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Congregational orcongregationalist polity is a system ofecclesiastical polity in which everylocal church is completely independent and ecclesiastically sovereign. Its first articulation in writing is theCambridge Platform of 1648 inNew England. The name comes fromCongregationalism, a Protestant tradition descended from EnglishPuritanism, a 16th and 17th century Reformed Protestant movement in theChurch of England.
MajorProtestant Christian traditions that employ congregational polity includeCongregationalists,Pentecostals, and most modernEvangelicalBaptist churches. Some ecclesiastical bodies that have congregational polity includes theCongregational Methodist Church, theAmerican Baptist Churches USA, theUnited Church of Christ (with a mix ofPresbyterian polity), and many others.
More recent generations have witnessed a growing number ofnondenominational churches, which are often congregationalist in their governance.[1] Although autonomous, like minded congregations may enter into voluntary associations with other congregations, sometimes called conventions, denominations, or associations.
Congregationalism is distinguished fromepiscopal polity[2] which is governance by a hierarchy ofbishops, and is also distinct frompresbyterian polity[2] in which higher assemblies of congregational representatives can exercise considerable authority over individual congregations.
Congregationalism is not limited only to organization of Christian church congregations. The principles of congregationalism have been inherited by theUnitarian Universalist Association and theCanadian Unitarian Council.
The termcongregational polity describes a form of church governance that is based on the local congregation. Each local congregation is independent and self-supporting, governed by its own members.[3] Some band into loose voluntary associations with other congregations that share similar beliefs (e.g., theWillow Creek Association and theUnitarian Universalist Association).[3] Others join "conventions", such as theSouthern Baptist Convention, theNational Baptist Convention or theAmerican Baptist Churches USA (formerly theTriennial Convention).[3] These conventions generally provide stronger ties between congregations, including some doctrinal direction and pooling of financial resources.[3] Congregations that belong to associations and conventions are still independently governed.[3] Mostnon-denominational churches are organized along congregationalist lines.[3] Many do not see these voluntary associations as "denominations", because they "believe that there is no church other than the local church, and denominations are in variance to Scripture."[3]
These Christian traditions use forms of congregational polity.
Congregationalism is aProtestant tradition with roots in thePuritan andIndependent movements. In congregational government, the covenanted congregation exists prior to its officers,[4] and as such the members are equipped to call and dismiss their ministers without oversight from any higher ecclesiastical body. Their churches ordinarily have at least one pastor, but may also install ruling elders.
Statements of polity in the congregational tradition called "platforms". These include theSavoy Confession's platform, theCambridge Platform, and theSaybrook Platform. Denominations in the congregational tradition include theUCC,NACCC,CCCC, andEFCC. Denominations in the tradition support but do not govern their constituent members.
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MostBaptists hold that no denominational or ecclesiastical organization has inherent authority over an individual Baptist church. Churches can properly relate to each other under this polity only through voluntary cooperation, never by any sort of coercion. Furthermore, this Baptist polity calls for freedom from governmental control.[5] Exceptions to this local form of local governance include theEpiscopal Baptists that have anepiscopal system.
Independent Baptist churches have no formal organizational structure above the level of the local congregation. More generally amongBaptists, a variety ofparachurch agencies andevangelical educational institutions may be supported generously or not at all, depending entirely upon the local congregation's customs and predilections. Usually doctrinal conformity is held as a first consideration when a church makes a decision to grant or decline financial contributions to such agencies, which are legally external and separate from the congregations they serve. These practices also find currency among non-denominational fundamentalist orcharismatic fellowships, many of which derive from Baptist origins, culturally if not theologically.
MostSouthern Baptist andNational Baptist congregations, by contrast, generally relate more closely to external groups such as mission agencies and educational institutions than do those of independent persuasion. However, they adhere to a very similarecclesiology, refusing to permit outside control or oversight of the affairs of the local church.
Ecclesiastical government is congregational rather than denominational.Churches of Christ purposefully have no central headquarters, councils, or other organizational structure above the local church level.[a][7] Rather, the independent congregations are a network with each congregation participating at its own discretion in various means of service and fellowship with other congregations.[b][9][10] Churches of Christ are linked by their shared commitment to restoration principles.[10][11]
Congregations are generally overseen by aplurality ofelders (also known in some congregations as shepherds, bishops, or pastors) who are sometimes assisted in the administration of various works bydeacons.[10][12] Elders are generally seen as responsible for the spiritual welfare of the congregation, while deacons are seen as responsible for the non-spiritual needs of the church.[13] Deacons serve under the supervision of the elders, and are often assigned to direct specific ministries.[13] Successful service as a deacon is often seen as preparation for the eldership.[13] Elders and deacons are chosen by the congregation based on the qualifications found in Timothy 3 and Titus 1.[14] Congregations look for elders who have a mature enough understanding of scripture to enable them to supervise the minister and to teach, as well as to perform governance functions.[15] In lieu of willing men who meet these qualifications, congregations are sometimes overseen by an unelected committee of the congregation's men.[13]
While the earlyRestoration Movement had a tradition of itinerantpreachers rather than "located Preachers", during the 20th century a long-term, formally trained congregationalminister became the norm among Churches of Christ.[16] Ministers are understood to serve under the oversight of the elders.[15] While the presence of a long-term professional minister has sometimes created "significantde facto ministerial authority" and led to conflict between the minister and the elders, the eldership has remained the "ultimate locus of authority in the congregation".[13] There is a small group within the Churches of Christ which oppose a single preacher and, instead, rotate preaching duties among qualified elders (this group tends to overlap with groups which oppose Sunday School and also have only one cup to serve the Lord's Supper).
Churches of Christ hold to thepriesthood of all believers.[17] No special titles are used for preachers or ministers that would identify them asclergy.[18] Churches of Christ emphasize that there is no distinction between "clergy" and "laity" and that every member has a gift and a role to play in accomplishing the work of the church.[19]
Methodists who disagreed with theepiscopal polity of theMethodist Episcopal Church, South left their mother church to form theCongregational Methodist Church, which retainsWesleyan-Arminian theology but adopts congregationalist polity as a distinctive.[20]
Churches of Christ from the beginning have maintained no formal organization structures larger than the local congregations and no official journals or vehicles declaring sanctioned positions. Consensus views do, however, often emerge through the influence of opinion leaders who express themselves in journals, at lectureships, or at area preacher meetings and other gatherings.[6]
