THE ORGANIZATION OF THE CHURCH
By George I. Butler
Thoughts on Church Government.—No. 3.
THE ORGANIZATION OF THE CHURCH.
In using the word organization I mean principally a description of the structure, or different parts, of which the church is composed, as revealed to us in the New Testament. In every important enterprise, organization is found to be a necessity. As one individual cannot act in every sphere, it is found expedient to assign to each his duty, and thus avoid confusion and laboring at cross-purposes. More can be accomplished in this manner than to leave it wholly indefinite when each shall act. In enterprises in which many engage, it should be the desire and effort of all to accomplish as much for the common purpose as possible. Hence the propriety of organization. In such a vast machine as the government of the nation, or the army, what could be done without it? It is found necessary in society, and in every public institution. It enables all the parts to act harmoniously for a common object. Perhaps the most complete system of organization that exists anywhere among men is found in the army. Every man has his special duty assigned him, and just how he shall do it. One mind, perhaps, moves a million men. At a word they are all in motion. The perilous and fearful responsibilities of war make it necessary that power should be exercised by one man, because it is found to be most effective. If any one doubts the effectiveness of organization, let him conceive of putting down our great rebellion without it. Had each man of our vast army started out on his own hook, most of them would have never reached the South at all. They could not have been properly armed, fed, clothed, or trained. Disease would have fed upon them, and the whole country through which they passed would have been strewed with their corpses. And had a portion of them reached the South, it would have been mere play for the Southern forces to have routed them. But organized, equipped, and drilled, it was quite a different matter. Led and disciplined by minds of sufficient capacity, they swept the rebellion out of existence. As much wisdom should be used in the sacred work of God as in any human enterprise. Every proper means should be employed to make it effective. Therefore, God has assigned to his church various offices, divisions, gifts, powers, and agencies, by which it may be rendered effective in saving those who form a part of it, as well as to reach and affect those outside of it. In the first age of the Christian church, there seems to have been general councils held for consultation, answering much the same purpose as our General Conference. For instance: such as that held at Jerusalem spoken of in Acts 15; when the leading men came together and counseled concerning things of general interest. There seems to have been also geographical subdivisions, such as the “churches of Judea,” the “churches of Galatia,” and also of Asia Minor, &c. We are not informed that these met for mutual consultation especially; yet they seem to have been connected by special ties of interest and fellowship. These might well answer to our State Conferences. We know there were local churches organized in the various towns and cities, such as Jerusalem, Antioch, Corinth, Rome, &c., and elders ordained69over them, and various officers appointed to act their part in them, and that these were visited, from time to time, by those who could instruct them in divine things. Now, in regard to these divisions and subdivisions, they doubtless grew out of the peculiar circumstances surrounding the church. They seem to have been natural divisions, and are not specially spoken of as of divine appointment, to be perpetuated in just the same form or name. As they preached in various places, and persons embraced the gospel, it would be proper to have them left in such a shape as would be most likely to keep them pure and efficient. The simplest means that could effect this object, would be the one to choose. Persons who were converted in the same city, or town, would associate together, hold meetings together, and of course would be best qualified to know of each other's spiritual standing and true character. Hence the necessity of local churches taking cognizance of their own members and attending to their own local affairs. These would have their local officers, such as elders, deacons, and clerks. But as these local churches had a love for the general interests of the cause, they would naturally become acquainted with those of the same faith within easy access, and thus associations would be formed, and consultations held, concerning that which mutually interested them, especially with those of the same nationality and language. These would be of greater or less extent according to circumstances. It matters little whether we call these conferences, councils, synods, or associations. They are divisions naturally growing out of the circumstances surrounding them. Then it must be evident that occasions would arise when questions must be decided of general interest to the whole body of believers which none of these minor bodies could settle for all, seeing any one of them would have just the same authority to do it that the other had. Such occasions would demand representatives from all. Hence the necessity for general councils or conferences of all concerned. And whether these should be called at regular intervals, or only occasionally, would be merely a question of expediency for those to decide who were interested. In all ages, and in all sects, the necessity for some such general arrangement has existed. The Scriptures leave the minor questions concerning these divisions to those interested. But they plainly show us that these general principles concerning them were recognized anciently the same as now. We can easily conclude that questions coming up for settlement, involving important points of interest in the local churches, would be referred to those councils, representing larger interests, till the best wisdom of the body was found. So far as offices and gifts are concerned, there seems to have been quite a variety of them in the ancient church, of both a general and local character. Among these are apostles, prophets, evangelists, teachers, workers of miracles, helps, elders, deacons, &c. Some of these seem to be officers appointed to fill certain positions, having special duties pointed out for them to do, and for which they must have certain qualifications. Then others mentioned were channels through which the Holy Spirit seemed specially to speak. We have no evidence to show that these latter were appointed to any position by their brethren. Yet they doubtless had much influence in guiding the actions of the church, as it would be very natural to reason that when the Holy Spirit chose them they must be worthy, and so, of course, their influence would be greater. Among the former were apostles, evangelists, teachers, elders, and deacons. Among the latter were prophets, workers of miracles, those who spoke with tongues, &c. Oftentimes individuals chosen to fill the offices of the church had these supernatural gifts also. But it seems evident that some of those who have these miraculous gifts, were not placed in any official position. Of course we have nothing to do in the church with the selection of this latter class. God chooses them, and we judge of their being chosen by the manifestation of his Spirit through them. That these gifts are not in such general exercise in our time as in the apostolic church, we all admit. But occasionally they have been seen, and the Scriptures plainly teach that they were designed for the church till the close of time; so that evidently the main reason why they are not more generally in exercise is because of the lukewarm, worldly condition of the church in these latter days. The office of apostle was a very prominent one in the early church. It would be thought very improper, not to say fanatical, to apply that title to any officer of our modern churches. And yet the derivation of the word in the Greek would not make it improper to apply it to certain individuals raised up by the special providence of God to perform his work. The word signifies “one sent with a message,” and the term was evidently applied to the original twelve because of their being selected in an especial manner to do the work of God. It was applied to a number of others besides them, such as Matthias, Barnabas, Paul, Epaphroditus, Silvanus, and Timothy. Some of these are not thus called in the common translation, but they are in the Greek. The number twelve seems to be chosen to correspond with the twelve tribes of Israel. When Judas apostatized, another was chosen to fill his place. We are not informed whether there was ever another election to this office, though others certainly were apostles. We are nowhere informed that it was the duty of the church to select individuals to fill this office in succeeding ages, though it would be reasonable to expect that when the providence of God made it manifest that he had raised up a man to do a special work in his cause, the church should cheerfully give him his proper degree of influence and position. The office of evangelist corresponds with our modern minister. The word in the original signifies “one who announces glad tidings.” The words teacher and pastor have the general signification of instructors, who are to watch over and impart knowledge of divine truth, such as would be needed. The word episcopos in the Greek, from which elder and bishop are usually translated, signifies an inspector or overseer, one who superintends or provides for the welfare of any one. This term is applied to those who act in the general capacity of teachers and evangelists, and also to those in a more limited sphere, as local elders. This latter office is a principal one in the Christian church, and the qualifications are given very particularly in the epistles to Timothy and Titus. Those who acted in a general capacity had the oversight of churches in large sections of country. They were to look after their spiritual wants generally. It was their duty to reprove the erring, admonish those in danger, stimulate the sluggish to action, comfort the desponding, see that those in lower offices were faithful, and watch over all for their good, as well as to teach the way of life and salvation. Their office was such that necessarily a great burden of responsibility would rest upon them, and the prosperity of the whole church would largely depend upon their faithfulness. These general duties will always lie before the servants of the Lord in every age, and the church cannot prosper unless they are faithful. The character of the churches in general will be largely determined by the character of their officers. The office of deacon was one which pertained largely to the temporal affairs of the church. He was to look after the wants of the afflicted, to act as treasurer, and hold the money received for various purposes, furnish things necessary for sacramental purposes, and then take the oversight of temporal matters. The qualifications for this office are also plainly given. Paul also speaks of “helps” among the gifts set in the church. These were doubtless assistants, who might have been acting in the capacity of deacons, or, perhaps, were not elected to any office, but chose freely, of their own accord, to act with others, and help them all they could. It would be a great blessing to the church if there were more persons in this age ready to thus act a benevolent part in the work of God. Here is a great field of usefulness open for volunteers to fill. While they who labor in word and doctrine find, if willing, more than they can do, and are always anxious for help, it will ever be to them a matter of deep rejoicing to find those who can help stepping in to aid in the good work. Many might act in this capacity had they the disposition. While officers in the church have great responsibilities upon them, it should never be forgotten that their powers are merely advisory. The body of the church is the deciding power. Elders can advise, approve, or rebuke, but they cannot turn out or take in members, only as they can persuade the church to act. They will of course have a great influence, but they are never to act as “lords over God's heritage,” but as examples to the flock, counselors, and advisers.