Bullseye: The Function of a Church Leader

What does Borden promote as the role and function of a church leader? Since it is Borden we are talking about, by “church leader” we mean “pastor.”

“The cluster was to be viewed as an opportunistic platform to be used to earn the right to lead congregations through change” (p.47).

Borden’s theories of leadership involve pitting pastors against each other in competition for the attention of the regional leadership. Only those who embrace his philosophies and techniques and actively promote them in their congregations are deemed worthy of attention and assistance. Those who don’t get with the program are ignored.

“The second foundational principle is that leaders must be given the freedom to lead. God expects those who are given gifts, talents, skills, and a call to lead with excellence. This means that leaders must be given broad authority to take strong leadership roles over areas for which they are responsible. Those same leaders should also expect to provide specific, measurable, behavioral, and tangible goals relating to outcomes and then be held accountable for those goals. However, in the pursuit of these goals leaders should be given wide latitude, flexibility, and protection by those to whom the leader is accountable. Leaders also need the freedom to fail so they will be willing to risk. Obviously, too much failure indicates a lack of wisdom and leadership. On the other hand, without risk and failure the organization is doomed to eventual decline and death” (p.127).

Here we see a couple themes we have already addressed. The notions of power being concentrated in the hands of a single leader rather than a group and “protecting” pastors from differing opinions are both making encore appearances, and are still thoroughly invalid. Although Borden claims these beliefs about leadership are intended by God, he fails to cite a single biblical reference in support of this position. He mentions five Scripture references in the entire book (Ephesians 4:10-16, John 15, Isaiah 49:6, Romans 10:18-21, Revelation 1:12-16), but doesn’t actually quote any of them, and none of them support these positions on leadership. We bring all this up because, as unfounded as these positions are, Borden builds on them to support other positions regarding the role and function of pastors.

“At the beginning of an intervention our job was to create legitimate emotional imbalance among the pastors, leaders, and congregations within the region, both about the congregations and the region itself. We wanted people to say, ‘Enough is enough we will no longer tolerate the condition in which we find ourselves.’ However, once people reach that state, the next issue relates to what will be done to move from where they are to a preferable future. This is why with anecdote we always communicate the vision as the antidote to the status quo” (pp.68, 69).

“The first is that the leader must communicate the vision often, at the risk of redundancy. Second, the vision must not be presented as an option to the status quo. The status quo must be presented as unacceptable, with the vision an excellent option for a better and more effective way of living. Finally, the leader must believe enough in God and God’s people to assume that the vision can be accomplished” (p.67).

“A second strategy in leading through vision is painting the status quo as unacceptable rather than as an alternate to the vision. A good leader recognizes that she or he must help the group see that the current situation is untenable. If the group does nothing about its current situation it will get worse” (p.68).

Another brick goes up in the wall. Because (in Borden’s mind) broad power invested in the pastor cannot be challenged, the congregation is left with two options, 1) embrace the vision presented by the pastor or 2) maintain the status quo. This is really only one option because, according to the unchallengeable word of the pastor, the status quo is “unacceptable” and “untenable.”

“I see my primary task as Executive Minister to be the keeper and caster of the vision and mission” (p.67).

“Visionary leaders must stay in touch with key people and pastors, but they cannot function as chaplains, problem solvers, or managers dealing with the day to day issues of regional life” (p.67).

“As a result lay leaders realized that the pastor’s job is not to manage congregational ministries but lead them” (p.108).

Here we reach the climax of Borden’s philosophy on leadership. Not only is the pastor invested with broad, unchallengeable power to lay out to the congregation the way it must go, he is also designated as the originator, decider, and interpreter of what that way is. As such he is above dealing with “day to day issues” and has only to “stay in touch with key people” to ensure that they are indeed carrying out his will for the church. Notice that we refer to “his will” rather than “God’s will,” as we have yet to see any evidence that God is in any way involved in this.

Let’s review. First, the pastor creates (or “casts”) the vision. Second, he decides how that vision translates into measurable goals. Third, he is given broad authority to pursue those goals by whatever means he chooses, without anyone being permitted to second-guess either the goals or the strategies. Third, the pastor is not required to engage in any day to day ministry, only to keep in contact with those who are doing the work for him. Finally, at the end of a predetermined period of time a small group of people is supposed to determine whether he accomplished what he said he would—but, as we have already discussed, this aspect of the system is incompatible with Adventist congregations. The bottom line is that any pastor (particularly an Adventist pastor) who undertook to function under this system could justly be called a dictator, and a lazy one at that.

But there is a still bigger issue here. Never, never, never does God instruct individuals to submit their understanding of His will for them to the judgment or interpretation of anyone else. God doesn’t give exclusive knowledge of His will to pastors or other church leaders. Every single member is expected to seek and find God’s will for themselves. The only true role of the pastor in this regard is to urge all members to be diligent in their seeking for understanding.

“All must see and understand their duty for themselves, after seeking wisdom from God. He is the only one to whom you may commit your soul for safe-keeping. If you come to Him in faith, he will speak His mysteries to you personally. You may sit together in heavenly places with Christ. We may individually understand God's will; we may know for ourselves what He would have us do; for He will direct us if we will consent to be consecrated and humble in heart before him. Our hearts will oft burn within us as One draws nigh to commune with us as He did with Enoch. ‘Who is this that darkeneth counsel by words without knowledge.’ We need Him who is the true light that lighteth every man that cometh into the world” (Manuscript Releases, Vol. 6, p.381).

“In these last days ministers need to guard the churches against the dangers arising from the acceptance of fanciful and erroneous theories by preaching the plain truths of the Word regarding individual duty and responsibility. The people of God are to be educated to hate and forsake all unrighteousness if they would be prepared for a place in the kingdom of heaven. Teach that the fruits of repentance are to be seen in the life in deeds of righteousness. By lives of faith and devotion, and reliance upon the Word of God as the foundation of all faith, by acts of unselfishness and sincerity, teach them to make known the saving grace of Christ” (Review and Herald, February 18, 1909 par. 1).

So what does the Bible have to say about the duties of church leaders?

“You must teach what is in accord with sound doctrine. Teach the older men to be temperate, worthy of respect, self-controlled, and sound in faith, in love and in endurance.

“Likewise, teach the older women to be reverent in the way they live, not to be slanderers or addicted to much wine, but to teach what is good. Then they can train the younger women to love their husbands and children, to be self-controlled and pure, to be busy at home, to be kind, and to be subject to their husbands, so that no one will malign the word of God.

“Similarly, encourage the young men to be self-controlled. In everything set them an example by doing what is good. In your teaching show integrity, seriousness and soundness of speech that cannot be condemned, so that those who oppose you may be ashamed because they have nothing bad to say about us.

“Teach slaves to be subject to their masters in everything, to try to please them, not to talk back to them, and not to steal from them, but to show that they can be fully trusted, so that in every way they will make the teaching about God our Savior attractive.

“For the grace of God that brings salvation has appeared to all men. It teaches us to say 'No' to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age, while we wait for the blessed hope—the glorious appearing of our great God and Savior, Jesus Christ, who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good.

“These, then, are the things you should teach. Encourage and rebuke with all authority. Do not let anyone despise you” (Titus 2).

The list we derive is profound in its simplicity: 1) teach sound doctrine and upright living, 2) encourage, and 3) rebuke. Nowhere in this list (or any other to be found in the Bible) is any item pertaining to the wielding of power. This is because it is not a duty of the pastor to hold or exercise any power beyond the forcefulness of the proven Word of God which he is to deliver faithfully and in abundance to the congregation and the community. And the need for this work of teaching sound doctrine is not to be underestimated.

“The fact that there is no controversy or agitation among God's people, should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves, to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition, and worship they know not what.

“I have been shown that many who profess to have a knowledge of present truth, know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others, who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested, they knew not their great ignorance.

“And there are many in the church who take it for granted that they understand what they believe, but, until controversy arises, they do not know their own weakness. When separated from those of like faith, and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God, and a turning to men, putting human wisdom in place of divine” (Gospel Workers, pp. 298, 299).

The encouragement aspect of these duties is quite straightforward.

“For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me” (Matthew 25:35, 36).

The rebuking, on the other hand, needs a somewhat more detailed examination.

“Jesus said to his disciples: ‘Things that cause people to sin are bound to come, but woe to that person through whom they come. It would be better for him to be thrown into the sea with a millstone tied around his neck than for him to cause one of these little ones to sin. So watch yourselves.
“‘If your brother sins, rebuke him, and if he repents, forgive him. If he sins against you seven times in a day, and seven times comes back to you and says, 'I repent,' forgive him’" (Luke 17:1-4).

“Those who sin are to be rebuked publicly, so that the others may take warning.

“I charge you, in the sight of God and Christ Jesus and the elect angels, to keep these instructions without partiality, and to do nothing out of favoritism.

“Do not be hasty in the laying on of hands, and do not share in the sins of others. Keep yourself pure” (1 Timothy 5:20-22).

“Those whom I love I rebuke and discipline. So be earnest, and repent” (Revelation 3:19).

“There will ever be a spirit to rise up against the reproof of sins and wrongs. But the voice of reproof should not be hushed because of this. Those whom God has set apart as ministers of righteousness have solemn responsibilities laid upon them to reprove the sins of the people. Paul commanded Titus, ‘These things speak, and exhort, and rebuke with all authority. Let no man despise thee.’ There are ever those who will despise the one who dares to reprove sin. But when required, reproof must be given. Paul directs Titus to rebuke a certain class sharply, that they may be sound in the faith. And how shall the reproof be given? Let the apostle answer: ‘With all long-suffering and doctrine.’ The one at fault must be shown that his course is not in harmony with the Word of God. But never should the wrongs of God's people be passed by indifferently. Those who faithfully discharge their unpleasant duties under a sense of their accountability to God, will receive his blessing” (Signs of the Times, Sept. 16, 1880).

“To exalt a minister as perfection because he has not displeased any one by reproving errors, not only brings a snare upon the minister, but brings disaster upon the people. He who does not hurt the spiritual self-complacency of the people is almost deified by them, while a devoted, faithful servant of God, who lays bare the errors of the church-members, is supposed to be defective, because he does not see what they suppose are their personal merits. He reproves wrongs which really exist, and this is counted an indignity, and his authority and instruction are cast aside and trodden under foot of men. These extremes in the way the people look upon ministers are found among the professed children of God; and who will now examine their hearts, and tenderly, earnestly and faithfully set these things in order?” (Review and Herald, July 25, 1893).

What more can we say? Once again we see a stark contrast between the philosophies of Paul Borden and the requirements of Scripture.