The Bible does not prescribe one specific form of church governance or polity. However, it does provide principles and examples that can guide churches in structuring their leadership and decision-making. Here are some of the main forms of church polity that Christians have derived from Scripture:
Episcopal Polity
In an episcopal polity, churches are organized in a hierarchical structure with bishops having authority over leaders and congregations within a geographical jurisdiction. Bishops provide oversight and make important decisions for churches under their care. This connects back to the role of overseers (episkopos in Greek) described in the New Testament (1 Timothy 3:1, Titus 1:7). Prominent denominations with an episcopal polity include Roman Catholic, Eastern Orthodox, Anglican, and Methodist churches.
Presbyterian Polity
In contrast to episcopal polity, a presbyterian polity has a flatter leadership structure. Congregations are governed by democratically elected boards of elders known as presbyteries or sessions. These local leaders have authority over their individual congregations. However, they are also accountable to regional governing bodies called synods or presbyteries that provide connections between churches. The word presbyter comes from the Greek word for elder (presbuteros). This form of governance has its roots in the role of elders we see in places like Acts 15. Denominations like the Presbyterian Church take this approach.
Congregational Polity
Congregational polity emphasizes the autonomy and self-governance of local congregations. Each individual church makes its own decisions democratically through voting by its members. There may be loose networks or associations between congregations, but no hierarchical authority over individual churches. This polity draws from the examples of individually organized New Testament congregations. Baptist and non-denominational churches commonly have this independent approach.
Hybrid Approaches
Many denominations employ a blend of these polity types. For example,Methodist churches have elements of both episcopal oversight and democratic governance through their bishops and regional and general conferences. The Evangelical Covenant Church combines congregational autonomy with accountability to the wider denomination. As another example, Vineyard churches submit to both local elder leadership and outside apostolic authority.
Plurality of Elders
Some churches, especially within the Plymouth Brethren movement and certain Baptist churches, practice a plurality of elders. In this approach, there is no senior pastor or bishop. Instead, each congregation is jointly led by a team of equally ranked elders. The model attempts to avoid consolidating authority under any single individual. Supporters of plural elder leadership cite its biblical roots in places like Acts 14:23 and Titus 1:5.
Biblical Principles
While Scripture does not mandate a particular polity, it does emphasize certain principles that can guide church governance:
- Jesus Christ is the head of the church (Ephesians 1:22, 4:15, 5:23)
- Elders/overseers provide spiritual leadership and teaching (1 Timothy 3:2, 5:17; Titus 1:9)
- Deacons serve practical needs (1 Timothy 3:8-10)
- Leaders should be chosen carefully based on character (1 Timothy 3:1-13; Titus 1:5-9)
- Churches should respect leaders (1 Thessalonians 5:12-13; Hebrews 13:17)
- Believers have various spiritual gifts for building up the church (Romans 12:6-8; 1 Corinthians 12; Ephesians 4:11-13)
- Decisions can be made collectively through counsel and consensus (Acts 15)
- Churches should partner together in ministry (2 Corinthians 8:19-20; Philippians 1:5)
There are good reasons why churches have adopted differing approaches when it comes to leadership and authority. As the church spread in the New Testament era and beyond, organizational structures developed to meet varying needs and contexts. Most polities aim to balance biblical priorities like spiritual authority, democratic participation, efficiency, unity, and congregational autonomy. No single structure is mandated for all churches. Discerning Christians can respect and learn from diverse biblical forms of governance that uphold key scriptural principles.
Congregational Church Government
Congregational church government emphasizes the authority of individual local congregations to govern their own affairs. Each church is self-governing and autonomous from external authorities. The congregation itself is the highest authority, with leaders being elected democratically by members. This model claims support from instances of whole church participation in decisions in the New Testament, like the election of Matthias to replace Judas (Acts 1:23-26). It is commonly associated with Baptists, Congregationalists, and other nondenominational evangelical churches. Advocates argue congregational polity recognizes that authority rests with the people and protects local church autonomy. Critics counter that it can sometimes lead to isolationism or lack of accountability beyond the local level.
Presbyterian Church Government
In Presbyterian church government, local congregations are governed by elected councils of elders called sessions or consistories. These local councils are in turn accountable to regional assemblies called presbyteries and national assemblies called general assemblies. Supporters argue this connectional structure balances local leadership with regional and national accountability. Presbyterian polity has roots in examples of collective leadership by elders in the New Testament and the need for ministries that span multiple churches. The Presbyterian Church and Reformed churches worldwide operate under variations of this structured polity.
Episcopal Church Government
Episcopal polities have an hierarchical leadership structure with authority flowing from bishops over ordained clergy down to congregations. Bishops provide apostolic oversight and leadership over a geographic diocese. Supporters contend this is a biblical model with roots in the New Testament office of overseer (episkopos in Greek) and early post-apostolic writings. Prominent episcopal churches include Roman Catholic, Eastern Orthodox, Anglican, and Methodist. Critics argue primacy of bishops lacks strong biblical support and can lead to abuse of hierarchical authority and institutional inertia.
Single-Elder Congregationalism
Many independent nondenominational churches have a simplified church government led by a single elder, often called the pastor or minister. Decision-making power is still vested in the congregation, but the senior pastor provides day-to-day oversight of all church affairs as first among equals in any subordinate ministry leadership positions. Advocates argue this model provides clear leadership and accountability while retaining congregational authority. Critics counter that it consolidates too much control in one office lacking checks and balances of collective leadership.
Plural-Elder Congregationalism
Plural-elder congregationalism has similarities with single-elder congregationalism but leadership is provided by a group of elders rather than a senior pastor. Supporters contend this has stronger biblical basis in the consistent New Testament pattern of plural leadership by elders in each church. In addition to elders focusing on spiritual oversight, deacons may handle practical service matters. Advocates argue shared leadership avoids potential abuses and limitations of singular leadership. Critics counter that it can lead to inefficient and confusing diffusion of responsibility.
Apostolic Networks
Some independent networks of churches practice a form of apostolic governance. Local churches maintain autonomy but also voluntarily align with and submit to the spiritual authority of prominent ministry leaders functioning as modern-day apostles. These translocal apostles provide vision, accountability, and relational networks between churches. Examples include Newfrontiers led by Terry Virgo, Acts 29 Network led by Mark Driscoll, and the Association of Related Churches led by Matt Chandler. Proponents argue this recaptures the role of biblical apostolic ministry for the contemporary church. Critics argue the model lacks controls against potential authoritarianism and personality cults.
Cell Church Networks
Cell churches structure themselves around small groups rather than congregational Sunday services. Believers participate in home-based cells of typically less than 15 members for worship, fellowship, and outreach coordinated by an individual cell leader. These small group cells are the primary church life experience. Cells are networked and multiplied under the oversight of pastors. Cell church pioneer Ralph Neighbor argues this model facilitates evangelism, community, and pastoral care better than traditional church programs and structures.
Blended and Evolving Polities
Many churches blend aspects of different polities in an effort to balance strengths and weaknesses of any singular model. Methodist churches, for example, have elements of episcopal leadership through bishops as well as democratic input through conferencing. British New Church Movement advocate Gerald Coates promotes a blended model with leadership teams accountable to apostolic oversight and congregational participation. Other churches may have evolving polities, adapting their governance model as the church grows and faces changing needs and challenges.
While Scripture does not mandate any particular approach, it does emphasize principles like character qualities for leaders, importance of teaching elders, unity across churches, democratic participation, and humble service oriented leadership. Faithful Christians can live out these principles within diverse church structures. The optimal polity depends on contextual factors like size, values, gifting, needs and culture of a local body and season of church life.
Biblical Images of the Church
The New Testament uses various images to describe the nature and mission of the church. These metaphors provide principles for healthy church polity and governance:
- The body of Christ (1 Corinthians 12) – the church functions interdependently like a body with many parts
- God’s household (Ephesians 2:19) – relationships should be familial, not institutional
- Bride of Christ (Revelation 19:7) – the church is prepare for intimate relationship with Jesus
- Branches on a vine (John 15:5) – churches draw life from Jesus the true vine
- Living stones in a temple (1 Peter 2:5) – diverse believers come together as God’s dwelling
- Royal priesthood (1 Peter 2:9) – the church has a purpose to serve God and make him known
- Pillar and foundation of truth (1 Timothy 3:5) – the church upholds and protects sound doctrine
These vivid word pictures depict a church that is organic, not institutional; familial in community; vitally connected to Christ; built up of diverse people; called to service and witness; and faithful to God’s truth. Church polity should align with these theological identities.
Marks of a Biblical Church
Reformation theologians identified key marks of a biblically faithful church. These can also guide evaluation of church polity:
- Faithful preaching of the word – does the structure facilitate strong biblical teaching?
- Proper administration of the sacraments – how are baptism and communion practiced?
- Biblical church discipline – is there loving accountability and restoration?
- Discipleship and training of believers – are people growing in maturity and ministry?
- Fellowship and caring community – how well does polity promote authentic community?
- Worship – does structure help or hinder meaningful worship of God?
- Outreach and evangelism – how does polity impact a church’s mission?
A church’s polity impacts its ability to fulfill its New Testament purposes. Structures should serve, not hinder, the church’s core biblical priorities and functions.
Servant Leadership
At the heart of biblical church governance is the model of servant leadership demonstrated by Jesus: “The Son of Man did not come to be served, but to serve” (Mark 10:45). Whether pastors, elders, deacons, or bishop, church leaders are called to exemplify Christlike, self-sacrificial service, not wielding “lording” authority for personal status or gain (1 Peter 5:1-3). This requires humility, integrity and a nurturing disposition on the part of leaders, whatever church polity is adopted. Org charts and official titles matter far less than the character and posture of those leading a church.
Priesthood of All Believers
The New Testament emphasizes that all Christians, not just church officials, are called priests who can approach God directly through Christ (1 Peter 2:9). Believers have equal status and dignity before God, with diverse spiritual gifts for mutual edification (1 Corinthians 12:4-27). While recognizing differing leadership roles, church polity should affirm the competence and ministry responsibility of every Christian. The structure should facilitate the gifts, participation and spiritual growth of all believers, not foster passivity or unhealthy clerical dependence.
A church’s polity and governance structures significantly impact its values, relationships, operations and health. There are strengths and weaknesses with any model when taken to an extreme. Seeking guidance from Scripture and the Spirit, each congregation must discern an approach that best enables its faithful witness and ministry for their context and season of life. The optimal polity nourishes the vitality, community, mission and maturity of a church in its locale.