1984, Elmdorf, Texas, “This series details my experiences as co-pastor of Community Baptist Church in Elmendorf Texas. In March 1994, I left a pastorate of eleven years and moved to Texas so I could co-pastor a thriving, growing Sovereign Grace Baptist church. The church was founded by Pat Horner.” “I am a Publican and a Heathen Part Four” by Bruce Gerencser
1969 (circa) South Carolina, “Twenty years ago the
members of Hallmark Baptist Church made an extensive, detailed, and protracted
study of Scripture pertaining to the doctrines of the church. A significant
part of this study, naturally, was given to the analysis of the pastoral
office. One of the conclusions which unequivocally stood out in these studies
was the normative leadership of the New Testament churches was provided by a
plurality of pastors (bishops, elders)...Our strong persuasion that the
Scriptures teach and exemplify the very wisdom of God in all things led us to
believe that these pastoral principles too were an expression of His high and
holy wisdom; and for twenty years now, having had no one but the Lord to show
us the way, we have pioneered in re-implementing this great biblical principle.”
“Pastoral Plurality: the Biblical Norm,” Willard A. Ramsey, The Pillar, Spring 1989, Volume 6, No. 2,
pp. 10-11
1774, Llanwenarth, Wales “Morgan Harris and John
Price, were called by this church to exercise their gifts in the work of the
ministry, on probation, in 1774. The former went to Bristol college in 1776.” History of the
Welsh Baptists, from the Year Sixty-three to the Year One Thousand Seven
Hundred and Seventy,[i] p.
100
1769, Cilfowyr Church, county of Pembroke, Wales, “In
1769, this church built another meeting-house, called Ferwig, within two miles
of the town of Cardigan. Preaching is held there every Sabbath, and the
ordinance of the Lord's supper is administered every two months, by David Evans
and Lewis Thomas, co-pastors...Lewis Thomas—began to preach 1742—ordained 1761—became
co-pastor with D. Evans.” History of the
Welsh Baptists, from the Year Sixty-three to the Year One Thousand Seven
Hundred and Seventy, p. 124
1765, Scotland, “The first Baptist
Church in Scotland is said to have been formed by Mr. M’Lean, in 1765. But this
must be a mistake, as there is mention of a church formed there, out of the
soldiers of Cromwell’s army, and in 1653, letters passed between the Irish and
English Churches, in which there are references to the churches in ‘England,
Scotland, and Wales.’ Mr. M’Lean, however, is the acknowledged founder of ‘the
Scotch Baptists’ – a designation which is understood to specify a distinct and
peculiar section of the Baptist denomination. The first of these churches was
formed by Mr. M’Lean, in the year before mentioned, at Edinburgh; others were
formed in different parts of Scotland, and a few in England. Their leading
Peculiarities, in the earlier part of their existence, were a plurality of
Elders or pastors in each church, and weekly communion; to which numerous other
forms of worship and articles of faith have since been added. A considerable
number of Baptist Churches exist in Scotland, some of which are large and
respectable, that are constituted on the same principles as the English Baptist
Churches. The Churches in Ireland are also constructed on the same general
form.”[ii] Historical
Sketch of the Baptist Denomination by Charles Thompson
1750 (circa) Montgomery Church, Pennsylvania, “The
families belonging to the place are about 90, whereof 99 persons were in
communion with the church.” Their officers were: “John Thomas mlnis. Ephraim Thomas and Isaac James elders, Joseph Thomas and Joseph Lunn deac...” Materials Towards a History
of the American Baptists[iii],
p. 32-33
1707, Philadelphia Association, “The persons who
form this association (as hinted before) are delegates or messengers from the
churches. The choice falls generally on the Ministers and elders or deacons.
With them each church fends a letter addressed to the association containing
the names of their messengers and an exact account of their church state, with
a specification of what advice or help they want...” Materials Towards a
History of the American Baptists, p. 124
1735 (circa) Hugh Davis (1665—1753) at Greatvalley
Church, Pennsylvania, “Mr. Hugh Davis...some years before his death he had a
severe pain in his arm which gradually wasted the limb, and made life a burden.
After trying many remedies he sent for the elders of the church to anoint him
with oil, according to James v. 14–17. The effect was perfect cure so far, that
the pain never returned. One of the elders concerned (from whom I had this
relation) is yet alive, and succeeds Mr. Hugh Davis in the ministry...” Materials Towards a
History of the American Baptists, p. 28
1730 (circa) Cilfowyr Church, county of Pembroke,
Wales, “They had three ministers, James Williams, John Richards, and David
Thomas. Part of the church wanted James Williams to be their pastor, and the
other part wanted David Thomas. This dispute ended in a separation. Their case
being before the association, and every means employed for their reconciliation
to no purpose, it was therein unanimously resolved, that if either of the
parties would not adhere to the advice of the association, they should have no
fellowship with them; and if any minister, or any church, should countenance
that party, they should have no fellowship with the association. It was also
resolved, that a special prayer-meeting should be held in every church
belonging to the connection, throughout Wales, on the same day, to pray for
their reconciliation. These resolutions had the desired effect. The church
considered the advice of the association. They met for prayer, on the day
appointed, as well as other churches. They humbled themselves before God,
confessed their sins, and were reconciled to one another, and agreed that the
two ministers should be co-pastors of the church.” History of the
Welsh Baptists, from the Year Sixty-three to the Year One Thousand Seven
Hundred and Seventy, p. 123
1722, Montgomery Church, Pennsylvania, “In 1722
they called to the ministry one Benjamin Griffiths and Joseph Eaton, who were
soon after ordained.—From that time to the present they have sent forth many
ministers, such as Rev. messieurs John Thomas, John Marks, John Davis, Abel
Griffiths &c.” Materials
Towards a History of the American Baptists, p. 33
1711, Greatvalley Church, Pennsylvania, “...increased
their number to sixteen, and made them think of forming themselves into a
church. Accordingly, Ap. 22, 1711, they were incorporated, and did choose Rev.
Hugh Davis to be their minister; and Alexander Owen, and William Rees to be
elders, and the same year they joined the association...” Materials Towards a
History of the American Baptists, p. 27
1696 (circa) Landwr/Rehoboth, Wales, “James James
was baptized at Rhydwilim, in the year 1667. He belonged to that branch of the
church which then met for divine worship at Landwr—the same that now meets at
Rehoboth—under the pastoral care of Griffith Jones. He became co-pastor with T.
D. Rees of that church, after it was regularly formed; and labored among them
all the days of his life, until he died in 1734.” History of the
Welsh Baptists, from the Year Sixty-three to the Year One Thousand Seven
Hundred and Seventy, p. 65
1689, Rhydwilim, Wales, “In 1689, there were one
hundred and thirteen members: all of them coming out of that great tribulation—of
that dreadful persecution, under Charles the second. Fifteen of them were the
first constituents, who lived to see a glorious harvest after a most severe
winter. They had no less than eleven ministers, most of them popular men, and
all eminent for piety and usefulness. They broke bread every month, at Rushacre
and Glandwr, and held their church meetings at Ynsfach, in the parish of
Llandisilio, on the last day of the week, (as they called Saturday,) in every
month.” History
of the Welsh Baptists, from the Year Sixty-three to the Year One Thousand Seven
Hundred and Seventy, p. 108
1668, Rhydwilim, Wales, “On the 12th day of the
fifth month, they were regularly formed into a church, by William Prichard, of Llanwenarth,
and Thomas Watkins, of Olchon. On the 13th day of the same month, William Jones
and Griffith Howell were chosen elders, and Morgan Ryttrerch, or Prittroe, and
Llewellyn John, deacons.” (p. 108) “The church was formed in the year 1668,
twenty persons more were baptized, and two received by letter previous to the
formation of the church; so that they were thirty-three in number, when the
church was formed. On the same day, William Jones and Griffith Howell became
the pastors of the church.” (p. 58) “Griffith Howell was baptized at Rhydwilim,
on the 4th day of the 6th month, 1667. He was ordained co-pastor with W. Jones
over that church, on the 13th day of the 5th month, 1668. It is not certain
whether he was a preacher before he joined the Baptist church or not. If not,
our Welsh brethren, in this case, have deviated from their usual custom; for
they laid their hands on him rather suddenly.” (p. 62) History of the
Welsh Baptists, from the Year Sixty-three to the Year One Thousand Seven
Hundred and Seventy
1639 Llantrisaint/ Llanfaches, Wales, “William
Thomas began to preach at Llanfaches, Glamorganshire, in the year 1638, about
twelve months before the church was formed there; which was the second church
formed in Wales since the reformation. Mr. Wroth being old, William Thomas was
ordained his co-pastor, and labored with acceptance and success, until the year
1641, when by reason of persecution in that part of the world, he fled to
another, and arrived in Bristol, England; where he preached and baptized a
great many. (p. 31) “Llantrisaint Church was first formed at Llanfaches, on the
principle of mixed communion, by Mr. Wroth, assisted by Mr. Jesse of London, in
the year 1639. William Thomas was co-pastor with Mr. Wroth in this church,
until the time of the persecution under Charles the first, when he went to
Bristol.” (p. 85) History
of the Welsh Baptists, from the Year Sixty-three to the Year One Thousand Seven
Hundred and Seventy
Early church history “III. The Rise of
Monoarchical Episcopacy. There is no trace in the New Testament of government
by a single bishop; the position of James at Jerusalem (Acts xv. 13, xxi. 18;
Gal. ii. 9, 12) was quite exceptional and the result of his personal
relationship to Christ; but influence is a different thing from office. Among
the Apostolic Fathers, Ignatius is the only one who insists on monoarchical
episcopacy, and even he never states that this is of divine institution—an
argument which would have been decisive, if it had been available for him to
use. Jerome, commenting on Tit. i. 5, remarks that the supremacy of a single
bishop arose ‘by custom rather than by the Lord’s actual appointment’, as a
means of preventing schisms in the church...We do not know how bishops were at
first instituted to their office; but the emphasis on popular election in
Clement of Rome and the Didache suggests that this was an
early practice; and it was doubtless followed by prayer and imposition of
hands.” “Bishop,” G. S. M. Walker, The New Bible Dictionary, J. D.
Douglas, editor, Grand Rapids, MI: Wm. B. Eerdman’s, 1975, p. 158
400 (circa) “And again Jerome says: ‘Hearken to another
testimony in which it is very clearly established that a bishop is the same as a presbyter—(Paul says to Titus)—I
have left thee in Crete that you may correct the things that are deficient,
appointing presbyters through the
cities, as I commanded you. If there is any one without crime, the husband of
one wife, having faithful children, free from the charge of luxury, or not
hypocrites; for a bishop ought to be
without crime, as a steward of God.’ Jerome’s own opinion, and the apostle’s
testimony, are decisive evidence of the oneness of the office of a bishop and
presbyter.” The
Papal System: From Its Origin to the Present Time; a Historical Sketch of Every
Doctrine, Claim and Practice of the Church of Rome, pp. 56-57
400 (circa) “And again, commenting on Titus,
Jerome says: ‘For a bishop must be without crime, as it were a steward of God;
a presbyter is the same as a bishop, and until by the instigation of the devil
there arose divisions in religion, and it was said among the people: I am of
Paul, and I of Apollos, and I of Cephas, churches were governed by a common
council of the presbyters. Afterwards truly, every one reckoned those to be his
whom he baptized, not Christ’s. Then it was decreed over the world, that one of
the presbyters should be placed over the rest, to whom the whole care of the
Church should belong, and that the seeds of schisms might be taken away.’” The Papal System:
From Its Origin to the Present Time; a Historical Sketch of Every Doctrine,
Claim and Practice of the Church of Rome, p. 57; For Jerome, see also Letter 146, To
Evangelus
400 (circa) “The titles of the 270 letters in the
works of St. Augustine show that no one in the Christian world was more honored
than himself. From those in his collection addressed to the Roman popes, it is
abundantly manifest that they were not the rulers of the churches, the masters
of the spiritual affairs of Christendom; and it is just as clear that in the
discharge of their episcopal duties all bishops were equal.” The Papal System:
From Its Origin to the Present Time; a Historical Sketch of Every Doctrine,
Claim and Practice of the Church of Rome, William Cathcart,
Philadelphia, PA: Cathcart and Turner, 1872, p. 66
100 (circa) Didache,
“Choose for yourselves pastors and deacons by raising the hands, men worthy of
the Lord, gentle and not lovers of money, and true and well taught; for they
give service, and the same are to you as to service of prophets and teachers.”
(Excerpt from the Didache, translated
J. Louis Guthrie, 1938)
100 (circa) “[A. H.] Newman defined apostolic Christianity on another occasion as well. In ‘the apostolical and immediately post-apostolical times the churches were composed of those who had been baptized upon a personal profession of faith; that in them the Supper was restricted to church members; that churches were organized on a congregational basis with a plurality of elders or bishops; and that each church of Christ embracing usually the baptized believers of the entire community, was independent in respect to every other.’” Albert Henry Newman, “Traces of Baptist Teaching and Practice During the First Sixteen Christian Centuries,” The Baptist Standard, October 17, 1901, p 1, as quoted in “Spiritul Kinship View of Baptist Origins,” W. Glenn Jonas Jr., The Journal of Baptist Studies 3 (2009): 16-23.
100 (circa) “[A. H.] Newman defined apostolic Christianity on another occasion as well. In ‘the apostolical and immediately post-apostolical times the churches were composed of those who had been baptized upon a personal profession of faith; that in them the Supper was restricted to church members; that churches were organized on a congregational basis with a plurality of elders or bishops; and that each church of Christ embracing usually the baptized believers of the entire community, was independent in respect to every other.’” Albert Henry Newman, “Traces of Baptist Teaching and Practice During the First Sixteen Christian Centuries,” The Baptist Standard, October 17, 1901, p 1, as quoted in “Spiritul Kinship View of Baptist Origins,” W. Glenn Jonas Jr., The Journal of Baptist Studies 3 (2009): 16-23.
[i] History of the
Welsh Baptists, from the Year Sixty-three to the Year One Thousand Seven
Hundred and Seventy, Jonathan Davis, Pittsburgh, PA: D. M. Hogan, 1835
[ii] Historical
Sketch of the Baptist Denomination by Charles Thompson, Midland Baptist
Association, England, Circular Letter, 1832; For Scotch Baptists, see also “Baptists or
AntipaedoBaptists” in Watson’s
Biblical & Theological Dictionary (“They think that the order of public
worship, which uniformly obtained in the Apostolic churches, is clearly set
forth in Acts 2:42-47; and therefore they endeavour to follow it out to the
utmost of their power. They require a plurality of elders in every church,
administer the Lord’s Supper, and make contributions for the poor every first
day of the week.”). Though Thompson describes “a plurality of Elders or pastors
in each church” as one of the “leading Peculiarities” of the Scotch Baptists, perhaps
it only seemed peculiar to an English Baptist who was not practicing it at the
time. As the historical record shows, plurality of pastors is certainly not
peculiar in certain times and places.
[iii] Materials Towards a
History of the American Baptists, Morgan Edwards, Morgan, 1722-1795,
Philadelphia, PA: Printed by Joseph Crukshank and Isaac Collins, 1770
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