CHURCH ORGANIZATION

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Nov 29, 1877

CHURCH ORGANIZATION.

At the General Conference in May, 1863, a committee was appointed to prepare an Address on Church Organization. We herewith republish, by request, that portion of their Address which treats upon the following points: 1. Manner of organizing a church; 2. Officers and their duties; and 3. The reception of members:—

Where bodies of believers are brought out on the truth in new places we would not recommend the immediate formation of a church. In such cases let a leader be appointed (this can perhaps best be done by the evangelist when he raises up the church), and let social meetings be continued till such time as the individuals become thoroughly acquainted with one another, and ascertain with whom they can have fellowship, and who are qualified for the important duties of officers of the church. As to the particular manner of organizing a church, when the proper time comes, we shall be allowed to avail ourselves of the experience of several ministers who have already adopted the following plan, and testify that it works well:—

Let the minister request all those who propose to enter into church organization, to stand upon their feet till it is ascertained whether perfect fellowship exists among them. If it does not, let those between whom the difficulty lies immediately retire and confer together in order to an understanding. If this cannot be arrived at, we know of no other way than that the accused should remain outside until the church is prepared to take action in his or her case. It having been ascertained who are prepared to enter into church fellowship, let their names be attached to the following

CHURCH COVENANT:

We, the undersigned, hereby associate ourselves together, as a church, taking the name of Seventh-day Adventists, covenanting to keep the commandments of God, and the faith of Jesus Christ.

The members being thus enrolled, they are prepared for the election of

CHURCH OFFICERS.

The following classes of rulers and officers of the Christian church are brought to view in the New Testament: Apostles, evangelists, elders, bishops, pastors, and deacons. These we would divide into two great classes: Those who hold their office by virtue of an especial call from God, and those selected by the church: the former embracing apostles and evangelists, and the latter elders, bishops, pastors, and deacons.

I. Apostles. Apostle is from the word apostolos, and signifies one sent forth, a messenger. It is used to designate, in a pre-eminent sense, the twelve apostles sent out by Christ; but it cannot be confined to them, nor to that age.

1. It cannot be confined to the twelve. Christ was called an apostle. Heb. 3:1. Paul and Barnabas were called apostles. Acts 14:4, 14. Titus and other brethren were called messengers (Greek, apostles). 2 Cor. 8:22, 23. (The word of, in verse 23, is from the original huper, and signifies, about, concerning.) Epaphroditus was called a messenger (Greek, apostle). Phil. 2:25. Here we have at least four apostles besides the twelve, all living in the same age with them; which shows that the idea of perpetuating just twelve apostles in the church, as the Mormons and Irvingites hold, is unscriptural and absurd.

2. They cannot be confined to the times covered by the New Testament record. (1.) The definition of the word apostle being one sent out, it follows that any one especially sent out of God in any age to proclaim his truth, is, in that sense, an apostle. We think it more especially applicable to those who are called of God to lead out in any truth or reform; such, for instance, as Luther, Melancthon, Wesley, and Wm. Miller. (2.) The Scriptures also show that apostles are to be perpetuated in the church. Eph. 4:11-13: “And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ; till we all come into the unity of the faith.” This testimony shows that the office of apostle runs co-extensive with that of pastors and teachers, and other spiritual gifts, and is to last till the church, the body of Christ, all come into the unity of the faith.

II. Evangelists. This term is from the Greek, evangelistes, and is thus defined by Robinson: “Properly, a messenger of good tidings. In the New Testament, an evangelist, a preacher of the gospel, not fixed in any place, but traveling as a missionary to preach the gospel, and establish churches. See Acts 21:8; Eph. 4:11; 2 Tim. 4:5.”

We come now to the second class, those appointed by the church; namely, elders, bishops, pastors, and deacons.

1. Elders. This office is also expressed by the words bishop, pastor, and overseer. To show that these are interchangeable terms for the same thing, we refer, first, to Titus 1:5, 7: “For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city as I had appointed thee; for a bishop must be blameless,” &c. The word elder, in verse 5, is from presbuteros, and signifies, primarily, according to Robinson, an elder person, a senior; as an officer of the church, it signifies the elders of Christian churches, presbyters, to whom was committed the direction and government of individual churches; properly, the same as episcopos, which see.” The word rendered bishop in verse 7, is from this word, episcopos, and is defined by the same author as follows: “In the New Testament spoken of officers of the primitive churches, an overseer, superintendent. This was originally simply the common Greek name of office equivalent to presbuteros, which latter was a Jewish term.” That elders and bishops are identical, is also shown from Acts 20:17, 28. The word elders in verse 17, is from presbuteros and the word overseers, in 28, is from episcopos (bishop). The term pastor is from poimen, and signifies, literally, a herdsman, a shepherd; especially a pastor, a teacher, a spiritual guide of a particular church. The definition of this term shows that it signifies the same office as presbuteros (elder), and episcopos (bishop), a local office, confined to a particular church.

2. Deacons. This term is from the Greek, diakonos, and is defined to signify primarily, “a waiter, an attendant, a servant, usually derived from dia and konis, one dusty from running. An officer in the primitive church, one who had charge of the alms and money of the church, an overseer of the sick and poor, an almoner. Phil. 1:1; 1 Tim. 3:8, 12; Acts 6:1-6. Also of a female, he diakonos, who had charge of the female sick and poor. Rom. 16:1.”

From what has been said, it will be seen that the officers of the church which are appointed solely by the church itself are reduced to two, namely, elders and deacons. From what then has arisen so much confusion upon this subject? It must be from overlooking the fact that the different names of elder, bishop, and pastor are applied to the same office, and also from overlooking the principle that a person holding any one of the higher offices is qualified to officiate in any of the lower; and when performing the duties of such office is called

by the title applying thereto. Thus Peter, though an apostle, calls himself an elder (1 Pet. 5:1), and Paul, carrying the liberalities of the brethren up to Jerusalem (Acts 11:30), might with equal propriety be called a deacon. In 2 Cor. 8:4, he is spoken of as performing the office of a deacon. The brethren prayed him to take upon himself the fellowship of the ministering (Greek, diakonias, deaconship) to the saints; which he did. Verses 19, 20. Evangelists, also, are called elders. Paul says to Timothy, “Let the elders that rule well be accounted worthy of double honor, especially they who labor in word and doctrine.” 1 Tim. 5:17. Here were some laboring in word and doctrine who are called elders; but such labor shows them to be evangelists, it being especially their work; hence evangelists are sometimes called elders, but only, of course, when acting in that capacity.

If this principle be correct, we may lay down the following general rule: That no person by virtue of a lower office can fill a higher one; but any one filling a higher office, can, by virtue of that office, act in any of the lower. Thus, a deacon cannot by virtue of his deaconship act as an elder, nor an elder as an evangelist, nor an evangelist as an apostle; but an apostle can act as an evangelist, elder, or deacon; and an evangelist, as an elder or deacon; and an elder as a deacon. We do not here speak of apostles and evangelists as officers of individual churches; for this is not the position they occupy; their calling makes it necessary for them to move in a wider sphere; namely, to have, if apostles, the oversight of the churches, and if evangelists, to labor to raise up churches in new fields. These, in our judgment, are the only officers qualified to organize churches.

We give it as the result of our examination of this subject that in the organization of a church, officers are to be supplied according to the necessities of the case. We understand the duties of a deacon to be confined exclusively to the temporal matters of the church; such, for instance, as taking charge of its finances, making preparation for the celebration of the ordinances, &c.; while it is the duty of the elder to take the lead and oversight of the church in spiritual things. This elder need not necessarily be a preacher, but may conduct the meetings of the church, and administer the ordinances of baptism and the Lord’s supper in the absence of any higher officer. If an apostle or an evangelist be present, all these duties would be left with him.

Where a church is so small that the duties of both an elder and a deacon can be conveniently performed by the same individual, we see no necessity of having more than one officer. Let this one be an elder, who, as we have already shown, is qualified by virtue of his office to act also as deacon. But if the church is so large that its temporal and spiritual wants cannot be attended to by one person, let one or more deacons be chosen to look after its temporal affairs, while the elder or elders confine themselves to its spiritual interests.

ELECTION OF OFFICERS.

When the names of the members are enrolled as specified in the former part of this article, let the minister read to them the Scriptures setting forth the qualifications requisite to the offices of elder and deacon (these are described in 1 Tim. 3:1-10; Titus 1:6-9); and then let the minister select two brethren of good judgment who with him shall act as a nominating committee to nominate candidates for elder and deacon. Then the church may be called upon to vote by uplifted hand whether they will sanction said nomination or not. If said nomination is ratified by a three-fourths vote of those enrolled, they shall be ordained to such office, provided those not voting present no valid objection against their filling such offices. Then let the minister ordain them as in Acts 6:6; Titus 1:5. We need hardly suggest the necessity of every church keeping a record of all its proceedings. To this end a clerk will be necessary, who may be elected in the same manner. The elder of a church should act as chairman in all its business meetings.

RECEPTION OF MEMBERS.

Let all candidates for admission into the church after its organization be received by a unanimous vote of the church, unless the opposition to their admission comes from those who are at the time subjects of labor, or under the censure of the church.