45 - CHURCH GOVERNMENT
Let all things be done decently and in order. 1 Corinthians 14:40
INTRODUCTION
Some who are saved in aggressively evangelistic churches become unhappy with the way the church is being run. They charge that the pastor is a dictator. When the pastor "controls" the church, it is not a biblical church. But on the other extreme is a church controlled by a board. Usually a board-controlled church does not have financial troubles, but it is not aggressively moving forward. As a matter of fact, when a board controls the church, there is usually a great amount of criticism among the congregation about the way the church is being run.
Then there is the third extreme which is pure democracy. The congregation attempts to run the church by group decision and consensus. Sometimes this third extreme takes the form of group dynamics so that the church as a democratic body makes all the decisions, but makes them on the basis of understanding, without evidence of a congregational vote. On other occasions, this third abuse takes the form of "protracted business meetings." The church votes on every bill and every small administrative decision. Obviously, this extreme in church government slows down the progress until the church cannot function. Therefore, the obvious question arises, "What is the proper church government?" When a local congregation organizes itself properly, it is better prepared to carry out its objectives which are (1) making disciples, (2) baptizing them, and (3) teaching them all things. Also, when a church is properly organized, the people have a basis for a unified assembly, rather than the organization becoming a reason for criticism and faction. Finally, good government will make it possible for every person to grow into maturity. This chapter attempts to present a biblical approach to church government that will bring glory to God.
Christians believe the Bible alone is the final rule for all matters of faith and practice. This practice is more than individual godly living. It also includes the practical organization and administration of the church that will help believers grow into holiness. Therefore, we must look for principles for church government in the Bible, not in church tradition or contemporary management seminars. Some churches fail because they are too much influenced by a traditional denomination. Other churches fail because members try to run the church like they run their businesses. There appears to be at least three models of church government, all of which are claimed by their proponents as having biblical basis. To understand them, let us first look at the historic way churches have organized their congregations. Each of these three forms of church government provides some benefits. But there are also liabilities in each of the three. After examining these three forms of church government, we will see how they fit together into God’s pattern for a local church.
THREE TYPES OF CHURCH GOVERNMENT CONGREGATIONAL REPRESENTATIVE EPISCOPAL
Baptistic Presbyterian Anglican/Episcopal concensus leadership; led by a committee led by an appointed by the people leader EPISCOPAL GOVERNMENT
Methodists, Episcopalians, and other denominations follow this style of church government. Basically, the authority of the church is centered in a person or position. Those who practice this government believe God has empowered certain leadership positions. The authority of God was centered in prophets, priests, and kings in the Old Testament. They teach the New Testament places this power in pastors, bishops, and elders (all biblical titles). Episcopal government is often paralleled with the idea of a monarchy.
One of the titles for the leader of the church is the Greek word episkopos. From this word we get the title "bishop," or those who rule. The other Greek word, presbuteros, translated "elder," also represents a church leader and is the same person as a bishop (Titus 1:5-7). This person is also the pastor or minister of a church. The office of elder or bishop was a ruling office. "Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine" (1 Timothy 5:17). This verse makes it clear that the elder or pastor of a church is worthy of salary. In the context of the verse, the elder is recognized for both ruling and preaching. Therefore, we are saying that the pastor who preaches should also rule, but they are to "rule well." However, the term "rule" does not mean to dictate or control. It means to exercise leadership by example, by interpreting biblical principles, by vision, and by spiritual service.
Also, the pastor was to lead the church, according to his job description. "One that ruleth well his own house, having his children in subjection with all gravity; (For if a man know not how to rule his own house, how shall he take care of the church of God?)" (1 Timothy 3:4-5). One of the qualifications of the bishop in the New Testament churches was that he must be able to take care of a wife and lead his children to obey God. If he can lead his home, the Bible says he has met one of the qualifications to "take care of the church of God" (1 Timothy 3:5).
Peter provided several guidelines for the elders of the churches. "The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a- partaker of the glory that shall be revealed: Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of the ready mind" (1 Peter 5:1-2). Part of their leadership included "feeding the flock." No doubt Peter was thinking of his meeting with Jesus on the shore of the Sea of Galilee when three times he was challenged to "feed the flock" (John 21:15-17). A second part of an elder’s job included "taking oversight." Peter is careful to emphasize that the pastor does not have dictatorial rights: "Neither as being lords over God’s heritage, but being ensamples to the flock" (1 Peter 5:3). The elders were challenged to lead the congregation for the right reasons. There are other verses that relate to pastoral leadership (1 Corinthians 16:16; 1 Thessalonians 5:12; Hebrews 13:7, Hebrews 13:17). The following are advantages of the "gifted man" approach to church government.
Gifted leader. The key to effective leadership and production in the work of God is the character and style of the leader or leaders. At the ascension of Christ he "gave gifts unto men" (Ephesians 4:13). Although each of us is able to serve God in a different way, we have each received those gifts from the same Holy Spirit. "But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will" (1 Corinthians 12:11). For a listing of the particular gifts of the Holy Spirit, see the chart in Chapter 22. When God gives a person a gift, he expects that person to use his gift to his best ability. When a person is faithful in his biblical stewardship (1 Corinthians 4:2), God will give more gifts and the ability to use them to a greater degree (1 Corinthians 12:31). It is reasonable to expect that gifted people of God will arise to lead great works to the glory of God.
Example. One of the chief strengths of the Episcopal form of church government is that it provides an example in the model of a leader for others to follow. The apostle Paul was a gifted leader who recognized his opportunity to influence several generations of leaders. He told Timothy, "And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also" (2 Timothy 2:2). He capitalized on this modeling principle when correcting problems in the church at Corinth. "Be ye followers of me, even as I also am of Christ” (1 Corinthians 11:1). Others in the Scriptures were given as being examples of excellence (1 Corinthians 16:10; Php 2:19-20).
Vision. Since the church takes on the characteristics of its leaders, when the congregation is led by people of great vision the church can do more because it participates in its pastors’ burdens and goals. When the leadership is free to follow visions from God, then communicate that direction to the church, the church can move toward accomplishing the direction God has given it.
Results. Some advocate this form of church government because it seems to be more effective than the other two. Pragmatism by itself is never a reason to believe a doctrine or choose church government. But God has always used the "gifted man" to get the job done. When God wanted to deliver his people from an oppressive nation during the period of the judges, he raised up different judges. Later, when Israel’s existence as a race was threatened, God placed Esther in a position where she could save her people from extermination. God used Noah, Abraham, David, and other well known men to do his work. His method has not changed. Today God still is looking for the right individuals to diagnose problems and solve them.
Leadership. A study of Episcopal government reveals that its strength is also its weakness. Since everything can rise on leadership, it can also fall on leadership. A gifted man can lift a church to great outreach as he faithfully serves God. Sometimes an inferior leader may enter a place of influence in the government of the church. In this case, a great church can be destroyed or slowed down by poor leadership.
REPRESENTATIVE GOVERNMENT
Most of the governments of the free world are built upon a representative democracy. The people select leaders who are charged with representing their constituency. Some churches believe that a representative or committee is also the most biblical form of church government. Such a government often provides for a more stable ministry because it represents a large base of opinion and insight into any problem or direction that a church may take.
Many churches place the seat of authority in a group of men called the church board, the session, the deacons, or the trustees. These men are chosen for their wisdom, experience, and spirituality. But also, these men live in the business and social areas of the community. They usually know the needs and unique expressions of their town, and also they are known by the community. Their wisdom will give stability to the church and "In the multitude of counselors, there is safety" (Proverbs 11:14).
Since the deacons are the only other group besides the bishops (overseers) mentioned in the New Testament that function as a group or committee (Php 1:1), we should examine their function. But immediately we find that more is said of their character than their duties. Since their qualifications include wisdom (Acts 6:3), we assume God wanted to use their wisdom in counseling others.
There is no specific reference or example where the deacons or any other committee other than the elders governed the church. These men served the church and advised the church, but they did not appear to be charged with church leadership, nor are they the final seat of church authority. When a church is governed by a committee, the church sometimes tends to become more influenced by reason than revelation. Sometimes control by a committee is good in that it produces stability in a situation which otherwise might be very unstable if led by a shifting, fanatical leader. The problem comes when the committee becomes so rational that bureaucracy takes over the procedure. When this happens, a church fails to allow God to work in a supernatural way. Whereas a single leader may step out in faith, usually a committee will not take a bold step of faith as a pastor would.
CONGREGATIONAL GOVERNMENT
Congregational government, the third form of church government, is democracy at its most basic level. This style of church government recognizes the authority of the people in the church in making the decisions of the church. Historically, Congregationalists, Baptists, and other "free church" or "believer’s church" groups have opted for this style of church government. The epistles that were written to churches placed the responsibility for the church on the people. Paul says little in criticism of deacons or pastors.
Church unity. Every believer has the responsibility of preserving church unity. Paul appealed to the entire church at Corinth "that ye all speak the same thing, and that there be no divisions among you, but that ye be perfectly joined together in the same mind and in the same judgment" (1 Corinthians 1:10). He gave a similar responsibility to the Christians in Rome, Ephesus, and Philippi (Romans 12:16; Ephesians 4:3; Php 1:27). If the people were responsible for preserving unity, they must have a biblical responsibility for the church, hence they are the final seat of authority.
Church purity. The preservation of church purity, especially in matters of faith and practice, also appears to be the responsibility of each individual believer. Jude wrote his epistle not to pastors, but "to them that are sanctified by God the Father, and preserved in Jesus Christ, and called" (Jude 1:1), i.e., the Christians. His purpose for writing is clearly expressed in Jude 1:3 : "It was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints". As the letter was addressed to the common Christian, anyone of us could place our name in the place of the three personal pronouns.
Church discipline. Closely related to the responsibility for purity and unity is the responsibility for correcting the erring saint. Early, Jesus makes it clear that anyone can bring a problem to the church if the problem cannot be solved with that individual (Matthew 18:15-19). When the apostle Paul discussed church discipline in Corinth (1 Corinthians 5:4-13; 2 Corinthians 2:6-7; 2 Corinthians 7:11) and Thessalonica (1 Thessalonians 3:6-13), he wrote to the people, not to the pastors or deacons. The New Testament suggests that same authority be given to the church congregation.
Believers’ priesthood. The doctrine of the priesthood of believers in another argument for congregational government. Peter identified Christians as "a royal priesthood" (1 Peter 2:9). This means that every believer has access to authority with God. If this is so, then every believer ought to be able to discern the mind of God concerning a particular situation or decision facing the church. A congregational meeting is a meeting of priests to decide corporately what each has privately discerned to be the mind of Christ.
Indwelling Trinity. The bodies of believers are the temples of God today (1 Corinthians 6:19-20). One of the key expressions in Paul’s writings recognized the indwelling presence of Christ in every believer. Advocates of congregational government argue that God is therefore able to lead a church through any and every believer. Congregational government calls on all church members to express themselves on a matter. In a church governed under a system of congregational government, there are at least four ways church members can influence their church. On important issues raised in congregational meetings, all members can vote. On numerous occasions the people in the New Testament church made corporate decisions (Acts 1:23-26; Acts 6:3-5; Acts 13:2-3; Acts 15:2-30). They also influence the church through those with whom they fellowship and those they shun. This includes both the formal and informal acceptance of others into the church. A third way of influencing the church is through counseling and helping others with problems. Finally, the ultimate influence on a church is through leaving. Even though there are church splits or people leaving churches in our country, there is no illustration of this happening in the New Testament.
One problem with congregational government is its tendency to lack direction. Also, it is sometimes inefficient and the church often stoops to the level of the mediocre, rather than reaching for the highest standard of excellence. When a vote is taken, the issue is often modified to appeal to the majority of people. Because many church members are not themselves sure where they want their church to be five and ten years from now, they will often vote their preference without realizing how it affects the total church program.
Thus, for the most part, the congregation is passive to the greater objectives of the church while their decisions on relatively insignificant items may convince them they are moving forward. Finally, the worst fault that can be leveled against congregational government is that everyone can be wrong. In Acts 15:1-41, the church at Jerusalem wanted to impose circumcision, and might have, if Paul had not objected.
SUMMARY The church must allow its leaders to lead. The pastorate is a leading office. This does not mean dictatorship, control, or even ownership of the property. If the people do not follow, then the failure is with the leadership. The deacons/ committee must give wisdom and guidance to the pastor and to the congregation. They are a serving office while they work behind the scene: they must work together with pastors and people (1 Corinthians 3:9). Christ, the head of the Church, has the final seat of authority in the church. Sheep are not leaders; they are known for following. The shepherd of the flock is Jesus Christ who originally gave the church authority for government and today guides through the pastor, deacons, and congregation to carry out his will.
THREE KINDS OF CHURCH GOVERNMENT
Kind Congregational Representative Episcopal
Authority People Board Man/Office
Strengths Church decides Stability Takes fullest
together-unity advantage of gifted leader
Weaknesses Lack of direction Rationalistic Poor leadership
Governmental Democratic Representative, Monarchy approach Republican
CONCLUSION In governing the local church, we must never lose sight of the nature of the church. The church is not a building or denomination, it is people assembled with Christ. The church is described as a "house of God" (1 Timothy 3:15). As such, Christ is the designer, architect, builder, foundation, owner, and occupant. The church is also called the "Body of Christ." Christ is both the head and fullness of the body (Ephesians 1:23). Church government must allow Christ to express and accomplish his will and, in the final judgment, to bring glory to himself.
DAILY READINGS Monday: Acts 5:1-16 Tuesday: Acts 6:1-15 Wednesday: Acts 11:1-18 Thursday: Acts 12:1-19 Friday: Acts 12:20 - Acts 13:5 Saturday: Acts 15:1-21 Sunday: Acts 15:22-35