Elders Matter — The Mars Hill Debacle Is Proof
The Mars Hill/Mark Driscoll debacle is well known. Many have listened to Christianity Today’s excellent podcast series, The Rise and Fall of Mars Hill. The fall of Mars Hill is but another incident in a long series of scandals plaguing American evangelicalism. Why do such things happen over and over again?
My response . . . A bad or non-existent ecclesiology. Throughout contemporary American Christianity there is little if any regard paid to the biblical model of church government (Presbyterian/Reformed), which is rule by a plurality of elders, approved by the congregation, whose role is, in part, to keep watch upon the life and doctrine of the pastor and their fellow elders.
I wonder if there was ever a moment in the early days of these entrepreneurial churches when the founding members asked themselves, “how did the church in the New Testament govern itself?” Probably not, or else the subject was quickly dismissed as an appeal to mere tradition, something too cumbersome or unnecessarily inefficient. Start-up church groups like this often view its charismatic leader as taking on (even if indirectly) the role of an apostle. He leads, they follow, so there’s no real discussion of church governance. No one sees the need.
The leader appears to have a direct link to God, which allows the group members (better—“followers”) to let the leader unquestionably assume the role of arbiter of the group’s doctrine, the gifted one who determines the group’s mission and “casts its vision,” as well as the primary decision maker should there be differences of opinion. Without a biblical ecclesiology in place, the visionary leader is able to get his way through manipulation and guilt, and if necessary, will remove any and all who oppose him. Yet nobody blinks. In the end, the once loyal followers are left embittered and wonder, “how did God let this happen?” Many leave the church. We have seen this story play out over and over again, often in the media.
As the Mars Hill series demonstrates, Mark Driscoll did indeed appoint “elders,” (who really didn’t function as biblical elders) but then fired them whenever it suited him. Many of these Driscoll appointed elders were sincere and godly men, committed to an exciting new vision for a church effectively reaching the largely un-churched Seattle area. They didn’t sign up for what they got in the end. The wide-eyed energy of youth often comes without the experience, wisdom, and battle-scars that older men and established churches possess. After what they went though at Mars Hill, they now have the wisdom and scars of grizzled veterans, and Lord willing, without the cynicism such an ordeal often produces.
While listening to the series, a comparison to life in Stalin’s politburo came to mind—the continual purges of anyone who crossed or disappointed him, or who no longer had value in achieving Driscoll’s vision. No, Driscoll did not send people to their death or the Gulag. Rather, I’m referring to what political philosopher Hannah Arendt described as the fate of many opponents of a totalitarian regime, they become “non-people.” Not only is their dignity stolen (in the prison or the Gulag), but what happens to them (their loss of humanity and purpose) serves as a frightening example to others of what happens if you do not wholly embrace the leader’s agenda. The cruelty recounted by Mars Hill survivors of continual removal, shaming, and bullying of worship leaders, fellow pastors now seen as rivals, and the removal of hand picked-elders who decided they could no longer toe Driscoll’s line or further his own personal aims, reflects a level of authoritarian abuse much like the politburo. His narcissism should have kept Driscoll out of the pastoral office from the get-go. But narcissists are quick to size people up. They are skilled manipulators. Not long after one of these followers first entertains the thought of being unwilling to go along with his agenda, Driscoll was on to them, and callously pushed them off his stage as a “non-person.” And the purges kept coming. No one would stand in his way.
For some time it looked as though Driscoll humbly sought the wise council of noted church leaders. But those highly respected evangelical and Reformed leaders whom Mark Driscoll brought to Mars Hill, ended up being unwittingly used by Driscoll to give him respectability, along with an open door to the Reformed-evangelical publishing and conference circuit. It looked as though the young buck was genuine in his willingness to follow the better path of church government explained to him. But only as long as it suited him. His subsequent actions demonstrate he never learned (if he even listened). Public perception of credibility through rubbing elbows with respected evangelicals is what mattered.
In rejecting a biblical ecclesiology, Driscoll was free to “make it up as he went along”—until his sheep and co-laborers had nothing left to offer him. Then he went too far, abused too many, and he was out, for a time. Several years of self-imposed exile later, he was able to swing a move to Scottsdale, Arizona, and start all over again, this time with a revised vision (Calvinism was now out) and he found a new group of followers who were all-too willing to ignore his well-known track record. Caveat emptor.
Biblical ecclesiology is not complicated. Presbyterian and Reformed churches are ruled by elders. The term “Presbyterian” comes to us from the Greek word presbuteros, meaning “elder.” It is closely related to the term episcopus, often translated “overseer” (as in the ESV). Presbyterian and Reformed churches are churches ruled by men (elders or overseers, and ministers) whose duties are clearly spelled out throughout the New Testament–especially in the so-called “pastoral epistles” (1 & 2 Timothy, Titus, but also discussed in James and 1 Peter). Did the founders of either of Driscoll’s churches (Mars Hill in Seattle and Trinity Church in Scottsdale) ever seriously consider rule by elders (in the Presbyterian model, where the pastor is a fellow elder, under the care of the presbytery or consistory, and with no personal authority outside his office)? Nope. This probably never entered their minds. Had they done so, Driscoll, wouldn’t have stood for it. But they would have spared themselves many tears, gut-wrenching confrontations, and sleepless nights.
I know, many people’s eyes glaze over with disinterest when the subject of church government comes up. But how churches are to organize and govern themselves is a major theme throughout the New Testament. Church government is an important topic in virtually all the Protestant confessions, and in most of our major systems of theology. Whether the subject piques our interest or not, the biblical writers thought it very important and devoted much time and attention to direct those who would come after them as to how to organize and govern their congregations. Remember, all those who trust in Jesus Christ by faith are part of his spiritual body, and are to be members of a local church. For its part, Christ’s church must ensure that the souls of God’s people are fed and cared for, are protected from heresy, as well as from those who confess faith in Christ but who still behave like pagans. When churches ignore these weighty and numerous biblical texts, God’s people may remain Christ’s, but it is they who are treated by their own shepherds as though they were pagans—duped non-persons who do the leader’s bidding, and open their wallets, and give countless hours at great sacrifice to accomplish the leader’s personal vision.
Even a very brief survey of the New Testament reminds us that as the successors to the apostles, and those who rule the church in the name of Christ (while submitting to Christ’s headship), ministers and elders are called to their respective offices to do the work assigned to them in Scripture. As successors to the apostles, Paul exhorts Titus to ordain elders when new churches are established (Titus 1:5). Elders are shepherds of Christ’s flock in his physical absence (1 Peter 5:1-5). Some of these men labor in teaching and preaching (1 Timothy 5:17). Elders (also called overseers) are to be above reproach (which means they are submissive to their fellow elders and tender to those under their care), they are to be able to teach, and they are to be men whose conduct is to be impeccable within the community they serve, but especially in terms of the way they manage their own households (1 Timothy 3:1-7). At the Jerusalem Council of Acts 15:1-35, the apostles assembled together with the elders to decide what to do about the pressing problem of Jewish-Gentile relations within the church. This assembled body made a number of important decisions about what to do to promote the cause of Christ and keep the peace within the church. Led by the Spirit, the decision of the assembled church was regarded as binding—even if some of the apostles needed to rethink things once the decision had been reached.
Recall that Jesus left to his church very specific marching orders, none of which included following a charismatic leader with a novel vision which he alone can fulfill. In the great commission (Matthew 28:18-20), Jesus commanded his disciples to “go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you.” Christ’s church is to be about the business of preaching the gospel, teaching the nations all that he commanded, as well as baptizing in the name of the Triune God. Says Jesus, this is how the church is to make disciples.
In his final evening with his disciples, as they were celebrating the Passover together, Jesus instituted the sacrament of the Lord’s Supper and instructed his disciples that they were to celebrate his death through the bread and the wine in remembrance of him. In 1 Corinthians 11, Paul recounts the practice of the church in Corinth, which celebrated this proclamation of the Lord’s death (v. 26) whenever they came together (presumably, the Lord’s Day worship service, v. 17), and were to continue to do so until the Lord returns (v. 26).
From this brief catalogue of verses, it is unmistakably clear that Christ’s church has a very simple set of marching orders given it the Lord. Not hard to figure out or to implement. The church’s primary mission is to preach the gospel and administer the sacraments. This is how the church will make disciples of the nations. This doesn’t require a new vision for ministry, or someone who knows better than his fellow elders, and who thinks nothing of removing them if they get in his way or no longer serve his personal agenda.
In light of this, the Westminster Shorter Catechism summarizes the church’s mission in question 88, where it is asked, “What are the outward and ordinary means whereby Christ communicateth to us the benefits of redemption?” Answer: “The outward and ordinary means whereby Christ communicateth to us the benefits of redemption are, his ordinances, especially the Word, sacraments, and prayer; all of which are made effectual to the elect for salvation.” To put it simply, the Catechism is reminding us that the ordinary way in which people become Christians is through the preaching of the gospel (which creates faith) the sacraments (which confirm and strengthen faith), and prayer (in which the people of God ask him to bless the ordinary means of grace). We do not need an entrepreneurial visionary to advance Christ’s kingdom by replacing Jesus’s agenda with their own. We do need men who believe that Christ’s directives are sufficient to accomplish what the Lord of the church demands—the making of disciples and consequent love of neighbor.
If elders and ministers are to rule the church in the name and with the authority of Christ, treating their fellow sheep as divine image-bearers, then it should be perfectly clear that their primary job is to ensure that God’s word is properly preached, that God’s sacraments are properly administered, and that in everything they seek the blessing and power of God through prayer. When elders and ministers are focusing upon these things, disciples will be made, and God’s people will grow in the grace and knowledge of the Lord Jesus Christ. Congregational needs will be met, and the love of the congregation for each other will manifest itself in concrete works and acts of love and charity.
It is really pretty simple. But it requires sheep who want to be shepherded, and elders who seek to serve the great shepherd. Presbyterian church government doesn’t prevent people or their pastors from being stupid, sinful, and self-centered. But it does restrain these propensities. It keeps the wolves at bay, and ensures that Christ’s sheep are fed and cared for, so that all things are done decently and in good order (1 Corinthians 14:40).
A proper ecclesiology goes a long way to ensure that narcissists can’t abuse the sheep they are supposed to shepherd. If only these questions were asked, and a biblical model of church government was implemented from the beginning . . . But then had this been done, we might have never heard of Mars Hill, or Mark Driscoll.
Elders matter.