The domains of the church and home overlap uniquely in the pastoral office, such that a pastor functions as a paternal example for the people of God. When the OT themes of fatherly leadership are sustained through Paul’s emphasis on pastoral fatherhood (yet cautioned with Jesus’ teaching in Matthew 23), it becomes clear that the pastor is a representative father figure in the church family. As such, he demonstrates for God’s people what parenthood ought to be, both in his home and in the church. Indeed, the magisterial domains of home and church overlap in this one office.

In 1999, evolutionary paleontologist and Harvard University professor Dr. Stephen Jay Gould coined the phrase “non-overlapping magisteria” to describe the relationship between science and religion. He aimed to show that science and religion are miles apart because they deal with different realms or, “domains of magisterial (teaching) authority.” This article will not debate Gould’s thesis, but will use his taxonomy of magisterial domains as an analogy. The home and the church are two primary domains of spiritual teaching authority in the Scriptures. As such, one must ask, “Do these magisteria overlap? And if so, how?” The definitive answer of this essay, of complementarian theology, and of the Bible, is “absolutely.”

This essay will argue that the magisterial domains of the church and home overlap uniquely in the pastoral office, such that a pastor functions as a paternal example for the people of God.^[1] To make this argument, key biblical texts will be explored that depict the pastor in paternal terms, with one “problem text” discussed along the way. After surveying the biblical data, a theological sketch will be given to underpin an evangelical understanding of pastoral fatherhood in the church family. Finally, the practical impact of pastoral fatherhood will be discussed, demonstrating both the positive and negative implications.^[2]

Biblical Overview

Throughout the Old Testament, various leaders are given for God’s people. Prophets, priests, kings, sages, and community elders all exercise authoritative roles in the history of Israel, and each of these ministries are depicted in fatherly terms.^[3] These paternal patterns in the OT then develop into a motif in the New Testament. Jesus Christ comes as the Son from the Father. His apostolic disciples, on whose testimony the church is built, are twelve men. These men plant churches, who appoint male elders to exercise oversight. But, perhaps the most vivid ecclesial representations of this motif are found in Paul’s ministry and teachings.

First, Paul regularly describes himself as father to individuals — to Timothy (1 Cor 4:7, Phil 2:22, 1 Tim 1:2, 2 Tim 1:2), to Titus (Titus 1:4), and to Onesimus (Philem 12).^[4] Lest one surmise this is only an individual-to-individual phenomenon, Paul also describes himself as a father figure to entire churches (1 Cor 4:14–17 and 1 Thess 2:7–12 are the most direct references).^[5] This last reference is of particular import because, in this instance, we see that it is not only an apostolic ministry of Paul’s; co-writers Silvanus and Timothy are also included in the collective “we” who related to the Thessalonian church as parents to children. Thus, in the apostolic ministry of Paul and the delegated ministry of his followers, parenthood was a regular metaphor for church leadership.

Second, this example from Paul is only deepened with his teachings on pastoral ministry in the Pastoral Epistles, specifically in 1 Timothy 3 and Titus 1. One of the key qualifications for a pastor is that he “manage his household well . . .for [if not] . . . how will he care for God’s church?” (1 Tim 3:4–5). This sentiment is repeated in Titus 1, where the children of overseers are not to be insubordinate (Titus 1:6). The logic of these qualifications is straightforward: If a man cannot parent at home, he cannot “parent” at church. The work is similar in both magisterial domains.^[6] By linking the pastor’s qualification for church office to his parenthood in the home, Paul overlaps the magisterial domains of the church and home directly in the office of the pastor.

How does this relate to Jesus’ teaching in Matthew 23:9, “Call no man your father on earth, for you have one Father, who is in heaven?”

Various interpretations of Matthew 23:9 have been suggested. The verse could be taken as a direct and wooden prohibition, wherein Jesus’ disciples should not treat any other man as a father, period. The problem with this interpretation is the Bible’s blessing elsewhere of natural fatherhood. Jesus’ other teachings in texts like Luke 11:11–13, where Jesus recognizes natural father-child relationships, give a common-sense rebuttal to this wooden and literal interpretation. Some commentators argue instead that Matthew 23:9 is hyperbolic.

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