Before taking a break for the holidays, I want to finish a brief series on what elder-led congregationalism looks like.
Last week, we examined the congregation’s responsibilities for the what and the who of the gospel. Specifically, the congregation is biblically tasked with the proclamation and the protection of the gospel message (the what of the gospel) and therefore the congregation is given authority to both admit and dismiss people from church membership (the who of the gospel). But how is this accomplished? How does the congregation know who aspires to be a member and how does the congregation know who among the membership is to be confronted when it comes to church discipline? Who is responsible for the how of all of this?
The biblical answer is that the elders are. The elders are entrusted with oversight authority when it comes to matters such as teaching the gospel to the congregation, administrating the process of member applicants, exercising leadership when it comes to bringing important matters to the congregation (including matters of discipline), and many other leadership matters.
Elders serve as “gatekeepers” when it comes to church membership. This thorough process involves church members discipling member applicants, under the oversight of the elders, culminating in an interview with two elders. Only then are member applicants brought to the congregation for considered affirmation. This is done as church members gather on the Lord’s Day, including for quarterly members’ meetings.
This same principle and practice applies to the removal of members. As church members engage with one another, sometimes unrepentant sin must be made known to the church (Matthew 18:17). This comes via the elders. Such responsibility is included in Paul’s exhortation to elders: “Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God” (Acts 20:28). Leading the church in all matters congregational is highlighted in the pastoral epistles. Paul’s apostolic exhortations to Timothy and to Titus leave no doubt that elders are to lead and to do so with authority.
Paul told the Thessalonians to “know those who labour among you and are over you in the Lord and admonish you” (1 Thessalonians 5:12). He is referring to the elders/pastors. The writer of Hebrews exhorts those in the church to “obey your leaders and submit to them, for they are keeping watch over your souls” (Hebrews 13:17). Affectionate, active, Christ-appointed, Christ-accountable, and therefore authoritative “soul-care” is precisely the vocation of the elders/pastors. This goes far beyond a simple facilitating of congregational votes. Rather, elders take the Scripture, and “give the sense” (Nehemiah 8:8) such that the congregation is exhorted to apply the text to their lives. They teach the gospel, and they help the congregation answer the question, and how should we then live? This is how elders lead the congregation.
Elders are responsible for the how to of the gospel in many areas—for example, when it comes to the implementation and administration of church policies, designed to shape the church in accordance with biblical truth. The how to also includes calling the church to gather for corporate worship and the order of such. It includes making decisions concerning expenditures (within a congregationally approved budget) as well as other pastoral matters designed to promote the welfare of the flock. The latter would include either giving or withholding approval concerning those working in the ministries of the church and, in some cases, prohibiting someone applying for church membership. Since elders are entrusted by the Lord Jesus Christ through his word to lead with authority, our Lord expects his congregation to obey such authority. And leading without lording over (1 Peter 5:2–3) is facilitated, in part, by the means of regular members’ meetings.
These meetings provide opportunity for the elders to inform the congregation of significant matters in the life of the church. By providing information (which is often preceded by articles or announcements), the congregation is aware of matters that affect them. These meetings also equip the congregation to provide helpful input as decisions are made. For instance, our annual budget meeting does just this. Having listened to the congregation about budget needs, the elders are able to make informed decisions, while also ensuring that the church remains “on mission.” In matters of discipline, church meetings help the elders to be aware of members’ interactions with straying sheep, providing them with helpful insight. There are many other areas of church life in which such meetings strengthen the give-and-take of elder-led congregationalism. This is why it is essential that, when we engage in such meetings, we do so with Christian decorum and order. When discussion is invited, we need to discuss—doing so respectfully, of course. I think that, largely, we get this right, but there is always room for improvement.
One way to guard against a potential divisive outcome in these meetings is to recognise that, in some matters, the elders have more information about sensitive matters than they are free to publicly address. Church members need to be careful in such situations of pressing a point publicly when a private conversation with an elder or with the elders would be more suitable.
Tone is to be given due consideration. How a matter is raised or addressed (by both elders and congregation) can go a long way towards fostering a helpful dialogue. When emotions run high, it may be helpful to examine one’s own heart to determine the cause.
The issue of timing is also important, not only for sensitive matters, but also in less serious matters. For example, if a member has an idea for a ministry or for a maintenance issue, or if a member believes So-and-So should be a deacon or an elder, etc., it might prove more conducive to engage privately with the elders rather opening a conversation publicly that actually requires more considered attention. Having done so, the elders can be better prepared to address such matters at a later meeting of the congregation.
In summary, as we go forward committed to the biblical model of elder-led congregationalism, let us be committed to doing our Christ-appointed jobs, whether it be the what, the who, or the how of the gospel.
If you have any questions about this, please speak to an elder. We remain keen to engage for your soul-care.
Doug