Chapters 10-12 are largely practical answering the question, “How is authority identified and evaluated?” The arguments presented land right side up and on solid ground giving leadership and lay opportunity to see the immense value of “rethinking leadership in the church.” A brief conclusion wraps up the book’s contents.
Upon rehearsing principles argued for in previous chapters, Chapter 10 zooms in on the biblical warrant for authority and power of leaders, along with various responsibilities that are typically carried out by leaders. Common terminology within a church context are helpfully explained, such as ‘minister or ministry’, ‘servant or service’, ‘pastor or pastoring,’ ‘shepherd or shepherding’, ‘elder or overseer’, ‘ordination’, etc. Not only are these terms carefully defined based on usage in Scripture, but the concepts behind them and their functional value is judiciously explicated. McKirland notes that “leadership was clearly needed and valued in the early church, yet elders and overseers do not have clear justification for having executive imperative authority, but they did have equipping performative authority and nonexecutive authority” (p 200).
One insight that stood out to me was her take on 1 Timothy 5:17, which is often translated, “Let the elders [presbyteroi] who rule [proestōtes] well be considered worthy of double honor, especially those who labor in preaching and teaching” (so 1 Timothy 5:17 ESV and 1 Timothy 5:17 NASB). McKirland states that “rule” is not supported, given Paul’s usage of the term elsewhere, and because “this English translation choice reflects a conflation of leadership with rulership … The biblical uses of proistēmi … are more about care, guidance, and championing” (p 203).
McKirland is at pains to show that recognized leaders have “equipping performative authority” that involves “power over … but would be expressed as a power to bring life. This is because the whole role of leaders is to help equip the body to grow into their true source of life—Jesus Christ … such power will look like vulnerability, humility, and love” (p 205).
This is not the only type of authority vested in leadership. In addition, nonexecutive performative authority (both epistemic and exemplary) is to be evident in and expressed by leadership. And, as previously noted, in the rare instance of church discipline, leaders are responsible, in concert with the whole body, to exercise executive imperative authority with a view to restoring the erring member to fellowship with Christ and the community (p 206). Thus, a leader is defined as
using one’s Spirit-given power to help others discover their royal-priestly calling and Spirit-given power so that every sibling-saint might live into their specific vocation, to bring all things into unity under the lordship of Jesus (p 207)
Tasks of leaders include preaching and teaching, baptizing and serving the Lord’s supper, urging others toward discipleship, and exercising oversight. McKirland carefully explains each of these tasks in light of the principles of the book and New Testament evidence. Her remarks regarding ‘oversight’ are especially helpful and cautionary. For example, overseers are “not aligning the flock to their own will but helping the flock become aligned to the Chief Shepherd’s will.” Naturally, this presupposes that leaders discern the will of Christ. In fact,
where this oversight language seems pressed too far is when those using such language assume spiritual oversight in a way that undermines the remaining saints’ agency or when they presume to make decisions on behalf of the community but without discerning with the community. [Nevertheless, one common objection is], “…you can’t have the whole community weigh in on every decision.” That may be correct. However, I also think we have erred on the side of efficiency more times than we have erred on the side of dignifying the community to discuss, discern, and move forward together …. Further, sometimes, the minority has discerned the Spirit’s movement, which is why government by discernment is not a democracy but a Christocracy! For a great example of the minority sensing this despite the majority, see Acts 11:1-18 (p 213; also n 68).
Chapter 11 answers the multi-pronged question: what is “the Source, Purpose, and Limits of Authority?” By way of review, McKirland insists that the source of all authority is God, including executive imperative authority. In note 3 of page 216 she writes, “no person or group is recognized as having [executive imperative authority] though the group could recognize Jesus’s authority in the instance of cutting someone off from the group because their teachings or actions are undermining the witness of Jesus’s teachings and actions” (p 216, n 3, emphasis mine). A prima facia reading of this note suggests an inconsistency where, on the one hand, no one has executive imperative authority, while on the other, leaders may exercise executive imperative authority in the instance of church discipline. It’s important, however, readers recall that this kind of authority can be delegated, and here she is speaking primarily to the source of authority and leaders’ recognition of it. Executive imperative authority is sourced in Christ, and leaders must discern, in concert with the community, when to instantiate it. Also, it’s vital readers recall her arguments up to this point, to wit: “epistemic, exemplary authority involves power to and power with and has an important place within the family of God. Performative authority also involves power over in the sense of acting on or on behalf of others, although … this is meant to give power to engage power with others … [Moreover,] power with and to … seek consent and cooperation and can help to foster communal health” (p 217).
Nonexecutive authority (both epistemic and exemplary) in leadership gets a robust treatment and has some very keen insights not often considered by churches. In all cases, Christlike character eclipses knowledge and education achievement, service supersedes charisma, vision-casting, or executive skill, and Christlike weakness and vulnerability reigns over strength or courage in leaders. In all cases, leaders discern with the community and encourage power to rather than assume a power over others (p 223, Acts 6:1-6; 1 Pet. 5:1-5). Although leaders may have power over “resources, planning, teaching [content], and any other equipping tasks, but it is never over people” (p 224).
As mentioned, “there is a time and a place for executive imperative authority. Its source is the will of Jesus mediated through the Spirit. Its purpose is to protect the community and also restore the sinful person. Its use should be limited to corporate discernment strictly related to a church member’s possible exclusion from the community on the grounds that they are undermining the teachings of Jesus in word or deeds. It should not be a normative way of relating.” While executive imperative authority is a “concessional reality” to be exercised by the whole community, leaders’ primary responsibilities involve “becoming epistemic and exemplary authorities—though not for any power over that is given to us, but because it is only by the power of the Spirit that we are able to be conformed to Christ’s likeness” (p 228).
Finally, how are we to go about “recognizing our limits and expanding our imaginations?” This is the task (and title) of the last chapter. The focus of this final chapter is on equipping performative authority. “This form of authority is performed only within the scope of what equips the saints” (p 230). Still, she rightly acknowledges that “so many functions performed in churches today are not directly related to equipping the saints or seeing those beyond the four walls.” Consequently, the whole body should have opportunity to regularly and openly discuss a) whether the direction of the church is in keeping with its main purpose; b) how well all members are held accountable (including leaders); if members have a genuine sense of belonging; c) whether the church culture is one that encourages trust and not just conformity and compliance; and d) if leaders are performing tasks meant to be performed by non-leaders in the community (pp 234-235).
The 5 mechanisms for promoting a culture of trust and vulnerability in order to maintain the limits of performative authority are extremely helpful (pp 236ff). They are: 1) Listening attentively; 2) plurality of equal-status leaders; 3) permeability of leadership; 4) transparency of decision-making and feedback loops; 5) reciprocity of vulnerability. She briefly provides an explanation of each and illustrates how these may look in Christian community.
While all 5 are necessary for flourishing churches, the fifth one got my attention, mainly because of my past experiences. I’ll not soon forget that, for years, I met weekly with a few others from my church, one of whom was a pastor, to discuss Scripture, our growth in Christ, and to pray for one another. Each week, when the pastor was asked how we might pray for him, the response was rather thin. “I’m doing well. Just pray for my ministry.” Or, some weeks, he would say, “Nothing, really; I’m good!”
In another instance, altogether different, when first serving on a church staff, the ‘senior’ pastor invited my wife and I to his home and requested that if I heard others talk about his ministry, then I should say nothing and report back to him. Sadly, I’ve learned of too many who have similar stories, though different circumstances. It’s as if transparency, if present at all, is either feigned or to be eschewed by leaders. Transparency is the elephant in the room and yet we cannot grow without it!1
This final chapter, along with the conclusion, makes abundantly clear that every voice matters. All members of Christ’s body are “Spirit-gifted saints” with agency who can and must equally inspire and mutually encourage every other member as we lean into our glorious future together.
Summing this 3-part series and my overall take on the book: A Theology of Authority: Rethinking Leadership in the Church is a gift to the church. It skillfully demonstrates that understanding with precision what authority is, who gets to use it, how and where it is sourced, and why identifying our assumptions about it are vital for a church growing into Christ’s likeness. The challenge to leadership this book brings is long overdue and profoundly needed. It was Aristotle’s metaphysics of change that taught me ‘nothing grows that has not first changed; change is the essence of growth’. Likewise, change is what is required for a flourishing Christian community. Especially in so many churches in America where authority is often abused (at worst) or sorely misunderstood (at least), McKirland’s book sheds substantial light and provides numerous practical and important insights, all of which are thoroughly grounded in Scripture and reason. To be sure, not everyone will agree with everything written, but thoughtful readers will find her arguments revealing and compelling. Those who engage will emerge not only enlightened and empowered, but also equipped to lead as Christ leads and love as Christ loves. Buy it. Read it. Live it. Pass it on!!
Christa L. McKirland (PhD, University of St. Andrews) is Dean of Faculty and a Lecturer in systematic theology at Carey Baptist College in Auckland, New Zealand. She is the founder and executive director of Logia International.
- See my post, “The Need for Pastoral Transparency” for more details around transparency. I will say, too, there are limitations surrounding transparency that should be Spiritually-discerned and observed (see, e.g., Proverbs 14:10). ↩︎