On account of the great disturbance and discords that occur, it is decreed that the custom prevailing in certain places contrary to the Canon, must wholly be done away; so that neither bishop, presbyter, nor deacon shall pass from city to city. And if any one, after this decree of the holy and great Synod, shall attempt any such thing, or continue in any such course, his proceedings shall be utterly void, and he shall be restored to the Church for which he was ordained bishop or presbyter.
Leading up to this council, some church leaders had begun moving from one locale to another without sanction for various reasons—some altruistic, some not. The council recognized that such movements were counter-productive and attempted to stem the practice. Citing that the bond between a church and its leader was akin to marriage, they viewed it as an act of spiritual adultery. There were legitimate cases that seemed to require a move. In such both the sending and receiving churches would agree with the blessing of fellow overseers. However, over time this canon was entirely disregarded.
Though having fallen into neglect, the intent of this canon has direct application for today in relation to the modern pastorate. A typical scenario has the following elements:
The differences between the early and modern church are quite stark.
Local Emphasis – When Paul and Barnabas ministered returned from the outer reach of their missionary trip, they stopped to see the new disciples and "appointed elders for them in every town" (Acts 14:23). From the beginning oversight was from within the local church and not an act of superimposing another spiritual authority on top of the local church. After the first apostles died, this pattern continued as churches aged and new ones were begun. All believers were expected to be actively discipling with a natural outcome of growth both in the giving and receiving of sound doctrine. As younger men aged, those who exhibited Christ-like character, wisely used the scriptures, and cared for the local church were recognized and acknowledged as new overseers. Bringing in an outsider was the exception rather than the norm.
Today the opposite is expected. Out of an initial church plant, few if any are properly discipled, and those who have an acumen for the Lord's things are encouraged to attend Bible school and seminary, but rare is the case that such a person will return to the commending church. More commonly, the seminarian forges into other territories seeking to make his own way leaving the home church with unfulfilled hopes. Even more likely than this is the church which has nobody with a penchant for the ministry. In both cases there will eventually need to be someone to shepherd the church. The job posting is placed, applicants are interviewed, and someone is hired to do the work of the ministry. Even if the hired preacher is not forced out by internal strife, people will not consider themselves accountable to God for the work he gave them to do (Eph 2:10) or the call to grow in grace (2 Pet 3:18), rather wallowing in a sanctimonious or self-pitying mire.
Permanency – In the early church, those in oversight generally stayed in one place unless forced to do otherwise. There is scant evidence of any elder in the apostolic church moving from one city to another, though a case might be made for Aquila, the believer from Rome (Romans 16:3-5) who with his wife Priscilla found themselves in Corinth because of persecution against the Jews (Acts 18:2). The names of Irenaeus, Tertullian, Cyprian, and Ignatius come readily to mind as those who stayed to mind the flock without thought of moving away. Though the latter two were forced because of persecution to leave their posts, neither had a desire to leave the flock unattended. As the Nicene canon intended, the overseer was to be a permanent fixture of his church. The bond was between spiritual shepherd and sheep was meant to be as fixed as the Lord Jesus' own (John 10:12).
This element is more rare today. Either the pastor or church can terminate what is in essence an employment contract. As long as the terms of employment are met, the contract remains in force. If either fails to maintain the terms or wishes to renegotiate, either party is allowed to sever relations. On the surface this seems quite clinical, and it is. The correct bond never truly exists between the overseer and the people.
Perhaps now is the time for the church to correct this faux pas and reinstate the need for sound, godly leadership as the natural growth product of consistent discipleship.
Leading up to this council, some church leaders had begun moving from one locale to another without sanction for various reasons—some altruistic, some not. The council recognized that such movements were counter-productive and attempted to stem the practice. Citing that the bond between a church and its leader was akin to marriage, they viewed it as an act of spiritual adultery. There were legitimate cases that seemed to require a move. In such both the sending and receiving churches would agree with the blessing of fellow overseers. However, over time this canon was entirely disregarded.
Though having fallen into neglect, the intent of this canon has direct application for today in relation to the modern pastorate. A typical scenario has the following elements:
| 1. | A man filled with desire to do something for God | |
| 2. | He attends seminary full-time (or as near to possible) in order to finish quickly | |
| a. Neglecting his wife and possibly children | ||
| b. Ruining his health | ||
| 3. | He graduates with little practical experience. | |
| 4. | He travels about candidating at various churches looking for the proper fit | |
| 5. | A church issues a formal call | |
| 6. | If accepted, the man actively pastors at that church for an average of 4-5 years, gaining much-needed experience | |
| 7. | Either the church or the pastor determines the fit is not correct | |
| 8. | Start over at step 4 and repeat until retirement or death | |
The differences between the early and modern church are quite stark.
Local Emphasis – When Paul and Barnabas ministered returned from the outer reach of their missionary trip, they stopped to see the new disciples and "appointed elders for them in every town" (Acts 14:23). From the beginning oversight was from within the local church and not an act of superimposing another spiritual authority on top of the local church. After the first apostles died, this pattern continued as churches aged and new ones were begun. All believers were expected to be actively discipling with a natural outcome of growth both in the giving and receiving of sound doctrine. As younger men aged, those who exhibited Christ-like character, wisely used the scriptures, and cared for the local church were recognized and acknowledged as new overseers. Bringing in an outsider was the exception rather than the norm.
Today the opposite is expected. Out of an initial church plant, few if any are properly discipled, and those who have an acumen for the Lord's things are encouraged to attend Bible school and seminary, but rare is the case that such a person will return to the commending church. More commonly, the seminarian forges into other territories seeking to make his own way leaving the home church with unfulfilled hopes. Even more likely than this is the church which has nobody with a penchant for the ministry. In both cases there will eventually need to be someone to shepherd the church. The job posting is placed, applicants are interviewed, and someone is hired to do the work of the ministry. Even if the hired preacher is not forced out by internal strife, people will not consider themselves accountable to God for the work he gave them to do (Eph 2:10) or the call to grow in grace (2 Pet 3:18), rather wallowing in a sanctimonious or self-pitying mire.
Permanency – In the early church, those in oversight generally stayed in one place unless forced to do otherwise. There is scant evidence of any elder in the apostolic church moving from one city to another, though a case might be made for Aquila, the believer from Rome (Romans 16:3-5) who with his wife Priscilla found themselves in Corinth because of persecution against the Jews (Acts 18:2). The names of Irenaeus, Tertullian, Cyprian, and Ignatius come readily to mind as those who stayed to mind the flock without thought of moving away. Though the latter two were forced because of persecution to leave their posts, neither had a desire to leave the flock unattended. As the Nicene canon intended, the overseer was to be a permanent fixture of his church. The bond was between spiritual shepherd and sheep was meant to be as fixed as the Lord Jesus' own (John 10:12).
This element is more rare today. Either the pastor or church can terminate what is in essence an employment contract. As long as the terms of employment are met, the contract remains in force. If either fails to maintain the terms or wishes to renegotiate, either party is allowed to sever relations. On the surface this seems quite clinical, and it is. The correct bond never truly exists between the overseer and the people.
Perhaps now is the time for the church to correct this faux pas and reinstate the need for sound, godly leadership as the natural growth product of consistent discipleship.
3 comments:
Excellent analysis of the current state of affairs. I couldn't agree with you more!
Thanks, Glenn. I am finding much wisdom and relevancy from a group of men gone 1700 years. The issues are the same but packaged differently.
And I have been negligent in thanking you for the Bonar's writing on the watchman (Ez 33).
i'm going to be posting some things from Irenaeus the next few days, like one I posted today. I am reading "Against Heresies."
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