An in-depth study into Biblical New Testament Church structure will reveal many ministries, but the only recognized offices are those of elders (bishops, overseers, elders) and deacons (servants). It is imperative that the Church builds upon a Scriptural New Testament foundation of understanding the place and function of these offices. EOM’s elders will be the Presiding Bishop, Junior Bishops, Elders, Overseers, Regional Leaders, District Leaders, Pastors, Ministers, Apostles, Prophets, Evangelists, First Ladies, Missionaries, and Deacons/Deaconess. All elders must also meet the stated criteria in Article 5, section 2 to be selected and confirmed by the EOM Board of Directors.
“Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops (overseers) and deacons (servants).” (Philippians 1:1)
Concerning the word bishop, the Shaff’s Bible Dictionary says: “In the New Testament the term (bishop) is synonymous with presbyter or elder – that “bishop” is borrowed from the Greek and signifies the function, presbyter is derived from an office in the synagogue and signified the dignity of the same office. These presbyters or bishops, elders, and overseers of the apostolic period were the regular teachers, pastors, preachers, and leaders of the congregation.”
The Funk & Wagnalls Dictionary defines the word office as: “A particular duty, charge, or trust; an employment undertaken by commission or authority; a post or position held by an official or functionary; specifically, a position of trust or authority under government.”
Section 1. The Office Of The Elder
A. The Meaning Of The Elder. Six word forms in the Greek translation bring to light this ministry office in the Scripture. These words may be familiar in their transliterated forms, but its important to look at their meanings and usage in the New Testament to establish a Biblical understanding as follows:
(1) “Presbuterion” literally means “assembly of aged men/women, or the order of elders.” This word is used to refer to the council or senate among the Jews known as the Sanhedrin (Luke 22:66; Acts 22:5); the elders or bishops, elder, overseers of a local Church (1 Tim. 4:14). At times the King James Version translates it “presbytery” (1 Tim. 4:14).
(2) “Presbuteros” simply means “elder, older person or senior.” At times this word refers to a person who is merely older than others around them (Luke 15:25; John 8:9; Acts 2:7; 1 Tim. 5:2). This word is also used to refer to the forefathers of Israel (Mt. 15:2; Mark 7:3-5; Heb. 11:2). Those listed in Hebrews Chapter 11 are called elders. The use we are most concerned about in this context, however, is when this term is applied to people of rank who are appointed officials. Although this word had a general meaning among Jews, it also had specific meaning when it referred to members of local councils in individual cities (Josh. 20:4; Ruth 4:2) or members in the Sanhedrin (Mt. 16:21; 26:3; 27:41). Among the early Christian Churches this word was also used of official spiritually qualified leaders appointed to have spiritual oversight of the Churches.
(3) “Episkopos” means “an overseer, superintendent, guardian, elder or bishop.” It is a compound Greek word meaning “to oversee” or “to watch over” and is used five times in the New Testament (Acts 20:28; Phil. 1:1; 1 Tim. 3:2; Titus 1:7; 1 Pet. 2:25).
(4) “Episkopeo” is the verb form of the previous word and means “exercising the oversight, to oversee, to care for, to look at, to take care of.” It is used primarily in regard to the ministry of elders (1 Pet. 5:2).
(5) “Episkopee” literally means “charge or care” and is used of the office of an overseer (Acts 1:2; 1 Tim. 3:1).
(6) “Sumpresbuteros” is also a compound word. It is used only once in the New Testament and means “fellow elders” or “co-elders” (First Peter 5:1).
A careful study of the Bible indicates that there is a close connection between the word “elder” and “bishop.” They refer to one ad the same office. “Bishop” is a word that describes an office, function or a position, while “elder” refers to stature and spiritual maturity that the person who wills that office must possess. This close relationship is easily seen in general passages where both Greek words are used. Note the following verses where the original Greek word is in parentheses behind the English rendering:
“And from Miletus he sent to Ephesus, and called the elders (presbuteros) of the church…Take heed therefore unto yourselves, and to all the flock, over which the Holy Ghost hath made you overseers (episkopeo).” (Acts 20:17, 28)
“And ordain elders (presbuteros) in every city…for a bishop (episkopos) must be blameless.” (Titus 1:5, 7)
“The elders (presbuteros) which are among you I exhort…feed the flock of God which is among you, taking the oversight (episkopeo) therefore.” (1 Peter 5:2)
This interchange of terms continued in used to the close of the first century and still lingered toward the close of the second century. But from the second century, the title of Bishop began to be confined to the presidents of these councils of Elders or Presbyters, and such Bishops came to be distinguished, both in honour and prerogative, from the Elders or Presbyters. Therefore, historical Churches representing some of our contemporary denominations of today designate the Office of the Bishop to be distinguished and eminent from the Office of the Elder or Presbyter.
B. Origin Of The Offices. The establishment of the Office of the Deacon is clearly set out in Acts 6:1-6. The situation is quite different in relation to the Office of the Elder. We find the first mention of this office in the New Testament in Acts 11:30 as if the function of this office is clearly understood by all.
The office of the elder was not a new office to the New Testament Church. In fact, it was very familiar to the people because it had been functioning for several hundred years. It was an office common to every synagogue. The earliest organization of the Christian Churches in Palestine resembled that of the Jewish synagogues, each of which was administered by a board of elders or presbyters.
We must look to the Old Testament to find the origin of this office. The earliest definition of the office of elder comes under the ministry of Moses. God’s plan for caring for the people was through plurality of oversight. Moses’ problem was that he had to oversee more people than he could effectively handle. Likewise, as a local Church congregation grows, every leader has to face this problem. It can become a sensitive problem, because if not handled properly God’s work will not prosper. Into Moses’ situation came the counsel of this father-in-law Jethro (Exodus 18) and later the counsel of God (Numbers 11) to appoint qualified leaders to help Moses with the responsibility God had given him to oversee the congregation of people.
The following examples help to serve as a pattern in understanding the Office of the Elder:
(1) Elders are instituted as a matter of practical consideration. In Moses’ situation the weight of the responsibility of leading God’s people had become more than he could handle. Obviously there is no need to have an office if there is no function to go with that office. A local Church needs as many elders as it requires to oversee the people effectively. A smaller Church congregation may not need as many elders as a larger church congregation. The demand to adequately give oversight should, for the most part, dictate the number of elders needed to give oversight.
(2) Elders are always plural in number. Only in its beginning stages will a smaller Church require only one elder. There is no place in the New Testament where an established local Church is seen to have only one elder. (Acts 11:30; 14:23; 15:2, 4, 6, 22, 23; 16:4; 20:17; 21:18; etc.)
(3) Elders have a specific function and charge. When elders are referred to in an official sense, they always have specific duties that demand much of their time and energy. They are not figureheads; they are active, functioning leaders of the Church congregation.
(4) The function of elders in the Old Testament seems to parallel and foreshadow that in the New Testament. They were leaders in war, judges in disputes, men of good advice and counsel. They represented and maintained the community and were the authorities of various cities.
(5) It is necessary for elders to be in their place so that the people can find their place (Ex.18:23). If every member is to find their individual placement of gifting and service in the local Church Body, it will require the leadership ministry of more than one elder. (Eph. 4:8-16)
All through Jewish history, Israel operated their political and religious affairs under the supervision of elders. Later, when Israel did not have political autonomy, they still maintained an eldership. During their Babylonian captivity the synagogue was established as a means of keeping the people of God distinct in a foreign country. Each synagogue had elders to guide, govern and instruct the people. This Old Testament pattern was fundamental to the New Testament Church pattern of eldership oversight.
C. Qualifications For Elders. The Bible is unmistakably clear that God is very particular in choosing who is to minister leadership in His House of worship. Because it is His House, He is the one who divinely calls and enables individuals with proven ministry leadership that prepares them to be ordained as elders (Rom 1:1). In addition, there are Scriptural qualifications to which a prospective elder has already made proof. Therefore, the following qualifications found in 1 Timothy 3:1-7 and Titus 1:5-9 are not listed as potential achievements, but known godly character traits that qualify proven ministry leaders to be ordained to the eldership office.
(1) Moral Requirements: There are certain character qualities that must be manifest in the life of every individual who leads the people of God.
a. Blameless (1 Tim. 3:2; Titus 1:6). This does not mean that an elder will never be blamed for things, but that he will not be guilty. Jesus was falsely accused of many things, yet He was blameless.
b. Temperate (1 Tim. 3:2; Titus 1:8). An elder must have self under control. Self-control is putting the human spirit under God’s control. He should be a person of balance.
d. Sober (1 Tim. 3:2; Titus 1:8). The elder must be a person of discretion and sound mind. He has his mind trained toward godly wisdom and sound judgment.
e. Good Behavior (1 Tim. 3:3). This Greek word implies being orderly and modest and is closely related to the word meaning “adornment.” The elder must be above reproach in all areas.
f. Not Given To Wine (1 Tim. 3:3; Titus 1:7). This is an obvious qualification. Some ministers have fallen because of excessive behavior in this regard.
g. Not A Striker (1 Tim. 3:3; Titus 1:7). An elder is a minister in spiritual battles, not physical ones. A violent person is not under the Lordship of Christ.
h. Not Greedy Of Money (1 Tim. 3:3; Titus 1:7). An elder who has committed himself wholly to the Lord will not be motivated or ruled by money.
i. Not A Brawler (1 Tim. 3:3; Titus 1:7). An elder must not be contentious, quarrelsome or argumentative.
j. Not Covetous (1 Tim. 3:3). An elder has learned to be contentin whatever situation God has placed him. He is foremost “spiritually minded” and not motivated first by the desire for temporal things.
k. Not Self-willed (Titus 1:7). A person who insists on his own way automatically limits God. The Greek word implies a person who is not self-pleasing, not dominated by self-interest, not inconsiderate of others, and is not to be the opposite of gentleness.
(2) Domestic Requirements: The elder must not only control himself, but he must have his own home under control. If he cannot rule effectively in his own home, how can he possibly rule in God’s house.
a. The Husband Of One Wife (1 Tim. 3:2; Titus 1:6). He must be a faithful husband living in a pure marriage, without adulterous relationships or attitudes. A man who divides his natural affections will also be prone to divide his spiritual affections and commit “spiritual adultery.”
b. Hospitable (1. Tim. 3:2; Titus 1:3). The breakdown of this Greek word could actually be translated “a lover of hospitality,” “to act friendly” and “a lover of strangers.” To do so an elder must get involved with people on a personal level, those he relates to and those of a casual acquaintance.
c. Rule His Own House Well (1 Tim. 3:4; Titus 1:6). The family members living in the home of an elder must not be unruly. The Scriptural exhortation says, “For if a man known not how to rule his own house, how shall he take care of the church of God?”
(3) Spiritual Requirements: The elder must have certain spiritual qualities if he is going to fulfill his ministry. It takes more than just a good person or a good parent. It requires that an individual is divinely called and equipped by God to minister.
a. Able To Teach (1 Tim. 3:2). This does not necessarily mean that every elder must be a teacher as described under the five-fold ministry of Ephesians 4:11, but that every elder must be able to expound, proclaim, and communicate in such a way that others will learn and also be taught by example from his lifestyle.
b. Not A Novice Or Young Convert (1. Tim. 3:6). Spiritual age or maturity is more important than physical age. A man who is newly or recently saved lacks the essential mature experience to lead others in the way of Christ by example of a proven Christian life-style.
c. Have A Good Report Among The Unsaved (1 Tim. 3:7). The church has a divine mandate to reach the unsaved. To fulfill this ministry it is essential that the church has exemplified a good and reputable report to those outside the church.
d. Just (Titus 1:8). The original Greek word denotes right conduct whether judged by God’s standards or by human standards.
e. Holy (Titus 1:8). The original word used here is not the same \word that refers to the holiness of God. It has the connotation of individuals who are cleansed from evil conduct, and who observe to do God’s will.
f. Hold Fast The Faithful Word (Titus 1:9). This tells us that an elder must be personally established in the truth of God’s Word, not blown about by unbalanced winds of doctrinal teaching.
g. Able To Exhort And Convince In Sound Doctrine (Titus 1:9). An elder must be able to apply Scriptural truth to everyday encounters with people. Therefore, an elder is not just a source of academic information.
h. Patient (1 Tim. 3:3). A great amount of godly patience is required to help bring people to spiritual maturity. An elder must be capable of working effectively with people at all levels of maturity.
It is interesting that there is no age requirement for New Testament elders. Since no age is mentioned, it must be assumed that when a person reaches the level of proven spiritual maturity necessary to qualify, he is old enough to govern in the House of God. It is possible to be elderly in years of age and yet not wise (Ecclesiastes 4:13). Likewise, it is possible to have wisdom beyond your years because of a heart of godly obedience (Psalm 119:99, 100).
D. Number Of Elders. The New Testament does not establish a set number of elders that is considered ideal. However, in every local Church there seems to have been a plurality of eldership (e.g. James 5:14; 1 Tim. 5:17; 1 Pet. 5:1; Phil. 1:1; Acts 21:18).
“For this cause I left thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee.” (Titus 1:5)
Plurality of elders does not necessarily mean that all elders will have the same responsibilities, the same influence or the same honor (1 Tim. 5:17). Plurality does avoid the concept of a single ruler of a local Church congregation and it distributes authority as well as responsibility among several elders. However, plurality of elders does not negate the fact that one elder will obviously carry the leadership and visionary responsibility of a chief position (a first among equals). Among the children of Israel it was always Moses and the elders (Ex. 18:17-26; Deut. 1:14-17; Num. 11:16,17). In the first century Jerusalem Church it was James and the elders (Acts 12:17; 15:4-7;12, 13, 22). The Apostle Paul not only addresses the elders of the Church at Philippi, but later wrote and addressed one man who he called his “true yokefellow” or co-colleague (Phil. 4:1-3). This was a man who submitted himself to the eldership, but who undoubtedly became the mouthpiece for the eldership as James was in Acts 15.
E. Work Of The Elders. The elder’s primary responsibility is the oversight and care of the Church. This involves three major areas:
(1) Ruling (Rom. 12:8; 1 Thes. 5:12-14; 1 Tim. 5:17; Heb. 13:17,24). This means “to be over, to superintend, to preside over, to care for and to give attention to.” Elders are to the Church what parents are to a family home. As rulers, they stand accountable before God for the condition of the assembly (Hebrews 13:17). This ruling must be done with a proper spirit and attitude. Elders must remember that they are to provide an example for the saints to follow (Hebrews 13:7). Such ruling may sometimes call for discipline (1 Thes. 5:12, 13; 1 Tim. 3:5), but every action taken by the elder must be with the best interest of overseeing the people.
Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. (Hebrews 13:17)
(2) Shepherding (Acts 20:28; 1 Peter 5:2). Some important responsibilities of shepherding or tending the flock is given in the following five areas. They are:
a. Feed the flock (Acts 20:28)
b. Watch out for wolves (Acts 20:29-31)
c. Help the weak (Acts 20:35)
d. Minister to the sick (James 5:14,15)
e. Lead before the sheep as a good example (1 Peter 5:3)
Take heed therefore unto yourselves, and to all the flock, over which the Holy Ghost hath made you overseers, to feed the church of God, which he had purchased with his own blood. For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of you own selves shall men arise, speaking perverse things, to draw away disciples after them. Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears. And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you and inheritance among all them which are sanctified. I have coveted not man’s silver, or gold, or apparel. Yeah, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive. (Acts 20:28-35)
(3) Instructing (1 Tim. 3:2; Titus 1:9). Elders are the ones who bring stability to the Church, also exemplify and help bring a unity among God’s people. It is essential that their teaching be firmly based on the Word of God (Heb. 13:7; 1 Tim. 5:17; 2 Tim. 2:2). Priority should be placed on the eldership coming to a place of doctrinal unity on any questionable areas so that they can speak as one unified voice.
F. Appointment, Tenure, Resignation And Removal.
(1) New Testament elders were never elected by popular or majority vote. The Lord is responsible to call a person into ministry (Eph. 4:1-16), but Church leadership is responsible to recognize and ordain proven gifted ministers as elders when the need arises and as the Holy Spirit directs (Acts 14:23; Acts 20:28). In the beginning of a New Testament local Church it seems to have been the ministry of the apostle who founded the work to also ordain the elders of the work. After a work was established, new local elders were undoubtedly appointed and ordained by the existing elders. Two Greek words shed light on this ordination process. “Cheirotoneo” literally means “to stretch forth the hand” (Acts 14:23; 2 Cor. 8:19). Elders are set into office by the laying on of hands. “Kathisteemi” means “to ordain or appoint” (Titus 1:5; Acts 6:3). It usually signifies to appoint a person to a position giving them a charge. All through the Scripture when someone was appointed to a place of responsibility they were appointed or set in by those in authority, not by the people. Thus, all rule came from God down through His Headship ministry and not from the people up (Ps. 133; Mt. 24:45; Acts 7:35; 1 Tim. 4:14; 1:18; Acts 6:6; 13:1-3).
(2) There is no record in the New Testament about the elder’s term of ordination. Therefore, within this local Church, an elder is appointed by the Senior Bishop and ordained to serve in the office of the elder. Elders who reach an age or condition that they may only serve in a limited capacity due to a lack of physical strength or disability will always be highly esteemed.
(3) An Jr. Bishop or Elder/Overseer of EOM International may be dismissed during their tenure of service if he or she voluntarily resigns from either their membership standing or their office or ordination standing; or
(4) If the EOM Board unanimously or the Senior Bishop, individually, determines to remove a Jr. Bishop or Elder/Overseer at any special meeting duly called and held for such purpose: (a) that he or she does not faithfully and or satisfactorily perform their eldership ministry responsibilities; or (b) that he or she is out of harmony with the Church teaching, ministries and or spiritual leadership of the EOM Board; or (c) Scripturally disqualifies themselves. Any such decision that is made by the Senior Bishop, individually, or the EOM Board, unanimously, shall be conclusive and final, and shall not be subject to challenge by the Elder affected such decision.
G. Honor Of Bishops and Elders/Overseers. They have a serious charge before the Lord. God holds them strictly accountable. Jr. Bishops and Overseers/Elders who fail to fulfill their responsibilities will be dealt with by God. However, the elder is not the only one who has responsibility. Not only do the elders have an obligation before God to oversee the people, but the congregation also has responsibilities toward its eldership. The people are exhorted to:
(1) Know Those Who Are Over Them (1 Thes. 5:12). The people are to appreciate the true value of their leaders.
(2) Esteem Them Very Highly (1 Thes. 5:13). This esteem is not based on emotions or sentiment. It is deliberate respect for the calling of ministry and office that God has placed in the local church.
(3) Submit Themselves To God’s Anointed And Appointed Leaders (Heb. 13:17). The elders cannot fulfill their calling without the voluntary submission of the people to their leadership oversight.
(4) Support The Local Church Ministry Financially (1 Tim. 5:17; Gal. 6:6; 1 Thes. 2:6, 9; 1 Cor. 9:11-14; Mal. 3:6-18; 1 Cor. 16:1,2; Heb. 7:1-10). The elders should not have undue concern about their personal and the Church ministries financial support. This is the responsibility of the local Church family in obedience to the Lordship of Christ.
(5) Not Charge An Elder With Wrong-doing Too Hastily. Elders are often exposed to misrepresentation and unjust criticism. For this reason, God protects them by warning His people not to rebuke an elder (1 Tim. 5:1). The people are also exhorted not to receive an accusation against an elder except on the evidence of two or three witnesses (1 Tim. 5:19). If an elder does fall and is guilty of something worthy of Biblical rebuke, he is to be rebuked openly so that others may fear (1 Tim. 5:20). The public nature of his office demands public discipline and repentance.
H. Relationship Of Bishops and Overseers/Elders To Deacons. Due to Scriptural misinterpretations of some present-day concepts of elders and deacons, it is important understand the Scriptural relationship as to how these two offices relate to each other.
In some respects, we see a pattern for this relationship in the Old Testament between the priests and Levites. The priests were charged by God to sacrifice for the people. However, there was constant preparation and clean-up that hade to be done. There were also other numerous tasks that had to be done. To solve this concern, God gave the Levites to the priests to help them get everything done that was related to their service unto the Lord (Num. 3:5-10).
Likewise, God has given deacons to the elders. The deacons are to serve the elders by assisting them to perform special services of ministry. God has placed authority in His house in the hands of the elders. They are able to delegate authority to the deacons to fulfill special functions of service in the Church (Acts 6:3). The deacons are under the authority of the elders and answerable to them for their charge. The authority of the deacons come by virtue of their appointment by elders.
Section 2. The Office Of The Deacon. In addition to the Office of the Elder, the other office also designated and recognized by God, is the Office of Deacon. The word deacon basically means a “servant”, and the word emphatically describes the function of the deacon. Now we look at the second office in the New Testament Church to also realize that a Scriptural knowledge of the word deacon is imperative to understanding the place and function of this office.
The Meaning Of Deacon. Four primary Greek words shed light on the ministry of a deacon in the Scripture. They are “diakoneo,” “diakonia,” “diakonos” and “diako.” The best way to study any concept in the Bible is to examine the root words that are used in connection with the concept. Our English word “deacon” is not a translation of the Greek words, bit is a transliteration. That is, the translators used English letters for the Greek word without giving the actual meaning of the original word. Whenever we find a word in the New Testament that is transliterated rather than translated, we can be almost certain that when the translating was done there was a theological question connected with that particular word.
Some instances of transliterated words are “baptism,” “bishop,” “apostle,” “evangelist” and “deacon.” For example, the Greek word “baptism” literally means “immerse, dip or plunge.” However, in the 1600’s when the Bible was brought into the English language, baptism was not practiced in Christian circles by dipping, plunging or immersing. To avoid raising theological problems over the validity of other modes of baptism, the translators chose a neutral term that could be given any meaning desired by the interpretation.
This is also true of the word “deacon.” The Greek word for deacon occurs many times in the New Testament and in most cases is properly translated. Occasionally, however, when this same word is used in connection with an office in the Church, the words is not translated but transliterated. To overcome some of these misunderstanding it is necessary to look at the Biblical words and see how they are used throughout the New Testament. Following is a summary of the definition and usage of each of these words in the New Testament.
(1) “Diakoneo” literally means “to be an attendant, to wait upon.” In the New Testament it refers to waiting on someone at a table as a waiter (Luke 22:24-27); serving someone in any way (Matthew 4:11; 27:55; Acts 19:22; 2 Cor. 8:19); taking care of (2 Cor. 3:3; Acts 6:2); helping or supporting someone (Mt. 25:24; Luke 8:3; Rom. 15:25); the ministry of a Church official.
“And let these also first be proved; then let them use the office of a deacon, being found blameless.” (1 Timothy 3:10)
This particular word is translated several way in the King James Version: minister, serve, administer, and as the office of deacon.
(2) “Diakonia” literally means “service or attendance as a servant.” In the New Testament it is used to refer to all manner of service (Heb. 1:14; Eph. 4:12; Acts 6:4); the service necessary for the preparation of a meal (Luke 10:40); the service or function of all New Testament ministries (1 Tim. 1:12; Acts 20:24; 1 Cor. 12:5; Col. 4:17); aid, support or distribution especially of alms and giving it to the poor (Acts 11:29; Rom. 15:31; 2 Cor. 8:4); a specific ministry in the Body of Christ (Rom. 12:7). This word is translated “serving,” “ministry,” “ministration,” “relief,” “office,” “service,” “administrations,” “ministering.”
(3) “Diakonos” literally means “a waiter, attendant, servant or minister.” In the New Testament it refers to a personal servant (Mt. 20:26; 23:11; John 12:26); a helper or an encourager (1 Thess. 3:2; 1 Tim. 4:6); an official of the Church (Phil. 1:1; 1 Tim. 3:8). This word is translated “minister,” “servant,” “deacon.” The apostles and other prominent Christians are seen in this capacity (Col. 1:23; Eph. 3:7; 2 Cor. 3:6).
(4) “Diako.” Although this word is not found in the New Testament, it is significant to our understanding the word deacon because it is generally regarded as the root word from which the other three are derived. It literally means “to run or hasten on errands.”
When viewed all together, it becomes evident that these words are closely related and that they are used in primarily two ways, an unofficial way and an official way. In the general or unofficial sense, they refer to any kind of servant ministries. At times they refer to the serving ministry in the home, the ministry of civil rulers, the ministry of angels, the ministry of various servants, and the ministry service of all believers regardless of their calling in the Body of Christ. It is in this sense that every born-again believer is to have the heart attitude and characteristics of a servant.
These words are also used in an official way. It is very clear from certain passages that these words are referring to an exceptional category of people by reason of prior proven service and were thus appointed “deacons” or literally “servants.” These would obviously be people who had distinguished themselves in this capacity by their excellence of a heart to serve others and were involved in certain designated areas of needed responsibility. This, then, became a specific office for which qualifications were set down.
A. The Birth Of The Office Of The Deacon
(1) And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.
(2) Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables
(3) Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.
(4) But we will give ourselves continually to prayer, and to the ministry of the word.
(5) And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch:
(6) Whom they set before the apostles: and when they had prayed, they laid their hands on them. (Acts 6:1-6)
This passage in Acts tells us how the original of the office of the deacon emerged. Although this fact is not specifically stated in the passage, the use of the Greek words, the prominent position of the passage, the spiritual qualities for these men, and historical Church tradition all implicate that this is the case. If this is not the beginning of this new office, then we have no other Scriptural reference where the origination of this office is recorded. From this foundational passage we can gather many insights and guidelines for the establishment of deacons in the Church.
(1) Deacons were a matter of practical consideration. The apostles appointed deacons to meet a particular need they could not meet themselves due to the growth of the church. Part of the early development of the Church was in response to need. As long as the Church was small in numbers there was no need for deacons. As the Church grew and the responsibilities grew, the apostles realized that they could no longer adequately meet certain needs of the people and still be faithful to fulfill their commission of feeding and overseeing the flock of God. The apostles were not being proud when they sought from someone else with whom to give this responsibility. They were merely recognizing that their main ministry was handling the Word of God. In this instance they would have to delegate “serving of tables” to others. In doing so, they did not neglect their responsibility. They were seeking to use men of proven character to first assist them by serving their needs which thereby would also serve the needs of the people. This did not elevate these original seven men to equal status with the apostles or in any way establish a new realm of authority. The deacons were given to the leadership to assist them, just as the Old Testament Levites were given to assist Aaron in the priestly office.
(2) Deacons were initiated and set in office by appointment of the twelve elders with the affirming consensus of the people. The idea for deacons did not come from the people. God directed the leadership in solving a very real concern. Those in leadership realized their need to first fulfill their calling, if they were to ultimately lead God’s people into finding their destiny in God. The apostles communicated their discernment to the people, and involved the people to implement their unified direction of leadership. The apostles approved and set in their place of service those who had been affirmed by the people because they met the qualifications, which the apostles themselves had laid down.
(3) Later many other Churches seem to have realized the divine order in the selection of deacons for they also set them in their Churches. The Church at Philippi had deacons (Phil. 1:1). The Church at Ephesus seems to have followed this pattern because of Paul’s letter written to Timothy while he was in Ephesus (1 Tom. 3:8-13). Early Church history also tells us that this became a universal principle among the Churches.
B. Qualifications Of Deacons. It is interesting that God does not want just anyone to care for and serve his people. He does not want just anyone to “wait on tables.” He does not take just anyone who volunteers for this ministry. God is very particular about every person who has responsibility in His House. When the apostles sought for helpers they asked for men of honest report, full of the Holy Spirit and wisdom (Acts 6:3). As the function of deacons developed in the New Testament, Paul gave more concrete definitions to their required qualifications. These qualifications are not put forth as ideals to be aspired, nor is the office to be given to someone so that these qualities can be cultivated. Everyone who is set in as a deacon should already have proven that they possess these godly qualities.
8 Likewise must the deacons be grave, not double tongues, not given to much wine, not greedy of filthy lucre;
9 Holding the mystery of the faith in a pure conscience.
10 And let these also first be proved; then let them use the office of a deacon, being found blameless.
11 Even so must their wives be grave, not slanderers, sober, faithful in all things.
12 Let the deacons be the husbands of one wife, ruling their children and their own houses well.
13 For they that have used the office of a deacon well purchase to themselves a good standing, and great boldness in the faith which is in Christ Jesus. (1 Timothy 3:8-13)
These Scriptural requirements can be summed up in categories of moral, domestic and spiritual qualifications.
(1) Moral Requirements
a. Not Double-tongued (1 Tim. 3:8). One who is double-tongued says one thing to one person and gives a different view of it to another. This would imply that a deacon must not gossip.
b. Not Given To Wine (1 Tim. 3:8). This individual must be above reproach and excess in his personal habits. Whatever he does will have great influence upon others.
c. Not Greedy Of Money (1 Tim. 3:8). This is put in stronger terms than even in the qualifications for elders. Perhaps, it is because when the deacons are in a place of assisting and helping others, they may be tempted to accept monetary gifts from those to whom they minister.
d. Proven (1 Tim. 3:10). The word used here means “to test, scrutinize to see whether a thing is genuine or not.” The office is not given to cultivate maturity. Those given this position of ministry should already be living the life of a servant before they are entrusted with the title of the office.
(2) Domestic Requirements
a. Husband Of One Wife (1 Tim. 3:12). God’s laws are a priority for this man who has undivided affections.
b. Ruling His Own House Well (1 Tim. 3:12). This qualification is probably not to determine rulership ability, but to determine the nature of the deacon’s Christian walk. The deacon must first be a good spouse and or parent in the home, doing a good job at home.
(3) Spiritual Reqirements
a. Full Of The Holy Ghost (Acts 6:3). Natural ability is important, but secondary to the motivation and empowering presence of the Holy Spirit. It is far better to use someone who is sensitive to God and lacking some natural abilities, than to have someone who relies on natural ability alone.
b. Full Of Wisdom (Acts 6:3). Individuals may find themselves in situations where emotions are involved and there they are knowledgeable of some facts wither from leadership or otherwise, but not knowledgeable from a comprehensive level of eldership insight and they could unknowingly misrepresent the position of leadership. Therefore, a deacon must know how to behave and act wisely.
c. Grave (1 Tim. 3:8). This term denotes a seriousness of mind and character which will inspire the reverence, awe and respect of others.
d. Holding The Mystery Of The Faith In A Pure Conscience (1 Tim. 3:9). This person must be spiritually right with God, so that along with material relief and service, he might also bring Spiritual encouragement.
These Scriptural qualifications indicate to us the importance that God places on all manner of service in the House of the Lord. In the Old Testament only those who were set apart were to bear the vessels of the Lord (Isaiah 52:11; 1 Chronicles 15:12). In the New Testament local Church the Lord is just as concerned over His House.
These qualifications in many ways closely resemble the qualifications that God has set down for elders. One main difference is that there is no mention of requiring deacons to have an ability to teach or rule in the House of God (1 Tim. 3:2, 5, 12). It is clear that deacons are not those in authority in God’s House, nor is the primary function of this office to be the teachers who handle the Word of God. They are, as their name indicates, the committed servant order in the church.
C. Work Of The Deacon. The references in the New Testament make it clear that the general function of the deacons is to perform various and faithful services of a practical nature that are unique to every local church, and thus specifically, to relieve the elders of concerns that otherwise might detract and or hinder them from their ministry of spiritual oversight and corporate destiny. The passage in Acts 6 reveals that the responsibilities of concern in this instance were mainly to aid in the distribution of relief to the poor, a practical service designed to free the apostles for the ministry of the word and prayer. This passage seems to imply that these seven men did not necessarily do all the work themselves, but were also given the oversight to be accountable in these areas to make sure that the job was carried out in a systematic and impartial manner. Act 6:3 mentions that the apostles were looking for men they could “appoint over this business.”
In Philippians 1:1, Paul mentions this group of people in his greeting. This is unusual because it is the only letter where Paul includes the deacons in his opening address to the church. Paul had received a love offering from the Church at Philippi while he was in military custody at Rome. Paul responded with a letter of encouragement and thanksgiving. In addressing this letter to both the bishops (overseers) and the deacons (servants) he seems to be acknowledging that each office had an important role of service.
There are many practical responsibilities and ministries within the house of God that are particular needs of special concern which are unique to every local church. God has provided the deacon office as a structure for faithful service to support the elders, whereby such responsibilities of concern will be performed in an orderly and accountable manner of excellence.
Therefore, in this assembly, deacons are the ministering servants of the Church family who are appointed by the EOM Board to release the Senior Bishop, Jr. Bishops, Overseer/Elders to give themselves more fully to the oversight and corporate destiny (national and international vision) of EOM International.
D. Appointment, Term, Resignation And Removal
(1) A distinguishing factor in the office of deacons is the manner in which they are set into their place of service. The only New Testament pattern of the setting in of deacons is in Acts 6 where they are set apart by appointment and the laying on of hands of the leadership, and with the affirmation of the assembly.
(2) There is no record in the New Testament about the length of a deacon’s term in office. Upon the expiration of a two year tenure, and only after taking a sabbatical period of between six to twelve months, Deacons of EOM International who have faithfully and satisfactorily served in office may request to be reinstated in office (by letter addressed to the EOM Board) for another two year term. This option may reoccur in like manner after each two-year term a deacon services in office.
(3) A Deacon of EOM International may be dismissed during their tenure of service, if he or she voluntarily resigns from either their membership standing or from their office of ordination standing; or
(4) If the EOM Board unanimously or the Senior Bishop, individually determines to remove a Deacon, either for or without cause, at any regular or special meeting duly called and held for such a purpose: (a) that he or she does not faithfully and or satisfactorily perform their Deaconship ministry responsibilities; or (b) that he or she is out of harmony with the Church teaching, ministries and or spiritual leadership of the EOM Board; or (c) Scripturally disqualifies themselves. Any such decision that is made by the Senior Bishop, individually, or the EOM Board unanimously shall be conclusive and final, and shall not be subject to challenge by the Deacon affected by such decision.
E. Honor And Reward Of Deacons
“For they that have used the office of a deacon well, purchase to themselves a good degree, and great boldness in the faith which is in Jesus Christ (1 Tim. 3:13 KJV)
“Those who have served well gain an excellent standing and great assurance in their faith in Jesus Christ” (NIV)
“Those who do well as deacons will be well rewarded both by respect from others and also by developing their own confidence and bold trust in the Lord.” (LIV)
For those who serve well there is honor and reward. Serving well requires sincere diligence, faithfulness, responsiveness, sensitivity, thoroughness and sacrifice. Stephen and Philip were such individuals.
Those who serve well purchase for themselves a good degree. Not a bachelor’s or PhD degree. This is a God-given degree or standing. It may mean that they gain a good reputation and are held in high esteem by others. It may also mean that in serving well, this office becomes a stepping stone to other levels of ministry (Mt. 25:21; 1 Tim. 4:12). The Greek word here means “step” and may imply that the office, or at least the serving role of a deacon, is preparatory for eldership. Many New Testament ministers began as servants. Timothy served Paul (Acts 19:22). John Mark served Paul and Barnabas (Acts 13:5). Philip who began waiting on tables, who went above and beyond the call of duty, and ended up as a great evangelist (Acts 8:5, 6; 21:8). The Old Testament suggests a similar pattern in the Moses/Joshua and Elijah/Elisha relationships (Ex. 24:13; Josh. 1:1; 1 Kings 10:19-21).
Those who serve well inherit great boldness in the faith. Stephen is a striking example of this. As he was faithful in small things, God promoted him to greater things. He used many opportunities to share his faith and his testimony with others. Soon Stephen appeared as bold as a lion, doing signs and wonders (Acts 6:8) as a consequence of his life of service and devotion to God. Stephen went from faith to faith as a faithful servant in the church.
F. Office Of The Deaconess.
“Women must likewise be dignified, not malicious gossips, but temperate, faithful in all things.” (1 Timothy 3:11 NASV)
There seems to be good evidence that many women served in the New Testament Church as deacons. In the above Scripture verse Paul makes special admonitions to women who would function in this capacity. The King James Version would lead us to believe that these admonitions are only for the wives of deacons. However, carefully analysis of this passage seems to indicate that this is not the case, but that these qualifications also form an order of servants. This becomes evident for some of the following reasons:
(1) The Greek word translated “wives” in the King James may also be translated “women.” Either translation is accurate and the word is translated these two ways consistently throughout the New Testament. Whether “wife” or “woman” is used in any particular passage is the translator’s choice and can only be determined by the context. The general rule applying to this word is that is should always be translated “woman” unless the context clearly implies that it is referring to a wife. The King James translators felt it should be rendered “wives” in this case. However, other versions such as the New American Standard, New Revised Standard, The Amplified Bible, The Jerusalem Bible, Wuest’s Expanded Translation of the Greek New Testament, etc. translate it “women.” This is probably the more accurate choice, since there is really no grammatical justification to link them to the deacons that are mentioned in the previous verses of 1 Timothy 3:8-10.
(2) The term “likewise” that is used here is the same word used in verse 8 to introduce the deacons as contrasted to the elders. In the context this term seems to be used to denote a transition from one order to another. If so, this order in verse 11 would be that of a deaconess. (See also: 1 Timothy 2:9; Titus 2:3,6)
(3) It seems strange that Paul would state the qualifications for the deacon’s wife when he states no such qualifications for the wife of an elder. Obviously the role of an elder is much more important in terms of authority and responsibility, yet Paul lists no qualifications for the wife of the elder. This apparent inconsistency also suggests that these women in verse 11 form a category distinct from that of men.
(4) Some additional evidence that women did function in this capacity in the New Testament Church is that historical documents from the early second century reveals that there was an order of deaconesses in the early church. One such example is found in a letter dated about 112 AD. This letter is about a report from the governor of Bithynia, a man named Pliny, to the Emperor Trajan in which he indicated that he had tortured two Christian handmaidens who were called “deaconesses” (See “Deaconess,” Interpreter’s Dictionary of the Bible, Vol. 1, pg. 786). There also seems to be several women who serve in such an order in the New Testament. In the following examples, a form of the Greek word “diakoneo” is used.
a. Phoebe (Rom. 16:1,2,12). Phoebe is the clearest example because she is obviously a woman (“our sister”) and she is called “a servant of the Church of Cenchrea.” The word “servant” here is the same word translated “deacon.” It also seems probably that Tryphena, Tryphosa, and Persis, whom he commends for their labor in the Lord, were deaconesses.
b. The Ministering Women (Luke 8:1-3). Several women who had been healed by Jesus evidently traveled with Jesus and the disciples at times to serve them in the areas of material substance.
c. Dorcas (Acts 9:36-40). This woman was vitally involved in ministering to the necessity of the saints. The New Testament does not specifically call her a deacon, but the ministry she had related clearly to the function of a deacon.
(5) Considering some of these examples, it is easy to conclude that the New Testament Church had many women who functioned as “servants of the Church.” To these women Paul adds a few additional qualifications (1 Timothy 3:11).
a. They Are To Be Grave (Reverent Or Dignified). She must conduct herself in such a way that she commands the respect of others.
b. They Are Not To Be Slanderers. This term denotes a person “given to fault-finding with the conduct of others, and spreading innuendoes and criticism.”
c. They Are To Be Sober. This refers to a sound mind and good judgment, as opposed to emotional judgment.
d. They Are To Be Faithful In All Things. A deaconess should be known for the fact that when she is given a responsibility she is always faithful to carry it out.
There are many ministry responsibilities in the Church that could best be handled by godly women. The First Century Church evidently found this to be the case. Obviously today there are many areas where both men and women can be of tremendous assistance to the work of God. Whenever we fail to use all of the ministries that God has set in the Body of Christ, we hinder the family of believers from reaching its corporate potential and destiny in God. Whenever we fail to recognize true servanthood in an individual, we may hinder that person from reaching his or her individual potential and destiny in God. Every believer should be a servant in the Body of Christ. Members of EOM International who have demonstrated a true servant’s heart and attitude are prospective candidates for appointment by the Senior Bishop to serve in the Office of Deacon.
E. EOM’s Leadership Structure, Titles, Offices, and qualifications. All potential and elected leaders must be in good standing adhering to the stated standard in this article (Article XVII) EOM’s Elders various positions. Below are additional requirements and responsibilities for various leadership positions, which maybe amended by the Presiding Bishop along with the EOM Board.
Section 1. Presiding Bishop is the highest leadership position and the chief executive and ecumenical officer of EOM Intl charged with initiating policy, developing strategy and overseeing administration of the entire church. The presiding bishop also serves as a figurehead and speaks on behalf of the entire church. Bishop Lawrence C Dunbar is the Founder and Presiding Bishop of EOM Intl and his term of service will be indefinitely or until he decides to resign from office or the Lord takes him home. Once one of these conditions are met the first administrative will assume the office of presiding bishop. If the first adimistrative assistant refuse this office, the General Board will have the authority to elect their next Presiding Bishop and establish the office’s term of service. The presiding bishop has the athorithy to veto any vote made by the General Board Members after concultation with his excutive board members.
Section 2. Executive Board consists of the Presiding Bishop, 1st, 2nd, 3rd, 4th, 5th, Administrative Assistants, EOM 1st Lady and up 12 members total may be selected. They jointly oversee the activities of the organization ensuring that the operations are proficient, efficient, enforcing the stated bylaws. They are responsible for the Church wide Assembly and provides for the preparation of agendas for the organization. These positions are selected by the Presiding Bishop along with comfermation from the EOM Board. These members serves as the Presiding Bishops armor bears assisting in whatever capacity to help the Presiding Bishop to proform his duties. Selectees would usually be Regional Bishop; however, the Presiding Bishop has extended preferences to Elders and Pastors until elders are mentored to meet the critria of Junior Bishops. The excutive board will also serve on the EOM Board of Directors.
Section 3. EOM Board of Directors is the governing official serving as the corporation’s directors. Along with the Senior Bishop they determines bylaws rules which shall be established to set order within the denomination body of EOM International.
Section 4. Junior Bishops, the office of Junior Bishop is the highest leadership office to govern the people of God in EOM International. Many leaders, lay-members, people maybe curious to why “Junior” precedes Bishop in EOM. We would like everyone that desires this office to understand that there can only be one senior leader, which is our Presiding Bishop. All EOM leaders are asked to respect him as the senior bishop obeying his instructions in the spirit of meekness, which is in accordance with the Word of God.
They are normally in charge of a collective group of churches/ministries in a specified geographical area, which is designated by the ecclesiastical leadership, which is our General Board. EOM General Broad has designated that Junior Bishops will be in charge of Jurisdiction, which are US States and overseas locations. They must also process the qualities of a EOM Pastor in order to be consider to the office of Junior Bishop.
To be Ordain and Consecrated as an EOM Junior Bishops you must have served as an EOM Elder for at lease one year, Apostles a collective group of churches/ministries in EOM for one year, and following the criterion for an EOM Jurisdiction Overseer. The only exceptions to these criterion is that the EOM Presiding Bishop can recommend an Elder to be ordain and consecrated as a Junior Bishop to fill a new leadership position to edify the EOM organization with the General Board approval.
Section 5. Apostles, according to Walter Bauer's Greek-English Lexicon of the NT "…Judaism had an office known as apostle. The Friberg Greek Lexicon gives a broad definition as one who is sent on a mission, a commissioned representative of a congregation, a messenger for God, a person who has the special task of founding and establishing churches. The UBS Greek Dictionary also describes an apostle broadly as a messenger. The Louw-Nida Lexicon gives a very narrow definition of a special messenger, generally restricted to the immediate followers of Jesus, or extended to some others like Paul or other early Christians active in proclaiming the gospel. There are other definitions for apostle; however, EOM embraces these meaning.
Section 6. Regional Leaders/Overseers, once a jurisdiction is establish the presiding bishop along with the General Board will appoint an Overseer, which normally is a Jr. Bishop, but can be an Apostle or a obedient humble mature Elder. The Overseer will establish and maintain order in according with precepts from the Bible, EOM bylaws, Robert’s Rules of Order, and procedures outline for non-profit organization according to federal, state, and local government. You will be required to respect/obey the Presiding Bishop, his Executive Staff, General Board Members and any other appointed leaders. You will be required to lead all EOM ministries establishing Districts and appointing leaders within your Region. You must travel to these ministries to encourage the pastors and congregations sometimes directly overseeing/supervising pastors and congregations until they are in order and strong in the Lord. You are the Apostle for that jurisdiction training Elders, Ministers, men, women and children about the Trinity and EOM International. You must be prepared to handle various situations such as domestic violence, sexual abuse, marriage and family problems, child abuse, issues with gays/lesbians, people with substances abuse, etc. Your leadership will provide people with hope and strength.
Criterion, the perspective leader must have confessed that he/she has accepted Jesus Christ as their Lord and Savior. Must have been a good role model for his family and within his/her community. The candidate must have served as a leader, (Junior Bishop or Elder) in EOM International for at least one year. Must be in good standing with EOM paying tithes and offering. The leader that assumes this outstanding responsibility agrees to represent EOM International to the best of his/her abilities in the name of the Father, Son, and Holy Ghost. You agree to respect/obey the Presiding Bishop, his Executive Staff, General Board Members and any other appointed leaders. You must be will to support the EOM Vision, financial structure, train members the EOM Bylaws and Statement of Faith.
Section 7. District Leaders, are selected elders used to assist the Regional Overseer in leading and organizing their Region. These elders will be required to lead and mentor a number of churches, which forms the district. They are also the Overseers armor bears.
Section 8. Elders and Pastor are the scholars of God’s Holy Word and EOM International. Pastor/Elder overall responsibly is to train and lead people in righteousness. They have divine insight from God and willing provide leadership and training for all people to have good success. They should be willing to assume any of the roles of the five fold ministries for the perfecting of the church. Many saints believe that they should only fulfill role/positions they like/interested, which is an error. The Lord can call you to do whatever role/position He chooses. We encourage leaders to take the limit of God and allow him to use them in whatever capacity he needs you. All should be Faithful, Available, and Teachable (FAT) in the Lord. You can do all things through Christ Jesus, who strengthens you for His work. To be recognized as an EOM Pastor/Elder you must obey EOM Presiding Bishop, leaders, EOM Stated bylaws, and be ordained by the EOM Presiding Bishop.
They will have the authority to perform all of the ordnances in the Holy Scriptures, start ministries, orchestrate programs/ceremonies, perform weddings, eulogies, visit the sick, go to prisons, lay-hands on people, and be an ambassador for EOM International. Elders/Pastors primary responsibilities includes, praying and studying scripture; Ruling/leading the church; managing the church; caring for people in the church; giving account to God for the church; living exemplary lives; rightly using the authority God has given them; teaching the Bible correctly; preaching; praying for the sick; teaching sound doctrine and refuting false teachings; working hard; rightly using money and power; protecting the church from false teachers; disciplining unrepentant Christians; obeying the secular laws as the legal ruling body of a corporation; and developing other leaders and teachers.
The only differs between an Elder and a Pastor is that not all Elders will be given the charge to shepherd over a congregation or a group of God’s peoples. All Elders need to be mindful that they maybe appointed to be a pastor and as members they must follow the leadership of their pastor with humility.
Section 9. Ministers, EOM ministries are in training to be Elders and should take this opportunity to be Faithful, Available and Teachable (FAT) in the Lord. As you mature in the Lord, you may be called upon to assist the EOM Elders in performing their duties with in the organization. Every minister must uphold the standards of our Lord and Savior Jesus and EOM International. To be an EOM Licensed Minister, you must be willing to obey the EOM Presiding Bishop, leaders, and organization bylaws. Ministers’ primary focus is to study and learn God’s Holy Word until their Pastor or Jurisdiction Bishop/Overseer recommends them for ordination. If a minister is mature enough in the Lord, they may do some of the duties and responsibly as an Elder or pastor one of EOM ministries. License are available for any one that desires them as long as they are willing to obey the EOM Presiding Bishop, leaders, and stated organization bylaws.
Section 10. Deacons, EOM deacons and deaconess assist the pastors in performing his or her duties in their local churches. If there are no elders and ministers, the deacon/deaconess will also serve as the pastor’s armor bears. They may be required to perform additional duties in the EOM parent and regional organizations as directed by the Presiding Bishop and Regional Bishops.
Section 11. Prophets, EOM Prophet are massagers of God and they tell the people spiritual events/occurrence present and future. They may also give people divine insight about themselves on what God requires of them. License are available for any one that desires them as long as they are willing to obey the EOM Presiding Bishop, leaders, and stated organization bylaws.
Section 12. Evangelists, EOM Evangelist will not be bound by a building except for when they are needed to do some specific duties such as being a pastor, teacher, or organization leader. Their role is critical to the local ministry in various places international. Evangelist are outreach soul winners going into the streets, neighborhoods, highways, hedges, and any place where people needs to hear the Word of God’s telling them about Jesus or Lord and Savior. Evangelists’ peach anointed persuasion messages about Jesus Christ with the intent of soul winning. Once a person accepts Jesus into their heart, the Evangelist should send them to one of EOM’s ministries to be taught by one of our pastors or contact the local EOM Regional Bishop/Overseer. If no EOM church is available, the Evangelist should send them to one of, associate ministries, or consider starting a new EOM ministry under that EOM Regional Bishop/Overseer. License are available for any one that desires them as long as they are willing to obey the EOM Presiding Bishop, leaders, and stated organization bylaws and articles.
Section 13. Missionaries, As Jesus Christ sent his disciples to preach in His name; we send EOM Missionaries into various regions and areas to do evangelism or ministries of service, such as education, literacy, social justice, health care and economic development.