Jude
Southwestern Journal of Theology
Volume 58, No. 1 – Fall 2015
Managing Editor: W. Madison Grace II
By Joseph Hellerman. Grand Rapids: Kregel, 2013. 320 pages. Paperback, $19.99.
Given Hellerman’s position as Team Pastor at Oceanside Christian Fellowship Church, it is not entirely surprising the position that he takes in this book. The title of the book captures that heart of what seems to be his purpose, to argue for a team-based, elder-led approach to ministry. Though he oddly attempts to shy away from that as his stated purpose (194), it is clear from the extended and repeated focus on the issue (17, 193–95, 238–42, 247–48, 265–287, 287) as well as from the title of the book itself that this is the author’s intent. It is, therefore, a little difficult to reconcile the statements, “It is not my agenda to argue for plurality leadership as the one biblical model for church leadership” (194), and “God’s church is to be led by a plurality of pastor-elders” (287).
The book is organized in three parts with three chapters in each part. Hellerman begins each chapter by outlining the purpose of the chapter and concludes each chapter with questions for reflection. While generally, the author supports his chapters with research, there are other places where more support would have been helpful (180, 187).
The first part of the book was an interesting overview of power and authority in the Roman World. Most of the evidence for these chapters focuses on Philippi. Hellerman discusses the nature of social status and how the Romans emphasized ranks among people. He demonstrates their secular values and how those influenced competition for position and status (98). The author concludes this part with the statement, “It would have been wholly natural for the church to adopt the social practices of the dominant culture” (99).
Chapter 4 focuses on Paul’s letter to the Philippians and attempts to present evidence that the church in Philippi was influenced by their surrounding culture. Indeed, the author points out several uniquenesses of Paul’s letter to the Philippians and his visit to Philippi that suggest that possibility. Next, chapter 5 juxtaposes that with the humility of Christ presented in Philippians 2 and advocates Christ’s humility as the model for believers to follow.
It is at this point that this reviewer admits some confusion as to the overall purpose of the book. This confusion is illustrated by the differences between the title and subtitle of the book. The first three chapters of the book represent an interesting historical analysis of power and authority in the Roman world. Chapters 4 and 5 address the book of Philippians and try to demonstrate that Paul was warning the church not to adopt the customs of its surrounding culture. These five chapters point to the subtitle of the book. However, the remainder of the book has a different focus. Chapters 6–9 relate more to the title of the book and, despite the author’s awkward disavowal, clearly attempt to support an elder-led style of church governance. What is not entirely clear is if the author is suggesting that a single-elder style of church governance promotes a power and status style of leadership similar to the one depicted in Rome. His illustrations seem to imply that point.
Chapter 6 is the turning point of the book. This chapter generally moves away from the previous historical and biblical analysis and begins the author’s assault on single-elder congregationalism. Even the title, When Jesus is Not Enough, implies the subtle allegation of abuse among single-elder leaders. The illustrations used to support his allegations are interesting. They come from painful experiences that he has heard about in ministry through his students, though it is not always clear if he has heard both sides of the story. The illustrations seem to over-exaggerate (254) and universalize bad examples on the entire church. And, at least one example (Richmond in chapter 6) seems more of a calling-out of a former church leader than a productive illustration. In the end, Hellerman castigates an entire system because of some abuses that he has witnessed. One might be led to wonder, after reading his book, if there are not any abuses in elder-led congregations. But, Hellerman himself answers that question by citing examples of elder-led churches with the same problems (175–176; 211), the first of which is in the same chapter in which he advocated the elder-led structure.
In his conclusion, Hellerman presents some final challenges. Here, he concludes that culture, Scripture, and the example of Christ emphasize the need for humble leadership following the example of Christ. This chapter, again, supported the confusion for this writer. The character depicted in the type of leadership the author advocates does not necessitate the other argument of this chapter (and the entire book) regarding team leadership. Hellerman described how Rome was led by a group of “elites” who lorded their authority over the masses (98). One cannot help but see a potential parallel (or at least a potential danger) of an elder-led congregational style of governance.
No one denies that abuses have taken place in both single-elder and plural-elder styles of leadership, but, ultimately, it is not the type of structure or a churches’ decision to follow Roberts’ Rules of Order (264–66) that is the problem. Hellerman’s call for humble leadership following the example of Christ is a better answer. That would be true whatever the style of governance.
