AntidotesAgainst Church Politics

Some time ago, I met a young man who had been in a Bible Studygroup together with me in the University. As we had lost contact for severalyears, I asked him about his faith and where he was worshipping. His reply wasthat he was no longer in any church. I must have looked surprised, for hequickly added that he was still a believer. When I inquired further as to hispresent situation, he revealed that he had given up going to church afterworshipping at two different churches and being terribly disappointed by thepolitics in both churches. He concluded that every church has ugly politics andthat it is just too draining to have to bear with it. Although I was quite newin the church that I was in, I knew that there were politics too, and so I toldhim that politics in the church is inevitable, but that it is the duty of everyChristian to assemble for worship (Heb 10:25). I also assured him that if thechurch is well founded on the Word of God, then the politics in the churchwould be negligible and I invited him to come to church with me, believing thatthis was the case in the church I came from. My friend could not be persuaded.

My optimism with regards to my church remained for a couple moreyears—despite warnings from strangers we did not know who were former membersof the church, and well-meaning brethren and ministers who candidly explainedthat if I ever become more visible in the church, I would face the full bruntof Satan’s devices through jealous members in the church. I could not haveimagined at that time how accurate that counsel was, but as the years went by,my confidence waxed and waned. Soon, I began to feel the exasperation and painassociated with the politicking of members and leaders of the church where Iwas in. One day, while pouring out my woes to one of the pastors, I was gliblycondoled with the words: "Welcome to the world!"

Ironically, in the several years I had worked in the secularvocation, I had never encountered politics of this nature and intensity. Couldit be my expectation for believers or professing believers is too high? Couldit be that I was just being too sensitive? But if that were the case, why is itthat practically everyone I talked to admitted or complained that there waspolitics in the church? Or could it simply be that politicking in the churchserves Satan’s purpose much more than politics in the world? Does this notexplain the observation of Herman Bavinck, that venerable Dutch theologian,that "Ordinary politics sometimes has a sordid side; politics in churchaffairs always has." Bavinck was himself avictim of church politics who was forced to retire early from theecclesiastical scene.

But is politics in the Church really inevitable? The Church is thebody of Christ (1 Cor 12:27; Eph 4:12) and the holy nation (Ex 19:6; 1 Pet2:9). How can it be that politics must be the feature of the church? It is truethat politics is a result of sin and as long as we are in this world, we willcontinue to sin though we be regenerate (1Jn 1:8). But the Apostle Paul alsoinstructed us that having been renewed in Christ, we are new creatures:"Therefore if any man be in Christ, he is a new creature: old things arepassed away; behold, all things are become new" (2 Cor 5:17). The LordHimself said: "Be ye holy; for I am holy" (1 Pet 1:16; Lev 11:44-45).In other words, politics in the church, is not only not to be condoned as norm,but it is certainly not inevitable. Why should it be? It is a church of Christ,not of Satan, and we have been freed from the bondage of sin and Satan to serveChrist.

But how may we eradicate the politics that may already be in thechurch, or to prevent the appearance and ferment of politics in the church? Letme suggest 7 antidotes which may be used preventively or offensively:

1. Lowliness of Mind

The first and most important antidote to politics is no doubt thecultivation of a Christ-like humility. Politicking, whether in the secularoffice, or in the church usually occurs as a result of envy. When allowed to brew,envy frequently manifests itself in backbiting or backstabbing,—which is themost common form of politicking. In the church at Philippi, there wasapparently such a problem between two women by the name of Euodias and Syntyche(Phil 4:2). We do not know what was the cause of the dispute, but it wasprobably due to some disagreement for which there were no clear- cut right orwrong. This is probably why Paul did not attempt to resolve the problem butasked his fellow worker Syzygus (yokefellow) to help them to be of thesame mind. A contemporary incident which was brought to my attention may wellgive us some idea. There was a respected minister of the Gospel who travelsfrequently, and each year he would spend his birthday at one of the numerouschurches which he established. And each year a particular woman in the churchwould remember his birthday and organise a party for him. One year, however,another woman decided to take the initiative to plan a birthday for theminister. The result? When the first woman found out: she was furious, and atiff ensued.

What was Paul’s counsel? He said: "Let nothing be done throughstrife or vainglory; but in lowliness of mind let each esteem other better thanthemselves" (Phil 2:3). In an earlier letter, to the Romans, he had giventhe same counsel: "Be kindly affectioned one to another with brotherlylove; in honour preferring one another" (Rom 12:10). But now, heemphasises that such a manifestation of humility is a mark of Christ-likeness(Phil 2:5ff) and that strife results in the church when members in the churchclamour for honour and attention.

Let each of us examines our motives for our actions. Let none of usserve for the sake of attention or even self-satisfaction. And while we must bemindful of our gifts, talents and calling, let us not harbour any I-can-do-it-better notion. Even when it is a matter ofcalling or gifts, say of music, the more gifted person should not ever think: Ican do it better. We must always serve when opportunities present themselves orwhen initiative is called for, but we must never allow the thought that I couldhave done it better enter our mind when someone else takes upon himself orherself a task which we could also have done. Let us rather thank God for thebrother or sister’s willingness to serve Him despite his or her limitations.The two-talent man was not required to produce three talents!

2. Faithful Wounds

"Open rebuke is better than secret love. Faithful are thewounds of a friend; but the kisses of an enemy are deceitful" (Prov27:5-6). These aphorisms of Solomon are so often repeated and yet so littlepractised in the churches today. I know this to be true through the manyoccasions when I had to counsel members of the churches where I ministered, whocame to me with complains against other members of the church. Amazingly, thecomplaints usually came as surprises because from all appearances there did notseem to any strain between the parties involved. Could it be that our attemptsto be genial and polite is not motivated by charity (1 Pet 4:8), but by aselfish desire not to be seen as being fastidious? But then the "kisses ofan enemy are deceitful."

The Lord Jesus teaches us so clearly that if we know someone whohave something against us that we must seek reconciliation (Matt 5:23-24), andthat if we have something against someone, that we must lovingly approach theperson to tell him his fault (Matt 18:15ff). I believe that if this principlewere followed, there would be little cause for any politicking in the church. Butsadly, whenever, I ask the complainant whether he has spoken to the ‘guilty’party, the answer would be negative. And when I suggest that he approaches theperson based on Matthew 18, or that I approach the person, the answer replywould often be "No, don’t tell her" or "No, it is just myfeeling." This has happened so many times, that I was actually surprisedwhen on one occasion, someone actually agreed to do what I suggested. But thosecommon answers, I am afraid, will eventually manifest itself in some form ofpoliticking if it has not already begun. One who knows the fault of another andrefuse to tell him or her is doing a great disservice and becomes guilty of thesame fault that he complains about (Ezk 3:18). On the other hand, it is just aperception, than the complainant has no reason to complain. Rather, he has allthe reason to repent of his prejudice.

Beloved, it is my hope and prayer that we may consciously take heedto this antidote that we may, to some extend at least, inoculate ourselves frompainful politics as our church matures.

3. Rumour Management

This point is closely related to our last. When someone comes to meor anyone else in the church with an unsubstantiated complaint, whether we likeit or not, a rumour has already begun. How far this rumour will spread willdepend on what the recipient does with it. "Where no wood is, there thefire goeth out: so where there is no talebearer, the strife ceaseth" (Prov26:20). If you pass on the rumour, you become the wood for the fire and strifethat will result. What should we do with rumours? I believe there are onlythree proper responses to rumour. The first is to ignore it, especially ifthere is no way for us to verify the source. The second is to trace the originof the rumour and the third is to verify the truth of what is said. This secondresponse is unpleasant for many of us, but I believe has great value forstopping rumour mongering in the church. I had opportunity to use this approachon numerous occasions. On most of these occasions, I could trace to the rumourto the originator and confront the person based on Matthew 18. This is one ofthe fastest ways to stop rumours. The third approach is a little easier thanthe second, but must be handled very prudently and with great sensitivity.Again, I had occasion to tell those who informed me of certain other personsthat I would verify. Frequently, this resulted in panic reactions of trying totone down what was said. And when I did verify what was said, I had oftendiscovered that what was said was grossly exaggerated.

Beloved, talebearing or rumour mongering is just another word forlying and bearing false testimonies. It is a breaking of the 9^th commandment. Moreover, when itdevelops into backbiting and backstabbing, it becomes violation of the 6^th commandment: murder. Let us be veryconscious to guard ourselves against this sin, and to try to eradicate it fromour church. "Who shall ascend into the hill of the LORD? Or who shallstand in his holy place? He that hath clean hands, and a pure heart; who hathnot lifted up his soul unto vanity, nor sworn deceitfully" (Ps 24:3-4).

4. Diplomacy Vs Politics

The fourth antidote to politics is to know how thin the linebetween diplomacy and politics is. The apostle Paul, referring to his own ministrysaid: "For do I now persuade men, or God? Or do I seek to please men? Forif I yet pleased men, I should not be the servant of Christ" (Gal 1:10).Years ago, the implication of this verse made a very deep impression on myheart and I resolved with the Lord’s help to follow the pattern that Paul hasset. In my naivety, I thought that if I follow this principle, all will bewell. Well, it was not too long before I discovered that there are times whendiplomacy may serve a situation well: "A word fitly spoken is like applesof gold in pictures of silver" (Prov 25:11). Errors, false views andinjustice need not always be attacked vehemently. In fact, Paul taught Timothy:"And the servant of the Lord must not strive; but be gentle unto all men,apt to teach, patient, In meekness instructing those that oppose themselves; ifGod peradventure will give them repentance to the acknowledging of thetruth" (2 Tim 2:24-25).

However, bear in mind that there is just a very thin line betweendiplomacy and politicking. Being over diplomatic renders a person wickedlypolitical. What does it mean to be over diplomatic? I believe diplomacy becomeevil politics when known sin and error is tolerated without being mentioned atanytime. A person who is over-diplomatic may appear very winsome and charitablein the eyes of man, but in the eyes of God such a person is "strengtheningthe hands of the wicked" (Ezk 13:22; cf. v. 10) or as the case may be,strengthening the hands of wickedness.

May the Lord grant us firmness to speak against errors andfalsehood and the wisdom and prudence to know how and when to speak.

5. Biblical Discipline

Biblical discipline has to do with dealing with sin and wickednessin the church. A church that refuses to exercise biblical discipline disqualifiesherself from being a true Church of Christ. A church which knowingly maintainsin her membership roll, individuals who have wilfully divorced from theirspouses on unbiblical grounds or who have married unbelievers, disqualifiesherself as a true church of Christ. Similarly, a church which refuses toinvestigate alleged wrong-doing by sweeping any allegations under the carpet issimply acting unbiblically, promoting politics and asking for trouble. Not onlywould sin be encouraged, but faithful members would be discouraged.

May the Lord grant us the grace and courage to confront allegationsof sin that may surface in our church from time to time.

6. Confessionalism & Biblicalism

This is another "corporate-level" antidote. The point isvery simple: politics usually occurs if there is no clear statement of faith inthe church or if the church’s statement of faith is not adhered to. One of thepurposes of the confession of the church, we must remember, isjuridical.This refers to its use in settling and avoiding disputes. It does so as asubordinate standard of the church with authority derived from the Scriptures(See Importance & Uses ofCreeds in issue 1.14 dated 3Oct 1999). When a church begins to act contrary to its constitution or againstclear scriptural teachings, it immediately encourages confusion and strives asmembers are left wondering what is right and what is wrong. The church takesthe polity of papalism as the pastor’s doctrine becomes the doctrine of thechurch, and any objection to the pastor’s doctrine is immediately stifled asbeing wrong even if the objection is based on the Confession of the church."If the foundations be destroyed, what can the righteous do? " (Ps11:3).

Take a church in which the pastor’s wife begins to act as an assistantpastor or as a session member. What happens? Firstly, there is no biblical orconfessional basis for her to act in that capacity, and so, while some maysubmit to her instructions on account of her being the pastor’s wife, othersmay legitimately feel upset about her taking upon herself unwarranted authorityor her acting as Herodias. The result will be chaotic. The wife complains toher husband about certain members in the church she does not like, the memberscomplain to each other about the pastor’s wife, etc. Then, secondly, there willalways be those who will try to enter the pastor’s good books by giving a goodimpression to his wife!

May the Lord deliver us from such confusions and politicking. Letus strive to be true to our Confession and the Scriptures to do only what canbe reasonably shown to be biblical. This way there will be no surprises and noattempts to guess as to whether something be right or wrong.

7. The "Informant Phenomenon"

One of the most debilitating forms of church politics, involvesattempts to gain the favour of the most important person or persons in thechurch. The reasoning behind that is one of pride and recognition. This couldbe part of the problem in the Corinthian church when some members say, "Iam of Paul", and others, "I am of Apollos" and others, "Iam of Cephas" (1 Cor 1:12). This is a problem which is especially rampantin large churches where the pastor is practically the only one who makesdecision or exercises authority in the church. When this happens there willinevitably be members who will style themselves as being the ‘informants’ ofthe pastor: to keep the pastor abreast with what is going on in the church.This may not be all that bad except that frequently, these ‘informants’ givebiased information to the pastors which may cause the pastor to look upon themfavourably as they also look upon other faithful members in the church withdisfavour or suspicion.

How do we overcome or avoid such a unhealthy ecclesiasticalsituation? Firstly, of course, there must be a conscious effort by the pastorand members to discourage such politicking. However close the pastor may be tosome members in the church, he should treat what is said about other members ofthe flock according to the third point above. Secondly, it may be wise not toallow the church to grow too big. What happens when the church grows too big?It believe that rather than adding assistant pastors, associate pastors etc, itmay be better for the church to form separate congregations in which the membersmay be more intimately ministered unto.

Conclusion

Beloved, church politics, or in Biblical terms, —debates, envyings,wraths, strifes, backbitings, whisperings, divisions, evil surmisings,talebearing, favouritisms (2Cor 12:20; 1Cor 3:3; 1Tm 6:4, etc) provide thefoothold for Satan to create trouble in the church, to diminish the testimonyof the church and to make "the heart of the righteous sad" (Eph 4:27;Ezk 13:22). May the Lord deliver us from such as we make a conscious effortindividually and corporately to eradicate it. Church politics is notinevitable! Until the day we are presented as a pure and spotless bride toChrist, may we seek to maintain such a purity that as a church we may bearglorious witness to the name of our Lord and Saviour Jesus Christ.