Church Government: What Does the Bible Say?

What form of government, if any, does the Bible spell out for the Church of God? Should it be hierarchical? Is centralization the answer? Or is "local autonomy" a better way? Or is any form of structure necessary or appropriate?

I Corinthians 14:40 gives the biblical principle of organization, "Let all things be done decently and in order." The opposite of order is chaos and confusion. In verse 33, Paul presents the Church as a model of peace. So organization is a key to preventing confusion and promoting peace. Unfortunately, the Bible does not clearly lay out an exact blueprint for church government.

The topic of church government must be viewed in the larger context of what the Church is, and how it differs from other organizations.

When Jesus told His disciples, "I will build my church" (Matthew 16:18), what exactly did he mean? What comes to your mind when you read this statement? A building? An organization? People sitting in services singing hymns or listening to a sermon? More importantly, what did Jesus mean, and how did the disciples understand this statement? If the disciples’ concept of "church" had been similar to ours, they undoubtedly would have asked detailed questions on how the church should be organized.

The Greek word "ekklesia" is translated "church" in most English versions of the New Testament. But our word "church" is far removed from the original New Testament meaning of "ekklesia." The English word "church" is derived from a Greek word meaning "house of the Lord." However, "ekklesia" carries no such connotation. It has nothing directly to do with a building, or even necessarily a structured organization. It simply means "gathering" or literally "called-out ones" (from the Greek preposition "ek," meaning "out" and the verb "kale_" which means "to call"). In the Greek world, "ekklesia" was used for a public assembly summoned by a herald. Sort of like troops assembled by reveille. Acts 7:38 speaks of Israel as the "church (ekklesia) in the wilderness." "Ekklesia" is even used of a disorganized mob in Acts 19:32 and a legal assembly in Acts 19:39, 40. Interpreter’s Bible Dictionary defines "ekklesia" as "an assembly of persons which has been summoned for a particular purpose" (vol. 1, p. 608). Some authorities refer to "ekklesia" as a "colorless term" because it carries no inherent importance. The Bible emphasizes the source and nature of the gathering, not the assembly itself. As Kittel explains:

The decisive point is not that someone or something assembles; it is who or what assembles. God assembles his own. To the ekklesia belong all those who are His. The founding of the ekklesia by Jesus in Mt. 16:18, to which appeal is so often made, consists solely and simply in this process of separating and concentrating His band of disciples (vol. 3, p. 526).

So it is not the "ekklesia" that is important but the "ekklesia tou theou" (the Church of God). In other words the focus is on God not the assembly or "church" itself. The fact that God personally selects and gathers His people makes this "ekklesia" unique (John 6:44, 45; Acts 2:47).

Even so, the disciples originally considered themselves believing Jews. Outsiders at first classified the newly emerging group as simply another Jewish sect (Acts 24:5, 28:22). Members of the early Church continued fellowshipping in the synagogues, as implied in Jesus’ warning that they would be cast out of the synagogues (John 16:2). When Jewish persecution led to the expulsion of Christians from the synagogues, the Church was faced with the task of organizing their assemblies. The biblical record does not reveal a definite structure. But some elements of the Hebrew and Greek cultures are apparent. For example the main New Testament term for what we today call a "minister" was "elder." In Old Testament Israel, elders were older, respected members of the community who served as a governmental body. After the temple was destroyed, Jews worshipped in synagogues. Each synagogue was governed by a council of elders, chaired by the "ruler of the synagogue." Influenced by the Greek learning centers, synagogue services featured an educational format consisting of sermons and Scripture readings. This basic pattern was carried over by the newly emerging Church.

Services were simple and congregations were small. Some even met in private homes (Romans 16:5; I Cor. 16:19; Col. 4:15). Congregations were presided over by elders (Acts 14:23; Titus 1:5). Except for the unique office of apostle, other ministerial titles (such as "evangelist," "pastor," "teacher," and "overseer") appear to indicate job descriptions rather than a governmental hierarchy (I Cor. 12:7; Eph. 4:11-16).

The heavy emphasis on ecclesiastical authority began with the Catholic Church, which elevated the office of bishop of Rome to a status similar to the emperor of the Roman Empire. The word "bishop" (Greek "episkopos") simply means "overseer." The papacy is certainly far removed from what this simple descriptive title originally denoted. Jesus emphatically denounced the dictatorial form of government which commonly characterized Gentile nations (Luke 22:24-30). He emphasized that leaders are to be humble servants, not heavy-handed dictators.

The presence of the Holy Spirit is another unique aspect of the "ekklesia" of God. In fact the spiritual nature of the Church bears heavily on the subject of church government. Israel was offered the opportunity to become a "kingdom of priests and a holy nation" (Exodus 19:6). But this promise was conditioned upon Israel’s obedience to the laws of God. However, after Israel forfeited their opportunity, the Church as "the Israel of God," (Gal. 6:16) now fulfills that role (I Pet. 2:9). Although there are similarities between the nation of Israel and the New Testament Church, there are also fundamental differences. Chief among these is the nature of the people. Israel was a nation of carnal, often rebellious, citizens who disbelieved and disobeyed God. The Church, on the other hand, consists of repentant, converted, members who are largely seeking to please, serve, and obey God. Again, the key difference is the presence of the Holy Spirit, which conveys the mind of Christ and promotes unity of the Church. So the Church consists of all those whom God has called to repentance and conversion (Acts 2:38-39, 47). We are united together by the Holy Spirit which resides in all of us (I Cor. 12:13). The Church is a spiritual "body" in which every member has a part to play (Rom. 12:4-8; I Cor. 12:12-27; Eph. 4:16). Ministers are to be shepherds, overseers, servants — not tyrannical despots who "lay down the law" (I Pet. 5:1-4; II Cor. 1:24). Likewise, members should be submissive to their leaders, seeking to work together in harmony, humility and love. The King James and New King James versions of Heb. 13:7, 17, 24 are misleading. The expression "rule over" would be better rendered "lead" (as indicated in the margin of the New King James).

The book of Acts is a historical record of the apostolic Church. A brief survey of a few examples of the New Testament Church in action, will give us a clear concept of how Church government should be carried out. Obviously, many decisions had to be made on church matters. How were those decisions made? Did one man or a small group of men make authoritative pronouncements and simply "lay down the law"? Let’s consider a few examples.

Acts 6 reveals that explosive church growth resulted in problems of administration of food for the needy. The twelve apostles were simply too busy with the preaching ministry to "cover all the bases." Notice how they dealt with the problem. First of all, verse 2 tells us they "summoned the multitude of the disciples." In other words, they got the whole Church together. They then explained the problem and enlisted the entire Church membership to provide the solution. "Therefore, brethren, seek out from among you seven men of good reputation, full of the Holy Spirit and wisdom, whom we may appoint over this business" (Acts 6:3). The apostles asked the membership to select seven men to serve as deacons. Although the apostles made the selections official by ordination, the members "nominated" the candidates. Perhaps the apostles could have exercised a "veto," but in any event the entire membership selected the seven men. To put it in modern terms, they "voted."

To many, the word "vote" is a "dirty word." However, "vote" simply means "a formal expression of opinion or will in response to a proposed decision, esp. one given as an indication of approval or disapproval of a proposal, motion, or candidate for office" (Webster’s Ninth New Collegiate Dictionary). Don’t confuse the politics of civil government with the process of selection. Human nature is the problem in the governments of this world. Let’s not "throw out the baby with the bath water." Some may assume that God miraculously inspired all the members to choose the seven men by unanimous approval. But God expects us to use our minds, enlightened by His Holy Spirit to render "judgements concerning things pertaining to this life" (I Cor. 6:1-5). The selection of Matthias by lot (Acts 1:15-26) should not be considered a precedent, since this occurred before the Holy Spirit was given.

Another significant example that offers a precedent for church governance is the famous Jerusalem conference, recorded in Acts 15. Men from "headquarters" (Jerusalem) were putting pressure on members to accept a wrong doctrinal position. Paul and Barnabas engaged the proponents in heated discussions but were unable to resolve the problem. Careful reading of the context (Acts 14:27-15:3) shows that the entire congregation at Antioch determined that Paul and Barnabas go to the headquarters at Jerusalem to deal with the matter. There seems to have been a preliminary session before the Jerusalem congregation (Acts 15:4), followed by a smaller meeting of apostles and elders (verse 6). A heated discussion followed (verse 7). James, the pastor of the Jerusalem church, chaired the meeting (verse 13). Peter’s testimony was the clincher, but he did not make the final decision. The outcome of the meeting (which likely lasted for hours) was unanimous agreement of the apostles and elders, with approval of the entire congregation (verse 22). Only after all were in agreement, was a letter drafted and sent out to all the churches, announcing the decision that had been reached. Here is a classic case of New Testament (or if you please, "new covenant") church government in action. In the United Church of God, we call this "spiritual consensus." Not as quick and easy as unilateral pontification, but definitely the biblical method of governance for the Church of God.

It should be obvious by now that the Bible indicates the church is to be governed by a representative form of government in which the entire membership is actively involved. Representative government is not democracy! Democracy means "rule of the people." "Local autonomy" is also a wrong concept. "Autonomy" means "self-rule." The Bible clearly teaches the Church is one body, not several independent bodies. God’s government is "rule from the top down." But not autocratic rule. Just as in marriage or family, God’s government involves loving leadership, exercised with humility, and influenced by input from those governed. Centralization is a more efficient form of administration for some church business, such as payment of ministerial salaries. Once again we must be careful not to confuse the system with abuses of the system that we may have experienced. Centralization does not preclude active participation and communication from the local level.

But, some may ask, what about the "binding and loosing" powers Christ gave Peter (Matt. 16:18-19)? On this occasion Jesus singled out Peter, since he was to become the chief apostle to the Jews (Gal. 2:7). Jesus later extended this authority to all the disciples (Matt. 18:18-20) in reference to resolving problems between members. Notice, by the way, that the third step is to "tell it to the church" (verse 17). In times past we have glibly (and wrongly!) explained this to mean the pastor of the church. But it means exactly what it says — the church, the congregation. This may sound like an invitation to disaster. But in all the other examples cited above, the entire congregation was involved in the decisions. Again, as Paul wrote to the Corinthians, "Do you not know that the saints will judge the world? And if the world will be judged by you, are you unworthy to judge the smallest matters? Do you not know that we shall judge angels? How much more, things that pertain to this life?" (I Cor. 6:2-3). Such responsibilities of judgment and governance require spiritual maturity (Gal. 6:1-2).

In 1939, Mr. Armstrong wrote an emotionally volatile article attacking the abuses of ecclesiastical authority, basically stating that the church is a spiritual entity that is to be led by the Holy Spirit, not "run by men." In later years he seemingly abandoned this concept and emphasized his virtually unilateral authority as "God’s apostle." In 1975 he mused to a fellow minister that what he wrote in 1939 might have worked, but he was afraid he would have lost control. Indeed he might have lost control. Because in earlier years of our church history, we were likely not ready for the weighty responsibilities of representative government. Now God has revealed the true form of church government. We must rise to meet the occasion.

The United Church of God is still in a transitional period. We are determined to follow the example of governance we now understand from the pages of the New Testament. Being human, we will not follow the pattern perfectly. But the New Testament model also provides a safe procedure for correcting mistakes, based on the principle stated in Proverbs 11:14, "In the multitude of counselors there is safety." Jesus chose twelve apostles to lead the Church, not one. As we have seen, the Jerusalem conference, though chaired by one man, ended with unanimous agreement of the entire assembled ministry. Likewise the United Church of God was formulated in a week-long session of meetings that resulted in spiritual consensus despite occasional heated discussions.

Jesus said the Holy Spirit will guide us into all truth (John 16:13). The Holy Spirit is working in all of God’s people. We must exercise faith in Jesus Christ, the Head of the Church and Savior of the body, to lead us into truth through the power of the Holy Spirit working in all of us. We must all work together in love, patience, and humility. The United Church of God most definitely believes in government. "Thanks to you, it’s working — the United way!"