Recently I have been reading through Paul’s letter to Titus.
I love the way Paul shares his many years of experience with his younger protégé.
In particular I was struck afresh by the qualities that Paul identifies in ch 1 as essential for elder/bishop leadership in the church.
He insists that such a man be “blameless”(v 6), in Greek anenklētos = (lit.)“not called in”, or as we would say, “not able to be called out, or called to account.”
Obviously this does not mean “perfect” – as John Stott notes in his commentary this would mean “we would all be disqualified”; he explains “the Greek word used is anenklētos, not amōmos (‘unblemished’).”
Here “blameless” means there is no lingering, unresolved charge that can be brought against a man’s character.
It is this quality (repeated in v 7) that controls what we are to look for in leadership.
Stott helpfully summarises these qualifications under three headings:
a. Elders must be blameless in their marriage and family life (v 6)
“…if a man is blameless, the husband of one wife, having faithful children not accused of dissipation or insubordination.”
b. Elders must be blameless in their character and conduct (vv 7-8)s blameless
“For a bishop must be blameless, as a steward of God:
– given to wine,
– greedy for money,
– a lover of what is good,
c. Elders must be blameless in their doctrinal orthodoxy (v 9)
“…holding fast the faithful word as he has been taught,
– that he may be able, by sound doctrine, both to exhort and convict those who contradict.”
Reading through these I was both embarrassed and humbled as I reviewed my 50 years (this year) as an elder.
I was also struck by the prominence given to a man’s character.
When it comes to what many look for in leaders in churches today, it seems to me that more often than not it is, not a man’s sanctified character that is the chief concern, but a CV in terms of academic qualifications, or his record of “success” in fulfilling a CEO type role in a church.
I don’t despise the need for suitable academic qualifications; I do think, though, that CEO type qualifications measured by “success” are irrelevant, may even be misleading – I have addressed my concerns on this elsewhere where churches look to a business model, rather than a Biblical one, for “running” a church.
But it also reminded me of a post that Tim Challies put up four years ago, following the downfall of Mark Driscoll.
I reproduce it below, not to have a go at Driscoll (who, I sincerely wish, is being rehabilitated) but because I think Tim Challies makes some important points that, in the light of Titus ch 1, and 1 Timothy ch 3, are as relevant as ever today:
“Character is King”
by Tim Challies, August 11, 2014
Gallons of virtual ink have been spilled over the weekend as people have discussed the latest news in the ongoing saga of Mark Driscoll and Mars Hill Church: both he and his church have been removed from Acts 29, the church-planting network he helped establish.
This is only the latest incident in a long, steep, and very public decline. The news has been reported in Christian outlets, all over the local Seattle media, and as far afield as Huffington Post, TIME, and the Washington Post.
As the situation comes into focus through scandal after scandal, it becomes increasingly clear that there are, and always have been, systemic issues at Mars Hill.
Many of those issues are directly related to the sins and weaknesses of the church’s founder and leader.
I am much too far outside the situation to comment on the particulars; there are many places you can go to get caught up and to learn details, with Wikipedia as good a place as any to begin.
One area that I haven’t seen anyone explore yet is what the news means to the wider movement that has come to be known as New Calvinism. I want to think about how it pertains to the majority of us who know Driscoll only by association as a prominent voice in a movement we share.
What should we learn from it?
The first I heard of Driscoll, at least to my recollection, was after the publication of his first book, The Radical Reformission. This—late 2004 or early 2005—was the time when most of us first heard his name, and when we began to read his books, to listen to his sermons, and to look him up on YouTube, even if only for sake of curiosity.
As I read his book in 2005, and followed it with Confessions of a Reformission Rev in 2006, I felt both admiration for what Driscoll taught and concern for how he taught it.
I loved most of his theology, but was concerned about his coarseness.
In 2006 Driscoll was more formally introduced to the New Calvinism with his inclusion in the Desiring God National Conference and even then he was a controversial figure.
When Piper invited him again in 2008 he recorded a short video to explain why he had extended the invitation. These words stand out: “I love Mark Driscoll’s theology.”
While Piper did not deny the concerns, he loved Driscoll’s theology and loved what the Lord was doing through him.
Many of us felt the same way. We didn’t quite know what to think about the man, but we loved his theology.
We loved what he believed because we believed most of the same things.
Bear with me as I artificially divide Driscoll’s ministry into three parts:
– theology (what he said),
– practice (how he said it)
– and results (what happened).
So many of us had genuine concerns over the second part, but were willing to excuse or downplay them on the basis of the first and third. Yes, he was crude and yes, he sometimes said or did outrageous things, but he never wavered in publicly proclaiming the gospel and both his church and his church-planting movement continued to grow.
We were confused. We did not have a clear category for this. We had concerns, but the Lord seemed to be using him.
So we recommended his podcasts, or bought his books, even if we had to provide a small caveat each time.
In retrospect, I see this as a mark of immaturity in the New Calvinism, in what in that day was called the Young, Restless, Reformed.
It was the young and the restless that allowed us to be so easily impressed. To large degree, we propelled Driscoll to fame through our admiration—even if it was hesitant admiration.
(You can read an article I wrote in 2008, How Do You Solve a Problem Like Mark Driscoll?, to see how I did this; reading it today, it seems awfully naive and immature, doesn’t it?)
In those early years I traveled to quite a few conferences and had the opportunity to hear from several of the church’s elder statesmen—men who have had long and faithful ministries within the church. At every conference Q&A someone would inevitably ask, “What am I supposed to think about Mark Driscoll?”
I heard many answers, but time and again I heard mature leaders express concern. Many of them were convinced he did not meet the biblical qualifications to be a pastor and, therefore, should not be in ministry.
Some of them said, with regret, that they were convinced his ministry would eventually and inevitably explode into scandal at some point.
At the time I was tempted to take this for pessimism or a curmudgeon’s spirit.
But then Driscoll’s ministry exploded into scandal.
Now I have to see it as wisdom—wisdom that comes from many years of observation and many years of searching the Scriptures. These men knew what we overlooked: Character is king.
When the Bible lays out qualifications to ministry, it is character that rules every time. The Bible says little about skill and less still about results. It heralds character.
And from the early days, Mark Driscoll showed outstanding natural abilities which led to amazing results. He knew and proclaimed sound theology.
But he also showed an absence of so many of the marks of godly character. A hundred testimonies from a hundred hurt friends and former church members shows that what we saw from the outside was only a dim reflection of what was happening on the inside.
The signposts were there, but we ignored them.
The young and the restless are, I hope, growing up and settling down. A young movement responds eagerly to things a mature movement does not.
I doubt we will see another Mark Driscoll anytime soon—someone known equally for crudeness and for gospel preaching.
We get it now, I think. The two are incompatible.
It is my hope that an enduring lesson for the New Calvinism is that character matters. As Christians and as a movement, we need to allow this example to put to death any lingering pragmatism that judges the means by the results.
Numerical growth and shared theology are wonderful, but insufficient.
It is character that qualifies a man to ministry. God’s Word could hardly be clearer in this regard.
Let’s allow this tragic situation to cause us to look with fresh eyes at the biblical qualifications for a man who would be a leader within the church.
That would be the healthiest outcome for a movement that prides itself on health.