In such passages as Eph. 4:3; 1 Tim.
6:20 and 1 Cor. 11:2,
Christians are charged with the awesome responsibility to "keep"
(preserve) the faith "as delivered." Christians in almost every
generation have failed to discharge this duty.
The charge to preserve the distinctive
church organization revealed in the New Testament seems to be a most
difficult one. Most apostasies in the church have begun within its
organizational structure, just as Paul prophesied (Acts 20:28-30; 2 Thess. 2:24).
Perversions of church organization take
on two dimensions: (1) Local, and (2) Universal. Paul's warnings of
organizational perversions in Acts 20 were delivered to the
elders of a local church. Those he prophesied in 2 Thess. 2:2-4
are of universal dimension since the "man of sin" would usurp the place
of God in "the temple of God."
Apostasies usually begin in the local church and from there proceed to
universal-church perversions.
The formation of the missionary society
in 1849 was an effort to remodel the organization of the church - to
shift from a local to a universal structure. Alexander Campbell, in
arguing for the society said, "A church can do what an individual
cannot, and so can a district of churches do what a single congregation
cannot" (MILLENNIAL HARBINGER, 1831).
W. K. Pendleton, another advocate of
universal church action said: "We fear that the large conception of the
church universal is too little realized by many Christians of the
present day. Their idea of the church and of the responsibilities and
work of the church circle too much within the limits of the local
congregation" (MILLENNIAL HARBINGER, 1866).
It was this kind of thinking that led
to the formation and promotion of organizational perversions in the last
century.
But, alas, the children of those who
were willing to oppose this kind of thinking to the division of the
church now have become its most avid proponents. This is made clear in a
recent book entitled, THE MIRROR OF A MOVEMENT, authored by Wm.
Banowsky, preacher for one of the largest as well as one of the "leadingist"
liberal churches in the country. The book traces the evolution of modern
pervasive organizational thinking in the speeches of the annual
lectureship at Abilene Christian
College. Let us note two short quotations. "The absence of an organized
missionary society among churches of Christ created several unique
handicaps in selection and preparation of qualified missionary workers"
(p. 273). "They could not resist the temptation to shop and contrast
their plight with the obvious strong points in denominational machinery.
Thus, they sought for some practical, scriptural means of
BROTHERHOOD-WIDE CO-ORDINATION without creating an agency for
brotherhood-wide control." (p. 313) (Emphasis mine, JPN).
In describing the development of a
"solution" to "their plight," brother Banowsky shows that it took about
sixteen years to sell some of the traditionally anti-missionary-society
brethren on certain pervasive plans and programs (such as the Herald of
Truth) patterned after "the obvious strong points in denominational
machinery" (page 319).
The four most important questions to be
answered in this study are: (1) what is scriptural church organization?
(2) How can it be perverted? (3) How is it being perverted today? And
(4) how can we preserve scriptural church organization? To this task we
now devote our energy:
I. What Is
Scriptural Church Organization
(1) Universal level:
Universal church organization includes the totality of the saved in all
parts of the world. - It was to this organization that inspiration
referred in such passages as Mt. 16:18; 1 Tim. 3:15; Eph. 3:10, 11.
In these and other such uses of the word 'church', no particular local
church is under consideration, but the entire body of the saved over
which God is the "all in all" (1 Cor. 15:20). Christ is the only
head of this body, and must have preeminence in everything pertaining to
it (Col. 1: 18; Matt. 28:18-20). When considered as a kingdom, he
is the king (I Tim. 6:15). If thought of as an army, he is the captain
(Heb. 2:10). However, in the universal church,
Christ gave gifts unto men through whom he revealed the law of the
church (Eph. 4:11,
12). APOSTLES were named as
ambassadors to represent the king (2 Cor. 5:20; Eph. 6:20; Mt. 18: 18),
and to act as the judiciary in the kingdom (Matt. 19:28, Cf. Acts 15).
PROPHETS, who are "divinely commissioned and inspired person(s)" (Bagster,
p. 354), were set in the church (I Cor. 12:28)
to reveal the king's will and perfect law (James 1:25)
"Unto . . . edification, exhortation and comfort" (1 Cor. 14:3).
It is well to remember that each and
every UNIVERSAL FUNCTIONARY in the church is as active and important in
the church today as ever. They do not function personally (in the flesh)
as they did in the infancy of the church, but through that which they
said and did (see Matt. 19:28; 1 Cor. 11: 1; Phil. 4:9). This is a vital truth that is
missed by those who mistakenly think these functionaries must have
successors.
Christ gave the universal church no
earthly organization, hence no mission to meet or duty to do as a
functional entity. Its organization begins and ends with Christ as the
universal head. The church universal, therefore, is not an
ecclesiastical hierarchy over which fallible men sit as dictating
overlords, or as receiving and disbursing agents. Any effort on any
scale (regardless of how well-intentioned) to activate the universal
church through a single agency is but a pitting of the foolish wisdom of
man against the infallible wisdom of God (I Cor. 3:19).
(2) Local Level:
The organization, of the church on a local level consists of this
totality of the saved in any given geographical locality, such as: "the
church of God
at Corinth" (1 Cor. 1:2), or Philippi (Phil. 1:1), etc. In
these local units Christ has given "some to be evangelists; and some,
pastors and teachers" (Eph. 5:11; 1 Cor. 12:28).
The pattern also reveals that deacons are to be used as special servants
in the local church (1 Tim. 3; Phil 1: 1). This constitutes the
only earthly functional unit of the church. Anything larger than,
smaller than or other than this is a failure to preserve the distinctive
nature of New Testament church organization. While religious historians
may describe it as "the most extreme form of congregationalism among
churches" (E. F. Mayer, RELIGIOUS BODIES IN AMERICA, p. 216), those who
believe in it and contend for it as the only divinely authorized plan,
see it as a meaningful expression of the wisdom of God, the designer of
the church (Eph. 3: 10).
In order to preserve the distinctive
nature of local church organization, we must understand that these local
units are characterized by:
(A) Autonomy: Autonomy is defined as
"Independent in government; self -govern ing: without outside control"
(Webster's International Dictionary). It is composed of two Greek words:
Auto-self, and Nomos-Law. Hence, autonomy means self-law,
self-governing, self-rule, or that each local unit is to govern itself.
Though the word autonomy is not found in the Bible, we know that it
accurately describes the nature of local churches from the following
considerations:
(a) The law of exclusion: Local
independent government is the only kind the New Testament authorizes;
hence all other kinds are thereby excluded.
(b) Direct statements: Such passages as
I Peter 5:2: Acts
20:28; Acts 14:23; and
Titus 1:5 limit the authority of elders to the flock where they are
members. This constitutes a direct statement to the effect that local
autonomous government is the exclusive pattern.
(c) Apostolic example: Antioch did not
go to Judea during the famine and take over the benevolent work of the
Judean churches, but rather sent help to the ELDERS of those churches
(Acts 11:27-30). They respected the autonomy of the Judean churches
whose responsibility it was to care for their own needy members who were
among them. They helped the Judean elders meet a responsibility that was
exclusively theirs.
(d) Necessary inference: A close study
of the New Testament reveals that local congregations are: independently
organized (Acts 14:23:
Titus 1:5: Phil. 1:1),
independently directed (I Peter 5:2: Acts 20:28),
independently charged (Eph.
4:12) and are to independently function. (Acts 11: 27-30: 2 Cor. 11:8: Phil. 4:15, 16).
Hence, how could they be anything but autonomous? The point is that EACH
church is to be organized in the same way: directed by the same type of
functionaries: are each charged to do the same works, and are to
function independent of each other, not through each other.
It is also necessary that we understand
the proper application of autonomy. Autonomy has to do with government,
but government has three branches: legislative (makes the laws),
judicial (interprets the laws) and executive (executes or carries out
the laws). Autonomous local church government does not mean that each
local church functions in all three of these fields. Indeed not! Christ
is the only law giver (James 4:12; Gal. 6:2).
The law he gave is complete (2 Peter 1:5), perfect (James 1:25)
and final (Gal. 1: 8, 9: Jude 3). Hence, local church autonomy
does not mean that the local church can legislate, or make its own laws.
The apostles form the judiciary in the kingdom (Matt. 19:28),
and have properly applied the law to the function and discipline of the
church. Thus local churches are not at liberty to sit in judgment upon
the law (James 4:11) to
determine its "official" meaning (2 Peter 1:20).
This leaves only the EXECUTIVE to be
considered, and it is here that the local church is autonomous. Earlier
we showed that one definition of autonomous is "without outside
control." This is what congregational autonomy means. Each local church
has the right under God to decide what expediencies it will employ in
executing God's law. Autonomy relates to the function of the local
church. Each local church is at liberty to function in harmony with the
king's law in reference to everything the law authorizes it to do. This
would include the spending of its resources, determining its fellowship
(Acts 9:26),
disciplining unruly members (I Cor. 5:1-13; 2 Thess. 3:6, 7, 14, 15),
and deciding matters of expediency as to: how to do its work, which
work to do, who shall do it, and when to do it. Local autonomy is
violated when a congregation delegates any of this (or anything else
pertaining to its work) to another church, or another organization.
(B) Equality: Equality is a necessary
inference from autonomy. If local churches are autonomous, they are
certainly EQUAL.
This means that there are no
distinctions between churches such as: CHURCHES and MISSIONS, or
SPONSORING churches and CONTRIBUTING churches. The many sponsoring
church promotions today overlook this salient feature of the New
Testament church. That they make such distinctions not only in deed, but
in word also is evident from the following quotations from THE MIRROR OF
A MOVEMENT to which we made earlier reference. Notice:
"While all congregations large and
small were obligated to practice missionary work, many were simply
unable to function capably in a fully sponsoring or overseeing capacity.
What, then, have the multitude of churches in this category done? They
have either created much disappointment and confusion, for both
themselves and the missionaries involved, by attempting to oversee a
work and ending in frustration and failure . . . Though it was never
expressed in so many words, implicit in the Abilene Lecturers' plea for
improved mission methods was a recognition of the important concept of
VARYING CONGREGATIONAL RESPONSIBILITY. Responsibility is, after all,
simply the ability to respond. While all congregations are obligated to
participate in then, have the multitude of mission work, they are not
equally obligated to participate at the same level, in the same measure,
or in the same manner. The point in the parable of the, talents applies
to corporate groups of Christians as well as to individual Christians"
(Page 312).
"At the Abilene Lectureship, a
momentous biblical principle governing missionary methods was
articulated and recommended as a remedy for this brotherhood
predicament.
The principle was described as
INTER-CONGREGATIONAL, COOPERATION WITHOUT ECCLESIASTICAL ORGANIZATION.
It greatly expanded the scope of the church's evangelistic opportunities
and led logically to recognition of the special role of the sponsoring
congregation as compared with the part to be played by the smaller
participating churches" (Page 313).
This sort of thinking led to the
formation of the missionary society a hundred years ago, and it will
ultimate in the same conclusions in this century. It is a failure to
preserve local church organization.
(C) Sufficiency: Another characteristic
of local churches is sufficiency. This means that each local church is
wholly sufficient to do everything God has given it to do. To form
"boards and conclaves unknown to the New Testament" to assist local
churches is to make God's divine organization dependent upon human
wisdom and spells doom to the distinctive organization God designed for
his churches.
II. How Scriptural
Church Organization Can Be Perverted
Universal church organization is
perverted when such as popes, presidents, sponsoring elderships and
human boards are set up as universal functionaries. The universal church
is amenable ONLY to CHRIST the king (Col. 1:18; Matt. 28:18-20).
Any man or group of men who set themselves up as universal-church
functionaries usurp the authority of Christ the king and become rebels
and subversives, and all who subscribe allegiance to the king must take
the "sword of the Spirit which is the word of God" (Eph. 6:17)
and do battle against them and their adherents, and either "recover"
them "out of the snare of the devil" (2 Tim. 2:26) or let the
world know that "They went out from us, but they were not of us . . .
but they went out, that they might be made manifest that they were not
all of us" (1 John 2:19).
Local church organization is perverted
when organizations smaller than the local church are formed to function
independent of the church. Such organizations are committees which
function independent of the church and Sunday school organizations which
have their presidents, superintendents, treasuries, etc., which function
independent of the church. Bible classes which perform works in their
own name separate from the local church or young people's organizations
which work independent of the local church, etc., are other examples of
perverted organization.
Local organization is also perverted
when organizations larger than the local church are formed to function
for the churches. Such organizations are: synods, conferences,
conventions, sponsoring churches, area-wide meetings, and various
societies.
Local organization is also perverted
when organizations other than the local church are formed to do the work
which, it is claimed, God gave the local churches to do. Such
organizations are Orphan homes, old folk's homes, unwed mothers' homes,
etc.
III. Now Can We
Preserve Distinctive Church Organization?
Every Christian and every church needs
to studiously guard the purity of church organization ' Here, I want to
make some suggestions as to how we can do this:
(1) EVERY CHURCH PLAN ITS OWN WORK:
Today this is not done. Churches simply help to execute the plans of
certain brotherhood promoters. In an article in the FIRM
FOUNDATION brother Glenn Wallace has ably dealt with this problem. I
quote an excerpt from his article for your consideration:
"It is likely true today that 75% of
our congregations do not plan their own work. They simply meet to read
and heed the calls. They allocate and plan to distribute. Hundreds of
boards and well meaning elderships have outlined their program for them.
Project solicitations and movements, area wide, even national and world
wide in their scope, may be worthwhile aims. It is not the doing of
these things on a BIG scale that presents a disturbing problem. It is
the fact that more and more of our congregations are losing their
identity, their independence and their sovereign rights under God and
the New Testament bill of rights. It is the mounting Pressures of a
marching movement to fall in line or be counted out; this is what should
make one tremble."
As we said earlier, autonomy means
independence in function. This is what is badly needed. Hundreds, even
thousands, of churches today have forgotten how to plan their own'
program. They simply dole out their resources to the programs and
promotions of others.
(B) EACH CHURCH OVERSEE ITS OWN WORK:
Today churches are failing to do this. If they feel some obligation
in edification, benevolence or evangelism, there is always a human board
ready and eager to take their money and oversee the spending of it for
them.
(C) EACH CHURCH MANAGE ITS OWN
AFFAIRS: Today many churches are looking to human organizations to
manage their money, train their personnel and dictate their policies.
(D) EACH CHURCH
DISCIPLINES ITS OWN MEMBERS.
(E) EACH CHURCH DECIDE ITS OWN
FELLOWSHIP: There are congregations which desire to manage the
memberships of other churches. They want to tell them whom they can
employ and fellowship. There are churches which will allow them to do
this for them.
(F) EACH CHURCH PROVIDE FOR ITS OWN
INDIGENT MEMBERS: The current practice is for churches to send their
indigent members to other churches or organizations to be cared for.
They may pay their keep, but in most cases they expect others to do it.
(G) EACH CHURCH MAKE ITS OWN
DECISIONS IN MATTERS OF EXPEDIENCY AND JUDGMENT: That is, let each
congregation decide how it will do its work, when, etc.
(H) EACH CHURCH CONTROL ITS OWN
RESOURCES IN DOING THE WORKS GOD DESIGNED IT TO DO: Let each local
church oversee the expending of its funds rather than allowing some
other church or organization to do it for them.
(I) EACH CHRISTIAN "AFFIRM
CONSTANTLY" GOD'S LAW CONCERNING THESE MATTERS: When we take these
matters for granted, we have taken the first step to destroying the
distinctive nature of New Testament church government.
CONCLUSION: One would think that a
study of the consequences of perversions of church organization in the
past would forever constrain brethren to cling to the Bible pattern in
this matter, but this is not true. Each new generation has to try its
hand at overcoming the church's "handicaps" in organization, and hence,
"shops about and contrasts its plight with the obvious strong points in
denominational machinery." The consequences of this folly have been and
always will be disastrous to the cause of "the faith once delivered"
(Jude 3). - TRUTH MAGAZINE, XII: 1, pp. 6-11 - October 1967
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