Articles

Confusing Issues: Elders, Shepherding, Hierarchy and Covering

Barbara L. Klika, MSW, Undershepherd, Life Coach
October 2013

The need for maturity in the Body of Messiah as we prepare for His return has been a major concern for us here at Set Apart Ministries. After almost 14 years our local community is still learning and growing in personal maturity in unexpected ways. I have written articles on three of the four topics above over the past few years, attempting to delineate what we understand in these matters. Our hope and intention is to help others to experience the development of maturity in their fellowship communities so that we all are as ready as we can be to meet our Bridegroom. Thankfully, we always rest knowing that whatever we yet need, He will supply at the right time. (While this is not a “cheap grace” thing, that we are not at all responsible for our own growth, neither should anyone fear they will not measure up! We are leaning into Him Who will not fail us…it is more about Him than it is about us.)

Several months ago I began “Community Teaching Moments.” These are brief, one-two page descriptions of a particular topic that a fellowship community might experience, followed by an analysis of what a response from someone in each of the maturity stages might look like. (See the Life Model maturity stages chart if you are not familiar with it—below) These short conversations starters are posted on our website home page under What’s New column. Some people were having trouble applying the maturity stage concepts to daily situations. Thankfully, “Moments” have led to discussions and reviews that are making the appropriate and inappropriate maturity stage responses better understood. In a sudden insight from one person it was realized that providing them is part of an elder function in a community. Another “aha” experience was that there is no limit to how many adult/parent/elders can be in a community because the purpose of the elders IS to help all grow to maturity.

That second insight seemed all too obvious to me at first but as I reflected on the matter, I saw an area of great confusion and once again we see a different focus as an equipping ministry than may be common to many fellowship groups. Apparently, people confuse the concept of community elders being available and responsible to help mature others with that of the hierarchical structure that puts “the one in charge” at the top with no room for others to attain the position. I understand this hierarchal structure to be an aspect of the Nicolaitans teachings that our Messiah hates!

It seems that people may well confuse the presence or role of an elder with that of an authoritarian ruler. Now it is more evident to me why some people shy away from dealing with maturity and accountability in fellowship. They may well see the presence of an elder:

as an adversary
as one who has attained some lofty unchallengeable position that is above accountability
as one whose word defines everything about the fellowship community identity and practice
as one who must be obeyed at all costs
as one whose every word is perceived as a judgment
as holding a position that is unattainable to others

In fact, I can look back through the past 14 years and make a good guess as to which of these misperceptions may well have been operating in various situations. I would not have thought to address them so specifically as they are all quite different from my perception of an elder role. Sadly, it is true that some people have abused spiritual authority so there is also reason for concern. It is also true that a poor experience with one’s parents or other authority figures can feed into misunderstandings about current people in authority.

Scripturally, plural leadership is the predominant pattern, often with people who have a set of giftings that complement one another, such as prophet, priest, and king. Peter, James and John were described as the pillars of the assembly. With Yeshua as our model, I think of the Good Shepherd who watches over and guides His sheep out of being intimately associated among them all. While an elder may have a leadership role or be accountable for final decisions it is not from any position of lofty authority but more from the familiarity and awareness of what is needed in the community. This is not like a hireling who would run away at the first sign of trouble.

“But a hireling, he who is not the shepherd, one who does not own the sheep, sees the wolf coming and leaves the sheep and flees; and the wolf catches the sheep and scatters them. “The hireling flees because he is a hireling and does not care about the sheep. John 10:12-13 NKJV

Elders in a community may also be found at the boundaries of that group. In this way, they preserve the identity and character that are central to the community. They speak truth firmly and clearly so that anyone who would try to enter in with less than worthy purpose is put on notice of what will and will not be acceptable. Ideally, they also have wisdom and understanding in Messiah that allows them to be able to discern the difference between what we have called not only tares, but also immature wheat that may initially seem like a tare, and ultimately be aware of the genuine wolves as well. A common misperception is that Believers must always be “nice” to others. It is the more mature people in a community that help all to find the YHWH honoring balance between tolerance of those in genuine need and firm redirection or eviction of those with wicked intent. Like a shepherd, an elder guards the community with their own life.

Historically Relevant Teachings

In the study materials in which I have described my understanding of “covering” and various related topics, I was examining what I understood from Scripture and observing how it might look in actual practice as our community developed. Having come from a Lutheran perspective during childhood and early adult years, I knew nothing of developments in many branches of Christianity, notably those that were more Pentecostal or experiential. As a therapist I worked with people from many different branches and began to understand reasons for concerns among them. We Lutherans and those of liturgical “high church” background were sometimes more grounded in the Word but had little to no experience with the workings of the Holy Spirit. I used to say that if the Holy Spirit would have “shown up” at my church, someone would have said it was out of order. And those of charismatic or pentecostal backgrounds seemed to have experiential knowledge of the Spirit without being adequately aware of Scriptures in order to test their experiences. I did not know of the existence of teachings from a few decades ago that may seem related to our experiences now.

Earlier this year, I came across material about the Shepherding Movement that began in the mid-70s under the leadership of initially four then five men, Bernard (Bob) Mumford, Derek Prince, Don Basham, Charles Simpson and W.J.E. (Ern) Baxter. They became known as the “Fort Lauderdale Five.” These men promoted their understanding of covering theology and discipleship which included some interpretations that were spiritually dangerous. They determined the need for mutual accountability and submission between them and emphasized the need for authority, submission, discipleship, commitment in covenant relationships, loyalty, pastoral care and spiritual covering. All of these terms are valid and good, but in practice, they can go astray.

(A brief description of this movement and the controversy over it can be found here: http://en.wikipedia.org/wiki/Shepherding_Movement ) . I also read an analysis of this movement, a dissertation by Allan Clare on the Shepherding/Covering Movement, which included comparison with the recommendations of John Bevere in his 2001 book Under Cover. Many of his recommendations paralleled the Shepherding Movement teaching despite his stated lack of familiarity with it.

The “Shepherding Movement” was apparently never institutionalized but drew people from many different churches. Relationships were organized in hierarchical/pyramidal relationships in which people submitted to the authorities seen to be above them all the way up to the five. There were estimated to be 100,000 people directly personally involved, and with teachings and materials said to have gone out to millions of people worldwide. One of the originators eventually commented that they began in the spirit but degenerated into the flesh, such a common pitfall. Allegations of abuse of authority and overly controlling leadership abounded, citing an unhealthy focus on necessary submission to human leaders and the existence of too many immature leaders or leaders who lacked character and integrity. This apparently even came to the point that being obedient to leadership was considered the salient point for salvation rather than each individual’s submission/obedience to Messiah.

In a nutshell they taught:

Everyone must be submitted to a spiritual leader.
Delegated authority was the basis for all covering, using verses that refer to submission to civil authority as necessary, and applying them to any and all leadership within a church body.
That leader must be honored and obeyed despite evidence of inappropriate behavior because the office was to be respected.
God would honor someone’s obedience, even if they were receiving inaccurate teaching/direction, on the strength of the leader’s standing with God.

The criticisms also included some things I wouldn’t think are problematic; such as recognition that Yah’s order as outlined throughout all of Scripture would be appropriate to consider, not just the “New Testament” teachings. I do think that there will be a new Kingdom under Messiah established as He directs it to be but not that we human beings should be trying to institute it now under our own authority. I do think that elders have a pastoral oversight function, but not in a hierarchical sense so much as in the context of mutual submission before our Elohim; a consensual model. The authors object to using an “Old Testament” model for the necessity of a mediator between God and man which I do not find objectionable. I view this as a physical picture of the spiritual reality and would have to say that both aspects are equally true…but one must always remember the fallibility of human beings and not mistake a kind of “elevated god status” as being the automatic privilege of someone in leadership.

Indeed, I have examined the question of how one derives authority as a leader in Messianic circles and found this to be an exceptionally touchy subject with many! That article, too, is on our website: http://www.set-apart-ministries.org/files/Articles/Calling,_anointing_ordination_Article_2nd_Draft_March__2012.pdf

Reading of this controversial movement, I felt saddened and distressed as I saw the distortion and pain it involved. I see from this history that the very same terms that I have used to describe my understanding of how our Abba would have us come together were used but in very different ways. I saw that Clare, the author of the article comparing the Shepherding Movement and Bevere’s teachings in Undercover was quite critical of the fact that Mr. Bevere said he was unfamiliar with the Shepherding Movement. I saw very great similarity in both of these movements to the esoteric Jewish teachings of the need for a Tzadek. I examined this subject in some detail in the review of the book “The Garden of Emuna” which is found on our SAM website. This Talmudic teaching is very complex, but in brief, it indicates that one must have a tzadek, a righteous person, as a teacher in order to grow spiritually. There is said to be one tzadek in each generation and it is each person’s responsibility to find and submit to them. They are to obey their teachings even if something contradicts the Torah/Scriptures. Clinging to this tzadek and supplying money to them is said to provide both peace and redemption of the soul.

Essentially, the “Covering” concepts taught in these models becomes problematic because it transfers the emphasis from each person’s accountability and relationship with our Elohim to their relationship and accountability to a person. While I do think that differing levels of maturity have a major impact on how well or ill equipped people are to listen to the Ruach haKodesh, I do not think that we are ever told that we are to submit to someone else’s leadings in blind submission. It is the sensitivity and leading of the whole body of Messiah in each place that is essential to cooperative, equally important covenant relationships and community.

Concluding Thoughts

Confusion is not from our Elohim so we hope to set out greater clarity here as we share what we have learned. We use similar terms but not necessarily in the same way as these organizations have done so. For us:

Elders are those in a community who have attained spiritual and relational maturity.
They may or may not have a formal leadership/decision making role.
They do provide guidance to grow and maintain the identity of the group and of individuals within the group.
There is no limit to the number of elders in a community.
Greater numbers of people functioning at a mature stage—adult/parent/elder—contribute greatly to the stability of a community.
Elders themselves are and need to be accountable, with no exceptions. They need people who are willing and able to hold them accountable.
As YHWH through Yeshua is our ultimate Covering, so does an elder have a covering or protective role in a community, but we do not consider this to involve blind submission, or acceptance of anything not substantiated in His righteous Teachings.

All too often, we hear people use terms that we assume we understand and find offensive. More often than not, we have failed to communicate well and be certain that we really are talking about the same thing. This is one source of offense that can destroy the echad/unity of a fellowship group. We understand this to be part of the necessity of growing in maturity in all ways. Misunderstandings are inevitable but our ability to resolve them well makes all the difference in the outcome.

As we grow individually and corporately, may we all focus on Messiah, Who alone is the author and finisher of our faith. May we seek His Face and His Hand in our growth so that we can be a part of the strength and stability of our fellowships, members and leaders alike.

The Life Model: MATURITY INDICATORS

THE INFANT STAGE: BIRTH THROUGH AGE 3

(Newborns and toddlers are included here, up to the age where they can effectively say what their needs are.)

PRIMARY TASK to be completed during this state: Learning to receive.

PRIMARY RESULTING PROBLEM in adult life when tasks are not completed: Weak or stormy relationships.

PERSONAL TASKS	COMMUNITY AND FAMILY TASKS	WHEN THE TASKS FAIL
1.Lives in joy, expands Capacity for joy; learns that joy is one’s normal state, and builds Joy strength.	Parents delight in the infant’s wonderful And unique existence.	Weak identity: fear and coldness dominate bonds with others.
2. Develops trust.	Parents build strong loving bonds with the infant—bonds of unconditional love.	Has difficult bonding—which often leads to manipulative, self-centered, isolated or discontented personality.
3. Learns how to receive.	Gives care that matches the infants needs, without the infant asking.	Is withdrawn, disengaged, self-stimulating and unresponsive.
4. Begins to organize self into a person through relationships.	Discovers the true characteristics of the infant’s unique identity, through attention to the child’s behavior and character.	Has an inability to regulate emotions.
5. Learns how to return to joy from every unpleasant emotion.	Provides enough safety and companionship during difficulties, so the infant can return to joy from other emotion.	Has uncontrollable emotional outbursts, excessive worry and depression. Avoids, escapes or gets stuck in certain emotions.

THE CHILD STAGE: AGE 4 THROUGH 12

(Age 12 is the earliest age this stage can be completed.)

PRIMARY TASK to be completed during this stage: Taking care of self.

PRIMARY RESULTING PROBLEM in adult life when tasks are not completed: Not taking responsibility for self.

PERSONAL TASKS	COMMUNITY AND FAMILY TASKS	WHENTHE TASKS FAIL
1. Asks for what is needed—can say what one thinks and feels	Teaches and allows child to appropriately articulate needs.	Experiences continual frustration and disappointment because needs are not met; is often passive-aggressive.
2. learns what brings personal satisfaction.	Helps child to evaluate the consequences of own behaviors, and to identify what satisfies him or her.	Is obsessed with or addicted to food, drugs, sex, money, or power, in a desperate chase to find satisfaction.
3. develops enough persistence to do hard things.	Challenges and encourages child to do difficult tasks the child does not feel like doing.	Experiences failure, remains stuck and undependable, is consumed with comfort and fantasy life.
4. develops personal resources and talents.	Provides opportunities to develop the child’s unique talents and interests.	Fills life with unproductive activities, despite God-given abilities.
5. knows self and takes responsibility to make self understandable to others.	Guides in discovering the unique characteristics of the child’s heart.	Fails to develop true identity; conforms to outside influences that misshape identity.
5. understands how he or she fits into history as well as the “big picture” of what life is about.	Educates the child about the family history as well as the history of the family of God.	Feels disconnected from history and is unable to protect self from family lies or dysfunctions that are passed on.

THE ADULT STAGE: AGE 13 TO BIRTH OF 1^ST CHILD

(Age 13 is the earliest age at which adult-level tasks may be accomplished.)

PRIMARY TASK to be completed during this stage: Taking care of two people simultaneously.

PRIMARY RESULTING PROBLEM when this task is not completed: Lacks the capacity to be in mutually satisfying relationships.

PERSONAL TASKS	COMMUNITY AND FAMILY TASKS	WHENTHE TASKS FAIL
1. Cares for self and others simultaneously in mutually satisfying relationships.	Provides the opportunity to participate in group life.	Is self-centered, leaves other people dissatisfied and frustrated.
2. remains stable in difficult situations, and knows how to return self and others to joy.	Affirms that the young adult will make it through difficult times.	Conforms to peer pressure, and participates in negative and destructive group activities.
3. bonds with peers; develops group identity.	Provides positive environment and activities where peers can bond.	Is a loner, with tendencies to isolate; shows excessive self-importance.
4. takes responsibility for how personal actions affect others, including protecting others from self.	Teaches young adults that their behaviors impact others and impact history.	Is controlling, harmful, blaming and unprotective to others.
5. contributes to the community; articulates “who we are”, as part of belonging to the community.	Provides opportunities to be involved in important community tasks.	Does not become a life-giving contributor to the community, is self absorbed and uses others –drains society.
6. expresses the characteristics of his or her heart in a deepening personal style.	Holds the person accountable, while still accepting and affirming the aspects of his or her true self.	Is driven to “play roles”, prove self to the world, get results and seek approval.

THE PARENT STAGE: BIRTH OF 1^ST CHILD UNTIL YOUNGEST CHILD HAS BECOME AN ADULT

PRIMARY TASK to be completed during this stage; Sacrificially taking care of children.

PRIMARY RESULTING PROBLEM when tasks are not accomplished: Distant or conflicted family relationships.

PERSONAL TASKS	COMMUNITY AND FAMILY TASKS	WHEN THE TASKS FAIL
1. Protects, serves, and enjoys one’s family.	The community gives the opportunity for both parents to sacrificially contribute to their family.	Family members are (1) at risk, (2) deprived, and (3) feel worthless or unimportant.
2. is devoted to taking care of children without expecting to be taken care of by the children in return.	The community promotes devoted parenting.	Children have to take care of parents, which is impossible, and often leads to (1) child abuse/neglect and./or (2) “parentified” children –which actually blocks their maturity instead of facilitating it.
3. allows and provides spiritual parents and siblings for their children.	The community encourages relationships between children and extended spiritual family members.	Children are vulnerable to peer pressure, to cults, to any misfortune, and are less likely to succeed in life’s goals. Parents get overwhelmed without extended family support.
4. Learns how to bring children through difficult times, and return to joy from other emotions.	The community supports parents by giving them encouragement, guidance, breaks, and opportunities to recharge.	Hopeless, depressed, disintegrating family units develop.

THE ELDER STAGE: BEGINNING WHEN YOUNGEST CHILD HAS BECOME AN ADULT

PRIMARY TASK to be completed during this stage: Sacrificially taking care of the community.

PRIMARY RESULTING PROBLEM when this task is not accomplished: The overall maturity of the community declines.

PERSONAL TASKS	COMMUNITY AND FAMILY TASKS	WHEN THE TASK FAIL
1. establishes an accurate community identity, and acts like self in the midst of difficulty.	The community recognizes elders in the community.	There is meaninglessness, disorder, loss of direction, and disintegration of all social structures from government to family.
2. prizes each community member, and enjoys the true self in each individual.	The community provides opportunities for elders to be involved with those in all of the other maturity stages.	Life-giving interactions diminish, along with life-giving interdependence, stunting the community’s growth. Fragile, at-risk people fail to heal or survive.
3. parents and matures the community.	The community creates a structure to help the elders do their job, which allows people at every stage of maturity to interact properly with those in other stages, and listen to the wisdom of maturity.	When elders do not lead, unqualified people do, resulting in immature interactions at every level of the community.
4. gives life to those without a family through spiritual adoption.	Places a high value on being a spiritual family to those with no family.	When the “familyless” are not individually taken care of, poverty, violence, crisis, crime, and mental disorders increase.

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