Congregational Voting

In my last entry, I suggested the possibility of a mature membership, thus negating many of the problems Dr. MacDonald correctly addressed in many, if not most, congregational structures. But my argument has a weakness, namely it does not provide a biblical example of such a membership. We will, therefore, turn to three of the most cited passages in support of congregationalism: Acts 6:2-5, Matthew 18:17, and 2 Cor. 2:6. Once again, I will use a conversational format to engage with Dr. MacDonald’s blog. Let’s start with him:
(Dr. MacDonald’s Blog). Voting Is Not Biblical
The right to vote may be an American right given by the Constitution, but it is not a kingdom right given in the Word of God. It may be a tradition of some wonderful streams of church history, e.g. Baptist, but it is not biblical. There is not a shred of biblical evidence for a congregation voting on what its direction should be, but many church members believe it is their ‘God-given right’ to stand in judgement over the Pastors and Elders that are seeking to lead them. Even Mark Dever, a personal friend, champion for congregationalism, and credible scholar admits, “But the functioning of a purely congregational system is both unwieldy and lacking biblical support. Instead the establishment of a body of elders to serve in the day-to-day leadership in spiritual matters, serving at the pleasure of the congregation, enables us to maintain both the traditional distinctive of congregational life and the clearly biblical structure of elders.”
****(Rusty). Dr. MacDonald is correct in his assertion that much of what we call congregationalism is simply a sanctified form of American democracy. But I do not agree that there is not a shred of biblical evidence for voting. There is, at least, a shred. Let’s look at the three above mentioned passages.
Acts 6:2-5: “So the Twelve gathered all the disciples together and said, “It would not be right for us to neglect the ministry of the word of God in order to wait on tables. 3 Brothers, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn this responsibility over to them 4 and will give our attention to prayer and the ministry of the word.” 5 This proposal pleased the whole group.”
In this passage, the Twelve Apostles asked “all the disciples” (v. 2) to “choose seven men from among” them to be the first deacons (v.3). Granted, the passage doesn’t say there was a vote that happened, but some democratic mechanism for choosing was certainly used. Therefore, it is reasonable to conclude that a congregation of committed “disciples” (that is, mature believers who are serious about God) should be involved in the selection of officers for the church body. It should also be pointed out, however, that the Apostles (who at the time were in the role of Elders) held final veto authority on the selected candidates. In Acts 6:6, we see the Apostles (Elders) confirming the vote by praying and laying their hands on the candidates. So, this was not an extreme democratic procedure, but a congregational affirmation process. Recently, at First Free, we made a motion to do away with a purely popular vote process of appointing candidates for our elder level roles at the church (Council and Elders) and moved to a more exhaustive screening process complete with congregational nomination, congregational affirmation, and pastoral/elder confirmation.
Matthew 18:17: “If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, treat him as you would a pagan or a tax collector.” This passage shows the culmination of the quintessential scriptural process of church discipline. The context gives a normative pattern for conflict: 1. Go to the offender privately. 2. If unresolved, take one or two godly witnesses (many argue these witnesses should be elders). 3. If still unresolved due to unrepentance, present it to the church. Clearly, the passage indicates that the church body has some role in the discipline of an unrepentant, disruptive member. But, again, no vote is specifically indicated. When combined with other passages (ie. 1 Tim. 5:17), it seems reasonable that the leaders of the church who serve and represent the congregation should handle the mechanics of this process and at some point present such situations to the congregation in a report format. Recently, at First Free, we had an unrepentant member removed from church membership due to disciplinary action on the part of the Elders. During our business meeting, we asked all non-members to exit the room and then reported the action to the church body. While no vote took place, the congregation was made aware of the situation appropriately and in accordance with the clear instruction given in the passage to “tell it to the church.” This passage, however, is admittedly weak if used as a defense for a congregation voting on all decisions of the church.
2 Cor. 2:6: “The punishment inflicted on him by the majority is sufficient for him.” Again, we have a situation concerning church discipline in which the congregation is clearly included. There can be no doubt that some sins are of such a severity that it becomes necessary for an entire congregation to be made aware of them. We know from 1 Tim. 5:19-20 that gross sin by a Pastor is definitely to be stated publicly to the congregation. Other examples also seem to apply (as in perverse sexual sin, see 1 Cor. 5). Voting may be a part of the idea here as in a congregation voting to remove the one disciplined. This could arguably be an application of the idea of punishment being inflicted on him or her by the majority. However, the passage does not state any procedure of congregational voting and more naturally lends itself to appropriate “shunning” by a congregation for blatant and damaging sin to the body. For example, a Sr. Pastor caught embezzling large amounts of the church’s finances or an Elder abusing children in the church without remorse or repentance should feel the strong disapproval of the church body. This is a “punishment” that Paul teaches as appropriate in certain egregious situations. But, again, voting on all church decisions is not clearly articulated or endorsed by the passage.
Since these three passages are often prominently used to support congregationalism, MacDonald's theological disagreement with congregationalists is understandable. However, just because these passages don’t clearly promote voting per se, we can't make the argument that they forbid voting. And they certainly do endorse the idea of congregational participation, or, at the very least, congregational affirmation. I, therefore, do not agree with Dr. MacDonald that congregationalism is necessarily satanic or that it is without a shred of evidence in the Bible. But I am persuaded that many of the congregational patterns in our churches are counterproductive, inefficient, and, at times, sinful and should be seriously evaluated.

Another passage that is also cited as a primary scripture in favor of congregationalism is 1 Peter 2:9: “But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light.”
I will elaborate on this passage in my next entry.