Presbyterian
Polity
In
recently preaching a sermon on the biblical basis of Presbyterianism I was made
aware by a number of hearers that they had never heard a sermon on church
polity. They had heard plenty of sermons
on the doctrine of the church, but had been left to suppose that Presbyterianism
was just a personal choice for some churches with no solid biblical basis.
Dr
Thomas Witherow is a name perhaps known through his small work, “The Apostolic
Church, Which Is It?” https://archive.org/details/apostolicchurchw00with
He
did, however, write a much more substantive work on church polity, “The Form of
the Christian Temple : being a treatise on the Constitution of the New
Testament Church.” (1889). It has recently been reprinted but is available free
online: https://babel.hathitrust.org/cgi/pt?id=nnc1.cr60083778;view=1up;seq=7
This
review by B B Warfield shows the high esteem in which Witherow and his work
were held. I have not edited the review,
despite its over long paragraphs. (The
abbreviation that is used, sq, is
from the Latin sequiturque, which
basically, means “the following (next) page”; much as we would use ff.)
From The Presbyterian Review (1890)
The
Form of the Christian Temple : being a treatise on the Constitution of the New
Testament Church. By Thomas Witherow, D.D., LL.D., Professor of Church History
in Magee College, Londonderry. Edinburgh : T. & T. Clark ; New York :
Scribner & Welford, 1889.
We
welcome this valuable treatise the more heartily that we fear there is a tendency
among us to undervalue the study of Church polity. It may serve to remind us,
in the wise words of its author (p. vii.), " that Church polity is an important
portion of Christianity.” " Its main principles,” he justly continues, "are
divinely revealed ; its design is to conserve and to perpetuate truth, as well as
to secure decency and order in worship, in instruction, and in administration ;
while it is often on the side of Church government, and generally under cover of
indistinct and uncertain notions regarding it, that minute changes have crept into
the Church which have in the course of centuries blossomed out into serious error.”
Led by so just a conception of its importance, he has made a careful study of
the constitution of the New Testament Church, the conclusion of which may be expressed in these words (although
they are not put forward as such) : “ Presbyterianism has the true bishop, the
true episcopal ordination, the' true Apostolic Succession, the true commission,
and the true ministry” (p. 386).
The
volume is divided into two very different parts. The first half is a stringently
inductive examination of the New Testament passages bearing on the organization
of the Church, with the intention and effect of discovering exactly what the form of the New Testament Church was.
Here the controversial element is relegated to the background, although a hint
of it may obtrude itself in an occasional bit of dry humor (pp. 119, 167, 168,
196) or in an occasional intrusion into the inductive process of minor items of
a more modern flavor. How easy it is to introduce into our speech, regarding the
institutions of the first century, traits and forms of statement drawn from our
present habits or training, Dr. Witherow illustrates by a quotation from the
Tracts for the Times (p.111, note). How hard it is wholly to avoid it, he illustrates by an occasional
slip of his own. Examples are the repeated assertion ( e.g ., p. 18) that Paul
was not appointed apostle until after the death of James of Zebedee ; the statement
that lay prophets were allowed only “ occasionally” to address the Church (p. 34)
; the assumption that Timothy’s work in Ephesus was “ exceptional ” (pp. 38, 40).
These are, however, rare motes on the surface of a generally successful stream
of pure induction. In the second half of the book the controversial element
comes prominently forward, although everywhere kept within due bounds by Dr.
Witherow’s unfailing exegetical insight and sober historical sense. Here we
have not so much a historical study of the origin of the human additions to the
temple, as a polemic examination of the asserted divine sanction for the chief ecclesiastical
growths of later times — the priesthood, penance, prelacy, apostolical succession,
and the papacy. In the multitude of details which are here brought forward, it
is not to be expected that all the opinions expressed will meet universal
acceptance — especially when they concern points of confessed difficulty. We
are most seriously at odds with the author in his denial of the genuineness of
the short Greek Ignatian Epistles, which we consider as unnecessary to his general position as it is unreasonable in the
present state of the evidence. Nor can we accord with his criticism of Bishop
Lightfoot’s view of the position of James (who we do not believe to have been
an apostle) at Jerusalem. Dr. Witherow is especially to be congratulated on his
correct perception of the Presbyterian drift of the more recent Prelatic arguments.
He does not fall into the trap which some others have not escaped, of seeking
some extreme position from which these arguments may still be refuted. The fact
is that Dr. Lightfoot, for example, in the essay incorporated in his Commentary
on Philippians, has defended the
apostolicity of Presbyterianism ; the threefold ministry, the
apostolic
sanction of which he has set himself, in that famous essay, to render probable,
is distinctly the threefold ministry of the Presbyterian and as distinctly not
that of the Episcopal Churches. To refute his position would be to refute Presbyterianism
; and we are glad to believe it to be irrefutable.
That
there is a divinely appointed polity for the Church, Dr. Witherow has no doubt
; and no one can doubt it who has given his attention to the Scriptural deliverances
in this sphere. “The opinion of all theologians
who have not carefully studied the subject,” he says pointedly, ‘‘is that no
system of Church polity is contained in the New Testament ; that if so, it
cannot be determined with precision ; or if it can be so determined, it is not
obligatory on the Church of after times, and, of course, is practically useless.
This opinion, it will be seen, we dispute in all its parts” (p. 2). It really admits
of no question that God has instituted the ministry (1 Cor. xii. 28, Eph. iv.
11), and this carries with it some elements of a Church polity ; or that the
apostles asserted God's right to order His own Church so as best to secure the
great purpose for which He established it (i Tim. iii. 15), and, acting of course
on Christ’s authority, appointed deacons (Acts vi.) and elders (Acts xiv. 23)
in the churches which they founded, determined their qualifications (1 Tim. iii.
1 sq , Titus i. 5 sq.), and defined their duties (1 Peter v. 1 sq.). In nothing
is the soundness of Dr. Witherow’s judgment more apparent, however, than in the
accuracy with which he draws the line between what in the organization of the
Church may be as-serted to have direct, divine sanction, and what has been left
to a more or less human development. In general we may say that the organization
of the individual Church was imposed upon it by the apostles ; while in all
that belongs to the association of the churches, we are left to a further
application of the principles of government which underlie the directly divine
institutions. To use Dr. Witherow’s well-chosen words : “ Association, whether
of Churches or of rulers, is a Scriptural principle. The association of elders
in the government of a local Church — that is, the congregational presbytery,
is a divine institution ; the association of the rulers of different
congregations for managing matters in common — that is, the district
presbytery, is simply a matter of agreement and consent, but is the outcome of
a principle that has received divine sanction again and again” (p. 187). “When the Christian Church is organized,” he
says, in another place (p. 106), the name of presbytery ” is applied to the
Christian elders of a Church in their associated capacity. That it is not in 1
Tim. iv. 14, the associated elders of different congregations, is known because
there is not in the New Testament any clear example of such association in
ordinary cases.” The reference of the last phrase, ” in ordinary cases,” is not
obvious. Certainly when Dr. Witherow comes to treat formally of the “ council ”
of Acts xv. he has far too clear a historical sense to see in it an extraordinary
instance of such an association. “ There is not a line in the chapter,” he justly
writes, “ leading us to believe that any were present except the deputies from
Antioch along with the apostles, elders, and brethren of Jerusalem. ... To say
that it was a representative body, in the literal sense, is to view the transaction
from the standpoint of later times” (p. 192). If we are to apply to that “
council” language derived from our present usage, we should term it a meeting
of the Church Session of Jerusalem. This is not to belittle it. It was of
epoch-making importance, both at the time, in separating the Church from
Judaism and committing the whole Church to a universalistic policy ; and for
all time as a charter of freedom from the Mosaic law. Dr. Witherow most
admirably says in words which it would do us good to ponder : ” When told by
sceptics that we are bound by the Bible to pay tithes, to execute the idolater
and blasphemer, to put the Sabbath-breaker and witch to death, our answer is
that the apostolic decree sets us entirely free from these and all other peculiarities
of the old Jewish economy. They are not named among the exceptions, and
therefore are of no binding force upon Gentile believers” (p. 193). Whatever we
may think of the binding character of the ‘‘decree” then issued, this use of
the deliberations and conclusion is assuredly legitimate. Nor does this view of
the nature of that “ council ” destroy its normal character as a model Church
court. ” It is,” rather, in Dr. Witherow’s words, ”the true model of all
subsequent synods” (p 196). We are bound
to confess, indeed, our inability to follow him in his method of validating it
as the model of associated Presbyteries and Synods — viz., by speaking of it as
an “ assembly of Church rulers outside the local Church" (p. 198), as “ an
external tribunal of Church rulers, publicly deliberating in Jerusalem upon a
question affecting, in the first instance, the Church of Antioch” (p. 197).
This is artificial. It amounts to little more than setting up an undistributed
middle — “ ex- ternal tribunal ” — as the tertium comparationis between this “
council ” and our Presbyteries —and an undistributed middle, let us add, which
is not a fair designation of either the one or the other. Let us confess that
the New Testament gives us no example of other than congregational presbyteries
; and rest our higher courts on the legitimate application in their formation
of the same principle of association which was divinely enacted in the congregational
government.
Among
the various puzzling questions that concern the organization of the local
churches, Dr. Witherow threads his safe way with his usual judiciousness and
sound exegetical tact. The nature of the eldership as an undifferentiated ruling-teaching
office, the nature of the diaconate as essentially an office of service rather
than of “ ministry” in its higher sense, the nature of the local presbytery and
its functions, the ground and mode of association of the Churches (one of the
best chapters), are all judiciously investigated. The only criticism of any
moment which we could bring against the findings of this whole half of the
volume, would be that the nature of the work of the apostles and the relation to
them of their travelling companions do not seem to be exactly realized. Paul was
not only a divinely appointed and divinely inspired missionary, he was a travelling
missionary-society , and his companions were his helpers in this work. He sent
them forth clothed with his powers and as agents to do his work ; wherever they
went they stood in loco apostoli and acted as his extended hand. Their
commission inhered not in any local organization, not even in the Church at
large, but in the apostle ; and their centre of authority was wherever he was. So
he left Timothy in Ephesus to act for him there ; and withdrew him from Ephesus
when he had other need for him, replacing him with Tychicus (2 Tim. iv. 12). In
like manner he left Titus in Crete and replaced him when he thought well with
Artemas (Titus iii. 12). In this connection, 2 Tim. iv. 9 sq. is a very instructive
passage. Paul desires Timothy to come to him. Not because the Church of Ephesus
had no further need for him ; he carefully provides for a successor to him
there ( v . 12). Not because he is himself lonely ; he is surrounded by Roman
friends ( v . 21). But because, as he states, the most of his helpers are away
— some by desertion, some on commission, and Luke alone of them all is with him
( v . 10 sq.). He needs more help in the work than Luke can render, and so he
calls Timothy, and with him Mark ; and he adds the reason,
“
For he is profitable to me for ministering." This gives us a great outlook
upon Paul's labors as the care of all thechurches rested upon him. Even while
he was in prison, Luke was inadequate for the labors of his office ; he
required at least two secretaries.
Benjamin
B. Warfield.
