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Introduction
To understand church organization, we need to firstly consider the definition of organization. Several definitions have been stated: H.W. Byme, defines organization as “the breaking down of the responsibility of the group as a whole into parts which can be assigned to individuals and committees.”1 Arthur Merrihew Adams defines it as ‘the process of defining the activities of an enterprise, establishing the responsibilities and relationships of the persons involved, in order to accomplish the ends of the group.’2 Lloyd Perry puts it as “the strengthening of those human processes or organizations which improve the functioning of the organization so that it achieves its objectives.”3
The three definitions of organization lend insight into the constituents of church organization. It is the establishing or defining of the responsibilities of the church. It is the equipping of human resources in the church for the undertaking of responsibilities, with the scope for improvement in functioning. It is the delegating or assigning of responsibilities to equip responsible individuals and committees. It is the planning, organizing and controlling of activities for the achieving of a specified end.
Human resource plays a key role in church organization. Paul speaks of the church as a body of Christ and he expressed the concept in the following way: “From whom the whole body, fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.” (Eph. 4:16; 2:21). It is simply the integration of the combination of joints and parts into one united whole so that together all can work as one unit effectively and harmoniously.
The Scope of Church Organization
1. The New Testament Church Pattern
Over the years, there have been those who had maintained that any organization within the church is a matter of spiritual decline from the original practice and pattern of the church. The New Testament church, it is held, was directly dependent upon the guiding of the Holy Spirit, and so it had no need of an organizational structure. Others have felt that even with the New Testament itself, we have a development from the original, free and unstructured ideal (such we might find reflected in the Corinthians correspondence) to the rather more realistic organization with church officers and a systematic way of executing church matters as we find in Paul’s letters to Timothy and Titus.
The New Testament letters and Acts of the Apostles give us views of how the organization of the church started. In Acts 2:42-47, the apostles and other believers met together and taught the new converts. They celebrated the Lord’s Supper. They also lived out of a common fund, in Jerusalem at least. In Acts 6:1-7, we see them organizing themselves for efficiency.
They also set apart and commissioned their missionaries (Acts 13:2). They made collections for poorer churches and sent the gifts with specially appointed church delegates. (Acts 11:27-30). They called a representative Council to settle church issues. (Acts 15:1-21). At Ephesus there was order in the conduct of affairs regarding widows: (1 Tim. 5:1-11).
2. The Historic Church Pattern
The New Testament gives us three classes of men that are considered officials of the local church: bishops, presbyters, and deacons. According to acts 6:1-6, the deacons took care of material and financial side of the Church’s programmes e.g. the collection and distribution of relief. The bishops and the presbyters regulated the spiritual aspect of the church’s work, its worship and discipline. The qualification of the bishops and the deacons are given in 1 Timothy 3.
In the second century, we see the rise of what the late bishop Charles Gore called “Monepiscopacy”, that is the rule of the one bishop in each congregation.4
The beginning of this movement towards the rule of a single bishop is reflected in the Epistles of Ignatius of Antioch whose writing probably dated from the second decade of the second Century.5 Ralph G Tumbull quotes F C Grant who made the following comment: “In the Epistle of Ignatius the “Monarchical” bishop makes his appearance; Ignatius is ardent and indefatigable in urging his rights and claims that we suspect he cannot have been very long established in his supreme position of authority, even in his own church in Antioch..”6
The movement towards “Monepiscopacy” gathered momentum so rapidly that by the end of the second century it was the standard pattern of church government throughout Christendom. That is to say, each congregation was governed by a bishop, a body of presbyters, and a board of deacons. In the latter part of the third century, a development began whereby the bishop of the Chief City in any province tended to become principal bishop of that province. In the sixth century the bishops of the five chief cities of Christendom – Jerusalem, Antioch, Alexandria, Constantinople, and Rome – were accorded the title patriarch. Their leadership extended over the adjacent territories, and included the right to ordaining the metropolitan bishops under them, of trying these metropolitans when they were accused and of hearing appeals from their judgments.7 This means that the church was becoming organized on hierarchical line.
Among the five patriarchal bishops two became the chief: the bishops of Rome and Constantinople. The bishop of Constantinople derived importance from the fact that his city was the capital of the Roman Empire, the only such capital city after the downfall of the Roman Empire in the West in AD 476. During this time, Rome was important from the Christian point of view, the reason being that it was the only church in the West of undoubted apostolic origin, because it was associated with Peter and Paul, and because its bishops were usually found in theological dispute on the side which finally won acceptance as orthodox.
Rivalry later developed between the Patriach of Rome and that of Constantinople. This tension between the Eastern Church (Constantinople) and the Western Church (Rome) ended in a great schism in 1054.8 After this final separation between the East and West, the Roman bishop was able to make good use of his supremacy over the churches of Western Christendom.
The reformation of the sixteenth century resulted in the emerging of Protestant Churches who renounced loyalty to the Pope and set up ecclesiastical housekeeping on their own. Three main types of church government developed.9
First, the congregation or the independent government. In this pattern of government, each local church was autonomous in the sense that it governed its own affairs, for instance, calling and dismissing its Ministers, regulating its own finances and disciplining its members without any outside interference. This type of government was adopted by the Anabatists in Europe.10
Second, the Presbyterian government. This type of church government is that controlled by elders. This church government recognizes two types of elders, preaching and ruling. These meet to form the session of the church – that is, the body transacting the business of the church, even to the admission and dismissal of members. This type of government was started by John Calvin in Geneva where he was the chief Minister from 1541-1564.11
Third, the Episcopal – Here the key figure is the bishop. He alone has the power to confirm catechumens into full communicant church membership, and likewise to ordain men to the Christian ministry. Episcopal is the form of church government which after the reformation prevailed in the Church of England, and in churches derived from it as the Protestant Episcopal church in USA.12
After the Reformation each of these three systems of church government thought that it was under obligation to prove that it alone was founded on scripture. For example during the late sixteenth century, the Anglicans argued with the Presbyterians on this very issue. Again in the mid seventeenth century the defiance of Presbyterianism against Episcopalianism and Congregationalism was undertaken by three men – David Calderwood, Robert Baillie and Alexander Hendersob.13
Today, spokesmen for each of these three church governments do not usually claim exclusive New Testament sanction for them. An Anglican Bishop suggested that “Christ left the Church to organize its own form and order.” The claim that was made for any of these church governments is that, it is in the accord with the mind of Christ, and helpful in enabling the church to carry out its distinctive functions of worship, evangelism and Christian education.14
The Necessity for Church Organization
Church organization is necessary in that it conforms to the nature of God. God Himself is orderly. He is a God of organization. Nature itself gives proof of how organized God is. The heavens are wonderfully fashioned. The Old Testament record reveals how carefully God organized Israel for her sojourn in the wilderness. The New Testament shows how Jesus went systematically about his task. We also see that, the early church organized itself for the task committed to it. Paul the apostle carefully organized the churches he established. Organization, however, is not an end in itself, nor does it ensure success, but it is God’s plan in nature and his will in the spiritual realm.15
It is also necessary to organize a church in order for it to meet the needs of its own people and have an outreach to others. We see this operating in sierra Leone. Most evangelical churches follow this pattern. A typical example can be seen in the Baptist Convention. It set up its organization to meet the worship, Christian Education, fellowship and service needs of the people.
The local church organizes in order to meet the needs of its own people through outreach. One of the local churches is the Regent Road Baptist Church in Freetown. It trains its own leaders and send them out for evangelism. Presently the church has two preaching stations and three home-cell groups.16
Another necessity for church organization is to get a proper distribution of responsibilities among its members. It is not the pastor who should do all the work. It is not a few people in the church who should be turned into workaholics. Rather, the pastor should train members, as well and identify those with training or skills in certain areas and distribute responsibilities among them.
The pastor’s responsibility in the organization of the church should be recognized clearly by himself and by his laymen. He is the head of the organization and his position makes him ultimately responsible for every activity in the church.
The Mode for Church Organization
The key consideration as we consider mode is enshrined in the following question: How do we go about organizing the church? This ‘how-to’ aspect is crucial to the existence of any local church in terms of it being a church that is ‘alive’ or ‘dead’. It is the compass which sets the church on target in fulfilling the mission and purpose of the church.
In examining the ‘how’ question further, we can outline the following: Firstly, we organize through establishing or defining the responsibilities of the local church. Secondly, we organize through equipping human resources in the local church for the undertaking of responsibilities. Thirdly, we organize through delegating or assigning responsibilities to equip responsible members and committees in the local church. Fourthly, we organize through planning, organizing, controlling and evaluating activities for the achieving of a specified end.
The ‘how’ question presupposes that organization is a necessity for the church. The New Testament church especially the Pauline mission, bear out the fact that organization is a necessity. In addition to the divine agency of the Holy Spirit, Paul’s mission was sustained through effective organization. He engaged in planning, organizing, controlling and evaluating his mission.
1. With regards to Planning
Planning involves having a scheme for making, doing or arranging something. We see Paul planning in the following ways:
a. Seen in the manner in which Paul undertook missionary journeys. Journeys were arranged by regions with a commencement and climatic point in each (cf. Acts 13:4-14:28; 36-15:18:22; 18:23-21:17).
b. Seen in Paul’s projected scheme for accomplishing certain tasks. (cf. Acts 19:21; 20:16; Rom. 1522-16; 1 Cor. 16:5-7).
c. Seen in arrangement regarding collection for saints in Jerusalem (cf. 1 Cor. 16:1-2; Rom. 15:25-26).
d. Seen in the manner of allotting different periods of time in proportion to the missionary task in an area (cf. Acts 18:9-11; 20:2-3, 6; 21:4,7. 8-10; 1 Cor. 16:8-9).
e. Seen in staff recruitment to mann the extensive mission (cf. Acts. 16:1-3; 19:22; 20:4-5; Col. 4:7-14; 2 Tim. 4:10-12; Philem. 23-24).
f. Seen in the strategy of establishing self-governing churches (cf. Ats 14:21-23; 1 Cor. 6:1-5).
2. With regards to Organizing
a. Seen in his meeting with Ephesians elders (Acts 20:17-38).
b. Seen in his deployment of Titus (Tit. 1:5) and Timothy
(1 Tim. 1:3).
c. Seen in a manner of getting collection to reach saints in Jerusalem (1 Cor. 16:3-4).
d. Seen in the manner of coordinating staff itinerary with churches (cf. Rom. 16:1-2; 1 Cor. 16:10-12; Eph. 6:21-22; Col. 4:10b).
e. Seen in the follow-up itinerary (cf. Acts 15:36; 18:23-24; 20:1).
3. With regards to Controlling
Controlling involves regulating, directing, exercising authority over. We see Paul controlling in the following ways:
a. Seen in Paul’s directives in addressing issues in churches (cf. Rom. 12:1f; 13f; 14f; 1 Cor. 1:1-16: 4; Gal.1:1-7; 3:1-5; 5:1-4).
b. Seen in Paul’s instruction regarding collection for saints in Jerusalem (1 Cor. 16:1; 2 Cor. 8:1-9:7).
c. Seen in Paul’s dissemination of information to members of his team (cf. 1 Tim. 1:3; 3:14-15; 4:131 6; 2 Tim. 4:1-2, 22, 13; Tit. 2:1, 15; 3:10-11, 13-14).
d. Seen in Paul’s deployment of members of his team (cf. Acts 20:4-5; Eph. 6:21; Phil. 2:19, 25; Col. 4:7-8; 2 Tim. 4:10, 12; Tit. 3:12).
e. Seen in Paul’s drive to promote unified teaching and for the preservation of the truth (cf. Gal. 3:1-5; Col. 2:16-3:4; 1 Tim. 1:3-4; 2 Tim. 4:1-4; Tit. 1:10-14).
f. Seen in Paul’s link with the international mission network (cf. Rom. 16:1 16; 1 Cor. 16:19-20; Col. 4:15-17).
4. With regards to Evaluating
Evaluating involves appraising or estimating the quantity of quality of something. We see Paul evaluating in the following ways:
a. Seen in Paul’s statement regarding the accomplishment of task (cf.
Rom. 15:18-24).
b. Seen in Paul’s statement regarding the overall achievement of his mission (2 Tim. 4:6-8).
c. Seen in Paul’s statement regarding ministry at Ephesus (Acts 20:26-27).
d. Seen in Paul’s statement to the Thessalonians
(1 Thess. 2:1-12).
Paul’s mode of organization sets forth a blueprint which can be adapted by the local church in Africa, in Sierra Leone. We need to consider three other questions which are interwoven in the ‘how’ question: (i) why should the local church organize? (ii) What should the local church organize? And (iii) what considerations should the local church keep in focus as it organizes? Let us examine each question.
Why should the Local Church Organize?
The Local church has a mission or purpose to fulfill. When we discussed the task of pastoral calling in chapter One, we identified the mission as follows:
1. To proclaim the message of the gospel in wisdom through warning and teaching everyone in order to present everyone perfect in Christ. (Col. 1:28-29).
2. To prepare God’s people for works of service so that the body of Christ will be built up in its understanding of the faith and in its commitment to Christ. (Eph. 4:11-14).
Paul knew the mission of the church. So, through the divine agency of the Holy Spirit and Paul’s mode of organization, Paul laboured, striving under the Holy Spirit’s enablement, to accomplish the mission of the church. The Pastor of the local church must know the mission of the church and, consequently, organize the church for the fulfilling of that mission.
What Should the Local Church Organize?
At the inception of the Church in Jerusalem the following elements comprised its organization: teaching or instruction, fellowship, breaking of bread, prayer and witnessing (Acts 2:42, 47; 5:42). The Church in its historical development has organized herself around these elements: Worship, instruction, fellowship and service. In keeping with the blueprint set by the first century church in its historical development these four elements still stand as the pivot around which the organization of the church should revolve.
These elements can be fostered through various agencies or programmes. Such can include the following: (1) an assembly for prayer, praise and the preaching and/or teaching of the Word of God; (ii) visitation to members of the church; (iii) formation of men’s, women’s, youth and children’s groups to cater for particular interests; (iv) home cell groups for closer interaction among believers and for community outreach; (v) social activities, such as Love Feast, Outing, sports; (vi) Relief aid to help meet needs (viii) evangelistic Outreach; (ix) special programmes of instructions, such as baptismal classes, bible study, training for leadership.
What considerations should the Local Church keep in focus as it organizes?
1. The Nature of the Church
When we discussed the task of Pastoral calling in chapter one, we identified the nature of the church as comprising three aspects: Firstly, it is the ecclesia of God; Secondly it is the body of Christ; and thirdly, it is the Koinonia of redeeming love – (you can refer to the Chapter for a recapitulation of the details).
The nature of the church makes the administering of the local church different from the mode of administering business Corporation or organization. As the ecclesia of God, it carries a community orientation – the kind that is so ideally ingrained in African Culture. As the body of Christ, it has Christ as its head. Thus, it organization should be in accordance with the nature of Christ and the purposes of Christ. As the Koinonia of redeeming love, its basic concern is for persons. The local church expresses God’s love to fellow believers and also reaches out to help other persons enter into a relationship with God.
2. The Socio-Cultural Context of Persons
The local church cannot stand in isolation from the socio-cultural context in which it belongs. The focus in this book is the administering of the local church in the African context. Later in chapter seven, we shall examine the African world view.
The Church in Africa has been impacted with western Cultural values. Early missionaries brought both their culture and the gospel to people. Thus, certain elements which are Western culture became synonymous with Christianity in Africa. The legacies are evident today in (1) the form of church wedding and all its paraphernalia, (2) the kind of attire won to church, and (3) the time for church services, et cetera.
As the Pastor in the African Local Church organizes the church, in view of the socio-cultural context, he should ask certain questions which would include the following:
a. Are the people rural or urban dwellers?
The locality would have an influence on the kind of occupation of the people. It would have an influence on the economic status and educational background of the people.
b. What are the cultural practices of the people? What aspects of the cultural practices can make a positive influence in enhancing the nature and mission of the Church? Which aspects carry a negative influence?
c. What kind of people am I dealing with? Families? Singles? Men? Women Youth?
Children? What do I need to understand about African Culture to relate to these people?
The socio-cultural context will determine the way the elements of worship, instruction, fellowship and service are organized.
Conclusion
The Local Church cannot be properly administered without organization. We have discussed the scope, the necessity and the mode for church organization. In all of these, planning, controlling and evaluating are essential aspects. Without proper organization, the local church would be devoid of good biblical worship, evangelism and stewardship.
End Notes
1H W Byrne, Christian Education for the Local Church (Grand Rapids: Zondervan Publishing House, 1966),
p. 33.
2Arthur Merrihew Adams, Pastoral Administration(Philadelphia: The Westminister Press, 1964). P. 43.
3Lloyd Perry, Getting the Church on Target (Chicago: Moody Press, 1977), p.54.
4Ralph G Tumbull, Baker’s Dictionary of Practical Theology (Grand Rapids: Baker Book House, 1967, p. 245.
5Ibid., p. 245
6Ibid., p. 246
7Ibid., p. 246
8Ibid., p. 246
9Ibid., p. 247
10William W Stevens, Doctrines of the Christian Religion (Nashville: Broadman Press, 1967), p. 305.
11Ibid., p. 305
12Ibid., p. 305
13Tumbull, p. 247
14ibid., p. 248
19Byrne, p. 33
16Rev T B Johnson: International on 21/2/94
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Source by Leopold A. Foullah
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