Chapter VI: Polity

By the term polity I mean the organic structure and government of the Church. Nothing is more obvious from the New Testament record than the simplicity which characterized its primitive organization. In this particular Christianity was in marked contrast with Judaism. With temple, tabernacle or altars; without priests or Levites, and almost without ceremonies, it made known at once its character and purpose as spiritual and not carnal, as, in fact, a kingdom of God "not of this world." Its only authority was

THE WORD OF GOD

We have already seen that the only creed of the primitive Church was the central truth of God's revelation to man--"Thou art the Christ, the Son of the living God." The whole New Testament is but an expansion of this thought. The early Christians, in confessing their faith in Christ, accepted the whole revelation of God based upon it as their absolute and only authority. The teaching of inspired men was to them what the New Testament is to us, till their teaching was recorded and the necessity for oral inspiration ceased.

The all-sufficiency of the Holy Scriptures is thus expressed by the inspired apostle: "Every scripture inspired of God is also profitable for teaching, for reproof, for correction, for instruction which is in righteousness: for the man of God may be complete, furnished completely unto every good work" (II Tim. 3:16, 17). This most evidently refers to the Old Testament as a whole--the book that Timothy had known from his childhood. The teaching of Jesus and the apostles in connection with the examples, the teachings, the warnings of the Old Testament Scriptures, are sufficient to thoroughly furnish the man of God with instruction necessary to carrying out all the requirements of God in every relationship of life. Paul's confidence in the sufficiency of the Word of God is also expressed in these words: "And now I commend you to God, and to the word of his grace, which is able to build you up, and to give the inheritance among them that are sanctified" (Acts 20:32). In the Lord's prayer, just before his arrest and tragic death, he said: "Sanctify them in the truth; thy word is truth" (John 17:17).

From what is here stated it is evident that the early Christians were fully convinced that the Word of God in the work of redemption was all-sufficient for the accomplishment of the following things: (1) Teaching. (2) Reproof--conviction of sin. (3) Correction--for setting men upright. (4) Instruction in righteousness. (5) Build men up. (6) Sanctification. (7) Give an inheritance. (8) And perfection in good works.

Since the Bible furnishes all this, it would be difficult to conceive any want it does not supply. It leaves no room for a human creed, nor any other authority in matters of faith. Hence it is a fact, conceded by all Biblical students, that the apostolic Church accepted the Word of God as its absolute and only authority in all religious affairs.

NAMES

Those who became followers of Christ in the early days of Christianity were designated by several names, all of which were significant. They were called "saints" because they had been set apart to the service of God; "brethren," because of their relation as members of a common family; "elect" because they were chosen of God in Christ by the Gospel; "children of God," because of their relation to him as a common Father; "believers," because of their devotion to Christ and of their faith in him; "disciples," because they were learners in the school of their Master; "Christians," because they were followers of Christ and citizens of his kingdom. It was natural, therefore, that the last name should soon become the most prominent and be freely used by the friend and foe in times of persecution. Peter says: "If a man suffer as a Christian, let him not be ashamed; but let him glorify God in this name" (I Peter 4:16). It was the name that united believers in the government of Christ, and was the most comprehensive of all the names of those given to those who composed the body of Christ. To be called a Christian carried with it all the honors implied in all the other names. All these names were worn by divine authority, and were evidently given by inspiration.

CONGREGATIONAL INDEPENDENCE

Each congregation was independent of all others in its government. They sustained a fraternal relation to each other as parts of the body of Christ, but no one was under the ecclesiastical authority of another. There is no ecclesiastical authority recognized in the New Testament except that of a single congregation, and that only when acting strictly in obedience to the will of Christ. From such a decision there is no court of appeal. On this point I submit the testimony of a few distinguished men, who, while they stood identified with an eccleciasticism ruling the individual congregation, admit that no such thing was known to the New Testament. Mosheim says:

All the churches, in those primitive times, were independent bodies;
or none of them subject to the jurisdiction of any other. For though
the churches which were founded by the apostles themselves frequently
had the honor shown them to be consulted in difficult and doubtful
cases, yet they had no judicial authority, no control, no power of
giving laws. On the contrary, it is as clear as the noon-day, that all
Christian churches had equal rights, and were in all respects on a
footing of equality. Nor does there appear in this first century any
vestige of that consociation of the churches of the same provinces,
which gave rise to ecclesiastical councils, and to metropolitans. But,
rather as is manifest, it was not till the second century that the
custom of holding ecclesiastical councils first began in Greece, and
thence extended into other provinces. (Ecclesiastical History, Vol. 1,
page 72.)

Concerning the churches of the second century, Mosheim says:

During a great part of this century, all churches continued to be as
at first, independent of each other, or were connected by no
consociation or confederation. Each church was a kind of small
independent republic, governing itself by its own laws, enacted or at
least sanctioned by the people. But in the process of time it became
customary for all the Christian churches within the same province to
unite and form a sort of larger society or commonwealth; and in the
manner of confederated republics, to hold their conventions at stated
times, and there deliberate for the common advantage of the whole
confederation. (Ibid, page 116.)

Of the independence of the apostolic churches, Prof. Lyman Coleman says:

These churches, whenever formed, became separate and independent
bodies, competent to appoint their own officers, and to administer
their own government without reference to subordination to any central
authority or foreign power. No fact connected with the history of
these primitive churches is more fully established or more generally
conceded, so that the discussion of it need not be renewed at this
place. (Ancient Christianity Exemplified, page 95.)

From this we learn: (1) That during the first century and the early part of the second the churches were independent; and (2) that so soon as they confederated for the common interest their independency was destroyed and a tyrannical ecclesiasticism established. Much more might be given to establish the face of the congregational independence of the apostolic churches, but as that is so well established and so generally admitted, it does not seem necessary.

ELDERS

In every fully-developed church in apostolic times there was a plurality of elders or bishops. Luke says: "And from Miletus he [Paul] sent to Ephesus, and called to him the elders of the church. And when they were come to him he said unto them, ... Take heed unto yourselves, and to all the flock, in which the Holy Spirit hath made you bishops, to feed the church of the Lord which he purchased with his own blood" (Acts 20:17-28). From this we not only learn that there was a plurality of elders at Ephesus, but they were also called bishops, which clearly proves that the terms "elder" and "bishop" are used synonymously. Of Paul and Barnabas it is said: "And when they had preached the gospel to that city [Derbe], and had made many disciples, they returned to Lystra, and to Iconium, and to Antioch, confirming the souls of the disciples.... And when they had appointed for them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they had believed" (Acts 14:21-23). From this we learn that _elders_ were appointed _in every church_. That there were a plurality of elders in every fully-developed church is abundantly proved by historical testimony.

The eldership is the most sacred trust of God to his church. God is the legislator, the only lawmaker of his people. His authority is absolute, his power omnipotent. To the elders is committed the work of teaching and enforcing the laws of God and of guarding them against all perversion or corruption by adding to or taking from, or by bringing in the customs, traditions, or doctrines of men. No elder can be faithful to God without holding to the faithful word which is according to the teaching, that he may be able to "exhort in sound doctrine, and to convict the gainsayers" (Titus 1:9). The Holy Spirit through Peter charges them to "tend the flock of God which is among you, exercising the oversight, not of constraint, but willingly, according to the will of God; nor yet for filthy lucre, but of a ready mind; neither as lording it over the charge allotted to you, but making yourselves ensamples to the flock" (I Peter 5:2-4). Their office is to feed the flock on "the Spiritual milk which is without guile that they may grow thereby unto salvation." (See I Peter 2:2.) They are the guardians of God's heritage, to keep it from being led away from him.

They are to make no rules of their own, as though they are the lords or rulers over God's house. They have no authority save to enforce the law of God, and so set an example of fidelity to God to be followed by the church. If elders conscientiously confine themselves to the law of God, they can give account with joy; otherwise with grief. The spirit in which this is to be done is given by Paul in his charge to the elders at Ephesus: "Take heed unto yourselves, and to all the flock, in which the Holy Spirit hath made you bishops, to feed the church of the Lord which he purchased with his own blood. I know that after my departing grievous wolves enter in among you, not sparing the flock; and from among your own selves shall men arise, speaking perverse things, to draw away disciples after them. Wherefore watch ye, remembering that by the space of three years I ceased not to admonish every one night and day with tears, and now I commend you to God, and to the word of his grace, which is able to build you up, and give you the inheritance among all them that are sanctified" (Acts 20:28-32). This exhortation was given to guide the elders in their work. A fundamental and all-pervading principle of this counsel is that nothing is to be taught or practiced of the precepts of man. The elders are to guard and preserve the purity of God's word, the faith and peace of the church and so promote the salvation of man.

Their labors were confined to the congregation in which they held their membership, and to which they were responsible for their conduct.

DEACONS

There were also a plurality of deacons in every full-developed congregation. Luke tells us (Acts 6:3) that the Church in Jerusalem selected seven deacons. It is true that they are not here called deacons, but the work to which they were called corresponds to that of the deacons as described by Paul in his letter to Timothy. The work of both is expressed by the same word in the Greek. Paul addressed a letter "to all the saints in Christ Jesus that are at Philippi, with the bishops and deacons." Hence there were a plurality in the Church at Philippi. This being true, and Jerusalem being the Church after which the others were modeled, I conclude that what was true of these churches was true of all the others.

EVANGELISTS

In the New Testament Church there was a class of laborers called evangelists. Their work differed very materially from that of the elders and deacons. Philip, who was one of the seven that were appointed deacons in the Church at Jerusalem, is the first evangelist of which we have any account. He "went down to the city of Samaria, and proclaimed unto them the Christ. And the multitude gave heed with one accord unto the things that were spoken by Philip when they heard and saw the signs which he did.... [And] when they believed Philip preaching good tidings concerning the kingdom of God and the name of Jesus Christ, they were baptized, both men and women" (Acts 8:5-12). Thence he went, in obedience to the instruction of the angel, "unto the way that goeth down from Jerusalem unto Gaza," where he met "a man of Ethiopia," and "preached unto him Jesus. And as they went on their way, they came unto a certain water; and the eunuch said, Behold here is water; what doth hinder me to be baptized?... And they both went down into the water, both Philip and the eunuch; and he baptized him." From this we learn that a deacon may soon develop into an evangelist.

Timothy was exhorted to do the work of an evangelist; hence it is legitimate to infer that he was one. From the letters to Timothy and Titus it appears that the general work of an evangelist was to preach the Gospel in other fields than the congregation in which he held his membership, establish churches and take care of them, appoint elders and deacons when such work was appropriate, and to labor for such congregations as needed assistance, whether with or without an eldership.