Perspectives on Church Government.

Perspectives on Church Government. Edited by Chad Owen Brown and R. Stanton Norman. Broadman and Holman Publishers, 2004. 353p.

Perspectives on Church Government examines five different models of church governance, each of which is presented by an authority on that particular system and is followed by rebuttal arguments from four other authorities.

In chapter one, Daniel Aiken argues for the single-elder-led-church model. Aiken provides a biblical exposition for congregationalism in general and the elder-led model in particular. A particular strength is his exposition of Exodus 18. Aiken explains how Jethro, Moses' father-in-law, convinced Moses to divide the people of Israel into groups, each led by a man chosen by Moses. Each of these men, however, remained under the leadership of Moses. Although Aiken argues for the elder-led model, his exposition actually promotes the congregational model.

Written by Robert L. Reymond, chapter two argues for the presbytery-led church. Reymond builds his argument primarily on Acts 15 and the Jerusalem Conference. He maintains that the conference demonstrated a Presbyterian manner of government and that the representatives of the churches present were somehow connected. Although Reymond speaks dogmatically, his argument is weak. As noted by the several of the rebuttals, one cannot read connectionalism into the Jerusalem Conference.

In chapter three, James Leo Garrett, Jr. promotes the congregational-led church. Garrett's use of scripture is excellent. His argument centers on: Matthew 18:15-20; Acts 6:3 13:2-3, 15:22; 1 Corinthians 5:2; and 2 Corinthians 2:6. Each passage is examined from both a Baptist and a non-Baptist perspective. Garrett's main argument for congregationalism is the priesthood of all believers. Garrett concludes his chapter with a discussion of the importance of congregationalism and its decline in modern Baptist life. Garrett's chapter is the strongest and comes closest to proving its argument.

Paul F. M. Zahl utilizes chapter four to argue for the bishop-led model. Zahl employs almost no scripture whatsoever. He believes that ecclesiology should be built on the three legs of scripture, tradition, and reason. Zahl, however, constructs his thesis on only two, tradition and reason. As an Anglican, Zahl also argues that ecclesiology is adiaphora (matters not regarded as essential to faith which might therefore be allowed in the church). For this reason, he does not engage in the book's proposed discussion as the others do. Zahl's chapter is the weakest.

In chapter five, James R. White argues for the plural-elder-led church. His biblical defense is built on Acts 14:21-23 (Paul and the overseers), 20:27-30; 1 Timothy 5:17-18; and 1 Peter 5:1-4. White, however, reads much into these passages. One example is his analysis of 1 Timothy 5:17-18, in which he argues that the teaching and ruling elders are separate offices. This theory appears to be built more or circumstantial than expositional evidence.

Garrett and Aiken defend their positions well. Reymond, Zahl, and White's chapters are not as well developed. Each author does a more adequate job of pointing out the weaknesses of the other's system than defending his own. Thus, if one is looking for the definitive argument for a biblical basis concerning church polity, it cannot be found in this book. However, if someone wants to know the weaknesses of these systems, the authors perform this task quite well.--Joe Early, Jr., assistant professor of religion, University of the Cumberlands, Williamsburg, Kentucky.