Phil Newton and Matt Schmucker's Elders in The Life of The Church – Part 1

 

In Elders in the Life of the Church by Phil Newton and Matt Schmucker, Part 1 explores the historical context of elder plurality. It traces the history of elder plurality in Baptist churches, examines the biblical case for it, and succinctly discusses the terms, roles, and character of elders. The authors also clarify that transitioning from a single-pastor model to elder plurality does not eliminate congregationalism. Instead, congregationalism remains, but not to the extent that the public assembly fully controls the church.

On pages 29–30, the authors explain that Baptist churches in the 17th to 19th centuries commonly practiced elder plurality. However, Isaac Backus (1724–1806) influenced his generation to adopt a single-elder model with a strong emphasis on congregationalism. Reflecting on his life, I see how one’s upbringing and background can deeply shape their theology. The authors note that Backus’s family suffered under the religious hierarchy in the colonies, which led him to reject any form of religious tyranny or authoritarian control. He highly valued the role of ordinary church members and opposed church structures that diminished their significance. This experience with religious hierarchy drove Backus to emphasize individualism and congregational autonomy, contributing to the decline of elder plurality in churches under his influence. This teaches me an important lesson: regardless of my upbringing or background, I should always prayerfully seek guidance from Scripture without favoritism.

As I continue reading, I realize that the churches in my tribe back home are Baptist but adhere to an "Unmitigated Congregational Polity," popularized by Isaac Backus (p. 30). Through deep reflection, I recognize that God used the American Baptist mission to bring the Gospel to my tribe in the early 20th century. This aligns with the historical shift in Baptist churches from elder plurality to hyper-congregationalism. I observe that many Baptist churches in the US today practice elder plurality, while Northeast Baptist churches often embrace hyper-congregationalism. This observation leads me to ask: Why is there such inconsistency in polity within the Baptist denomination? The authors’ discussion of Baptist history clarifies this matter, providing insight into the development of church governance.

In the chapter "Elders in the New Testament," Newton and Schmucker discuss the wisdom of the New Testament model of plural eldership. They highlight how elders with diverse giftings complement each other and provide mutual accountability, reducing the temptation for one person to wield excessive authority or use the church to satisfy personal ego. This point resonated with me because, in a single-pastor church, the lack of accountability makes the pastor vulnerable to misusing authority. Even without misuse, a lone pastor can become overwhelmed by various challenges. I experienced this during my pastoral ministry. I had many goals but struggled to prioritize and implement sound doctrines. Pressures mounted from the association restricting me from conducting baptisms and the Lord’s Supper, from professed Christians who rarely attended church, from youths upset about canceling picnics with secular music in church related program, and from dealing with divorces and couples in conflict. The relentless demands led to complete burnout.

I appreciate the fourfold division of elders’ duties, outlined as the "4 Ds": Doctrine, Discipline, Direction, and Distinction. These are deeply biblical and easy to remember, serving as a helpful reminder of elders’ responsibilities. I also firmly believe, as the authors and W.B. Johnson emphasize, that these duties belong to elders, not deacons, whose roles are temporal, while elders’ roles are spiritual. This distinction clarifies the boundaries between the offices of elders and deacons, helping me understand and assign their respective responsibilities effectively.

I appreciate Phil Newton’s wisdom on page 75, where he states, “It would be wise for any church pursuing a transition to elder leadership, as the leaders teach on the topic, to emphasize the character even more than the function of elders.” He adds, “Functions will vary somewhat from church to church, but the character will not.” This resonates with me because, in my hometown churches, when hiring a pastor, they often overlook the character, qualifications outlined in 1 Timothy 3 and Titus 1, focusing instead on the candidate’s seminary degrees.

I gained a fascinating insight from page 77 about the congregation’s role in choosing elders in the local church, something I had never considered or encountered before. The authors explain that in Acts 15:22, the English phrase “Then it seemed good” reflects a political term from the Greek world, indicating voting or passing a measure in an assembly. Regarding church discipline, Scripture clearly outlines the steps to follow, but I wondered whether the Bible supports congregational voting for affirming elders and send out as missionaries. The authors’ explanation on this point satisfied my curiosity.

Reading about Mark Dever’s approach to pastoring is truly encouraging! I can see the wisdom God has given him. Implementing a plurality of elders in his church required overcoming many challenges, which is truly inspiring! I look forward to reading more on his way of pastoring.

I recommend this book to aspiring pastors and those who have recently entered pastoral ministry. Its insights on eldership, combined with Mark Dever’s approach to pastoring, will challenge their thinking, just as it challenged mine.