Another (Philip) becomes a wandering preacher and miracleworker (8: 4–40). The foundation of many local churches by apostles and others brought a shift in leadership, when pastors (called ‘overseers’, ‘elders (presbuteroi)’, and ‘helpers’ or ‘deacons’) took over from the missionary apostles, the other ‘evangelists’, and the founders, among whom had been the ‘pillars’ of Galatians 2: 9. A range of New Testament sources reflects this movement from missionary to settled pastoral leaders (e.g. along with Phil. 1: 1; Acts 20: 17, 28; 1 Pet. 5: 1–4; the Pastoral Letters to Timothy and Titus). Nevertheless, many details about the appointment of these pastors, their leadership functions, and their relationship to the travelling missionaries remain obscure. The Pastoral Letters, when recording a more developed organization of ministries, speak of ‘overseers’ or ‘bishops’ and their qualifications (1 Tim. 3: 1–7; see Titus 1: 7–9), of ‘the elders’ or ‘presbyters’ to be appointed by Titus in ‘every town’ of Crete (Titus 1: 5–6; see 1 Tim. 5: 17–20), and of the qualities of ‘deacons’ (1 Tim. 3: 8–10, 12–13), and apparently also of deaconesses (1 Tim. 3: 14). At least in Titus 1: 5–7, ‘overseers’ and ‘elders’ seem to be overlapping and almost synonymous categories. Luke also seems to take ‘presbyters’ and ‘overseers’ as equivalent (Acts 20: 17, 28). There is some indication of succession in teaching authority (2 Tim. 2: 2). Much is conveyed about the teaching, preaching, defence of sound doctrine, administration, and family behaviour expected from leaders. But apart from some passing regulations concerning worship (1 Tim. 2: 1–2, 8) and several references to the ‘laying on of hands’ (1 Tim. 5: 22; see 4: 14; 2 Tim. 1: 6), nothing further is said about the liturgical life of the community and, for instance, about the roles taken by these leaders (or others) in baptizing, celebrating the Eucharist, and instituting others as their successors in leadership functions.9