Presiding in “Un-Presidented” Times

David Gambrell

When you come to appear before me,
who asked this from your hand?
Trample my courts no more! . . .
When you stretch out your hands,
I will hide my eyes from you;
even though you make many prayers,
I will not listen;
your hands are full of blood.
Wash yourselves; make yourselves clean;
remove your evil deeds
from before my eyes;
cease to do evil,
learn to do good;
seek justice,
rescue the oppressed,
defend the orphan,
plead for the widow.
—Isa. 1:12, 15–17 

James and John, the sons of Zebedee, came forward to [Jesus] and said to him, “Teacher, we want you to do for us whatever we ask of you.” And he said to them, “What is it you want me to do for you?” And they said to him, “Appoint us to sit, one at your right hand and one at your left, in your glory.” But Jesus said to them, “You do not know what you are asking. Are you able to drink the cup that I drink or be baptized with the baptism that I am baptized with?”
—Mark 10:35–38 

Praesidere. This Latin word, meaning “to sit before,” stands behind the terms “presider” and “president.” These may seem like unrelated concepts. The first term, often used in ecclesiastical circles, refers to a liturgical leader: one with responsibility for the church’s worship. The second term, regularly seen in the daily news, refers to a political figure: one with authority in affairs of state. The commonality is that presiders and presidents are—or are supposed to be—those who sit before a public assembly in order to exercise guidance, offer direction, maintain order, promote justice, and seek the welfare of all within their care. 

And therein lies a dilemma. How do we conceive of good and faithful liturgical leadership in times when prominent figures of authority—in church and state alike—set a starkly different example? How are our images of leadership being distorted, damaged, and destroyed when prominent leaders spread lies, betray trust, stoke division, incite violence, exploit the vulnerable, thunder and threaten, parade in their pomp, and hoard up for themselves power and wealth? How do we remember what it really means to preside? 

This article begins with a consideration of the new way of life that is inaugurated through the sacrament of baptism. It includes a brief excursus on the language of liturgical leadership in the Presbyterian Church (U.S.A.). It concludes with a reflection on the ministry of the presider in service to the church and the world. 

In times when other standards of leadership are shattered, it is all the more important that liturgical leaders seek to model faithful, loving, and humble service. It is all the more important that we practice and proclaim Isaiah’s call to resist evil and seek the common good. It is all the more important that we follow the way of the Lord Jesus, who refused to “lord it over” others, who came not to be served, but to serve. Perhaps these are gifts that the body of Christ can offer to the body politic. 

A New Way of Life

For those who belong to God in the body of Christ, baptism is the beginning of a new way of life. As the New Testament epistles explain, when we are baptized into Christ, the forces of evil and death are undone: “Consider yourselves dead to sin and alive to God in Christ Jesus” (Rom. 6:11). Former divisions and distinctions are dissolved: “There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female, for all of you are one in Christ Jesus” (Gal. 3:28). A new humanity is created, a new realm is established, and new family ties are forged: “You are no longer strangers and aliens, but you are fellow citizens with the saints and also members of the household of God” (Eph. 2:19). 

The liturgy for the sacrament of baptism attests to this new way of life. It begins with a call to renounce evil, trust in God, and “pledge our allegiance” to Jesus Christ:

Trusting in the gracious mercy of God,
do you turn from the ways of sin
and renounce evil and its power in the world? 
I renounce them. or I do. 
Who is your Lord and Savior?
Jesus Christ is my Lord and Savior.
Will you be Christ’s faithful disciple,
obeying word and showing his love?
I will, with God’s help.¹ 

These are not intended to be one-time promises, uttered and unremembered, like the empty rhetoric of campaign speeches. This is a daily discipline for followers of Christ, a continual practice of radical reorientation, rehearsed in worship through the rhythms of the day, the week, and the year. 

The act of washing with water, central to the sacrament of baptism, serves as a natural symbol for this new way of life. Water is basic, common to every creature on earth. Yet water is powerful, delivering death and sustaining life. Washing with water is a sign of humility, an implicit acknowledgment of our need for cleansing, pardon, and renewal. Poured out in the name of the Trinity, water becomes a sign of new birth: we are claimed as beloved children of God, members of Christ’s own body, and citizens of a new creation. 

The liturgy for baptism continues with words from Scripture describing the gifts of the Holy Spirit, bestowed on every child of the covenant:

O Lord, uphold N. [and N.] 
by your Holy Spirit.
Give her/him/them the spirit 
of wisdom and understanding,
the spirit of counsel and might,
the spirit of knowledge 
and the fear of the Lord,
the spirit of joy in your presence,
both now and forever. Amen. (Isa. 11:2)²

Through these sacred gifts, the Spirit equips us for life in Christ: a new way of life marked by the diligent discernment of God’s will, the persistent pursuit of God’s justice, and the exuberant exaltation of God’s glory. 

Elsewhere in Scripture, other gifts or fruits of the Holy Spirit are suggested. Drawing a contrast with desires of the flesh that lead to destruction, Galatians lists “love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control” (Gal. 5:22–23). Employing the baptismal imagery of putting on a new garment, Colossians calls us to clothe ourselves with “compassion, kindness, humility, meekness, and patience” (Col. 3:12), along with forgiveness, love, peace, wisdom, and gratitude. The thread that ties them all together is an expansive sense of love in action—love for God and love for neighbors. “By this,” Jesus says, “everyone will know that you are my disciples” (John 13:35). 

All of this is true for every Christian, every member of the body of Christ. Baptized into Christ, each Christian is empowered to say “no” to evil, oppression, and violence, and “yes” to God’s righteousness, justice, and peace. Each Christian is stamped with the seal of new creation, embraced by the body of Christ, and welcomed into the commonwealth of God. Each Christian is nourished by the fruit of the Spirit and strengthened to carry out Jesus’ mission and ministry of extending these blessings to all the earth.

Of Presbyterians and Presiders 

Baptism is the beginning of new life in Christ. It is also the foundation for every form of leadership and service in the church. The Presbyterian Church (U.S.A.) Directory for Worship expresses the relationship between baptism and ministry in this way:

In Baptism each Christian is called to ministry in Christ’s name. God calls some persons from the midst of congregations to fulfill particular functions, so that the ministry of the whole people of God may flourish. In ordination the church sets apart with prayer and the laying on of hands those who have been called by God through the voice of the church to serve as deacons, ruling elders, and ministers of the Word and Sacrament.³ 

Our liturgy for ordination underscores this sacramental connection by beginning with the reaffirmation of baptism, gathering candidates for ordination around the font. 

As the Directory for Worship teaches, some live out their baptismal calling through “ordered ministry” as deacons, elders, and pastors, carrying out particular roles in the mission and ministry of the church. These persons are spiritual leaders, to be sure. But this kind of leadership is not about position, power, or privilege; it is about vocation, service, and faithfulness. They do not trumpet their own accomplishments; they point to what God is doing. Their purpose is building up the body of Christ so that the church can do God’s work in the world. 

Prior to the 2011 revision of the PC(USA)’s Form of Government, we referred to these ordered ministries as “offices.” The shift in terminology from “office” to “ordered ministry” is a better reflection of our theology of ordination and ministry, in which the whole people of God serve together under the authority of Christ.⁴ Leaders in the church are not “elected to office,” but called to service. They are no longer called “officers,” suggesting elevated status in an organization, but “ministers,” conveying a sense of spiritual vocation. Seeking to follow Jesus together, their mutual ministry is organized (or “ordered”) in such a way that every member of the body can fulfill their God-given purpose.

Like presider/president, the words “minister” and “ministry” have a mixture of sacred and secular associations. In ecclesial circles, “minister” is often used as a synonym for the priest or pastor of a local congregation; in the PC(USA), this person is called a minister of Word and Sacrament. In the political sphere, a “prime minister” refers to the executive leader in a parliamentary system of governance; government offices are also sometimes known
as “ministries,” as in ministry of education, justice, or defense. 

The previous edition of the PC(USA) Book of Common Worship used the word “minister” for the primary leader of worship, generally referring to a minister of Word and Sacrament. The following excerpts from an essay introducing the Service for the Lord’s Day illustrates this usage (italics added):

The people respond with “Amen” to this and all other prayers offered by the minister or other worship leaders.

The readings may be read by a minister or by a member of the congregation.

In the name of the triune God, the minister pours or sprinkles water visibly and generously on the head of each candidate or immerses each candidate in water. 

The minister, or the one authorized to preside, invites the people to the Lord’s table using suitable words from scripture.⁵ 

In the decades since the publication of that service book, however, significant and growing numbers of PC(USA) congregations are served not by ministers of Word and Sacrament, but by ruling elders commissioned to pastoral service. While the lowercase term “minister” technically includes other ordered ministries, people often fail to make the connection to commissioned pastors.

Given this potential for confusion, the 2018 edition of the Book of Common Worship uses the term “presider” to refer to the primary leader in a service of worship. This decision was taken after considerable conversation and consultation with denominational leaders, liturgical scholars, and ecumenical partners. The word “presider” has a number of advantages: it avoids specifying minister, elder, or pastor, providing a neutral term; it is expansive enough to describe leaders in a variety of settings, including mid-council events (often ruling elders), community gatherings (other church leaders), and services of daily prayer (any member); and it has currency in other Christian traditions.

Other commonly used synonyms for presider—celebrant, officiant, and worship leader—arrive with certain baggage. Referring to the primary leader as the “celebrant” undermines that sense that the whole assembly shares in the celebration, and may seem misplaced in a service focusing on repentance or lament. This nomenclature has also come to be favored by leaders of secular weddings and funerals, a potential source of confusion. The term “officiant” has been similarly adopted by non-religious ritual practitioners. Furthermore, it shares a root with the problematic terms “office” and “officer,” and may convey unwanted overtones of rigidity, self-importance, and bureaucracy (as in “officious”). In the context of the contemporary praise and worship movement, “worship leader” has acquired a specialized meaning, referring primarily to music leadership in the opening part of the service, prior to the sermon. 

Recently I have noticed some worship planners using the word “participants” to describe the leaders of a service. This is sometimes seen at the end of a service bulletin or slideshow, with a list of the names of “worship participants” where one might expect to see “worship leaders.” This usage should be avoided, as it contradicts our conviction that faithful worship is communal and collective work, demanding the “full, conscious, and active participation of the whole body of Christ, with heart, mind, soul, and strength.”⁶ We are all “worship participants”!

I suspect that this problematic phrase comes, at least in part, from a reticence to claim the language of leadership. This may be a vestige of our history—Reformed Christians are famously allergic to individual authority. Sixteenth-century continental Reformers raged against abuses of power in the papacy and priesthood at that time. Seventeenth-century reformers in England and Scotland contended with the monarchy and the imposition of a mandatory order of worship (see the prayer book riot of 1637). Puritan and Scottish immigrants to North America brought their resistance to the crown—along with their forms of church government and worship—across the Atlantic, eventually establishing the Presbyterian Church in the United States of America in 1789. As is often observed, Presbyterian polity was an important influence on the representative democracy of the United States Constitution, which went into effect that same year. 

We are wise to be cautious about claiming the language of leadership; current events make this abundantly clear. And the time may come when the word “presider” no longer serves us well in the language of the liturgy. Its proximity to “president” certainly isn’t helping matters at the moment. Given our history and influence, perhaps we Presbyterians have a special responsibility for the ongoing critique and reform of this term, and of related roles in church and state. 

I believe it would be a mistake, however, to abandon the language of leadership altogether, or to abdicate the role of the presider (whatever it may be called) in Christian worship. The people of God come to worship seeking guidance and direction in the practice of their faith. They expect their leaders to be good and trustworthy “servants of Christ and stewards of God’s mysteries” (1 Cor. 4:1). A faithful leader or presider fulfills their task in this spirit of service and stewardship—doing justice, loving kindness, and walking humbly with God (Mic. 6:8). In the final section of this article, I will offer some observations on the work of the presider—with implications, I hope, for all who “sit before” public assemblies. 

The Work of the Presider

The New Testament offers tantalizing glimpses of nascent models of leadership in the earliest Christian communities—deacons, elders, pastors, and bishops. These orders of ministry would not be fleshed out for several centuries, and their functions have evolved in manifold ways throughout the history of the universal church. A good and faithful presider attends to the heart of each of these forms of service, while empowering the ministry of all the baptized and engaging in the collegial work of the whole body of Christ. 

Diakonos: deacon. The Greek word diakonia relates to ministry or service and is sometimes used for those who wait tables or deliver messages. References to deacons in the early church are found in Acts, Romans, Philippians, and 1 Timothy. Deacons are charged with the ministry of compassion, witness, and service.⁷ In some liturgical traditions, deacons are responsible for proclaiming the gospel, leading the prayers of intercession, and preparing the table for communion. 

Jesus demonstrated diaconal leadership when he read from the scroll of Isaiah at the beginning of his ministry: “The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to set free those who are oppressed, to proclaim the year of the Lord’s favor” (Luke 4:18–19). Jesus announced that his mission would be one of compassion, witness, and service, delivering a message of hope to people in need. 

A good presider practices diaconal leadership by leading the church in service, showing compassion and care for those who are most vulnerable, within and beyond the walls of the church. Diaconal leadership is marked by kindness, humility, and simplicity. It involves speaking truth to power, standing with the powerless, and remembering those who are too often forgotten or ignored. 

In a particular service of worship, a presider may exercise diaconal leadership by showing hospitality to vulnerable neighbors, demonstrating concern for the youngest and oldest worshipers, providing support for those with particular needs, praying for the afflicted and oppressed, anointing the sick, modeling humble service at the table, and promoting opportunities for compassionate work in the community. Although “preside” means “to sit before,” a diaconal presider gives others a place of honor in the assembly.

Presbuteros: elder. The Greek word presbuteros describes someone who is advanced in age or wisdom, demonstrating prudent guidance and sound judgment; as a collective noun, presbuterion indicates an assembly or council of elders. References to elders in the early church are found in Acts, 1 Timothy, Titus, James, 1 Peter, 2 John, 3 John, and Revelation. Elders are charged with the ministry of discernment and governance.⁸ In some liturgical traditions, elders are invested with ritual expertise and authority: the English word “priest” is derived from the Greek and Latin forms of “presbyter.”

Jesus demonstrated presbyteral leadership throughout his ministry of teaching, as exemplified by the Sermon on the Mount and the many parables of the Gospels. Even at an early age, Jesus is praised for wisdom beyond his years: “The child grew and became strong, filled with wisdom, and the favor of God was upon him” (Luke 2:40). In the temple, Jesus distinguished himself as a teacher of teachers; his disciples came to call him rabbi. 

A good presider practices presbyteral leadership by being a trustworthy guide to the liturgy and a reliable figure in the assembly of God’s people. Presbyteral leadership is marked by prayerful, communal discernment of the will of God. It involves seeking what is just and right, working for the common good, and demonstrating good stewardship of the church’s resources. 

In a particular service of worship, a presider may exercise presbyteral leadership by leading with confidence through the order of worship, encouraging faithful formation through patterns of prayer, interpreting the words and actions of the liturgy, and being a steady presence in times of uncertainty. A presbyteral presider models for the whole assembly what it means to devote oneself “to the apostles’ teaching and fellowship, to the breaking of bread and the prayers” (Acts 2:42). Before and after worship, a presbyteral leader also cultivates opportunities for the congregation to come to a deeper understanding of the theology and practice of Christian worship. 

Poimen: pastor. The Greek word poimen means “shepherd,” one who tends and herds livestock; as a verb, poimaino refers to the activity of feeding and caring for sheep. The metaphor of “leader as shepherd” appears throughout the Bible, often with respect to the kings of ancient Israel. A reference to pastors in the early church is found in Ephesians; Hebrews and 1 Peter refer to the pastoral work of Jesus as a shepherd to lost sheep. Pastors are charged with the ministry of word and sacrament, leading the whole church in proclaiming the gospel and celebrating the mystery of faith.⁹ As shepherds for the flock, they are called “to equip the saints for the work of ministry, for building up the body of Christ” (Eph. 4:12). 

Jesus demonstrated pastoral leadership when he said: “I am the good shepherd. The good shepherd lays down his life for the sheep. . . . I know my own and my own know me” (John 10:11, 14). For Jesus, pastoral leadership meant self-sacrificing service and intimate identification with the people of God. 

A good presider practices pastoral leadership by being a good shepherd for the people of God, guiding them through deep valleys to still waters and green pastures. Pastoral leadership is marked by faithfulness, self-giving, and tender care. It involves bringing everyone along for the journey, sometimes stopping to wait for stragglers or seeking out one who has strayed from the flock. 

In a particular service of worship, a presider may exercise pastoral leadership by declaring the assurance of pardon, preaching the gospel, and giving voice to God’s blessing. These three pivotal moments in worship are all proclamations of the word, relying on pastoral authority; as such they are typically led by one called by the church to speak a message of grace in the name of Jesus Christ, the good shepherd. A pastoral leader also tends and feeds the flock through the sacraments, presiding at baptism and the Lord’s Supper. Please note that prepositions matter: a pastoral leader presides at font or table, not over anyone or anything.

Episkopos: bishop. The Greek word episkope means “oversight,” keeping watch or taking care; related terms describe acts of guardianship, visitation, and management. References to bishops in the early church are found in Philippians, 1 Timothy, and Titus. Bishops are charged with the ministry of oversight, serving as caretakers for Christ’s church and guardians of its unity and peace. Presbyterians have eschewed personal episcopacy in our form of government, eliminating the office of bishop; however, we practice collegial episcopacy by entrusting the oversight of the church to councils of elders. 

Jesus demonstrated episcopal leadership in his intercession for the unity of his followers:

“I ask not only on behalf of these, but also on behalf of those who will believe in me through their word, that they may all be one. As you, Father, are in me and I am in you, may they also be in us, so that the world may believe that you have sent me” (John 17:20–21).

This is one excerpt from a “high priestly” prayer in which Jesus calls on God to watch over the disciples, guarding and guiding the church. 

A good presider practices episcopal leadership by paying careful attention to what is happening in worship at all times, overseeing the action of the liturgy. Episcopal leadership shares much with the ministry of elders and pastors, including deep wisdom and loving care. It requires a big-picture view of the life and mission of the church in the world. 

In a particular service of worship, a presider may exercise episcopal leadership by caring for the preparation of the liturgy, attending to the structure and flow of worship, and ensuring that other leaders are prepared to play their parts. An episcopal presider also serves as a mirror, reflecting the praise and prayer of the people, and a lens, helping to focus their attention on what God is doing through the liturgy. This is especially important to remember when the presider’s face is visible to the assembly.

Koinonia: partnership. I’ve saved the most important point for last. The Greek word koinonia means “fellowship” or “participation”; it is sometimes translated as “sharing” or “communion.” Partnership is essential to the life of the body of Christ. While a good and faithful presider must be mindful of diaconal, presbyteral, pastoral, and episcopal ministry, no one person can or should fulfill all of these functions in the worship and work of the church. Christian ministry involves collaboration among the communion of the saints. 

Jesus demonstrated collegial leadership by calling disciples and sending them to carry out his mission and ministry. With the Great Commission, Jesus challenges them to cast their nets even more broadly: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age” (Matt. 28:19–20). 

A good presider practices collegial leadership by building relationships, creating community, and fostering the gifts of others. Collegial leadership is marked by love for God, love for neighbor, and love for one another, just as Jesus loves us. It involves the whole body of Christ and every gift of the Spirit: “love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control” (Gal. 5:22–23). It can be a little messy at times, requiring us to clothe ourselves with the baptismal garments of “compassion, kindness, humility, meekness, and patience” (Col. 3:12). And above all, love. 

In a particular service of worship, a presider should exercise collegial leadership by drawing on the gifts of the whole body of Christ in the service of God, taking every opportunity to defer to others, and trusting the transforming work of the Holy Spirit. 

A final source of challenge and inspiration for presiders may be found in the three “offices” of Christ described in the seventeenth-century Westminster Catechism. As the Shorter Catechism puts it, “Christ, as our Redeemer, executeth the offices of a prophet, of a priest, and of a king, both in his estate of humiliation and exaltation.”¹⁰ The crucified and risen Lord demonstrates prophetic ministry by revealing God’s saving purpose in our lives, priestly ministry by reconciling us with God through the offering of his life, and kingly (or pastoral) ministry by governing, guiding, and defending us from evil.¹¹ 

By extension, these three models of ministry present still more ways to envision the service of a presider—especially in “un-presidented” times. Taking up the mantle of Christ, anointed by the Spirit, liturgical leaders can offer a prophetic witness by proclaiming liberation to the oppressed. Trusting in the grace of Christ, our great high priest, they can share in the priestly work of reconciliation by breaking down dividing walls in church and culture. And following in the steps of Christ, the good shepherd, they can subvert earthly concepts of kingship by leading with tenderness and love. 

The church and the world together cry out for good and faithful leadership. Such leadership will, by the grace of God, shape the body of Christ for service, strengthen us to resist oppressive powers, equip us to do justice and show compassion, and make us ready to stand before the throne of the Lamb—who presides at the eternal liturgy of the new creation. 

Notes

1. Presbyterian Church (U.S.A.), Book of Common Worship (Louisville, KY: Westminster John Knox Press, 2018), 409. 

2. Book of Common Worship (2018), 412. 

3. Presbyterian Church (U.S.A.), Book of Order (Louisville, KY: Office of the General Assembly, 2023–2025), W-4.0401.

4. Book of Order (2023–2025), G-2.0101. 

5. Presbyterian Church (U.S.A.), Book of Common Worship (Louisville, KY: WJKP, 1993), 35, 37, 39, 42. 

6. Book of Order (2023–2025), W-2.0201; cf. Constitution on the Sacred Liturgy (Second Vatican Council, 1963). 

7. Book of Order (2023–2025), G-2.0201, W-2.0302.

8. Book of Order (2023–2025), G-2.0301, W-2.0303. 

9. Book of Order (2023–2025), G-2.0401, W-2.0304.

10. Presbyterian Church (U.S.A.), Book of Confessions (Office of the General Assembly, 2016), 7.023.

11. Book of Confessions (2016), 7.024–26.