Are there any authors that who believe Eph. 4:11 is not describing titles but general characteristics of how God created the church to work together? Ephesians 4:11ff reads:


  And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers, for the equipping of the saints for the work of service, to the building up of the body of Christ; until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fullness of Christ.


(Ephesians 4:11&ndash;13, American Standard Version)

I have been attempting to view the NT early church as an expression of the DNA of Christ instead of a clear blueprint of what the church should look like today. This is one example of the kind of passage that I have been struggling to understand correctly. Is there an author anyone knows of that might give me this perspective or can anyone tell me from this passage and the context if there does seem to be a very specific blueprint?
"Blueprint" implies that the Church was yet to be constructed, but this is not the case.  Its establishment at Pentecost was documented in the Acts of the Apostles, and the Praxapostolos of the New Testament documents its earliest years.  

I don't think the allusions to the future (e.g. until we all attain to the unity of the faith) refer to how the Church will look in the future, but rather how each one of us must approach the Church during their life, whenever that might occur.  Also, the ASV has diluted some of the stronger wording in the original Greek.  Verse 12 does not read, "for the equipping of the saints", but rather "for the PERFECTING of the saints".  Verse 13 does not read "until we attain to ... the knowledge of God", but rather "until we attain to ... the FULL knowledge of God", nor does it read "mature man", but rather "PERFECT man".  In short, it is in the Church where we strive to attain the perfection that we were commanded by Christ to attain (Matthew 5:48).

One author who can provide a good perspective on the verse is John Chrysostom, who wrote and preached in Greek at Constantinople in the 4th century.  I think his commentaries on the Gospels, Acts, and the Epistles of Paul are the best available, even after so many centuries.  His commentary on the above passage is as follows:


  And He gave some to be apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the
  saints, unto the work of ministering, unto the building up of the body
  of Christ.  What he said elsewhere, “Wherefore also God hath
  highly exalted Him” (Phil. 2:9), that saith he also here. “He that
  descended, is the same also that ascended.” It did Him no injury that
  He came down into the lower parts of the earth, nor was it any
  hindrance to His becoming far higher than the Heavens. So that the
  more a man is humbled, so much the more is he exalted. For as in the
  case of water, the more a man presses it downwards, the more he forces
  it up; and the further a man retires to hurl a javelin, the surer his
  aim; so is it also with humility. However, when we speak of ascents
  with reference to God, we must needs conceive a descent first; but
  when with reference to man, not at all so. Then he goes on to show
  further His providential care, and His wisdom, for He who hath wrought
  such things as these, who had such might, and who refused not to go
  down even to those lower parts for our sakes, never would He have made
  these distributions of spiritual gifts without a purpose. Now
  elsewhere he tells us that this was the work of the Spirit, in the
  words, “In the which the Holy Ghost hath made you bishops to feed the
  Church of God.” And here he saith that it is the Son; and elsewhere
  that it is God. “And He gave to the Church some apostles, and some
  prophets.” But in the Epistle to the Corinthians, he saith, “I
  planted, Apollos watered; but God gave the increase.” And again, “Now
  he that planteth and he that watereth are one: but each shall receive
  his own reward according to his own labor.” (1 Cor. 3:6–8.) So is it
  also here; for what if thou bring in but little? Thou hast received so
  much. First, he says, “apostles”; for these had all gifts;
  secondarily, “prophets,” for there were some who were not indeed
  apostles, but prophets, as Agabus; thirdly, “evangelists,” who did not
  go about everywhere, but only preached the Gospel, as Priscilla and
  Aquila; “pastors and teachers,” those who were entrusted with the
  charge of a whole nation. What then? are the pastors and the teachers
  inferior? Yes, surely; those who were settled and employed about one
  spot, as Timothy and Titus, were inferior to those who went about the
  world and preached the Gospel. However, it is not possible from this
  passage to frame the subordination and precedence, but from another
  Epistle. “He gave,” saith he; thou must not say a word to gainsay it.
  Or perhaps by “evangelists” he means those who wrote the Gospel.
  
  For the perfecting of the saints unto the work of ministering, unto the building up of the body of Christ.  Perceive ye the
  dignity of the office? Each one edifies, each one perfects, each one
  ministers.  Ver. 13. “Till we all attain,” he proceeds, “unto
  the unity of the faith and of the knowledge of the Son of God, unto a
  full-grown man, unto the measure of the stature of the fullness of
  Christ.”  By “stature” here he means perfect “knowledge”; for
  as a man will stand firmly, whereas children are carried about and
  waver in mind, so is it also with believers.  “To the unity,”
  saith he, “of the faith.”  That is, until we shall be shown to
  have all one faith: for this is unity of faith, when we all are one,
  when we shall all alike acknowledge the common bond. Till then thou
  must labor to this end. If for this thou hast received a gift, that
  thou mightest edify others, look well that thou overturn not thyself,
  by envying another. God hath honored thee, and ordained thee, that
  thou shouldest build up another. Yea, for about this was the Apostle
  also engaged; and for this was the prophet prophesying and persuading,
  and the Evangelist preaching the Gospel, and for this was the pastor
  and teacher; all had undertaken one common work. For tell me not of
  the difference of the spiritual gifts; but that all had one work. Now
  when we shall all believe alike then shall there be unity; for that
  this is what he calls “a perfect man,” is plain. And yet he elsewhere
  calls us “babes” (1 Cor. 13:11), even when we are of mature age; but
  he is there looking to another comparison, for there it is in
  comparison with our future knowledge that he there calls us babes. For
  having said, “We know in part” (1 Cor. 13:9, 12), he adds also the
  word “darkly,” and the like: whereas here he speaks with reference to
  another thing, with reference to changeableness, as he saith also
  elsewhere, “But solid food is for full-grown men.” (Heb. 5:14.) Do you
  see then also in what sense he there calls them full-grown? Observe
  also in what sense he calls men “perfect” here, by the words next
  added, where he says, “that we may be no longer children.” That we
  keep, he means to say, that little measure, which we may have
  received, with all diligence, with firmness and steadfastness.