The Church General. The church of Christ, in its universal sense, includes all Christians. It is the family of God; and, of course, it contains all of God's children. There is no such thing known to the Bible as first becoming a Christian and afterwards joining the church. Some men of the present time may teach that sort of doctrine, but it has come as a result of the many religious parties and denominations which now exist, but which are all also unknown to the Bible. Certainly one may become a Christian before one joins any particular religious party, and one may live a Christian and never join any religious party or denomination; but when one becomes a Christian, one then and thereby becomes a child of God, a member of the family of God, which is the same as the church of God.

      Religious people of to-day frequently have union meetings, in which they convert people, make Christians of them (they claim), and then urge them to "join some church"--to "join the church of your [their] choice." But we never read of anything like that in the Bible. In the days of the apostles people obeyed the gospel, and that added them to the church. It is said that the Lord added them to the church, because that is the Lord's way of making church members. (Acts 2:37-47.) They did not join some denomination or have some preacher add them to his communion according to his rules of receiving members--the rules of his creed. It would be interesting to hear some denominational preacher tell what church the Ethiopian officer became a member of when he obeyed the gospel under the preaching of Philip. (Acts 8.) In the same chapter we read that Philip went down to Samaria and preached the gospel, and verse 12 says: "But when they believed Philip preaching good tidings concerning the kingdom of God and the name of Jesus Christ, they were baptized, both men and women." There is nothing said about these people joining the church; that expression is never found in the Bible; but are we to suppose that they were not members of the church?

      Paul went to Corinth to preach the gospel, and we read that "many of the Corinthians hearing believed, and were baptized." (Acts 18:8.) Did that constitute them members of the church? If so, what church? If that made them members of the church of God, then, without doubt, we have learned how we may become members of God's church to-day. That they did become members of the church of God is clearly proved by the fact that Paul wrote them a letter and addressed it to "the church of God which is at Corinth." Those who at Corinth heard, believed, and were baptized constituted the church of God at Corinth. If people will now hear the gospel, believe the gospel, repent of their sins, and be baptized into the name of the Father and of the Son and of the Holy Spirit, they will then be children of God, Christians, members of the church of God; and there is no need for them to join any human organization, with a human head and a human creed, in order to live the Christian life. They can and they should do all the Lord commands them to do in the name of the Lord, and not in the name of some human society; as Christians, and not as Campbellites, as Methodists, as Baptists, or as Presbyterians.

      But some one may say that there must be some system, some organization, or some understanding before the Lord's work can be done. That is exactly true, and it is the purpose of the following chapters to point out the system that God has ordained. Because the church of the New Testament is not a great ecclesiasticism, with a human head and man-made methods, no one should suppose that there is not, therefore, any organization or any system about the Lord's work. The Lord's plans are perfect; and if his pattern is followed, the Lord's children will live in harmony and their work will be done regularly, systematically, and enthusiastically. You are invited, therefore, to a careful study of the Lord's plans.

      The Church Local. Those who have obeyed the gospel as described above constitute the church of God in any locality. But the Lord has ordained that they should unite their efforts or band themselves together in order to carry out his appointments and to be mutually helpful one to another; and thus they become an organization, which we usually designate as a congregation. The word "congregation" has about the same meaning as the word "church," but we more often use the latter word in its universal sense the "church," including all Christians; hence, all congregations or local churches. The Greek word for "church" is ecclesia and means "assembly." The word "congregation" is from the two Latin words con and grex. Con means "together" and grex means "a flock." Hence, a congregation means a flock together or a flock assembled. To take the word literally, therefore, Christians compose a congregation only when they are congregated or assembled. But we use the word to mean those in a town or community who meet together for worship at a stated place and at appointed times. But the place of worship must be prepared and maintained and the time must be agreed on. This, if there were nothing else, would necessitate some sort of organization; but there are many other and far more important things to be done, and the Lord has ordained that every congregation shall be an organization with divinely appointed officers. There is no organization in the church of God larger than the local church, and every church is independent of every other church and has its own bishops and deacons. No church is, therefore, a model church, does not fill the divine measure, till it has appointed men, who are scripturally qualified, as bishops or elders or overseers or pastors. (All these terms designate the same office.) There may be--yes, there are--many congregations that do not have men who meet the requirements of an elder, and in a case of that kind it is better to remain scripturally unorganized (because not full grown) than to become unscripturally organized. In a band of conscientious and zealous Christians men should soon grow to the divine pattern laid for an elder. The duty of developing elders will be considered in another chapter.

      But some one may protest that it is not necessary to have bishops in every congregation. In reply it would only be necessary to say that if every congregation is not to have bishops there should be no bishops at all, for it is certain that the bishops of one congregation have no authority to oversee the affairs of another congregation. They have authority in only the one congregation. All the ecclesiasticisms and hierarchies of the present day have come as a direct result of a failure to observe that principle--the principle of congregational independence. If there are to be no elders or bishops at all, what would constitute a congregation, and in what sense would it be an organization? How could order be maintained or discipline be enforced?

      Nothing is more plainly taught than that the New Testament churches all had elders over them. The mother church at Jerusalem had in it the twelve apostles, but it also had elders--not the apostles as elders, but we read of the apostles and elders. "The apostles and the elders were gathered together." (Acts 15:6.) "Then it seemed good to the apostles and the elders, with the whole church." (Acts 15:22.) The letter to the Gentiles began: "The apostles and the elders, brethren," to those in Antioch, etc. (Acts 15:23.) Paul, who had great anxiety for all the churches and who returned to them again and again to see how they fared, "appointed for them elders in every church." (Acts 14:23.) The Holy Spirit, probably through Paul, had made certain men elders in the church at Ephesus. (Acts 20:28.) It is evident, too, that the church at Thessalonica had elders, for Paul exhorts that church to esteem highly its elders--those who "are over you in the Lord." (1 Thess. 5:12.) The church at Philippi is often called "a model church," and it is certain it had both bishops and deacons, for Paul addresses them as follows: "Paul and Timothy, servants of Jesus Christ, to all the saints in Christ Jesus that are at Philippi, with the bishops and deacons." (Phil. 1:1.) If there is any further need of proof, it is supplied by Paul's charge to Titus. To him he said: "For this cause left I thee in Crete, that thou shouldest set in order the things that were wanting, and appoint elders in every city, as I gave thee charge." (Tit. 1:5.) Paul also gave Timothy full instructions as to what sort of men to appoint as elders, which shows clearly that to set things in order--to perfect each organization and to appoint elders in each congregation was also a part of Timothy's charge.

      From the instructions given to the churches of Galatia and Corinth we learn that each church had a common fund or treasury into which they put their contributions each Lord's day--contributing as the Lord had prospered them; and this shows the necessity of having some one to have charge of the funds and to look after the disbursements.

      In the face of all this plain teaching of the New Testament, can any one deny that all scriptural congregations are organized--each one an independent organization, with divinely appointed officers.

      Membership. It is now in order to consider the question of membership in a congregation. Since God has ordained that certain men should be overseers, it is inevitable that there should be others over whom this oversight is exercised. And these persons must submit to this oversight and in some way make known their willingness to be under the rule, discipline, and watch care of the elders; otherwise there could be no elders, and hence no divine organization. When a Christian severs his connection with one congregation--goes from under the oversight of one set of elders he must, if he wishes to respect the Lord's order, unite himself with the congregation where he goes publicly make known his willingness to be under that eldership. Much teaching is needed on this point.

      The condition in some cities, and even in some rural districts, is such that the individual drifts from one congregation to another not claiming to be members of any local congregation or church. Such persons are clearly out of harmony with the will of God and are hindering his cause.

      Again, there can occasionally be found a brother, who is neither as wise as a serpent nor as harmless as a dove, but who is rather more hobbyistic than holy, who will prate against keeping a church roll and against "putting in membership" or "taking membership" with a congregation. But men of that kind would thwart the divine arrangement and defeat the plan of God. How can the elder have charge of persons to watch concerning their souls without knowing who is thus committed to him? And how can he exercise the divine function of oversight, rule, control, etc., unless the persons submit themselves to him? Just such objections as we are here considering have resulted in the disorganized condition of the churches all over the country. They have nullified the work of elders and have robbed the church of the living God of its power in every place where their influence is felt. People hear the gospel and are converted to Christ; but the church, which should offer them a home and spiritual food, recognizes them just long enough to count them and report a "big meeting," and then goes on splitting hairs, wrangling, and riding hobbies, and these babes in Christ straightway go back into the world. Not only is this too frequently the case, but it is also a fact susceptible of demonstration that a large percent of our own children are growing up and either joining some denomination or remaining unbelievers. This condition must not be allowed to continue. If Christianity is not strong enough to impress itself upon one who has been under its influence from infancy through all the years of adolescence--the formative period of life how will it ever overcome its bitter antagonists? How can we say, "This is the victory that overcometh the world, even our faith," if our faith doesn't even overcome those nearest to us? is the fault in the principle of the religion, or is it in our lives? Is the fault in the faith or in our faith--rather, our lack of faith? These questions get close to the secrets of our lives, and we should all give them careful and conscientious consideration. Too frequently we find people whose faith seems to be in some doctrine, theory, or hobby, and not in Christ. Their efforts are prompted by partisan zeal, and their only exertions in the name of religion are when some opponent attacks what "we" believe; then they will rush with might and main, muscle and money, to the defense of "our doctrine." They love "our doctrine," but they manifest but little love for the millions of souls that are perishing at home and abroad for the want of the gospel of our blessed Lord. They can argue eloquently that only those who hear the sayings of Christ and do them can be saved; they can prove by numerous passages of scripture that one who refuses to be baptized has not done the will of Christ--is a rebel against his authority and command; but they seem to be utterly unable to see that if they fail to contribute of their means as the Lord has prospered them, if they fail to regard the Lord's appointed order in the congregation, if they do not read the Scriptures, pray, repent, and confess their sins, forgive one another, love one another, and bear one another's burdens, they are also not doing the Lord's will--they also are rebels. The worst and saddest of all is that they are self-deceived. They think they are Christians. There are not many of that type, however; and it is hoped that they will become fewer and fewer.

      Every congregation organized after the New Testament order should be a missionary society and every member a campaigner for Christ. Forsaking not "their own assembling," but "exhorting each other daily," they labor together in mutual helpfulness; and when one member suffers, all the members suffer with him; and when a member moves out of the town or community, he departs with the blessings of the church and with letters to commend him to the brethren wherever he may go. Then they will receive him readily and give him the encouragement and spiritual help that he needs and must have in order to be faithful.

      Under our present slipshod way of doing things, any sort of schismatic or hobbyist may tear up a church and then go to another and be received and get in his evil work there before he is known; or even one who has been withdrawn from by a congregation for unchristian conduct, incest, or immorality may go to another congregation and be received. We are a long way from the New Testament.

      In a scriptural congregation, if a member leaves without formally severing his connection with the congregation by asking for a letter, the faithful elders will soon miss him and find out where he has gone, and then communicate with the elders of his nearest congregation concerning him. Yes, and they will communicate with the brother himself, for they watch concerning his soul. So perfect is the Lord's arrangements.

1. What is the church of God?
2. Can one be a Christian and not belong to the church?
3. How does one become a church member?
4. What is a congregation?
5. What are the officers of a congregation?
6. Should every Christian be a member of some congregation?
7. How does one become a member of a congregation? Answer: By stating his willingness to work with the congregation and to be under its elders. This is all that is necessary where the person is known. If he is a stranger, he should have a letter or some other evidence of his faithfulness.
8. Is it possible to carry on the Lord's work properly without organization? Can you have discipline without it?
9. What is some of the work of a congregation?
      NOTE.--Do not confuse the duties and responsibilities of the congregation, as such, with the duties and privileges of an individual. If the individual, for instance, puts into the treasury each Lord's as he is prospered, he is not likely to have money to give to other benevolent purposes; but if he wishes to make a sacrifice in that, he has that privilege.
10. What are the officers of a scriptural congregation?
11. How many elders should each congregation have?
      NOTE.--A plurality. The number should be determined by the size and needs of the congregation, and also by the number of men it has who are qualified for the place. Very few churches will ever have too many.
12. Over how many churches should one set or board of elders preside?
13. What is meant by church autonomy or congregational independence?
14. What is the difference between the elders and bishops of the New Testament churches and the elders and bishops of the Methodist Church and the Episcopal Church? Answer: In the New Testament church a plurality of elders presided over one church; but the Methodist elder presides over a plurality of churches, and then the bishop presides over him; whereas in the New Testament an elder and bishop are the same--two terms for one man. The Episcopal bishop, one man, also presides over a whole diocese.

[TMC 9-21]