Is Co-Pastor Spouse Leadership Model Biblical?

IS THE "CO-PASTOR" SPOUSE MODEL OF CONGREGATIONAL LEADERSHIP BIBLICAL?

By Ezekiel Kimosop

The "Co-Pastor" congregational model refers to the joint husband/wife leadership of a church congregation. This title is also used generally to refer to joint ministry partners who run a church together on shared authority. 

The congregational model in our context is where the ministry is founded by the husband or both, although in some rare cases, the wife could be its founder. The couple jointly run the ministry.

In other variations of the model, the husband exercises full authority but the wife [or one of his sons] steps into his shoes when he dies or is indisposed. 

This model is common among sections of Pentecostal/Charismatic groups where the couple is ordained together and they assume the salutation title Bishop & Rev XY. The pictures of the couple are usually prominently displayed in the church website or billboards.

The Co-Pastor model is also part of a succession matrix in which the surviving spouse and/or sons assume personal control of the ministry upon the demise of the founder. 

The million dollar question then is thus: Is this model consistent with the teaching of Scripture on the leadership of a Christian congregation? 

Are there New Testament illustrations of this model? Was it practiced in the Early Church?  

We need to keep these questions in mind as we explore this issue further. 

Allow me now to articulate my theological opinion on this matter. I am aware of several church leaders who happily subscribe to this model. This opinion is not intended to support or oppose their ecclesiological tradition. It will attempt to focus on what Scripture teaches and draw a conclusion. 

This article is largely informed by a question I came across in a friend's Facebook page that sought opinions on this model.

The author of the video clip he shared on his page apparently made a passionate biblical argument for his opposition to the Co-Pastor model. His conviction on the issue is that the practice is unbiblical.

He quoted or made reference to two primary texts, among others, in support of his argument: 1 Timothy 2:11-14, 3:1-7.

MY THEOLOGICAL OPINION

Allow me now to file my response.

The following passages of Scripture have been traditionally acknowledged as the foundation of ecclesiological structures in a Bible believing church. 

1 Timothy 3:1-7, Titus 1:5-9. The interpretation of 1 Timothy 2:8-14 is considered to have a critical bearing on the constitution of church leadership. 

All these three passages appear to contemplate the exclusion of Christian women, married or unmarried, from ruling a church congregation or serving as elders or overseers. Some have argued that given the role of the pastor's wife in supporting her husband, she should be designated as a deacon in line with 1 Timothy 3:8-13. 

1 Timothy 3:1-7 contemplates that a Christian elder or overseer must be a monogamous male who is able to teach a congregation [3:2]. He should not be a novice in the things of God but must be a mature believer, properly instructed in Christian doctrine [3:6]. He should have a sound moral standing within and outside the Christian community [3:7].

Earlier in 1 Timothy 2:8-14, the Bible reveals that women should not teach or exercise authority over men. The congregation context is unmistakable. 

Notice that Paul appeals to the order of the creation of Adam and Eve and their subsequent fall as a basis for establishing the preeminence of male authority. This is not to suggest that the woman was more sinful! Both fell but in a given order: the woman first and then the man.

Some Bible scholars have attempted to question or dispute Pauline theology on the role of women, arguing that no other apostolic writings support his theology. However, where Scripture is elsewhere silent on a matter, we should obey the passage that addresses the issue.

Other scholars, especially among the Pentecostal/charismatic groups, insist that the instructions issued by Paul were of local rather than universal application. They say that the exhortations were merely intended to address the issues in the Ephesian and Corinthian churches and have no bearing on Christian practice generally. Some quote Galatians 3:28 but this text would be out of context. Its context is in fact explained in the next verse of Galatians 3:29. It concerns our spiritual heritage in Christ. 

1 Corinthians 11:2-15, 14:26-40 appear to speak into the regulatory exigencies of congregational worship. I am however convinced that the address of 1 Corinthians 11:7-10 appears to be of universal import given the allusion to the creation order that is also identified in 1 Timothy 2:11-14.

Conservative Evangelicals insist that 1 Timothy 3:1-7 and Titus 1:5-9 convey absolute directions on the exercise of exclusive male authority in a Christian congregation without room for discretion. 

Let us now return to the Co-Pastor model.

Under this context, both husband and wife are presumed to exercise spiritual authority in the congregation. They often teach and serve together in plenary. Many consider this a family ministry.

In some congregations that subscribe to this model, women serve as congregational overseers or senior pastors or elders alongside men. Women are also liberally ordained or appointed bishops.

My view is that the Co-Pastor model is perhaps more of a business concept than an ecclesiological structure. It appears to be overly intended to preserve the family's interest in the ministry in the event of the death of a spouse. In some cases, the Co-Pastor team involve their children and relatives in controlling the ministry resources which in some cases run into millions of dollars.  

My view is that this model is not identified with the practices of the New Testament Church and Early Church periods. It is associated with the Pentecostal Revival movements. 

On the question of conformity with the teaching of Scripture, my view is that the Co-Pastor model violates the text of Scripture and established Christian tradition.

The pastor's wife may not necessarily be gifted with the calling of ministry or the teaching of a congregation. Even if it is granted that she is in possession of spiritual gifts, 1 Timothy 3:1-7 expressly forbids her from assuming congregational church leadership. 

1 Timothy 2:11-14 provides both the disclaimer and the theological ground for the exclusion of women from instructing and ruling a church congregation.

Some have suggested that a woman can serve in the pastorate on condition that her appointment is subject to a submission clause.

This, according to this school, would effectively permit women pastors to serve in the church under the cover of the congregational elders. 

To the extent that the Co-Pastor model allows the church to be controlled by the pastor's family, I consider the model to be lacking in biblical support. 

CONCLUSION

My considered view is that a Christian congregation that submits to the authority of Scripture should not be under the personal control of the pastor and/or his family. No passage of New Testament Scripture or Early Church writings suggests that the practice of this ecclesial model was contemplated. 

This is not to suggest that the Co-Pastor model cannot advance the kingdom of God or that its founders are false. Some global Co-Pastor models have thousands of believers in their congregations. 

Some of the founders and "owners" of large mega churches are modest ministers who sincerely love God and support God's work, touching millions of lives. The Co-Pastor model is simply not consistent with the biblical congregational model.

My view is that a Biblical church should be under the control of its congregational council consisting of appointed leaders who are stewards of God in line with 1 Corinthians 4:1-2. 

This biblical leadership model can be distilled from the narrative on the appointment of Matthias in Acts 1. Notice that the church congregation gathered and cast lots. Scripture contemplates that the congregation shall be involved in choosing its leaders, no matter who the founder is/was.  The rules of Scripture should apply.

© Ezekiel Kimosop 2021.