Congregationalism and Rule by Elder

Introduction and Rationale for Addressing Church Polity

0:02 Now, we do welcome the many visiting with us.

0:06 The number of our visitors generally increases toward the latter part of the summer, as people are either on the front end or tail end of vacations or holidays, on their way to and from various conferences, and it is a delight to have you with us and to fellowship with you this day. Now, particularly for your sakes, just a word of explanation as to what we have been doing in the adult class. Over a number of months, we were led in a verse-by-verse study of Hebrews by Pastor Bob Martin, which study, God willing, will begin again next Lord's Day in chapter 11 of the book of Hebrews. But in the interim period, Pastor Nichols led us in a series of studies in our church confession,

0:50 the London Baptist Confession of 1689, and that has been followed by a 12-week series of studies in our church confession, and if our confession is a statement of the things most surely believed among us, that is, a distillation of what we understand the Bible to teach on the major pivotal doctrines contained in it, then our constitution is a statement of our church polity, that is, things by which we have agreed to walk together in church fellowship. So a confession of faith points, to doctrine, what we believe, a constitution to church polity,

1:35 how we agree to walk together under the rule of Christ in the light of the word of Christ. Now, when we completed our study last week, I indicated that I would take this class today to address a vital issue prior to the resumption of our studies in the book of Hebrews. And though the subject was touched upon, from time to time in our study of the constitution, there was no topical, concentrated treatment of the subject, the subject being some basic perspectives on congregationalism and rule by elder.

2:17 And I felt it wise to address this subject for three reasons. Number one, there is evidently some confusion in the minds of some of our own members. Number two, there is some confusion in the minds of some of our own members. Number three, precisely wherein lies the difference between congregationalism as a form of rule in the church and rule by elder.

2:42 What is the fundamental distinction and difference? And with a view to clearing up that confusion, since God is not the author of confusion but of peace, I felt it wise to address the subject. And then secondly, there is a, a special need for this because of the prevailing climate of our day. In Romans 12, 2, the people of God are admonished not to let the world squeeze them into its mold, be not conformed to this age.

3:15 And intelligent Christians seek to be sensitive to the peculiar, dominant, worldly perspectives at any given point in their pilgrimage, and seek to exert, unusual spiritual disciplines lest they be subtly affected by that climate. And surely the prevailing climate of our day is one of anarchy, of crass independence, and of prevailing suspicion of anyone in a place of constituted power and authority. Watergate, the Vietnam War, the general influence of Marxism,

3:58 a form of humanistic perspective on democratic government, all of these things have conspired to create a prevailing climate in our day which is fundamentally a climate of suspicion and cynicism with respect to anyone in a place of constituted authority. And since elders are in places of constituted authority, they bear some of the problems that arise from this prevailing climate. And then the third reason is the very real danger of overreaction and the abuse of a biblical truth in our effort to defend it.

4:41 And surely if there was ever a day when a church and leaders committed to the biblical concept of rule by elder would be in danger of an overreaction into an equal and opposite extreme that is equally unbiblical, namely, a kind of tyranny in the eldership, it would be our day. In our reaction against the prevailing climate, some always feel that the more you move away from any prevailing error, the closer you're moving to truth, when in reality often you move clean through the midpoint of biblical balance and move further and further away from the truth of Scripture. So for those three reasons,

Essential Difference: Congregationalism vs. Rule by Elder - Points of Agreement

5:23 I felt it would be wise to address this subject with you, this morning. First of all, we'll focus on what I'm calling the essential difference between Congregationalism and rule by elder. The fundamental or essential difference between Congregationalism and rule by elder. Now when I speak of Congregationalism, I'm speaking not of a liberal Congregationalism, but a Congregationalism that professes to believe that its form of church government is found in the Bible.

6:01 We're talking about Evangelical Congregationalism. That is, a Congregationalism held and practiced by those who hold to the Evangelical historic Christian faith. Now it's helpful to start in the areas in which there is agreement. First of all, in both Congregationalism and rule by elder, there is the acknowledgment that all governing authority ultimately resides in Jesus Christ.

6:33 All governing authority ultimately resides in Jesus Christ. In Matthew 28, in verse 18, we read, All authority has been given unto me in heaven and upon earth. Likewise, in Matthew 16, 18, Jesus said, I will build My Church And Acts chapter 20, The Church is called the Church of the Lord, or the Church of God, which He purchased with His own blood. In Ephesians chapter 5, Christ is called the Head of the Church and the Savior of the body.

7:17 And so in a passage such as Ephesians 5, His headship is coextensive with His Saviorhood. And in that sense, as Jesus Christ is the exclusive Savior of His Church, He is the ultimate and sole supreme Head of His Church. So in that, both Congregationalism and those who understand and practice rule by elder are agreed. Jesus Christ is the only ultimate supreme lawgiver and authority in His Church.

7:56 Further, both Congregationalism and those who practice rule by elder confess that Christ makes known His will to the Church by His written word and in the context of the ministry of the Holy Spirit who works by and with that word. So when we ask the question, How does Jesus Christ govern His Church, the answer of both Congregationalism and those who hold to rule by elder is that Christ governs His Church by the word in the context of the ministry of the Holy Spirit

8:41 giving both wisdom to discern His mind in the word, giving grace to the people of God having discerned His mind to embrace His will joyfully and willingly. So in those two terms, Congregationalists and in the truest sense Presbyterians, if we mean by that those who believe that the local assembly at least is to be governed by presbyters or ruled by elder, they are agreed. So two points of agreement. And on this there is no debate.

Essential Difference: Congregationalism's View of Authority

9:17 Christ, the ultimate supreme lawgiver, governor, ruler in His Church, the word and the spirit, the means by which His will is made known. Now here comes the point of divergence. Precisely how does the will of Christ by the word and the spirit of Christ come to expression and to implementation in any given congregation? Well in some structures of Congregationalism they may have elements.

9:55 A board of elders, a body of presbyters. In some they have but one elder called the pastor and then there is a board of deacons. But in answer to this question, how does Jesus Christ by the word and the spirit both make known and implement His will in the congregation, the fundamental answer of Congregationalism is that it is by the corporate conviction and common suffrage of the entire Church that the will of Christ is identified,

10:33 is both identified, articulated and implemented. So that basically whatever spiritual leaders are there, whether a pastor and deacons or elders and then deacons following their directives, ultimately, it is the entire body of God's people which must consent to a given proposition for that to be an authoritative church act, for that to be regarded in any way as an expression of the will of Christ

11:17 by the word and the spirit. In other words, what we find in such a clear passage as Matthew chapter 18, with regard to Church discipline, Congregationalists have traditionally regarded as being the fundamental framework for all Church rule. In the case of a sinning brother who is dealt with biblically concerning his sin by an individual, then by two or three witnesses, and then by the Church, if the man does not come to repentance, notice, having told this thing to the Church, Matthew 18, 17,

11:59 if he refused to hear them, tell it unto the Church, and if he refused to hear the Church also, let him be unto you as a Gentile and a publican, verily I say unto you, what things soever you bind on earth shall be bound in heaven, etc. So here you have the Church acting in its corporate authority as the highest judicatory or court of the Church, of expressing the will of Christ on the basis of His words and under the direction of His Spirit, and in Congregationalism, classically speaking, though I'm conscious there are certain aberrations and differences, generally speaking, this is the perspective

12:44 on how Christ's will is known. Now it's clear in this framework that the fundamental function then of a pastor or elders is that they may take the lead in bringing suggestions to the congregation, alright, and they will take the lead in implementing the corporate will of the congregation. So they take the lead in bringing suggestions too, and they take the lead in implementing, but any concept of spiritual rule in which they being gifted with the peculiar gifts essential for rule,

13:29 that is, wisdom, matured experience, and all of these other factors, any concept that they discover in terms of the peculiar gifts given and bona fide authority conferred by Christ, that they should then come to the congregation and articulate the will of Christ with authority, this is considered totally out of bounds. For example, in a classic treatment on the subject of congregational government, quoted in Bannerman's classic work, Volume 2 of the Church of Christ by James Bannerman, an excellent book, it is considered a classic on the subject of the church,

14:14 Wardlaw, who wrote in defense of Congregationalism, is quoted as describing the classic position of Congregationalism. The principle which we now have to consider is that asserted by Congregationalists when they tell us that the office bearers of the church quote, have no power either to make laws or to apply and execute the laws that exist independently of the concurrence of their brethren, and that the government of the ecclesiastical body in all its parts is to be administered in the presence

14:57 and with the authoritative concurrence of the church collectively considered. And there's the key phrase. With the authoritative concurrence of the church collectively considered. In other words, elders can only throw into the realm of congregational discussion and vote suggestions, propositions, et cetera, which they believe they've discovered in Scripture, but it does not become a properly constituted ecclesiastical directive until there is an authoritative expression

15:40 of the will of the congregation. Now that is classic Congregationalism. There is no God-given authority to any human being within the congregation to administer the rules of Christ. Now, it's obvious in that type of a structure then, the whole concept of the office of an elder as that of a shepherding office and the people of God as the sheep is entirely canceled.

16:17 The whole concept of the elder as a father administering the government in a family is neutered. The concept of the elder or elders as a governor or a leader or ruler administering the rules of the king in the body politic obey them to have the rule over you, all of these things are fundamentally and basically canceled in this type of a structure. And elders or an elder simply become the catalyst to introduce and then the hands and the feet to take the lead

17:02 in the implementation of that which is consented to by the entire congregation. Again, with respect to this matter, Owen comments, the government of the church in the judgment and practice of some Congregationalists is absolutely democratical or popular. They judge that all church power or authority is seated and settled in the community of the brethren or the body of the people and they look on elders or ministers only as servants of the church, not only materially in the duties they perform and finally for their edification serving for the good of the church and the things of the church,

17:45 which we would agree to, but formally also as acting the authority of the church by a mere delegation, not any of their own received directly from Christ, by virtue of his law and his institution. In other words, Owen is simply stating what we are stating here, that in the elders or eldership itself, there is no authority deposited by Christ according to the will of Christ to administer the rule of Christ in terms of the word of Christ in dependence upon the spirit of Christ until there is the expression of the will

18:29 of the entire church by its common suffrage, no act of the elders has any authority to be binding on the church. Well, that is the classic position of Congregationalism. That is not a caricature. That is why I have quoted from respected and standard authors on the subject.

Essential Difference: Rule by Elder's View of Authority

18:51 Now then, wherein is the precise difference between that and what we would call the classic doctrine of rule by elders? We do confess that Christ is the supreme and only ultimate lawgiver in his church, that his will is expressed in his word, and that that word, under the guidance of the Holy Spirit, is that which is to govern the church. But now we go further and say that that very word instructs us, teaching us that the ascended Christ acts by his own sovereign prerogatives in giving to certain men

19:35 the peculiar gifts and graces to exercise a bona fide rule in his church. He gives some apostles, some prophets, some evangelists, some shepherds and teachers for the perfecting of the saints, and those who hold to this doctrine believe that scripture itself teaches that Christ has given to such people an authority to rule in his church, to rule only according to his word, to rule in dependence upon his Holy Spirit, but nonetheless to rule.

20:19 And when they come to such texts as Acts chapter 20 and verse 28, take heed to the flock of God to show the shepherd the flock. They understand the relationship of a shepherd to the sheep to be one of gracious, selfless, self-giving, but authoritative rule and guidance over the flock. When they read Hebrews 13, 7, 17, and 24, remember them that had the rule over you. Obey them that have the rule over you.

20:54 Greet them that have the rule over you. They regard these texts as indicating that some rule and some are the rule or in old English the roulette. So you have the rulers and the roulette. And when they come to such passages as verse Timothy 3, if a man know not how to rule his own house, how shall he take care of the church of God?

21:24 That some take care of the church of God as a father takes care and governs and guides and directs his household. So that in a classic understanding of rule by elder there is the conviction that Jesus Christ himself who alone has supreme authority in his church has given delegated authority to a certain class of people within his church. Who are to be recognized according to the standard of his word and independence upon the Holy Spirit and that the

22:08 authority that they exercise to rule and to govern does not contradict the supreme authority of Christ but is the very manifestation and recognition of that authority that he knows best how to structure his people and how to govern them. And if he in wisdom and sovereign will has designated such a structure then it is not in the interest of the people of God to reverse that structure and ultimately to make them their

Areas of Congregational Suffrage (Agreement with Elder Rule)

22:53 own governors and virtually to lead them in the right way. So, the first thing that we have to do is to establish the authority of the Holy Spirit upon the Holy Spirit and the authority of the Holy Spirit and the authority of the Holy Spirit in the matter of excommunication, congregational suffrage or commitment is required,

23:37 how do you know that, Doug. Now would you put the practice of our church in the front rank of Y? I appreciate your honesty but now a little better theology. The word of God, Matthew 18,

24:20 5. All right? In 1 Corinthians chapter 5, notice the clear teaching of this passage. 1 Corinthians chapter 5. Paul establishes that it's common knowledge that a man is living

24:34 in a horrible relationship of incest. It's common knowledge. It's not hearsay. It's not a vicious rumor. And the Corinthians even acknowledge it's true. And apparently they

24:47 were bragging that they were so filled with the doctrine of unconditional love. Sound familiar? That they could get along with this character. He says, you're puffed up about this. Oh yeah, we're so filled with the doctrine of unconditional love we can

25:00 get along and have as a member in good standing in our church a man who's guilty of incest that even makes Gentiles blush. So it says in verse 2, you're puffed up. You did not rather mourn that he that had done this deed might be taken away. I, being absent in body but present in spirit, have already, as though I were present, judged him that so wrought this thing.

25:21 In the name of our Lord Jesus, you being gathered together and my spirit with the power, with the authority of the Lord Jesus, deliver such a woman to Satan. And here the entire church is envisioned as acting in the excommunication of this man. Now what's the second broad area where the suffrage of the people of God, if not clearly mandated, is strongly inferred

25:52 and unescapably, at least we believe, and many have believed, deduced from Scripture. What's the second area? Chuck? Okay, in the recognition of office bearers. And what would be the key passages with regard

26:06 to that matter of the recognition of office bearers? One of them. Acts 6. Remember we went over that? When the apostles proposed a way to break the impasse with regard to

26:16 the problem of the widows, they said, Look out among you therefore, brethren, seven men full of wisdom. Full of the Holy Spirit whom we may appoint over this business. And then what is the deductional line of thought? That's an explicit area where these men who may well have been at least the embryonic form of the diaconate, there was common suffrage. What would be the

26:41 other line to indicate that common suffrage is the will of Christ with regard to the recognition of office bearers? Well, let me tell you, all right? The use of the term kairatoneo, which is found in Acts 4. 14.23, the elders appointed, the apostles appointed elders in every city. And that word

27:05 for appoint is used just two other times, I believe, in the New Testament. One of them with reference to the brother who was chosen or selected or elected by the churches. And the word etymologically means to stretch forth the hand. And many, Owen included, who has an excellent three or four pages of exegetical study.

27:28 On the use of kairatoneo, believe that this verb is used deliberately to show that the appointment was in the context of common suffrage. But whether the case can stand on that linguistic distinctive alone, the whole idea of setting forth the standards in 1 Timothy 3 and Titus 1 indicates that certainly Titus, as an apostolic representative, could not appoint men just willy-nilly. 14.23, the elders appointed, the apostles appointed, the apostles appointed, the apostles appointed, the apostles appointed, the apostles appointed, the apostles appointed, the apostles appointed, the apostles appointed, the apostles appointed, the apostles appointed, the apostles appointed. And many aspects of that standard could not be implemented without seeking the

28:06 mind of the people of God. So by inference there is a very strong case for the recognition of office bearers by common suffrage. But now when we ask the question, beyond that, where in apostolic precedent or precept in all of the epistles is there any indication that a church meeting is to be called? for the discussion and the implementation of fundamental policy, whether or not we should buy red rubber bands or blue ones in the church office, whether we should get a Gestestner machine or some other kind of machine,

28:45 and you may laugh, but there are church meetings in which hardly a band-aid is purchased for the emergency kit without it being an item on a congregational agenda, because they are taking seriously the fundamental premise of Congregationalism that no authority has been conferred by Christ upon any body of men within the church that any authority to execute laws, to make decisions, resides in the corporate body itself. And to do anything less than to secure the will of the corporate body is to...

29:26 ...either intrude upon the rights of Christ or to trample underfoot the rights and the liberties of the people of God.

29:35 Now, if we go beyond these precedent, precept, example from the New Testament that the leaders, the instituted leaders of the church, called congregational meetings to establish and implement policy.

30:01 Now, you do have in Acts chapter 15, remember the council at Jerusalem? There were elders there. And apparently, at certain parts in that proceeding, the church was present and at least witnessing. But the decision made goes forth from that so-called council at Jerusalem.

30:20 That's a passage where you do have congregational presence, although it's silent as to any congregational activity. You have the record of the voice of apostles there at Jerusalem, of James speaking at Jerusalem. But when you scan through the New Testament, you have the brother who was chosen by the churches to represent them. There you have an element of suffrage with regard to a place of temporary function in the collection.

30:55 But I've been doing that this week. And apart from those couple of instances, I've been coming up blank. Anyone think of any other passage? Incident?

31:08 Yes. Chuck?

31:18 Yes. Yes. Yes. Yes.

31:19 That's the point I was making, that the church, in some sense, was present when they came, and the church was witness to what went on, and the church obviously didn't fight the decision that was made. Acts 15.22, Then it seemed good to the apostles and the elders, with the whole church, to choose men out of their company and send them to Antioch with Paul and Barnabas. And it would certainly seem that with regard to this whole matter, of the recognition of personnel, there was some kind of church consensus, some kind of feeling.

31:57 So it would come in that general category. You also have that with regard to the brother who was chosen to help in the collection in 2 Corinthians. So I would put it under that general category. It had to do with the matter of the choice of personnel.

Critique of Congregationalism: Inconsistent with Biblical Imagery

32:13 But once we get out of that category, as I've tried to, as it were, speed flash through my mind, the contents of Acts and the epistles, I don't know that there is any other clear instance. You have exhortations directed to the people of God of all sorts. Well, anyway, it's good to keep that thing in mind as we search the scriptures. However, one thing is clear, that if the basic concept of Congregationalism were true, then certainly one would expect to find a lot more indications that this was the framework of the church, and, and here's the most powerful argument against Congregationalism,

32:54 that God would not establish the whole concept of the function of elders in this framework of imagery. Unless we are prepared to say that a shepherd's basic function among sheep is simply to be a catalyst to kind of flow along with what the sheep desire.

33:17 Right? Then an elder, a presbyter, is something more than a catalyst to simply feel out where the church may be going and to articulate a suggestion to oversee common consent and then implement it. The whole concept of shepherd and sheep in Old and New Testament is a concept of gracious, positive, assertive, wise, you can put all the adjectives you want, but the bottom line is, of rule. And the very words in Hebrew, and Greek, for shepherd, are sometimes rendered ruler, because that concept is so embedded.

34:00 God will raise up one who shall shepherd, who shall govern, who shall rule my people Israel. He shall shepherd them with a rod of iron. That's the verb, he shall shepherd, he shall rule them with a rod of iron. So you see, you cannot maintain any semblance of contact with the biblical concept of spiritualism, spiritual leaders being shepherds among and to the sheep in a congregational form of theology.

34:29 It's absolutely impossible without neutering this. And then likewise, when you come to the whole concept of leaders being likened to fathers in the household. What is a father in the household? This is simply a catalyst to stand on the sideline and get a consensus of what the children would like, where they'd like to go, how they'd like to spend the family money, how they'd like to structure themselves, and so forth.

34:51 Family structure, family schedule, and when he gets an idea of where they'd like to go, say, let's have a family powwow. I sense now that the grassroots feeling is, this is what we ought to do. Does that articulate the present concern? Oh yes, that's lovely.

35:06 Let's take a vote. Now I'll be willing to carry. What kind of father is that? God have mercy on the father who sees his role that way.

35:14 No. The father, though gracious, loving, self-giving, selfless, seeking the good of his other self, seeking the good of his other self, a father is to rule and take care, to protect, to guide his household and provide for his household. So the whole concept of elders as spiritual fathers in the church is utterly neutralized by a consistent congregationalist theology. And likewise then the whole concept of rulers.

35:43 Obey them that have the rule over you. Know them that are over you in the Lord and admonish you and esteem them very highly in love for their work. Understand them in the Lord, these are the two best ways to go about life. Do not think that those who seek the divine justice and the divine purpose, the perfect cause of life, should live to be you, and they should be not to be me.

35:59 God has a will and an un cessation. You see, the very caution, do not do it in a autocratic, ungracious, tight-fisted, 为 that danger is not present unless there is a bona fide rule deposited in the office and in the persons of those who hold that office. So in Congregationalism there can be no justice done, done to those dominant images of the office of an elder. Now, you see wherein congregationalism and rule by elder agree, wherein they differ.

Summary of the Distinction: Monarchy vs. Democracy

36:36 And I can do no better at this point than in summarizing, read this classic statement out of John Brown in his commentary on 1 Peter 5. He says, a Christian church is a very free society, but they mistake the matter who consider it as a democracy. It is a monarchy, Christ is the king, administered by inferior magistrates, that is elders, pastors, chosen by their fellow subjects, here is in the recognition, they are chosen, recognized in the scriptural manner.

37:16 Who are to execute these inferior magistrates, the king's laws, being guided solely by his word, and neither by their own judgment or caprice, nor by the will of those whom they govern.

37:36 Just as surely as elders have no right to govern by their own notions, nor do they have a right to govern by the will of those whom they govern. Christ is the king. He is the lord, and he administers his government by officers appointed according to his ordinance and regulated by his laws. It is of great importance both to the office bearers and the private members of a Christian church that they have distinct scriptural views on this subject, not vague nebulous views, but distinct scriptural views on this subject.

38:18 That the former, that is those who rule, may not exact what they have no right to. They only have a right to exact what is a legitimate extension and expression of the will of Christ as found in the word of Christ. They must understand this so they do not exact what they have no right to, and that the latter, that is the people of God, may not refuse what by the law of Christ they are bound to give. And what is that?

38:49 That is respectful, trustful submission.

Marks of the Abuse of Authority by Elders

38:54 And there, as far as I'm concerned, it's the finest statement in short compass on the whole subject. Now, what I want to do in the time that remains is briefly to address, and I'll have to do this briefly, what are the marks of the abuse of authority by elders?

39:13 Then we'll look quickly at the marks of the abuse of the elders by those whom they seek to govern. What are the marks of the abuse of authority by elders? When can any elder or group of elders be justly, and I underline the word justly, charged with tyranny and despotism? And if you look up the words tyranny and despotism in the dictionary, you'll find that they speak of a rule that is cruel, oppressive, unlimited power.

39:49 Now, often elders are accused, rightly or wrongly. of being tyrannical and despotic. And remember, an insubordinate child who's never known the joy of happy submission to a father who rules his household graciously but authoritatively, consider any kid who obeys his father as being oppressed.

40:16 The spoiled brat on the block sees the kid who looks at his watch and says, oh, it's one minute to five, I've got to be home at five. What happens if you're not? I'm not home on time. Well, if I have no excuse, I'll be spanked for deliberate disobedience.

40:29 What a cruel father you've got! And so as he finds out that this kid has rules and regulations that he keeps, even though the kid is obviously happy, well-adjusted, he has one way to describe the rule of that household. That's tyrannical. Everywhere you turn, there's rules and regulations and expectations and all the rest.

40:48 You see, an insubordinate brat will always look upon the most gracious, kind, reasonable, rule of a household as tyrannical. Don't ever forget that. And ecclesiological brats, who've never known the joy of submission to constituted authority, will call any gracious, biblical, and wise rule by elder, they'll call it tyranny. So face the fact, if rule by elder obtains in this place the accusations of tyrannical and oppressive, will fall.

41:30 Follow us to our grave. May God grant that it shall ever be so, in the judgment of ecclesiological brats. All right? Well, fully recognizing that, and fully recognizing that there will be abuses.

41:45 There are diocrophies in the early church and in the present church, but when can elders be justly charged with despotism and tyranny? Well, let me give you three of the characteristics of such a rule. Number one. Number two.

42:01 When they rule in an arrogant, proud, overbearing spirit and demeanor. When they rule in an arrogant, proud, overbearing spirit and demeanor. That's exactly what Peter is addressing in 1 Peter 5. Exercise the oversight, not of constraint but willingly, not as lording it over God's heritage.

42:26 Don't rule in an arrogant, proud, overbearing spirit. And wherever this is true, such elders delight in maintaining a distance from those who they govern. They can never say, in the language of 1 Thessalonians 2, we were gentle among you as a nursing mother with her own children. They can never say, like as a father with his children, we admonished and charged and exhorted you.

42:58 No. They delight. They delight in conveying a whole image of superiority that creates even fear among little children. And some of you know what that is.

43:09 I've had some of you tell me that when the elders or pastors that you knew growing up would come up the front walk of your church, you'd run out the back door and hide in the bushes. And some of you sitting here will know what that is. That arrogant, proud, overbearing spirit and demeanor in which elders want almost the kind of support. Superstitious reverence that poor Roman Catholics give to the Pope.

43:36 Now, if you ever see any of that, now you know there's an abuse of the authority that Christ has vested in elders. Secondly, when elders extend their rule into areas of Christian liberty, when elders make and then enforce rules where they have no biblical grounds to do so in terms of dress codes. And we know of situations right now where this is true. Where you'd almost.

44:03 Be met with a tape measure at the door to see if your skirt was the right number of inches from the floor.

44:10 Amusements, areas of Christian liberty. When elders extend their rule into areas of Christian liberty. Now, we're not talking about an elder who may counsel an individual Christian who comes and says, Pastor, I have a problem with this area of Christian liberty. Here are my problems.

44:28 Can you give me some counsel? Well, the elder may say, in your case, given all the facts, this is my counsel. It's one thing for an elder to give. Counsel.

44:36 It's another thing for the eldership to set rules and enforce them as matters of church policy. See the difference? Now, when elders begin to enforce policy in areas of liberty and make it a matter of morality, of right and wrong, now it's different. If we have to have policies about when we're going to start the service and how we're going to run the nursery, there we have set policy that is a combination of biblical principles.

45:04 Yes, we have a right to enforce. That policy, in keeping with the biblical injunction, do all things decently and in order. But because the circumstances may change, the policy may change. We don't make an absolute law out of that policy.

45:19 But when people make absolute laws with regard to dress and amusements and foods, etc., etc., etc., then they are entering into realms that they have no right to do.

45:30 Thirdly, when they resent any gracious, direct questions. Questions concerning their interpretation of Scripture or a proposed policy enacted. If elders resent a believer coming to him or coming to the eldership privately and saying, Brethren, I'm sure you had good reason for what was done in such and such a situation, but I'm having a problem, graciously embracing that, and here are my problems. And the person lays out their problems.

46:05 Are you at liberty? Tell me something more that will help me to deal with that problem. Now, has anyone ever gone to an elder in this place in that spirit, with that kind of concern, and been told, who are you to question me?

46:23 Is there anyone?

46:25 No.

46:28 No. But there are situations where that's how you'd be treated. Who are you to question me? I'm an elder.

46:37 And if elders resent and resist any gracious, direct question concerning their interpretation of Scripture or a proposed policy or a policy enacted, then surely this is not reflective of the wisdom that is from above that is easy to be entreated, as James describes it. Now, brethren, those are the dominant characteristics of the abuse of authority by elders as I have observed them over the years. And if anything of that nature begins in any way to be manifested, in this assembly, I trust that you will address the issue through the proper channels

47:21 that these matters may be dealt with. However, on the other hand, there certainly is a spirit of anarchy that at times causes tremendous problems in a congregation where rule by elder is carried out not infallibly, but generally speaking, in the spirit of graciousness, of humility, of love, of concern, and even of giving information, of prizing the people of God, of the reasons for policies enacted, for propositions that are going to be implemented, etc. And what are the marks of congregational anarchy?

Marks of Congregational Anarchy: Refusal to Trust

48:07 Let me give you three of these quickly. Number one, the refusal to embrace as good and wise any decision or administrative policy or proposal unless the individual has as much information as the overseers. The refusal to embrace as good and wise any decision, administrative policy, or proposal unless the individual church member has as much information as the overseers. Now, dear brethren, and dear people, that's Congregationalism.

48:48 That's every member saying, I have as much a deposit of wisdom and authority to make administrative decisions as do the elders. And therefore, unless I have all the information they have, I will not consent that the decision is both good and wise and in the judgment of charity believe such until proven otherwise. Now, once that spirit begins to filter down into a congregation that considers it as good and wise, and that confesses its belief in rule by elder,

49:21 elders can't rule.

49:24 You see, the image of father and family, shepherd and sheep, governor and those governed, does not demand that those who are given both the authority and the necessary gifts of wisdom and the time to assess in their counsel together all the factors unless we are prepared to say that Scripture says every individual member has both, the same authority and gifts of wisdom, then there is no burden laid upon the elders whatsoever to make them privy to all of that. For example, when we concluded the prayer meeting yesterday, you knew that one of the burdens on our hearts was the whole matter of the future of the ministry in Sweden. You know that we didn't bring Mr. Ritter over

50:09 just so he could enjoy our rain and muggy weather in August. So as elders, we have nothing to hide. We asked you to pray that God would guide us. And then, we started meeting at 10.30 yesterday morning

50:23 and we left here at 10 after 5. So figure out the hours.

50:29 All right? Now, certain decisions will be made. Certain decisions will be announced to you as God's people. Will your attitude be one?

50:38 Bless God in answer to prayer. The men in whom we have seen special gifts of wisdom and room, having spent those many hours wrestling and praying, I am prepared to accept as the answer to my prayer the decision made, unless there is in it something so patently unbiblical. If we stood up and told you, we've counseled Mr. Ritter to swim back to Sweden by way of the North Atlantic route.

51:08 I mean, then you'd say, wait a minute, the guys at the long meeting somehow destroyed their rational faculties. They're out of their tree. All right, grand it. But short of something that is patently unbiblical, will you be able from the heart to embrace...

51:23 Are you going to sit there? I'll say, until I get all the facts and all the rest, no, sirree, not me. My friend, you have not embraced your elders as your God-given hope sees. And what you're saying is, I am a de facto elder, and until I get all the facts and they've passed over the screen of my assessment and I judge it to be right, I'll not embrace that.

51:53 Now, face that for what it is. And we have altogether too much of that here. And some of it, I say, grows out of the cynicism. If we are rogues, knaves, or fools, please don't confirm us in office.

Marks of Congregational Anarchy: Skepticism and Incompetence

52:08 But if we are not rogues, knaves, or fools, then trust that when we make decisions after hours of deliberation that are not patently contrary to Scripture, that we are indeed making them for the best interest of all that are involved in the light of all the information we have, and we do not claim infallibility in those decisions. But if there cannot be a gracious acceptance of them, we have a spirit of anarchy and the absence of unity. Second mark of congregational anarchy, I just have to mention it. Our time is gone.

52:47 I've already taken five minutes more than I should. The skepticism which reads into information withheld the worst of motives. The skepticism which reads into information withheld the worst of motives.

53:04 Now, that's not a good thing. That's not a good thing. That's not a good thing. That's not a good thing.

53:05 If there is any congregational anarchy, dear people, that's a violation of love that thinks no evil.

53:11 Why would we labor for the well-being of the Church and then have some deep, hidden, secret, vile motive in withholding information from it? It doesn't make sense, does it? And yet there are people who sit in our congregational meetings who always go away convinced, ah, they've withheld something, they've got something they know and they're not telling us because it would be incriminating to them. Dear people, There's no ground for that.

53:39 And if you're guilty of that, repent of it. And every time it rises up in your heart, ask God to slay it. And then thirdly, the interrogations which assume incompetence. That's a form of congregational anarchy.

53:54 The interrogations which assume incompetence. It's like a father saying to his family, Now kids, we're going on a four-day camping trip. And daddy has spent three weeks making all the preparations, everything's together. And just as they're about to get in the car, one of the kids says, Daddy, did you know we're going to need a tent?

54:20 That's the kind of questions we get sometimes. We say we have prayerfully considered over many hours, and then we get questions that assume only one thing, that we're a bunch of incompetents who don't know you need a tent if you're going camping for four days, and that you don't need matches. Because, dear people, that reflects an attitude that says these men are really incompetent. If I don't ask the right question to help them remember very important things, they would never remember.

54:52 And then when people have the gall to do that publicly.

54:57 Now if you just somehow feel something, you come private and say, This may be a stupid question, Pastor, but what's such a... They'll say, Yes, that is really a stupid question, but...

55:09 But we'll be glad to answer you, sure. That's the first thing we thought of. And that's the first thing we took care of. The tent has been in the trunk of the car for two weeks, son.

55:20 Well, boy, Dad, I'm sure glad I didn't ask you to the table because my brothers and sisters would have thought I was a nut and say, That's right, they would have. Glad you asked me privately. You see? So, dear people, let's try to lay to heart what the Scripture tells us in these matters.

Conclusion and Prayer for Godly Disposition

55:35 Time is gone. I'd hope to deal with some other aspects, but I trust this will help us, that we will have clear, distinct, biblical views and a godly disposition. to rule by elder in this assembly and those of you from other assemblies in your assembly as well. Let's pray.

55:55 Father, we thank you that in your wisdom you have instituted a government in your church which has as its distinct end the glory of Christ and the good of the people of Christ. Give us, we pray, an intelligent grasp upon the nature of that government and a whole-souled commitment to that government. Slay in our breasts all carnal, congregationalist mentality and grant that we may dwell together in that kind of blissful unity in which leaders and those whom they lead are deeply committed to Jesus Christ

56:39 and to one another's well-being and to the advancement of the gospel in our generation. Hear our prayer and let us pray. We receive our thanks for your presence with us in Jesus' name. Amen.