She Must and Shall Stay Free (part one)

God’s gospel is revealed through the church that centers herself upon the Word of God. The Gospels only preserved two of Jesus’ teachings on the church (for all we know these could have been the only times Jesus mentioned the new gathering of God’s chosen people or they could have been just two of many times he talked to his disciples about such things). What we do know is that Matthew, inspired by the Holy Spirit, gave us a very intentional look at the inner workings of the church the second time he let us see Jesus speaking of her:

"If your brother sins, go and show him his fault in private; if he listens to you, you have won your brother. "But if he does not listen to you, take one or two more with you, so that BY THE MOUTH OF TWO OR THREE WITNESSES EVERY FACT MAY BE CONFIRMED. "If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. "Truly I say to you, whatever you bind on earth shall have been bound in heaven; and whatever you loose on earth shall have been loosed in heaven. "Again I say to you, that if two of you agree on earth about anything that they may ask, it shall be done for them by My Father who is in heaven. "For where two or three have gathered together in My name, I am there in their midst." (Matthew 18:15-20)

In this situation the “church” refers to the local body not to an appointed committee, deacons, or elders within the church or a larger entity outside of the autonomous church. The church is given the responsibility of determining whether a brother can be recognized as a partner in the gospel or a person who needs to hear and respond to the gospel. This reality exists for the purity of the church and for the good of the sinning brother. The proclamation of the gospel is at stake when we consider how church discipline is to be carried out, and church discipline cannot be carried out correctly without the correct form of church polity. Congregationalism is not just one of various expressions of church polity; it is how God’s gospel is preserved and proclaimed.

It is worth noting that in earlier times this passage was referred to as the “gospel steps” not so much out of its connection with the gospel message as much as its location within the Gospel According to Matthew. Nevertheless, we see in the Acts of the Apostles and in Paul’s letters a continuation of this emphasis on the body of believers making important decisions as an entire congregation, rather than allowing some key leaders making decisions on her behalf. The fact that the congregation is given the responsibility to decide on key issues is even more remarkable given the presence of the apostles in the early church.

Luke gives us another glimpse of the congregational structure of the earliest church:

Now at this time while the disciples were increasing in number, a complaint arose on the part of the Hellenistic Jews against the native Hebrews, because their widows were being overlooked in the daily serving of food. So the twelve summoned the congregation of the disciples and said, "It is not desirable for us to neglect the word of God in order to serve tables. "Therefore, brethren, select from among you seven men of good reputation, full of the Spirit and of wisdom, whom we may put in charge of this task. "But we will devote ourselves to prayer and to the ministry of the word." The statement found approval with the whole congregation; and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas and Nicolas, a proselyte from Antioch. And these they brought before the apostles; and after praying, they laid their hands on them. (Acts 6:1-6)

While numerous discussions have taken place regarding the use of Acts in terms of it being prescriptive or descriptive, it seems that this descriptive narrative provides some important prescriptions for the church. I believe that this pericope demonstrates the need for and the function of the biblical office of deacons, and I also believe it gives another insight into the priesthood of all believers and the congregational nature of the church. The apostles called the entire congregation to hear their proposal and then upon hearing what the apostles had to say the congregation determined whether it was appropriate to accept the given guidance. This is congregationalism at its best (which is why I dream of an “Acts 6 church” just as much as I pray for an “Acts 2 church”); the leaders of the church do not lord over the congregation and the congregation heeds the pastoral direction of its leaders.

In Paul’s two letters to the Corinthians many believe he is speaking of the same sinning brother in 1 Corinthians 5 as he is in 2 Corinthians 6. Regardless of whom Paul is referring to, he appeals to the entire congregation in each letter. He charges the assembly to judge this brother and then later calls upon them to demonstrate forgiveness and comfort and to reaffirm love for the one who was rebuked by the entire body of believers.

The New Testament writers show us the church appointing its leaders and determining who can and cannot be counted among the body of believers as a congregation. Congregationalism directs the course of the church it is not a political construct modeled after democracy. Congregationalism is the result of a body consisting of the priesthood of believers. This priesthood will be examined next.