The Eldership is a key, though no longer a unique, feature of Reformed Christianity. In the 16th century it was an innovative way of involving the laity in the leadership of the church and the pastoral care and discipline of each congregation that drew on biblical precedent. It took inspiration from Moses' discovery of the need for delegation, and authority from Paul's practice as he established churches on his missionary journeys. It took seriously the requirements of respect and character in the context of church and community and acknowledged the importance of lay people in the support and defence of the church. Functionally it still provides a leadership which is shared more than hierarchical and sets in place checks and balances in decision making processes.

Today elders and parish councillors remain central to the life of each congregation. They are part of a team ministry which requires humility as well as conviction, a willingness to submit to the wisdom of others as well as a collective courage to face hard decisions which need to be made in any community. Spiritual discernment is an important responsibility as the leadership team seeks to know God's will for its time and place and build up the body of Christ. Parishes are represented on Presbytery as the regional court of the church, and General Assembly as the national court, by elders/parish councillors as well as by ministers of word and sacrament, so that there are equal numbers of each.

Taking responsible part in realising the gifts of the people of God is demanding especially given all the other pressures on our time. Often the Gospel as well as one's own character is proved by dealing with the mundane challenges of community life. It is a high calling which may require that some other valid Christian callings and engagements have to be set aside. In a time of uncertainty and change, sharing in the life of the Christian community in this way is an opportunity to be part of a team which is making a Christian difference. The statement on Leadership for Mission sets out values our church believes are important for all in leadership roles in our church.

Elders are elected by the congregation and ordained "for life" though they may serve for a fixed period in a particular congregation. "Ministers of Word and Sacrament" are also referred to as "Teaching Elders" and lay people elected as elders are "Ruling Elders". Elders meeting together are called a Session. The number of elders on a particular session varies, and 8 to 12 would be common, more if there has been difficulty implementing a retirement policy. There is a tendency towards smaller Sessions with a more executive role, with pastoral care delegated to a pastoral committee of some elders and others. It can be good to celebrate and learn from the wisdom of Elders Emeritus by gathering them together from time to time. There is a need to reduce the average age of session and presbytery members and to bring younger people into the eldership. There is ample Presbyterian precedent, if Timothy is not enough, for young adults being called as elders in their twenties.

Parish Councillors are elected for a particular period and Parish Councils operate in Cooperating Ventures and many Presbyterian Parishes. They are helpful in the flexibility they provide in using people's gifts while they are available, especially in communities where there is a lot of mobility. Some have managed to set up a similar system whilst retaining a Session and Board of Managers or Deacon's Court. Parish Councillors who represent Cooperating Ventures in Presbyteries and General Assemblies are regarded as the equivalent of elders in those courts. In a cooperating venture, Presbyterian parish councillors can also be called and appointed as elders. 

Duties of Elders

See the Book of Order chapter on the Session. As well as participating in Session and its decisions the Book of Order states (regulation 89, p.17) that

According to their several ability, it is the duty of the elders to attend to the religious and moral interests of the people over whom they are placed, visiting the sick, arousing the careless, instructing the young, encouraging inquirers, edifying and comforting believers, and generally promoting the welfare of the Congregation.

And in Appendix E-1, p.159.

Persons appointed to the office of elder should ... be possessed of the gifts and qualities which render them clearly suitable for this work [the leadership of the parish]. They should have become know in their Congregations for their Christian faith and love, for their reliability and competence, and for their discernment and good judgement. They should inspire trust and respect.

Presbyterian Church of Aotearoa New Zealand Functions and Duties of the Session as a whole (Book of Order, pp.16-19) 

Some of these seem a bit quaint and need to be updated, but it can be helpful to think in terms of collective responsibility not just individual, and the scope this gives for diversity of gifts among the elders and other lay leaders in the congregation.

Origins of the Eldership in Reformed Churches

It is not hard to find biblical parallels for shared leadership in the community of believers, and these are important for suggesting that a church that has a shared pattern of leadership has at least some biblical precedent. It would be hard to argue, though some do, that it necessarily follows that what we have today was what was set down then. However it is possible to ask whether patterns of leadership today are consistent with patterns then.

Allan Missen did some digging on the origins of the eldership during the Reformation, exploring the question "Where and when in the Reformation did the idea of church government by presbyters first get implemented?"

He wrote:

As I investigated this, it became apparent that the idea first originated with Calvin, however I suspect that he could not implement it in a pure form in Geneva, because the civil authorities were involved in his form of church leadership there. It seems to have been used in France, and then developed within another decade or two in Scotland.

Owen Chadwick The Reformation Pelican History of the Church, p.157, states:

The synod of Paris (1559) organized a national system of presbyteries. Each church was governed by a consistory, the minister with lay elders. Above this was a district assembly, the colloquy, and above that a provincial synod, and finally at the apex the national synod. For many years the state of the country prevented this from being more than a paper organization, but there is plenty of evidence that in many districts the consistory and colloquy worked with effectiveness.

Is there a possibility that this form influenced developments in Scotland?

In Scotland, John Knox introduced THE FIRST BOOK OF DISCIPLINE in1560. It did not really suggest church government by presbyters. Instead it emphasised a church electing its own minister; and a national system of ten superintendents (similar to "bishops"?).

For example: The superintendent of Dumfries:

Whose diocese shall comprehend Galloway, Carrick, Nithsdale, Annandale, with the rest of the dales in the West. His residence to be in Dumfries. These men must not be suffered to live as your idle bishops have done heretofore; neither must they remain where gladly they would. But they must be preachers themselves, and such as may make no long residence in any one place, till there are churches planted and provided of ministers, or at the least of readers.

It also provided for the appointment of elders and deacons:

Men of best knowledge in God's word, of cleanest life, men faithful, and of most honest conversation that can be found in the church, must be nominated to be in election; and the names of the same must be publicly read to the whole kirk by the minister, giving them advertisement that from amongst these must be chosen elders and deacons. If any of the nominated is noted with public infamy, he ought to be repelled; for it is not seemly that the servant of corruption shall have authority to judge in the church of God. If any man knows others of better qualities within the church than those that are nominated, let them be put in election, that the church may have the choice.

The elders only retained office for one year.

THE SECOND BOOK OF DISCIPLINE, produced in 1578, provided a system nearer to our own:

1. As in the civil policy the whole commonwealth consists in them that are governors or magistrates, and them that are governed, or subjects; so in the policy of the kirk some are appointed to be rulers (and the rest of the members thereof to be ruled), and obeyed according to the word of God and inspiration of his Spirit, always under one Head and Chief Governor, Jesus Christ.

2. Again, the whole policy of the kirk consists in three things: viz., in doctrine, discipline, and distribution. With doctrine is annexed the administration of the sacraments. And according to the parts of this division arises a threefold sort of office-bearers in the kirk: to wit, of ministers or preachers, elders or governors, and deacons or distributors.

3. And all these may be called by one general word, ministers of the kirk. For albeit the kirk of God is ruled and governed by Jesus Christ, who is the only King, High Priest, and Head thereof, yet he uses the ministry of men as a most necessary middis [means] for this purpose. For so he has from time to time, before the law, under the law, and in the time of the evangel, for our great comfort raised up men endued with the gifts of the Spirit, for the spiritual government of his kirk, exercising by them his own power, through his Spirit and word, to the building of the same.

4. And to take away all occasion of tyranny, he will that they should rule with mutual consent of brethren, and equality of power, every one according to their functions.

5. In the New Testament and time of the evangel, he has used the ministry of the apostles, prophets, evangelists, pastors, and doctors in the administration of the word; the eldership for good order and administration of discipline; the deaconship to have the care of the ecclesiastical goods.

6. Some of these ecclesiastical functions are ordinary, and some extraordinary or temporary. There are three extraordinary functions: the office of the apostle, of the evangelist, and of the prophet, which are not perpetual, and now have ceased in the kirk of God, except when he pleased extraordinarily for a time to stir some of them up again. There are four ordinary functions or offices in the kirk of God: the office of the pastor, minister or bishop; the doctor; the presbyter or elder; and the deacon.

7. These offices are ordinary, and ought to continue perpetually in the kirk, as necessary for the government and policy of the same, and no more offices ought to be received or suffered in the true kirk of God established according to his word.

8. Therefore all the ambitious titles invented in the kingdom of Antichrist, and in his usurped hierarchy, which are not of one of these four sorts, together with the offices depending thereupon, in one word, ought to be rejected.

Of Elders and Their Office

1. The word elder in the scripture sometimes is the name of age, sometimes of office. When it is the name of an office, sometimes it is taken largely, comprehending as well the pastors and doctors, as them who are called seniors or elders.

2. In this our division, we call those elders whom the apostles call presidents or governors. Their office, as it is ordinary, so it is perpetual, and always necessary in the kirk of God. The eldership is a spiritual function, as is the ministry. Elders once lawfully called to the office, and having gifts of God meet to exercise the same, may not leave it again. Albeit such a number of elders may be chosen in certain congregations, that one part of them may relieve another for a reasonable space, as was among the Levites under the law in serving of the temple. The number of elders in every congregation cannot well be limited, but should be according to the bounds and necessity of the people.

3. It is not necessary that all elders be also teachers of the word, albeit chiefly they ought to be such, and so are worthy of double honour. What manner of persons they ought to be, we refer it to the express word of God, and, namely, the canons written by the apostle Paul.

4. Their office is, as well severally as conjunctly, to watch diligently upon the flock commit tend to their charge, both publicly and privately, that no corruption of religion or manners enter therein.

5. As the pastors and doctors should be diligent in teaching and sowing the seed of the word, so the elders should be careful in seeking the fruit of the same in the people.

6. It appertains to them to assist the pastor in examination of them that come to the Lord's table: item, in visiting the sick.

7. They should cause the acts of assemblies, as well particular as provincial or general, to be put in execution carefully.

8. They should be diligent in admonishing all men of their duty, according to the rule of the evangel. Things that they cannot correct by private admonitions they should bring to the assembly of the eldership.

9. Their principal office is to hold assemblies with the pastors and doctors (who are also of their number) for establishing of good order, and execution of discipline. Unto the which assemblies all persons are subject that remain within their bounds.