SPIRITUAL LEADERSHIP

DISTINCTIONS
by Ven Dr I. U. Ibeme http://priscaquila.6te.net ; http://www.scribd.com/ifeogo ;
Click Here For PriscAquila Christian Resource Centre
Comment on The Chapel of Grace Blog: http://thechapelofgrace.wordpress.com

CONTENTS
HISTORICAL BACKGROUND
TODAY’S WORLD AND “SPIRITUAL” LEADERSHIP
CHRISTIAN SPIRITUAL LEADERSHIP
DISTINCTIONS OF CHRISTIAN SPIRITUAL LEADERSHIP
AIM OF SPIRITUAL LEADERSHIP
PROBLEMS OF SPIRITUAL LEADERSHIP
SYMBOLS OF SPIRITUAL LEADERSHIP
ROOTS OF (AND NECESSITY FOR) SPIRITUAL LEADERSHIP
WOMEN AND MINISTRY
PATTERN FOR PASTORAL LEADERSHIP SPIRITUALITY (Acts 20: 18-36)
PATTERN FOR PASTORAL LEADERSHIP HUMILITY (Php 2:5-11)
QUALIFICATIONS FOR PASTORAL SPIRITUAL LEADERSHIP
RESPONSIBILITIES OF PASTORAL SPIRITUAL LEADERSHIP
CONCLUSION

Leadership is not “lonership”; everyone could easily be a loner but not everyone
could easily be a leader. LEADERSHIP is the ability and process of making
decisions and mobilising people to implement programmes for public good and
gain; LONERSHIP is making decisions and manoeuvring to implement plans for
private good and gain. Every community needs leaders not loners. Leadership is not
about making personal profit and subjugating others: that is selfish greed and
tyranny. Leadership is about influencing others to enhance their lives and fulfil
their dreams, and turning them into life enhancers for others.

PREAMBLE: Goals and Patterns for Spiritual Leadership

Leadership is about helping people attain their hopes and experience their expectations. This hope
or expectations could be godly devotion and self-giving vision and mission based on God’s
pleasure, promise, programme, plan and purpose. On the other hand expectations could be
ungodly derivation and self-gratifying aspiration and ambition based on selfishness, worldliness,
licentiousness and wickedness. Zachariah’s prophetic song called “Benedictus” is one expression of
godly expectation:
Luke 1:67-79
(67) And his father Zachariah was filled with the Holy Spirit, and prophesied, saying,
(68) Blessed be the Lord God of Israel; for he has visited and redeemed his people,
(69) And has raised up a horn of salvation for us in the house of his servant David;
(70) As he spoke by the mouth of his holy prophets, who have been since the world
began:
(71) That we should be saved from our enemies, and from the hand of all that hate us;
(72) To perform the mercy promised to our fathers, and to remember his holy covenant;
(73) The oath which he swore to our father Abraham,
(74) That he would grant unto us, that we being delivered out of the hand of our enemies
might serve him without fear,
(75) In holiness and righteousness before him, all the days of our life.
(76) And you, child, shall be called the prophet of the Highest: for you shall go before the
face of the Lord to prepare his ways;
(77) To give knowledge of salvation unto his people by the remission of their sins,

SPIRITUAL LEADERSHIP DISTINCTIONS By Venerable Dr. I. U. Ibeme 1

 (78) Through the tender mercy of our God; by which the dawn from on high has visited
us,
(79) To give light to them that sit in darkness and in the shadow of death, to guide our
feet into the way of peace.

God created humans not only to BEAR the image of God and BEHAVE in His likeness but also to
REIGN as God’s vicegerents for the purpose of fulfilling God’s agenda on earth through purposeful
and impactful LEADERSHIP for “dominion and subduing” (Gen 1:26-31) as well as diligent
STEWARDSHIP of “dressing and keeping” (Gen 2:15-20). Leadership has to do with impacting
purposeful influence for making purposeful difference.

For many Christians, formal Spiritual Leadership is usually meant to be in the Church for the
implementation of the Church’s programmes and projects in order to fulfil its divine congregational
purpose. Yet every Christian is saddled with spiritual leadership responsibilities to ensure the
implementation of God’s programme and fulfilment of God’s good pleasure, NOT ONLY within the
Church and her work BUT ALSO in the family, in interpersonal relationships, in the community and
in institutions and organisations of the society. This study will however focus on Spiritual
Leadership within the distinctive fellowship of the Church.

Many seminars and motivational materials on leadership today are mainly focused on selfish
ungodly leadership for attaining worldly goals that satisfy reprobate lusts. The Christian is so
inundated with these anti-biblical worldviews and ungodly use of power that the Church is fast
abandoning the distinctiveness of Christian Spiritual Leadership and its revealed godly goals. Pauls
had personal and corporate godly goals such as these:
Colossians 1:24-29
(24) Who now rejoice in my sufferings for you, and fill up that which is behind of the
afflictions of Christ in my flesh for his body's sake, which is the church:
(25) Of which I am made a minister, according to the commission of God which is given to
me for you, to fulfill the word of God;
(26) Even the mystery which has been hid from ages and from generations, but now is
made manifest to his saints:
(27) To whom God would make known what is the riches of the glory of this mystery
among the Gentiles; which is Christ in you, the hope of glory:
(28) Whom we preach, warning every man, and teaching every man in all wisdom; that
we may present every man perfect in Christ Jesus:
(29) For which I also labor, striving according to his working, who works in me mightily.

Philippians 3:7-15
(7) But what things were gain to me, those I counted loss for Christ.
(8) Yea doubtless, and I count all things but loss for the excellency of the knowledge of
Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them
but rubbish, that I may win Christ,
(9) And be found in him, not having my own righteousness, which is of the law, but that
which is through the faith of Christ, the righteousness which is of God by faith:
(10) That I may know him, and the power of his resurrection, and the fellowship of his
suffe rings, being made conformable unto his death;
(11) If by any means I might attain unto the resurrection of the dead.
(12) Not as though I had already attained, either were already perfect: but I follow after,
if indeed I may apprehend that for which also I am apprehended of Christ Jesus.
(13) Brethren, I count not myself to have apprehended: but this one thing I do, forgetting
those things which are behind, and reaching forth unto those things which are before,
(14) I press toward the mark for the prize of the high calling of God in Christ Jesus.
(15) Let us therefore, as many as would be perfect, be thus minded: and if in anything
you be otherwise minded, God shall reveal even this unto you.

HISTORICAL BACKGROUND
Leadership in the Church has for long been an issue of
apostolicity of ministerial and administrative set-up or form of

SPIRITUAL LEADERSHIP DISTINCTIONS By Venerable Dr. I. U. Ibeme 2

government. In the formative stage, Church Government
transformed from
the direct Apostolate (oversight Apostolate, spiritual
Presbytery, temporal Diaconate and hosting Patrons or
Matrons) seen in the book of Acts, to
the delegated Apostolate cum Episcopal Presbyterate by
Timothy and Titus under the Apostles seen in the Epistles.
(Episcope or Bishop simply meant Oversight Official and was
applied to Christ 1Pet 2:25, Apostles Act 1:20, Presbyters Php
1:1; Tit 1:7, and ordinary unbelieving officer Psa 109:8).
These eventually came to become Monarchial Episcopacy
after the time of the Apostles, where one metropolitan Bishop,
guided by the Apostolic Scriptures, oversees several Presbyters.
The Diaconate also evolved from laity to become clergy
and the Church began to host herself from the communal
patronage treasury.
EPISCOPATE or Bishopric (Act 1:20) is same as Office or
Charge (Psa 109:8). In the ancient Greek society, the title Bishop
referred to the officer-in-charge or superintendent, whether in the
Church or society. Bishops visited units under their charge to inspect
and ensure their healthy state of affairs (Act 15:36; Rom 1:11; Php 1:27).

The issue in the Church thenceforth had been leadership set-

up rather than leadership style. Christ and the Apostles seem
however to be more interested in style or manner and motive
rather than mere form or set-up (Matt 20:25-28; Act 20:28-
35).

In the face of monopoly, style counted less. However, in the

last two centuries with denominational plurality within the same
locality and the obvious successes of one denominational
church against the failures of alternative local counterparts;
question on leadership issues other than set-up has come to
the front burner once more.

The issue of leadership style became topical even among

historic denominations in the early 20 th century (e.g. Lambeth
Conference 1930 and 1958). (Recently the popularity of and
innovations of successful leadership styles has been heightened
by desire to succeed in businesses and projects.) How does the

SPIRITUAL LEADERSHIP DISTINCTIONS By Venerable Dr. I. U. Ibeme 3

role of the leadership and the follower-ship interplay to
produce the best desired result of congregational growth in:
 sound grasp of the faith (comprehension),
 devout commitment (consecration),
 spiritual fellowship (communion),
 purposeful mission (commission) and
 numerical increase (‘ccumulation)?
Which is more important and which is more easily amenable to
modification and development: leadership set-up, leadership
style or follower-ship? Obviously the leadership is the best
starting point.

Before the end of the 20 th century, the Church had come to

settle that the New Testament pattern or style of leadership for
the Church is servant spiritual leadership style or
compassionate shepherd leadership style. Invariably, for
best result, there must be the commensurate submissive and
supportive spiritual follower-ship. Those qualified for
leadership in the Church are authorized either by
(i) the certification from already ordained mentor/elder
Ministers (Ordination) to general Spiritual LOGOS and
LITURGY responsibility for ministering or dispensing the
mysteries of Christ (Acts 20:26-28; 1Cor 4:1) or
(ii) the consensus of fellow congregation Members
(Election) to specific, local Temporal LOGISTIC responsibility
for administering or managing the resources of the Church
(Acts 6:2-4; 2Co 8:19-24).

These two aspects of Church Leadership should not

conflict or compete but binocularly consult and
cooperate for the growth of the Church.

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TODAY’S WORLD AND “SPIRITUAL”

LEADERSHIP
Today, non-Christian “spiritual leadership” is understood in
various ways in social and business circles:
1. As a universally innate drive to lead. Spiritual leadership
is that power, ability or drive in every one, which makes

SPIRITUAL LEADERSHIP DISTINCTIONS By Venerable Dr. I. U. Ibeme 4

 any one want to contribute to the betterment of one’s
environment towards a cause. Opportunity and pursuit
determine how relevant the trait becomes in one’s
environment.
2. As inner-being method of dealing with leadership
responsibility or opportunity. Spiritual leadership is that
leadership style that draws from one’s convictions, values,
visions, concerns, insights and hopes to effect a change in
a situation. Such changes may be mental or physical,
institutional or interpersonal, moral or material.
3. As a holistic approach to leadership. Spiritual leadership
is that leadership approach that cares for the whole
(spiritual and physical) human and community needs.

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CHRISTIAN SPIRITUAL LEADERSHIP

For Christians spirituality is Christ-centeredness. Leadership is
spiritual when it derives its methods from Christ, its drive from
Christ, its goals from Christ and directs its focus on Christ. For
us when leadership begins and ends in Christ it is spiritual.
Christian spiritual leadership:
- Depends on Christ’s ‘gracious power’ (the power of the
Holy Spirit),
- Imitates the example of Christ,
- Implements the teaching of Christ,
- Obeys the command of Christ,
- Pursues the goal of Christ.

This Christly leadership which is derived from Christ, edifies and

directs the saints to full ‘Christliness’. Christian leadership is a
service rendered to help people everywhere become more like
Jesus (Col 1:27-29). According to Dr Henry Blackaby:
“The responsibility of Christian leaders is to find out what
God is doing and then to move people into His [God’s]
agenda. We’re not to use human wisdom to do divine
work”.

SPIRITUAL LEADERSHIP DISTINCTIONS By Venerable Dr. I. U. Ibeme 5

There are two arms of Spiritual Leadership (Act 6:1-4; 1Pet
4:11) in the Church of God locally GATHERED (Heb 10:25) and
properly ORDERED (Php 1:1; Tit 1:5):
1. ORACULAR CLERGY=“one who speaks”: those
Ordained by certification of elder ordained Ministers to
be apostolic College/Presbytery for spiritual LITURGICAL
stewardship, who minister the sacred
MYSTERY/LOGOS according to authentically inspired
Scripture (Acts 20:26-28; 1Cor 4:1; 1Tim 3:1-7); and
2. DIACONAL LAITY=“one who serves”: those Elected
by consensus of the bona-fide congregation Members to
be local Council/Board for temporal LOGISTICAL
succour, who administer the common TREASURY
according to commonly acceptable procedure (Acts 6:2-
4; 2Co 8:19-24; 1Tim 3:8-13).

This bicameral-consultation approach to spiritual

leadership oversight originated from divine wisdom revealed
in the Scriptures, not only between the Old Testament
Priests and the Levites but also between the New Testament
twelve Apostle and the seven Deacons or the

SPIRITUAL LEADERSHIP DISTINCTIONS By Venerable Dr. I. U. Ibeme 6

 Bishops/Presbyters and the Deacons/Deaconesses. The
beauty of this is that in moral things the Lay Council comes
to the Clergy to be ministered unto spiritually while in
temporal things the Clergy comes to the Council to be
ministered to materially (1Cor 9:11 also Rom 15:27; Gal
6:6; 1Tim 5:17).

In the past, “clericalisation” of Church Leadership gradually

excluded the laity, but in recent times, “synodisation” of
Church Leadership has re-involved the laity and revived lay
ministry in conformity to apostolic tradition (1Sam 8:4-7;
Acts 6:1-7; Eph 4:11-16; 3John 1-8, 12-14). There is even
further “nicolaitan-style” tendency towards lay laissez-faire
(Rev 2:6-7, 15-17) or “Diotrephes-style” lay
supremacy/preeminence over the clergy, (3John 9-11) where
the laity desire to heap up preachers according to their
directives and itchy desires rather than give heed to sound
ministration according to divine institution (2Tim 4:1-5).

“In the wider society under the sun, though the Church has mainly got
this muddled up, God clearly indicates from the Scriptures, the
propriety of the separation of powers (2Chron 19:11) between the
Church and the State:
1. the Christian Church (ruled with the regenerating Word
and spiritual grace for godly PURITY through justification,
pardon, persuasion and ministration to deliver from
INIQUITY, and for ecclesiastical communion, and mission
Act 6:3-4), where pardon is enjoined towards enemies
and vengeance against evil is forbidden so that none is
condemned and all are enjoined to live in holiness and
righteousness (Rom 12:14-21). Ecclesiastical authority is
meant to be occupied by qualified Church members
(believers only) to guarantee spiritual safety of
members; and
2. the pluralistic State (ruled with the restraining Sword
and temporal law for orderly POLITY through justice and
reprimand, policy promulgation and enforcement to
discipline and defend against INEQUITY, and for territorial
citizenship and dominion Rom 13:4-6; 1Pet 2:13-17),
where punishment, vengeance and wrath against evil
and misdemeanor are ordained as the just duties of
respected and remunerated officials to ensure there is no
offence whether criminal or tort and all are ordered to
live peaceably in harmony (Rom 13:1-7; 1Tim 2:1-3).

SPIRITUAL LEADERSHIP DISTINCTIONS By Venerable Dr. I. U. Ibeme 7

 Civil authority is meant to be occupied by full citizens
(believers and unbelievers alike) to guarantee social
safety of citizens.
Christians in civil authority should distinguish these two and
carry out appropriate duties righteously and strategically, but
should neither usurp spiritual authority nor legislate over
spiritualities.”

Spiritual leaders must not only possess and seek spiritual

knowledge, character and power (Acts 6:3; 1Co 2:1-7), but
social reputation too (1Ti 3:1-7). The Spiritual Leader does
not LEAD as HEAD but serves and tends as HELP. He or she
does not merely direct or control administratively (Mobilize,
Manage and Monitor) but reverentially:
(1) Exemplifies Christ’s character of sacrificial love and
sanctity for others to follow (Model and Mentor) 1Cor 10:33-
11:1; Eph 5:1-2; Tit 2:7; 1Pet 5:3.
(2) Instructs God’s Word to God’s people in God’s world
(Message and Mandate) 1Cor 2:1-2; 2Pet 3:2.
(3) Serves God and God’s people with selfless sincerity and
humility (Method and Mindset) Mat 20:25-28; Php 2:5-7.
(4) Fulfils God’s purpose and pleasure (divine vision and
mission Eph 5:25-27; Col 1:24-29; 1Tim 2:3-4) in God’s Church
(Motivation and Mission) Mat 3:16-17; John 4:32-34; 6:38; Act
13:22-23.

The Spiritual Leader is saddled with the responsibility to

Mobilize, Manage, Monitor, Mentor, and Motivate God’s
people to Maturity in accordance with God’s Mind, Message,
Mandate and Mission revealed in the Scriptures. He must
operate as a Model with godly Mindset, Manners and
Methods. These are my “14 M’s of Spiritual Leadership".

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DISTINCTIONS OF CHRISTIAN SPIRITUAL

LEADERSHIP
Leadership could be defined as the rôle or process of
strategising, initiating, directing, controlling and
influencing the activities of a group of people towards
solving its problems and attaining its shared goals.

SPIRITUAL LEADERSHIP DISTINCTIONS By Venerable Dr. I. U. Ibeme 8

(Management – a stabilizing part of Governance and
necessary adjunct to or instrument for Leadership – on
the other hand could be defined as using operational
principles, plans and procedures to harness manpower,
money, material and machines to ensure sustainability of
an organization, successful execution of a project, or
profitability of a venture.)

There are different identifiable styles and ramifications of

leadership in the world today; these may be based on relational
manners, level/models of decision making, power of influence,
or scheme for accomplishment:
1. Pontificatory leadership style: By commanding, demanding,
dogmatising and dictating – autocratic or despotic.
2. Participatory leadership style: By harnessing stakeholders’
consensus – democratic.
3. Permissive leadership style: By laissez-faire or devolvement.
4. Personality leadership style: By personal disposition and
personal charm – social charismatic.
5. Power leadership style: By special ability and extraordinary
gift – spiritual charismatic.
6. Procedure leadership style: By legislations, formalities and
rules – bureaucratic or transactional or managerial.
7. Pioneering leadership style: By innovation of new activities,
visions and experiments – transformational.
8. Perquisite leadership style: By self-inducement and self-
benefit – “settlement”.
9. Partisan leadership style: By majority sway or divide and
rule.
10. Propaganda leadership style: By hype and cant.
11. Pragmatic leadership: by utilization of workable methods
and adaptations – situational.
All the above and such leadership styles may serve worldly
purposes and fit into business, social and political
organizations as well as government departments and
“para-statals”. These “humanocratic” methods are often
problematic and even dangerous for the Theocratic agenda
of Christ’s Church. Christ’s Kingdom is not of this world,
(John 18:36) nor is it lead like the kingdoms of this world
(Mar 10:37-45; Luk 22:24-29).

SPIRITUAL LEADERSHIP DISTINCTIONS By Venerable Dr. I. U. Ibeme 9

12. Pastoral leadership style: By under-shepherding or
serving through self-giving compassion – which involves: (Jn
10:11-16; 21:15-17; Act 20:28; 1Pet 5:1-4)
- Patterning (example),
- Piloting (guidance),
- Praying (intercession),
- Palliating (tending),
- Pruning (correcting)
- Preaching (feeding),
- Protecting (defending),
- Persuading (conviction),
- Providing (meeting needs),
- Price-paying (sacrificial love),
- Potentiating (equipping/edifying),
- Planning (visionary/strategic).
Spiritual leadership in the Church (ordained or elected)
should be pastoral in style and divine in agenda: serving
the Lord’s saints, to enhance their service to the Lord
(Eph 4:11-14). The Church should avoid all
“humanocracies” and hold unto Christ’s pattern of
leadership for accomplishing the purpose of Christ.

Spiritual Leadership must thrive where all other forms of leadership fail.
Which organisational bureaucrat or business or political technocrat would succeed if he were
supposed to oversee 100 workers. Suppose only about 50 percent of them ever showed up for
work at a given time, and only 25 percent could be relied upon. Suppose that every time a
simple flash of lightning appeared in the sky, large numbers of young workers pulled the
covers over their heads and failed to report for duty. Suppose your workers only worked
when they felt like it and yet you must be very sweet and never fire one of them. To get them
back to work you must beg them, plead with them, pat them on the back, and use every
means under the sun to persuade them without offending them [or prosecuting them]. And
suppose you were in competition with a notorious rascal, the devil, who had no scruples and
is far more clever than you can imagine and uses such attractive things as fishing rods, guns,
soft pillows, televisions, and a thousand other things [including unethical riches, revelling
parties, gripping lusts and craving desires] to attract your customers [your fans or your
supporters and distract your workers]. How successful would any ‘humanocracy’ be? (Adapted
from 2000+ Bible Illustrations).

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AIM OF SPIRITUAL LEADERSHIP

a) Fulfilment of Divine Agenda as set forth in the Great
Commission (Matt 28:19-20; Mk 16:15-16; Luk 24:44-
49).

SPIRITUAL LEADERSHIP DISTINCTIONS By Venerable Dr. I. U. Ibeme 10

 The Great Commission is to Preach the Gospel of Christ,
Minister and Teach so that all people will Practice
Christ’s command.
b) Help others become mature in Christ (Col 1:28; Eph
4:13-14) and acceptable in Christ (Rom 15:16).
c) Produce more labourers of our kind and equip them for
their ministry (2Tim 2:2; Eph 4:11-12).
d) Equip believers against wolves and falsehood (Acts 20:
29-30; Col 2:8).
e) Neither pursue selfish interests and desires, nor give
personal interpretations of Scripture (1Cor 10:33; 2Co
4:2; Php 2:3-4).
f) Consistency in pushing towards the divine goal of being
perfect in pleasing God like Christ, in order to win the
divine prize/crown of being raised to reign with Christ
(Gal 4:19; Php 3:11-14; Col 1:27-29).
g) Resolve conflicts without struggle but with prayerful
endurance, selfless humility (meekness), self-discipline
and wisdom, knowing that the Church belongs to none
other than the Lord (Num 12; Num 16; 1Kin 3:16-28;
1Cor 4:10).
h) Sincerity and clear conscience without ulterior motives,
before God and before people (2Cor 4:1-2; 6:4; 8:21;
Rom 14:8; 1Thes 2:5-10).
i) Ministering according to the Scriptures (Lk 24:27; 1Cor
15:3-4; 2Pet 3:2) and serving in a way acceptable and
pleasing to God (Rom12:1-2; Eph 5:10).
j) Accountability to God spiritually (1Cor 4:1-4; 2Cor 4:2)
with transparency to God’s people physically and
materially (2Kin 12:6-16; 2Chr 31:11-19; Neh 13:13;
2Cor 8:18-21).

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PROBLEMS OF SPIRITUAL LEADERSHIP

a) Stressful, costly and time consuming (2Cor 11:28; Col
1:24).
b) Incidence of poor response because of little faith,
carnality, dullness of hearing, and backsliding (Matt
16:7-9; Heb 5:12-14 and 10:26; 1Cor 3:1-4).

SPIRITUAL LEADERSHIP DISTINCTIONS By Venerable Dr. I. U. Ibeme 11

 c) Inevitability of murmurings, opposition and rejection
because of disillusionment, distraction, deception and
dissatisfaction (Num 12, and 16; 2Tim 1:15 and 3:8-9;
Tit 1:10-16).
d) Tendency to sensuality, self-will, pride, domination-
struggle and greed (Lk 22:24; 2Pet 2:3, 10; 1Tim 3: 3,
6), e.g.
i. the W’s: wine, women, wealth; or
ii. the F’s: fun, fame, affluence, influence; or
iii. the P’s: pleasure, power, popularity, prosperity,
perpetuity.
e) Danger of losing focus, teaching wrong doctrine,
pursuing personal agenda and using unbiblical methods
to accomplish ends (1Tim 4: 3-6; Gal 1:6-9; 2Pet 2:1-
3).
f) Loneliness and neglect of the Leader by the
led/followership (Php 4:15; 2Tim 4:11).
g) Divisions, tensions, quarrels, controversies and conflicts
among the membership (Acts 6:1; 1Cor 1:11-13)
h) Possibility of pains and pressures of persecution,
prejudice and harassment from the outside society (Luk
6:27-29; 22:32-36; John 16:1-4).

We need divine focus, dedication, wisdom, knowledge of

the Word, patience, faith, love and the power of the Holy Spirit
for successful and fruitful ministry (2Tim 3:10ff).

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SYMBOLS OF SPIRITUAL LEADERSHIP

The total meaning of spiritual leadership could be drawn from
the various terms used in the Bible to describe or refer to
leaders in the Church. NOTE that the usage of these terms
in the Bible is no longer exactly the same as in the
Church today, because of adaptations.
a) Shepherd or Pastor – one who feeds (edifies, guards, directs
and teaches) the flock “with the WORD of grace and TRUTH
in love” after the example of Christ (Acts 20:28, 32; 1Pet 5:
1-3).

SPIRITUAL LEADERSHIP DISTINCTIONS By Venerable Dr. I. U. Ibeme 12

b) Elder or Presbyter/”Priest” – adept or custodian of the
mystery of Christ who presides over the Church for
worship, apostolic teaching and fellowship (Acts 15:2-6; Tit
1:5-9; Jas 5:14; 1Pet 5:1; “Rom 15:16; 1Cor 9:13f”).
c) Overseer or Bishop – ordinary who supervises or
superintends the Church to ensure things are done
properly according to sound doctrine and divine agenda
(Acts 1:20; 20:28; 1Tim 3:2).
d) Servant or Deacon/Deaconess – one who (as a waiter)
dishes out the mysteries of God and dishes out the
resources of the Church to meet the material and moral
needs of all the members of the Church and beyond (Rom
16:1f; 1Tim 3:8ff).
e) Ambassador or Vicar – one who represents Christ to others
for diplomatic spiritual reconciliation (2Cor 5:20).
f) House-manager or Steward – one who works under Christ to
manage the affairs of Christ’s Church and to guard and
dispense the Truth of the Christ’s Gospel entrusted to him
(1Cor 4: 1b-4).
g) Parent (Father and Mother) – one who gives birth to,
nurtures and mentors, with admonition and affection for the
welfare of the family of God (Gal 4:18-20; 1Thes 2:7-12;
1Cor 4:14-17).
h) Ruler or Presider/Leader (Rom 12:8; 1Tim 3:5; 5:17; 1Thes
5:12-13; Heb 13:7, 17, 24) one who guides and moderates
in spiritualities. Usually ministerially ordained clergy such
as Presbyters/Priests/Bishops (1Tim 5:17).
i) Administrator or Director/Decider (1Cor 12:28) one who
governs (controls and accounts for) temporalities for the
Church. Usually congregationally elected executive
council/team/board of Deacons/Deaconesses (1Cor 16:1-
4).
j) Helper or Assistant (1Cor 12:28). Usually co-opted or
volunteer assistants who helped the Church officials to
carry out their functions and offices (2Tim 4:11; Act 20:4,
34; 2Tim 4:11).
k) Angelos or Message-bringer/Spiritual-Herald (Rev 1:20; 2:1,
8; 14:6; 1Cor 2:1; 9:14; 1Tim 2:7; 2Tim 1:11). Expected of
Pastoral teachers and oracular preachers of God’s Word
(1Pet 4:11).

SPIRITUAL LEADERSHIP DISTINCTIONS By Venerable Dr. I. U. Ibeme 13

l) Attendant or Under-rower – subordinate officer who serves
under the directives of Christ Who is Superior to all (1Cor
4:1a; Lk 1:2; John 18:36; Acts 26:16).

<<Back to Top>>

ROOTS OF (AND NECESSITY FOR)

SPIRITUAL LEADERSHIP
Is leadership necessary in the Church being a spiritual
community? If so what are the scriptural roots and pattern for
such leadership?
1. Spiritual Leadership arose NOT for our union with Christ
which He works immediate by His Spirit, but out of the need for
the saints to assemble habitually (in shared community) as a
gathering called out to be together (Acts 2:41-47) and be
ORDERED as a community ordered to be built up (Act 6:1-7;
14:21-23; Eph 2:20-22; Tit 1:5) for:
- Eucharistic breaking of bread;
- Discipleship teaching of the Word to equip for manners
and ministry, for living and leading;
- Prayer with one accord;
- Apostolic fellowship (Word, Prayer and Eucharist) and
- Communal sharing of material resources (serving tables
and having goods in common).
Notice the Lord’s Communion Table presided by the Apostles
or Presbyters for Eucharistic Communion to commemorate the
Lord’s once oblation at Calvary, and the Church’s
Commonwealth Table served by the Deacons/Deaconesses
for Charity Distribution to meet people’s daily needs.
For any community to advance, it requires governance; for a
society to advance it requires the state; for a congregation to
advance it requires organization; for a gathering to advance it
requires ordering. God does not stand for chaotic confusion but
for creative order.

2. Spiritual Leadership also arose from the need for the

spreading ecclesia of the saints to be COORDINATED
harmoniously as communities through:
◘ Consulting together for counsel; (Acts 15:1-21)
◘ Circuitry and circular oversight; (Acts 15: 22-33)

SPIRITUAL LEADERSHIP DISTINCTIONS By Venerable Dr. I. U. Ibeme 14

◘ Ordering of the assemblies locally; (Acts 6: 1-7)
◘ Cooperation of assemblies regionally and generally (both
nationally and universally).
The Church as ecclesia (assembly) is not only GATHERED but
also ORDERED for koinonia (fellowship), didache (teaching),
leitourgia/latreia (worship services) and marturia (witness).
The Church is not only CONGREGATED as a momentary
assembly but also INSTITUTED as continuous kingdom agency
and living organism.
Church Leadership is not only CONSTITUTED (Lay Diaconate)
by the congregation but also INSTITUTED (Presbyterial Clergy)
by Christ and His Apostles.

3. Spiritual Leadership should derive from the

examples left by:
◘ Moses with the Aaronic Priests, Levitical staff, the 70
Sanhedrin, the “scope-hierarchy” of Tribal Heads and Rulers
(overseeing Tens, Fifties, Hundreds and Thousands); (Exd
18:12-26; 24:1; Num 3:5-13; Deut 17:8-12).
◘ Ezra the Magistrate and Teacher of the Law (Ezra 7:10;
Neh 8:1ff) and his succeeding Scribe-Rabbis (Teacher-
Presiders) of the Synagogues and communities (Ezra 7:25) with
whom Christ was identified as Rabbi (John 1:38, 49; 3:26).
Note Matt 23:8; 2Cor 1:24. Notice also that Ezra the Scribe
focused on overseeing spiritualities, while Nehemiah the
Governor focused on overseeing temporalities (Neh 8:9).
This is leadership separation in consultation, without
superiority conflict.
◘ Jesus and His collegial institution of twelve Apostles until
the Pentecost (Mk 3:13-19; Acts 1:21ff).
◘ After the Pentecost, the Apostles and their apostolically
ordained Helpers who were delegated to deputize for them in
distant regions (like Titus and Timothy 2Cor 8:22f; Php 2:19-
22; Tit 1:5), also itinerant charismatic Prophets/Prophetesses
and Evangelists (Acts 11:27; 15:32; 21:8-10).
◘ Apostolically ordained (sometimes stipendiary 1Tim 5:17f;
1Cor 9:11ff; Gal 6:6) Elders/Bishops INSTITUTED by apostolic
authority to minister the LOGOS/WORD and preside in
LITURGY/WORSHIP as divinely revealed (Acts 14:23; 2Tim 2:2;
Tit 1:5ff), and locally elected Deacons/Deaconesses

SPIRITUAL LEADERSHIP DISTINCTIONS By Venerable Dr. I. U. Ibeme 15

CONSTITUTED by congregational consensus to administer or
manage LOGISTICS according to material resources and
requirements (Acts 6:3; Rom 16:1f; 1Cor 16:3; 2Cor 8:19,
23b).

NOTE:
Before the Pentecost, the Apostles recruited into the
Apostolate (Acts 1:20ff). Thereafter, they ordained (i.e.
recruited, trained and ordered) Elder-Overseers into the
pastoral Episcopate-Presbytery (Act 14:23; 20:17-38;
1Tim 4:14; 2Tim 2:2; Tit 1:5).
By divine institutional authority, the Apostles SET or
SENT the ordained Presbyterate ministers to oversee
spiritualities (LOGOS and LITURGY) IN the Churches and
identified with them (Acts 1:20; 15:2ff; 2Cor 8:17-18,
22-23a; 1Pet 5:1-4; 2John 1:1; 3John 1:12) as their
fellows and successors in the Christ-INSTITUTED custody
of the received WORD and oversight of Church WORSHIP
Services – for fellowship, ordinances and prayers (1Tim
4:13; 5:17; 2Tim 2:2; Jas 5:14).
By constitutional consensus, the congregations CHOSE
their elected Diaconate administrators to take charge of
temporalities (LOGISTICS) FOR the local Church and
CONSTITUTED them as keepers of the TREASURIES and
servers of the TABLES – accountable to their
congregation (Acts 6:3; Rom 16:1f; 1Cor 16:3; 2Cor 8:19,
23b).

Neither Christ nor the Holy Spirit seem to have constrained the
Apostles to institute a uniform or fixed form of leadership
structure in the early Church, for they had:
 the Apostles, the Table-Deacons and the Church initially, and
later the Apostles, Elders and the Church in Jerusalem (Act
15:2-4, 22);
 the Apostles, Prophets, Teachers and the Church in Antioch
(Act 13:1-3; 14:14);
 the Bishops, Deacons and all the Saints in Philippi (Phil 1:1),
etc;
 even today many Churches or Denominations have their own
forms of the Clergy, Council and Congregation.

SPIRITUAL LEADERSHIP DISTINCTIONS By Venerable Dr. I. U. Ibeme 16

Yet we can identify clearly emergent and adapted trends with
commonly shared pattern.

4. Two areas of local responsibility emerge:

◘ First, that of oracular dispensation of the revealed
SPIRITUAL mysteries of Christ by those ministerially
ORDAINED (i.e. presbyterially recruited, trained and ordered)
and instituted as Presbyters/Presiders/“Priests”: (for
spiritual-care and guidance Acts 20:17, 26-28; 1Cor 4:1f;
1Tim 4:13-14; 2Tim 2:2, 15; “Rom 15:26; 1Cor 9:13f”).
The ordained ministry (called the Clergy today) is trained
and proved by presbyterate ordinaries and entrusted with the
stewardship (dispensation) and guardianship (custody) of the
spiritual mysteries of Christ; which mysteries they must adeptly
and adequately minister through the Word, prayers and
ordinances, to edify and equip the Saints for useful
ministry (i.e. Ordained Presbyterial Clergy are Ministers of the
Logos; they are usually gifted with some of the FIVE-FOLD
Word-Ministry gifts in Eph 4:11 and often addressed as
“Reverend” today). This arm of Church Leadership is ordered

SPIRITUAL LEADERSHIP DISTINCTIONS By Venerable Dr. I. U. Ibeme 17

into the Apostolic Institution of the universal Church of God and
ministers the divine directives and eternal decrees of God as
written in the Scriptures. As the spiritual oversight body,
they communicate scriptural counsel. This is the LOGOS
and LITURGICAL ministry.
1Tim 5:22; is from Latin ordinare=put into order or
institute or designate; its Greek equivalents include horizo=to
establish or diatasso=to institute or tithemi=to appoint, all of
which were in the Apostolic Church, usually done through
selecting (for Deacons by the congregation, but for
Priest/Presbyters by the Apostles and their delegates),
approving and hand-laying (Act 6:3, 6; 14:23; 1Tim 5:22;
Tit 1:5).
◘ Second, that of administrative management of the
common MATERIAL resources of the Saints by those
congregationally ELECTED (by popular vote or acclaim) and
constituted as Deacons/Deaconesses/”Directors”: (for
social-care and order Acts 6:2-4; 1Cor 16:3; 2Cor 8:19-24).
The elected ministry (called the Council today) is
acclaimed by the congregation and entrusted with the
stewardship and guardianship of the material resources and
common concerns of the Church; which resources they must
orderly and judiciously administer, to succour the Saints and
meet their social needs (i.e. the elected Diaconate
Council/Board are ministers of Logistics). This arm of Church
Leadership is from the local congregation and administers
according to the local Church Constitution, consensus,
directives and needs. As the temporal executive body, they
operate constitutional policies. This is the LOGISTICS
ministry.
To follow apostolic tradition, the administrative, non-
ordained temporal executives who dispense the people’s
LOGISTICS/WELFARE and take custody of the common
LUXURY/WEALTH should consult with and support but not
seek to meddle and override the spiritual (sacerdotal)
overseers who are ordained to preside in divine
LITURGY/WORSHIP and minister the LOGOS/WORD. The
ordained presbyters should also learn from the Apostles to
consult with and support but not seek to “leave ministry of the
word and prayer” to meddle in the schedules of lay deacons
who are appointed “to serve tables.”

SPIRITUAL LEADERSHIP DISTINCTIONS By Venerable Dr. I. U. Ibeme 18

 ORDAINED INSTITUTED CLERGY AND ELECTED
CONSTITUTED COUNCIL SHOULD FUNCTION IN
CONSULTATION WITHOUT SUPERIORITY CONTEST OR
CONFRONTATION, WITHOUT CONFLICT OR CONFUSION
OF ROLES.
Notice that much of temporal matters that are handled
by Church administration today (like finances, projects,
assets, equipments and investments) was undertaken as
patronage offered by the wealthy hosts of the apostolic
house-churches with the help of the Deacons (Rom 16:3-
5; 1Cor 16:19; Col 4:15). Such Host Patrons or
Patronesses (Act 16:15) and congregationally elected
Deacons should support the ministry of apostolically
ordained Presbyters (3John 1-8) but NEVER suppress or
exercise preeminence over them (3John 9-11).
Ordained Presbyters should be guided by the Word and
directed and disciplined by their fellow ordained mentor
Presbyters, NOT by the Laity. To walk in the Truth and prosper,
Host-Patrons and Table Deacons should not seek to rule over
apostolic Presbyters like Diotrephes (3John 9-11), but rather
give them double respect like Gaius (3John 1-8), and care as
they rule together consultatively (Heb 5:4; 1Tim 5:17). The
role of the ordained should also not be usurped by the non-
ordained: such could provoke divine judgment (1Sam 13:8-14;
2Chron 26:16-26; Act 8:18-24). That the Church is a Royal
Priesthood (1Pet 2:9) is not a license for leadership disorder
because Israel was also a Royal Priesthood (Exod 19:5-6).

5. Two areas of itinerant responsibility emerge:

◘ Oversight circuit ministry by ORDAINED clergy (i.e.
regional Episcopacy) SUPERINTENDING several churches
and ORDAINING (recruited gifted, mature and trained)
prophets, teachers and other charismatics into the
Pastoral Presbytery to “pastor-teach” each local church
for spiritual growth (e.g. Timothy and Titus 1Tim 5:19-22;
2Tim 2:2, 24; Php 2:19-22; Tit 1:5).
◘ Charismatic mobile, revival ministry by gifted LAY
Prophets/Prophetesses, Evangelist and the like gifted,
moving/invited from church to church, PROPHESYING to
exhort congregations and EVANGELIZING to win

SPIRITUAL LEADERSHIP DISTINCTIONS By Venerable Dr. I. U. Ibeme 19

converts. (e.g. Agabus, Philip, Judas and Silas: Acts 8:5ff;
11:27f; 15:32; 21:8-10).

<<Back to Top>>

WOMEN AND MINISTRY

WOMEN’S ROLES IN HISTORY: Since the fall of humanity into sin, the
preciousness of women has demanded that men should protect them from
hazards of the fallen life and society, though this PROTECTION has
unfortunately been either misapplied or misconstrued as PERSECUTION.
Women looked after the Children and did housekeeping in the safety of the
home, while Men ventured into the hazards of seeking labour, distant
trade, hunting game and fighting wars away from home

Spiritually speaking as found in the Scriptures, taking up the stewardship

of Gospel Ministry and Church Office are about exposure to dangerous
responsibilities and deadly warfare, not about enjoyment of dignifying
privileges and entitlement rights as we have perverted things to seem in
the modern culture of today! This perspective disparity has confused
issues for the ill-formed to wrongly portray or perpetuate women
PROTECTION to appear as women OPPRESSION.

SPIRITUAL LEADERSHIP DISTINCTIONS By Venerable Dr. I. U. Ibeme 20

 It is not fair and wise that men should be secured in safety and comfort
while women would be exposed to struggles and dangers – it should be
the other way round. This original PRESERVATION INSTINCT to
protect women for the good of the race has often become
misconstrued by both misogynist men and misandrist women as if
it were of PERSECUTION INTENT to marginalize women.
MISOGYNISTS are men who hate women while MISANDRISTS are women
who hate men. It is unfortunate that misogynist versus misandrist polemic
has confused, polarised and perverted postmodern concept and attitude
about manhood and womanhood! This bitter acculturation needs to be
ameliorated.

Husbands and Wives should endeavour to avoid joining the MEN-

WOMEN EPIC WAR into their homes, their thoughts and their
manners. This age-old epic war is propagated by both
MISOGYNIST men and MISANDRIST women such that women
seem to join hands (especially at beautification salons) to counsel
other women against their husbands while men join hands
(especially at recreation pubs) to counsel other men against their
wives. Married couples should refuse to carry over this war into
their relationship and home but dissociate from this bitter epic war
by insisting that they are married to their own wife or husband not
men and women.

Men should guarantee spiritual and physical safety to women because of

their delicate roles (especially pregnancy and breastfeeding). Women
should be shielded from bearing spiritual blame and brunt (Num 30) but
not exposed to forms of harassment and hazards, though they share the
same dignity with men (1Pet 3:7). The necessity to protect the
preciousness of women as the delicate incubators of the race is one of the
reasons why men were the ones exposed to the dangers of the military
and ministry, so that women and children would be preserved in safety. In
the Scriptures, apart from Eve, women were never sent into the rugged
warfront of spiritual ministry to be missionary Apostles, oversight Bishops,
and pastoral Presbyter or Priests on behalf of men.

Due to civilizing policies and utilitarian technology, much of physical

dangers of human society have been mitigated today, but that should not
in any way whatsoever make anyone think that spiritual dangers and
decay of human condition have also become mitigated. On the contrary,
the world has become even more perilous spiritually and more debauched
morally as the Scriptures reveal. So, even though the civilized modern
society of today could safely expose women more physically, yet the
endtime Church of today should not revise the Scriptures to expose our
sisters to forefront of spiritual dangers as Adam did in Eden.

In the apostolic Church, women were in the ministry as much

as Deaconesses (Rom 16:1-3), Helps (Act 18:26),
Prophetesses (Acts 21:9), Matrons (John 19:27), Financers

SPIRITUAL LEADERSHIP DISTINCTIONS By Venerable Dr. I. U. Ibeme 21

(Mar 15:41; Luk 8:2-3), and Hosts (Act 12:12; 16:14-15, 40)
but were not ordained as oversight Presbyters.

The Apostle Paul admonished that it is disgraceful for women to

ask contentious questions and argue with opinionated
assertions during fellowship/service but maintain orderly
decorum in the congregation (1Cor_14:33-35). Women should
desist from issuing authoritative directives and instructions
(1Co_14:34; 1Ti_2:12) and from raising argumentative
contentions in the Church (1Co_14:35; 1Ti_2:11). This also
applies to men who misbehave similarly to leaders (2Thes_3:6-
7). Women in Christ should not presume to contend with
or dictate to men IN THE CHURCH. Such personal
assertiveness TOWARD OR OVER MEN in the congregation
should be eschewed NOT ONLY IN CORINTH BUT IN EVERY
APOSTOLIC CHURCH.

St Paul’s ‘not to speak’ and ‘keep silence’ and ‘not exercise

authority over men’ in the Church here (1Co_14:34;
1Ti_2:11-12) indicate that women should not assume
presbyterial authority nor be ordained into priestly
overseer office IN THE CHURCH (1Cor_9:11-16;
Tit_2:15). However, this does not mean muteness or
dumbness but ‘courteousness’, ‘submission’ and
‘obedience’ which equally applied to non-leading male
members. Notice that this does NOT extend outside the
Church.

Again, this could NOT have abrogated other utterance or

spoken ministrations and responsibilities enjoined and
permitted for women in other portions of Scripture such as:
(1) prophesying, praying, tongues-interpretation and
singing (before all in Church) Luk_2:36-38; Act_21:9;
1Co_11:3-12; Eph_5:18-21; Exo_15:20-21; Jdg_4:4-9,
(2) teaching (before women in Church) Tit_2:3-4,
(3) teaching and even questioning but no contentions
(before men after Church in private and at home)
Act_18:26; 1Co_14:35; Pro_31:1-2, and
(4) other spiritual ministrations, exhortations and helps
(Act_16:14-15; 1Ti_5:10).

SPIRITUAL LEADERSHIP DISTINCTIONS By Venerable Dr. I. U. Ibeme 22

Also, their ‘subjection to authority’ does not exclude official
delegation (Rom _6:1-4); even reporting negligence and
voting for lay church leaders of their choice (Act_6:1-6).

One proviso is that such women should minister IN CHURCH

GATHERING with their messianic worship veils of authority
on their heads: not for submission to men or culture as is
often mistakenly believed, but for dignity before the
messianic Church and for authority before the liturgical
Angels (1Co_11:5-6, 1Co_11:10). This apostolic ordinance and
Church custom was meant to cover every symbol of human
glory (long-haired women’s heads) and uncover only the
symbols of divine glory (short-haired men’s heads) when in
the Church’s messianic Assembly, for the sake of God’s
attendant liturgical Angels.

WHY THE ANGELS? Angelic company (not demons) is always in

attendance with God at any true Church assembly where God
is present (Heb_12:12-14; 1Ti_5:21) and inside. Some
Churches who seek to be subjective and cultural rather
than scriptural neither mind having Christ outside the
door (Rev 3:20) nor bother about manipulations by
seducing demons of error into all manner of dangerous
trendy teachings (1Tim 4:1; 2Pet 2:1; 1John 4:6). Others
use their anointing rather than Scripture to validate their
revisionism, forgetting that King Saul was divinely
anointed (1Sam 10:1) and had the prophetic Spirit
(1Sam 10:10), but when he disregarded divine protocol
(1Sam 13) and instruction (1Sam 15), he additionally
began to be troubled by a demon by divine disfavour,
despite his divine anointing (1Sam 16:14)!

Postmodern subjectivist Churches are playing dangerous

games with spiritual protocols of the Worship Veil
divinely instituted for the New Testament, which were
customary order and decorum followed by early
Apostolic Churches without contention (1Cor 11:1-2, 16).
Today, some Christians presume they have subjective
liberty or spiritual authority to arrogantly disregard or
discretionally revise customs taught and practiced by the
Apostles as Christ’s spiritual ordinances of decorum in

SPIRITUAL LEADERSHIP DISTINCTIONS By Venerable Dr. I. U. Ibeme 23

Church (1Cor 11:3-5) and dignity before His Angels
(1Cor 11:10). Angels are God's liturgical (worship
ministering or homage service) spirits unto God as well as
diaconal (attendant serving) spirits unto the saints
(Heb_1:14).

THIS PROTOCOL OF HEAD TOKENS FOR THE NEW

TESTAMENT CHURCH, HAD NOTHING TO DO WITH
MARRIAGE TO HUSBANDS, NOR HAS IT ANYTHING TO DO
WITH JEWISH, GREEK AND ROMAN CULTURES as often
insinuated. Of course, it is also important to notice that
this is about regard or disregard of divinely instituted
protocol and tokens of dignity and indignity, glory and
inglory, honour and dishonour, but not about sanctity
and defilement.

(See http://www.scribd.com/doc/28479877/SHOULD-WOMEN-
USE-WORSHIP-VEIL-IN-THE-CHURCH for more details on the
Worship Veil).

In the secular society or the State, OUTSIDE THE

CHURCH, where the sacerdotal Priesthood and
Presbyterate are not in charge, though women may
be socially disadvantaged (1Pe 3:7), yet they are not
forbidden from temporal prominence and authority
over men. Like the men, they could come to ruling
power by circumstance (Debora, Jdg 4:4-6; Jdg 5:6-
9), by force (Athaliah, 2Kin 11; 2Chr 22-23), by
political manoeuvre (Esther, Est 8:1-14), by popular
acclaim and personal merit (Esther, Est 2:15-18), by
prowess (Jael, Jdg 4:9; Jdg 4:17-22) or by royal birth.
There were the Queen of Sheba (2Kin 10; 2Chr 9;
Mat 12:42) and Candace the Queen of Ethiopia
served by eunuchs (Act 8:27), who were well spoken
of by the Scriptures.
It is worthy of note that Priscilla (our first female
seminary theology professor) provided academy
theological update training for Apollos outside the
Church assembly BUT REMAINED UNDER THE
OVERSIGHT MINISTRY OF APOLLOS IN THE CHURCH
(Act 18:24-28).

SPIRITUAL LEADERSHIP DISTINCTIONS By Venerable Dr. I. U. Ibeme 24

 Christian women should therefore, contribute their spiritual
gifts/abilities in Church and could be licensed, commissioned,
elected, delegated, appointed, into various roles, responsibilities and
ministries as applicable to all laymen who are equally Spirit-baptised
INTO CHRIST (Joh 7:37-39; 1Co 12:12-14; Eph 2:19-22), but to
operate with their veil of authority in the Angelic culture of the
Church assembly (1Co 11:5-6; 1Co 11:10). However, they should
NOT assert themselves over men or be ORDAINED into
priestly authority or oversight presbyterate presidency over
men in the Angelic Assembly of God’s Church (1Co 14:34-35;
1Ti 2:11-12; 1Ti 5:21; Heb 1:14; Heb 12:22-24). Amongst fellow
women in the Church, amongst their children and dependants in
their homes, and in socio-political circles outside the Church,
Christian women could oversee and preside at any level. (Tit 2:3-4;
Pro 31:1-2; Jdg 4:4-9).

<<Back to Top>>

PATTERN FOR PASTORAL LEADERSHIP

SPIRITUALITY (Acts 20: 18-36)
- Serve the Lord with humility of a bondservant v. 19;
- Hold back nothing that is helpful v.20;
- Teach in public and from house to house v. 20;
- Lead and testify without discrimination v. 21;
- Be ready to die for the ministry v.24;
- Determine to testify the Gospel and accomplish Christ
mission v.24;
- Make known the whole counsel of God v.27;
- Take heed to yourself v.28;
- Oversee and shepherd Christ’s flock v.28;
- Watch and warn against false teachers v.29-31;
- Toil day and night v.31;
- Intercede for all v.32;
- Eschew covetousness but be content with your earning
v.33-34
- Give support for the weak v.35;
- Pray with all v.36.

PATTERN FOR PASTORAL LEADERSHIP

HUMILITY (Php 2:5-11)
- Selfless humility as in the mind of Christ v.4-5, 8;

SPIRITUAL LEADERSHIP DISTINCTIONS By Venerable Dr. I. U. Ibeme 25

 - Not grasping one’s equalities/dignities v.6
- Emptying oneself of one’s reputation v.7;
- Voluntarily becoming like a servant v.7;
- Humbling oneself before men v.8;
- Obeying God to the uttermost v.8;
- Leaving one’s exaltation in God’s hand v.9-11.

Leadership is spiritual when it is not self-centred but Christ-

centred. This means that the Christian Spiritual leader is one
whose:
 Appointment is not by personal desire but by the Spirit’s
delight. Not by human arrogation and manipulation but by
spiritual invitation (call) and qualification.
 Aspiration is not proud domination but humble service.
 Motivation is not ambition but devotion to the Lord.
 Method is not mundane devices but God’s direction
 Confidence is not in self but in God.
 Focus is nothing else but Christ as revealed in the Word.
 Vision is not personal agenda but divine agenda.
 Decision is not personal choice but Divine will and Divine
approval
 Delight is not to be obeyed but to obey God.

<<Back to Top>>

QUALIFICATIONS FOR PASTORAL

SPIRITUAL LEADERSHIP
1. Of good report within and outside the Church (Acts 6:3:
1Tim 3:1-4, 7).
2. Full of spiritual wisdom (discerning, designing,
deciphering, discovering, disentangling) and spiritual
power (Acts 6:3: 1Tim 3:2-3) – Spiritual Gifts.
3. Full of the Holy Spirit (Acts 6: 3, 8; Tit 1:8) – Spiritual
Character.
4. Devoted to the study of the Word (Acts 6:4; Tit 1:9)
5. Devoted to prayer and ministry (Acts 6:4; 18:25; Rom
15:30; 12:11; Col 4:12; 2Tim 4:13) – Spiritual
Fervency.
6. Proved over time (Tit 3:10; 1Tim 3:6) – Spiritually,
Mentally, Socially, Morally.

SPIRITUAL LEADERSHIP DISTINCTIONS By Venerable Dr. I. U. Ibeme 26

 7. Time conscious wisdom (Eph 5:15, 16; Col 4:5; Act
20:16).
8. Good knowledge of the Faith (2Tim 2:15) – Spiritual
Knowledge.
9. Wholehearted acceptance of the Faith (2Cor 4:2, 13) –
Spiritual Conviction.
10. Practical demonstration of the Faith (1Pet 5:3)
- We cannot give what we do not have;
- We cannot motivate others into what we do not
strongly believe (2Tim 2:6).
11. A heart that cares for souls and ready to supply
whatever is lacking (1Thes 3:10; 1Pet 5:2).

<<Back to Top>>

RESPONSIBILITIES OF PASTORAL
SPIRITUAL LEADERSHIP
Pastoral responsibility is that of spiritual care for ecclesiastical
order (1Tim 3:15; Tit 1:3) and spiritual warfare of guardianship
of the Gospel Truth (1Tim 1:3-7,18-19; 2Tim 2:2-4; Tit 1:9-
11).
a) Commitment to the Lord (2Cor 5:9-10; 1Cor 4:1-4).
b) Commitment to the Word (2Tim 1:13; Josh 1:8; 2Tim
3:16; 4:5).
c) Commitment to the Ministry (2Cor 4:1-4; Col 4:17).
d)Commitment to the Flock (Acts 20:26-31). He must not
only love to feed and tend the flock but must also
love the flock he feeds and tends.
e) Sound (balanced and correct) teaching of the gospel
mystery on regular basis (1Tim 4:6-13; 5:17; 2Tim 1:13;
Tit 2:1).
f) Emphasis on the sufficiency of Christ (Col 2:10; 1Cor
1:30).
g) Emphasis on obedience to Christ (1John 2:3-6).
h) Encouraging communal relationship, compassion and
mutual help (Heb 10:25; Gal. 6:1, 2).
i) Encouraging personal Bible Study and prayers (1Pet 2:2;
Eph 6: 18).
j) Demonstration of oversight compassion through –

SPIRITUAL LEADERSHIP DISTINCTIONS By Venerable Dr. I. U. Ibeme 27

 - Communication (sending of letters and literature to
distant brethren) as seen in the NT Epistles.
- Visitation (Php 2:19; Rom 15:29).
- Intercession for divine intervention (Eph 1:17-23; 3:13-
21; Php 1: 3-11; Col. 1:9-14).
- Availability (easily approachable) and Accessibility
(living in proximity to the place of ministration and being
easily reachable by those to whom one ministers) as the
duty Priests quartered in the Tabernacle/Temple and the
Hosts of the apostolic house Churches. Even the House of
David was next door to the Temple. Distant or Ivory Tower
tele-leadership is not good for the Church, especially in
odd-hour emergency.
k) Ensuring discipline and orderliness in doing Christ’s
agenda (1Tim 5:20; Tit 1:13; 2Cor 13:2)
l) Exemplary life of faith and holiness (1Tim 4: 12; Tit 2:7;
1Pet 5:3).
m) Readiness to suffer and bear the brunt of spiritual
leadership on behalf of the congregation (Col 1:24; 2Cor
11:23-29).

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CONCLUSION
Christ’s teaching on spiritual leadership is servant-hood not
lordship (Matt 20:25-28; Mk 10:42-45). The leader must be the
servant of all and the slave of Christ. Christ’s demonstration of
Spiritual leadership is feet-washing (John 13:13-17). Christ’s
success derives from His humility (Php 2:5-15). Christ’s
perception of the Church is a Christ-Organism (John 15:1-8;
Eph 4:16; Col 1:18) rather than a social organization.

Spiritual leadership, as a servant-shepherding leadership style,

helping people towards God’s pleasure and purpose is:

Not by But by
Compulsion Persuasion 1Cor 9:19;
Domination and derivation Service and sacrifice Matt 20:25-28;
Receiving Giving Acts 20:33-35;
Devouring Shepherding Acts 20:28-31;
Commanding Motivating 1Thes 2:7-12;
Dictating Demonstrating 1Pet 5: 1-6;

SPIRITUAL LEADERSHIP DISTINCTIONS By Venerable Dr. I. U. Ibeme 28

 Exertion Example 1Cor 4:16; 11:1;
Harassing Tending John 21:15-17;
Innovations and trends The Word of God 1Cor 2:1-7;
Cleverness Sincerity 2Cor 4:1-5;
Pride Humility Php 2:5-11;
Centralization or Monopolization Reproduction and Delegation 2Tim 2:1-2;
Monarchical or Individualistic Collegial concert or concord Acts 15:6, 22.

Spiritual leadership that is of Christ must be done in the

wisdom and power of the Holy Spirit (1Cor 2:1-7) not in the
intrigues of the world; to the glory of God (Col 3:17, 23) and
for the saving benefit of everyone (Col 1:24-29) not for
personal interests (Php 2:19-21).
“No political intrigues,
But Christ’s glory;
No personal interests,
But love towards all” (Php 2:3-5).

Leadership in the Church should be truly spiritual in nature (i.e.

after Christ), pastoral in style and divine in agenda: serving
the Lord’s saints, to enhance their service to the Lord
(Eph 4:11f). The Church should avoid all “humanocracies” and
hold unto Christ’s pattern of leadership for accomplishing the
purpose of Christ.

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Last updated: November 14, 2012

by Ven. .Dr.. Ifechukwu U. Ibeme
Copyright  © PriscAquila Publishing, Maiduguri, Nigeria.
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PriscAquila Christian Resource Centre. http://priscaquila.6te.net

SPIRITUAL LEADERSHIP DISTINCTIONS By Venerable Dr. I. U. Ibeme 29