter and John and realized that they were unschooled, ordinary men, they were astonished and they took note that these men had been with Jesus." (Acts 4:13)

This includes Jesus' authority to forgive sins, an authority He shared with the disciples.

"Again Jesus said, 'Peace be with you! As the Father has sent me, I am sending you.' And with that he breathed on them and said, 'Receive the Holy Spirit. If you forgive anyone his sins, they are forgiven; if you do not forgive them, they are not forgiven.'" (John 20:21-23)

"'I tell you the truth, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.'" (Matthew 18:18) (Note: this has to do with church discipline.)

Note that no one was given authority over the others, the authority is within the community. (Someone might ask, to which disciples was this given? There is no evidence to say this was only meant for the first disciples. This is where the Roman church tried to "institutionalize", evolving it into "Legal/Rational Authority".)

Peter was not given authority over the others - "Thou art Peter…" (Matthew 16:18) was not understood by the apostles that the church would be built on Peter: "…the counsel of James was followed in preference to that of Peter (Acts 15), and Paul once 'withstood him to the face, because he was to be blamed.'" (Gal. 2:11)

The apostles"…never claimed supreme authority over the Church because they were Apostles, and they taught those chosen of the Church whom they inducted into office, that it was not their function to be 'lords over God's heritage." "Neither as being lords over God's heritage, but being ensamples to the flock." (I Peter 5:3)

All of these statements are addressed to the "brethren", or to the entire group of disciples:

Romans 16:17 - "Now I beseech you brethren, mark them…"
I Corinthians. 5:9-13 - "not to company…" ("when gathered together")
II Thessalonians 3:6 - "withdraw yourselves"
Titus 3:10 - "a man that is an heretic…reject"
Luke 24:49 - "And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high."
Acts 1:8 - "But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth."

E. The Apostle Paul.

"I thank Christ Jesus our Lord, who has given me strength, that he considered me faithful, appointing me to his service." (I Tim. 1:12)

"But when God, who set me apart from birth and called me by his grace, was pleased to reveal his Son in me so that I might preach him among the Gentiles, I did not consult any man, nor did I go up to Jerusalem to see those who were apostles before I was, but I went immediately into Arabia and later returned to Damascus." (Gal. 1:15-17)

"And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: That your faith should not stand in the wisdom of men, but in the power of God." (1 Corinthians 2:4,5)

The Pauline letters literally overflow with examples of the apostle's authority. "We were not looking for praise from men, not from you or anyone else. As apostles of Christ we could have been a burden to you, but we were gentle among you, like a mother caring for her little children." (I Thessalonians 2:6,7)

Paul confirms that as an apostle of Christ he had the authority to make demands on the congregation. In Gal. 4:20 he wishes that he could be present in the community so that he could assert his authority by word of mouth. In Col. 1:24ff. He declares that God made him a servant of the church and gave him responsibility to proclaim the complete message of God's Word.

It is this authority that allows Paul to state that he may have to visit the Corinthians with a rod instead of with love (II Cor. 4:21); that the time may come when he will have to punish any act of disobedience or disloyalty (II Cor 10:6). "He has the authority to appoint his own representatives and to send them on missions. Thus he sends Timothy and Titus to the Corinthians." (I Cor. 4:17, II Cor. 2:13; 7:6,7,15)

"For even if I boast somewhat freely about the authority the Lord gave us for building you up rather than pulling you down, I will not be ashamed of it." (2 Corinthians 10:8)

In spite of his show of authority as depicted above, Paul never ceases to describe himself as a servant of God (Rom. 1:1; II Cor. 6:4; Gal. 1:10; Phil. 1:1), and even of the communities to whom he writes (II Cor. 4:5), and to describe his relationship to them in terms of the service which he performs for them. He may speak authoritatively, but he can never lord it over them.

The exertion of Paul's authority is defined in terms of a 'ruling together with the community' (I Cor. 4:4ff, cf. 5:3ff). Here, indeed, we find the principle of mutual recognition and decision as in the case of Paul, Barnabas and the so-called pillars or leaders of Jerusalem (Gal. 2:6ff.).

"Until I come, devote yourself to the public reading of Scripture, to preaching and to teaching. Do not neglect your gift, which was given you through a prophetic message when the body of elders laid their hands on you." (I Tim. 4:13,14)

"For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands. For God did not give us a spirit of timidity, but a spirit of power, of love and of self-discipline." (II Tim. 1:6,7)

"Timothy and Titus had to appoint elders (I Timothy 5:28; Titus 1:5), but this does not mean that this happened without the churches taking part in their appointment. Timothy is reminded of his own ordination which he received not only from the apostle but also from the church. (I Timothy 5:14, 6:12; II Timothy 1:6."

1. Pastors base their authority on the fact that they are "gifts".

"It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some and some to be pastors and teachers, to prepare God's people for works of service, so that the body of Christ may be built up." (Ephesians 4:11,12)

2. The evidence of "Charismatic Authority" is fruit.

Elijah's prayer on Mt. Carmel: "And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, LORD God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word." (1 Kings 18:36)

"Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you. For though he was crucified through weakness, yet he liveth by the power of God. For we also are weak in him, but we shall live with him by the power of God toward you. Examine yourselves, whether ye be in the faith; prove your own selves." (2 Corinthians 13:3-5)

Charismatic Based Authority has to be confirmed. In II Corinthians, "Paul deliberately offers himself for testing by the community. It is up to the community to test and discern who possesses the legitimate authority." However divine one may be persuaded one's power is, it still is a useless power unless it is accepted by those towards whom it is being directed. ("And my wife gave me permission to say so!")

3. In the Corinthian instruction: "And in the church God had appointed first of all apostles, second prophets, third teachers, then workers of miracles, also those having gifts of healing, those able to help others, those with gifts of administration, and those speaking in different kinds of tongues." (I Cor. 12:28)

4. This is why prayer, fasting, and awareness of the Spirit's guidance is an integral part of leadership selection.

"They all joined together constantly in prayer, along with the women and Mary the mother of Jesus, and with his brothers. Then they prayed, 'Lord, you know everyone's heart. Show us which of these two you have chosen to take over this apostolic ministry, which Judas left to go where he belongs.' Then they cast lots, and the lot fell to Matthias; so he was added to the eleven apostles." (Acts 1:14,24-26)

"While they were worshipping the Lord and fasting, the Holy Spirit said, 'Set apart for me Barnabas and Saul for the work to which I have called them.' So after they had fasted and prayed, they placed their hands on them and sent them off." (Acts 13:2,3)

"Paul and Barnabas appointed elders for them in each church and, with prayer and fasting, committed them to the Lord, in whom they had put their trust." (Acts 14:23)

1. The "calling" process indicates support, i.e., a willingness to accept leadership, i.e. confer authority. It also suggests that the congregation accept this leader as being appointed by the will of God.

2. By being the main 'preacher' the pastor is seen as a kind of authority. The practice of preaching being a 'monologue' reinforces this.

3. Pastoral visitation develops a kind of indebtedness toward the pastor, thus strengthening his authority - potential members, crisis care, fulfilling duties such as baptism, dedications, weddings, funerals provide a kind of sacred office.

4. Administrative functions add to the pastor's power. Also through control of information and finances.

1. Jesus and His Disciples - "Behold, I do not call you servants; I call you friends." (John 15:15) Authority always carries a relational dimension.

2. "The symbolic leader plays both a prophetic and therapeutic role which is to say, he both challenges and comforts. He stirs his followers out of their lethargy, complacency and self-satisfaction. He is not satisfied with the way things are and he demands of those associated with him that they use the best of their talents. On the other hand, he is not a prophet in the sense of Amos denouncing or Jeremiah sitting on the edge of the city calling down imprecations. He is also able to comfort, to reassure, to strengthen, to support. If he says to his followers that certain things must be done, he also says they are capable of doing them. His prophesy is never such as to make his associates feel inadequate. Quite the contrary, his prophesy is designed to make them feel more adequate than they were before they heard the prophesy."

3. Joseph - "But the LORD was with Joseph, and shewed him mercy, and gave him favor in the sight of the keeper of the prison. " (Genesis 39:21)

4. Samuel - "And the child Samuel grew on, and was in favor both with the LORD, and also with men." (1 Samuel 2:26)

5. "So shalt thou find favor and good understanding in the sight of God and man." (Proverbs 3:4)

6. Daniel - "Now God had brought Daniel into favor and tender love with the prince of the eunuchs." (Daniel 1:9)

7. Jesus - "And Jesus increased in wisdom and stature, and in favor with God and man." (Luke 2:52)

8. Early Church - "Praising God, and having favor with all the people. And the Lord added to the church daily such as should be saved." (Acts 2:47)

9. Remember, however, Jesus also said, "Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets." (Luke 6:26)

A. "Traditional Authority" contrasted with "Charismatic Authority".

"Jesus entered the temple courts, and, while he was teaching, the chief priests and the elders of the people came to him. 'By what authority are you doing these things?' they asked. 'And who gave you this authority?' Jesus replied, 'I will also ask you one question. If you answer me, I will tell you by what authority I am doing these things. John's baptism - where did it come from? Was it from heaven, or from men?' They discussed it among themselves and said, 'If we say, 'From heaven,' he will ask, 'Then why didn't you believe him?'" (Matthew 21:23-25 - NIV)

Also, this contrast is seen in Acts 2:17,18 "And it shall come to pass in the last days, satin God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy."

"Jesus said to them, 'The kings of the Gentiles (Rational/Legal ) lord it over them; and those who exercise authority over them call themselves benefactors. But you are not to be like that. Instead, the greatest among you should be like the youngest (Traditional), and the one who rules like the one who serves. For who is greater, the one who is at the table or the one who serves? Is it not the one who is at the table? But I am among you as one who serves." (Charismatic) (Luke 22:25-27)

However, while there is a perceived contradiction between "judicial" (institutional) and "charismatic" authority, note that even "leadership" is a "charism". "Rational/Legal Authority", as practiced by worldly power, is ultimately "Charismatic", coming from God.

"Then saith Pilate unto him, 'Speakest thou not unto me? Knowest thou not that I have power to crucify thee, and have power to release thee?' Jesus answered, 'Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.'" (John 19:10-11)

"Let every soul be subject unto the higher powers. For there is not power but of God: the powers that be are ordained of God." (Romans 13:1)

1. "Traditional" churches will:

(1) tend to grow rapidly in traditional societies, or one going through rapid change;
(2) experience more schisms if this authority base is used in society that is not longer traditional;
(3) be capable of maintaining a consistent image, faithfulness to uniform doctrines with few formal administrative mechanisms;
(4) experience less internal conflict and fewer disputes about who will take over after the present leader;
(5) experience easier recruitment and fewer differences between members that are attracted.

(1) grow more rapidly in modern society where the extended family is less in control;
(2) be capable of maintaining a consistent image, faithfulness to doctrinal standards, and control;
(3) experience fewer schisms than charismatic churches or traditional churches trying to operate in post-traditional societies; and,
(4) dedicate proportionately greater resources to administrative control.

(1) have broad appeal when there is a mixture within the culture, or during periods of rapid social change or stress;
(2) attract talented but individualistic leaders;
(3) generate many of their own competitors through schisms;
(4) experience difficulty maintaining a consistent image, faithfulness to doctrinal standards, as well as internal control.

God "is present through the Spirit in the community, and the community itself is a community of 'Saints,' of adopted 'sons,' of freely loving persons who have all received 'the seal of the Spirit' (Eph. 1:13) and are 'taught by the Spirit' (I Cor. 2:13). 'He has put his seal upon us,' writes Paul, 'and given us his Spirit in our hearts as a guarantee (arrabon).'" (II Cor. 1:22). The community is the "body," i.e., the very reality of Christ.

Because the church is a voluntary association, it does not have the authority to dictate, only to influence by persuasion. "Charismatic Authority" teaches. "These, then, are the things you should teach (what? the practical lessons of Christian living for elders, youngers, servants, and say 'no' to ungodliness). Encourage and rebuke with all authority. Do not let anyone despise you." (Titus 2:15) (Note the balance between "encourage" and "rebuke".)

Authority is according to the Spirit's gifting; however, it ultimately requires approval of the people served.

"Authority may reside in a position, but unless the person who occupies that position can act legitimately and effectively in the eyes of those around him, he is not viewed as a leader."

"However divine one may be persuaded one's power is, it still is a useless power unless it is accepted by those towards whom it is being directed."

1. Selection of Judas' successor. Could this have been voting, rather than casting lost? One translation of "gave forth their lots" is, "they cast their votes". Crysostom says, "Peter did everything here with the common consent; nothing, by his own will and authority."

But if so, it followed prayer for divine guidance.

2. The designation of Matthias (Acts 1:15-26) and the Seven (Acts 6:2-4) by the general community served as a paradigm. "Here is affirmed that 'they', meaning the disciples - those addressed as 'men and brethren', appointed two."

3. Selection of "the seven" in Acts 6 included the "multitude". (Notice that the people chose Greek men, and the Jewish Apostles did not veto their choice.) "The proposal pleased the whole multitude, and 'they', i.e. 'the whole multitude'.

4. Concerning Acts 14:23 - "An appointment by two persons is all that can be gathered from the passage. However, the spirit of similar transactions, and the general tenor of the New Testament, forbids the supposition. Even in appointing an apostle, the company of the believers took a prominent part.

5. The Acts 15 "Council" shows a clear involvement of the entire church in the decision making. Concerning the question raised in Antioch concerning circumcision: "A discussion arose, Paul and Barnabas participated in that discussion, but made no attempt to authoritatively decide it."

6. Acts 15:25 - Judas and Silas were chosen by common consent

7. In I Corinthians 5, Paul does not unilaterally discipline the incestuous man. "(Paul) has no doubt what it (the church) ought to do, or of his place in its counsels, but he does not seek to by-pass it." Note also the disciplinary process taught by Jesus in Matthew 18; the entire church decides the matter.

8. Representatives were chosen by the churches. (II Corinthians 8:19) "What is more, he was chosen by the churches to accompany us as we carry the offering, which we administer in order to honor the Lord himself and to show our eagerness to help."

There is value in a "multitude of counselors". "Where no counsel is, the people fall: but in the multitude of counselors there is safety." (Proverbs 11:14 ) "Plans fail for lack of counsel, but with many advisers they succeed." (Proverbs 15:22)

Eusebius reports 'the firm tradition' that the choice of Symeon to succeed James as bishop of Jerusalem (62 A.D.) was by 'unanimous vote of the apostles, disciples, and kinsman of the Lord.'

Ignatius explained that, "cheirotonesantes" was used to refer to church election of a representative.

Clement or Rome (A.D. 96) wrote that apostolic successors should have the consent of all the people.

Tertullian (A.D. 198 or 205) said that elders came into their office 'by the testimony of the people'.

Cyprian (A.D. 249-258), who was largely responsible for the move toward episcopacy, said to the church elders, "I have decided to do nothing of my own opinion privately without your advice and the consent of the people". "A Pastor, should be chosen publicly, in the presence of the people, and that by their decision." (Other historic examples are available up to mid-4th cent.)

The church prior to the Nicea council (325) was loose, connected by a common faith rather than organizational structure. The change was due to the political influence of the times, as well as wholesale baptism.

The larger churches tend to move toward Rational/Legalistic Authority. This may be necessary, but dangerous because greater influence can become "power" and control.

The reformation was an attempt to wrest the church from the dominant use of Rational/Legal authority. Tyndale translated "cheirotonesantes" as "eleccion".

"Charismatic Authority"

When authority is only "personal" the Pastor may be tempted to please at any price, or on the other hand, be a victim of conflict while trying to be faithful. If ministers get their authority from the local church members, they could easily be deemed "hirelings". With "Charismatic Authority", often there's a lack of accountability.

"Rational/Legal Authority"

Often with this typE of authority there is a loss of vitality, leaders become legalistic and harsh, people are evaluated as to how they fit into or fulfill the goals of the organization, rather than according to their giftedness.

"Traditional Authority"

Members become satisfied with the "status quo", not willing to "rock the boat", or on the other hand, do not work to conserve the results (as in Wales).

Conclusion.

1. We want to see all three types integrated, with emphasis according to an understanding of the culture.

2. The dominant type is to be "Charismatic" - speak for God. But elements of the others must at times be employed.

3. Rational/Legal - the church should have a written constitution; proper records should be kept of members, and accounts should be kept properly.

4. Traditional - it is good for leaders to have the respect of the people as an "elder". Furthermore, the wisdom of the elders should be tapped..

5. At what point does it become important to clarify the source of the authority? When a pastor is being selected for a particular church. When there is a controversy over doctrine or immorality exposed in the church - i.e. when discipline needs to be exercised. When legally binding decisions have to me made.

Summary.

1. Be sure of the calling.

2. Be willing to share decision making.

3. Adopt a servant attitude.

4. Become caring as a friend.

5. Be eager to fulfill the "qualities" of a leader.

Additional Points

Apostles addressed letters primarily to the people - not to the leaders:

Rom. 1:7 - To all in Rome who are loved by God and called to be saints; Grace and peace to you from God our Father and from the Lord Jesus Christ.;
I Cor. 1:2 To the church of God in Corinth, to those sanctified in Christ Jesus and called to be holy, together with all those everywhere who call on the name of our Lord Jesus Christ-their Lord and ours.
II Cor. 1:1 - Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, to the church of God in Corinth, together with all the saints throughout Achaia;
Gal. 1:2 - To the churches in Galatia;
Eph. 1:1 - Paul, an apostle of Christ Jesus by the will of God, to the saints in Ephesus, the faithful in Christ Jesus;
Phil 1:1 - Paul and Timothy, servants of Christ Jesus, to all the saints in Christ Jesus at Philippi, together with the overseers and deacons: (secondly to overseers and deacons);
Col. 1:2 - To the holy and faithful brothers in Christ a Colosse: Grace and peace to you from God our Father.
I Thess. 1:1 - Paul, Silas and Timothy, to the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace and peace to you.
II Thess. 1:1 - Paul, Silas and Timothy, to the church of the Thessalonians in God our Father and the Lord Jesus Christ -
However, there are exceptions: Timothy and Titus, and in the Revelation letters, which are addressed to the "angel", or "messenger".

Though the election of bishop is not to be committed to the multitude, what is meant is that the general population is to be excluded, but not the people of God.

Though the practice may have been uncertain and varied from situation to situation, the ideal enunciated by the papacy was clear: 'no bishop is to be imposed on an unwilling people' and 'one who is to rule over all should be elected by all.'

"Now all voluntary associations have obviously the right of choosing their own officers. It will not be denied that a church is a voluntary society, every member of which is 'individually' accountable to God."

"The Jewish and later Catholic antithesis of clergy and laity has no place in the apostolic age. (Quote from church historian)

"Elders are to be ordained 'in' every Church, not 'over' it." (NIV Acts 14:23 "Paul and Barnabas appointed elders for them in each church and, with prayer and fasting, committed them to the Lord, in whom they had put their trust.")

"If they show themselves approved unto God, workmen that need not to be ashamed, rightly dividing the word of truth; they will, ordinarily be approved of man and be esteemed very highly in love for their work's sake. But if not, they can take shelter behind no vote of Presbytery, nor act of Conference, nor Bishop's mandate."

"The power that nurtures and intensifies the community's life is not viewed as coming 'down from above' through levels of clerical mediation but as flowing from the immanent presence of Christ's Spirit to the community."

"Test everything. Hold on to the good" (I Thess. 5:21) Also, "Two or three prophets should speak, and the others should weigh carefully what is said." (I Corinthians 14:29) "Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world." (I John 4:1)

Hebrew. 13:7,17 - "…clearly refers to the relation of the members of a Church to its own Christian teachers, and not to its subordination to any external authority - whether of one or of many."

"Now we ask you, brothers, to respect those who work hard among you, who are over you in the Lord and who admonish you. Hold them in the highest regard in love because of their work. Live in peace with each other." (I Thes. 5:12, 13)

"huperetas" - "anyone who does something under somebody else as a subordinate or an underling." "doulos" - Peter, Paul, James Jude, characteristic of Christians ( I Pet. 2:16; Rev. 1:1) (used in relation to converts - I Cor. 9:10, li Cor. 4:5)

Many "fight for the throne of authority but not for the towel of servanthood."

Early 20th century Pentecostal emphasis on freedom from structures, creeds or "pope".

Note: if the Spirit gives liberty, to whom does He give it? If He gives it to all, then all are free from the bondage of any other.