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Don't Fire Your Church Members: The Case for Congregationalism
Church membership is not just a status, it’s an office. Leaders shouldn’t fire members from the responsibilities given to them by Jesus—they should train them! When members are trained, the church grows in holiness and love, discipleship and mission. Complacency and nominalism are diminished.Jesus gives every church member an office in the church’s to assume final responsibility for guarding the what and the who of the gospel in the church and its ministry. Similarly, Jesus gives leaders to the church for equipping the members to do this church-building and mission-accomplishing work.In our day, the tasks of reinvigorating congregational authority and elder authority must work together. The vision of congregationalism pictured in this book offers an integrated view of the Christian life. Congregationalism is biblical, but biblical congregationalism just might look a little different than you expect. It is nothing less than Jesus’ authorization for living out his kingdom rule among a people on mission.
208 pages, Kindle Edition
First published January 15, 2016
72 people are currently reading
430 people want to read
About the author
Jonathan Leeman
81 books152 followersJONATHAN LEEMAN is the editorial director of 9Marks, which involves him in editing the 9Marks series of books as well as the 9Marks Journal. He has written a number of books on the church, including Reverberation, and he teaches theology at several seminaries. Jonathan lives with his wife and four daughters in a suburb of Washington, DC and serves as an elder at Capitol Hill Baptist Church in Washington. You can learn more about him and his writing at www.9Marks.org.
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Displaying 1 - 30 of 66 reviews
December 19, 2025
So helpful. I was not expecting to enjoy this as much as I did. Two takeaways that stand out:
1. The distinction between "authority of command" (church members) and "authority of counsel" (elders) is crucial. Congregationalism doesn't take all authority away from the elders. Instead, it recognizes there are different kinds of authority, and congregations and elders exercise their authority in different ways.
2. Church polity isn't about whether or not we should vote. All forms of church government include voting. Presbyterian pastors vote in their synods, Catholic cardinals vote in their conclaves, and elder-ruled churches vote in the elder's meeting. Voting is generally accepted as the proper way to exercise shared authority. The question is only who should vote and for what. Congregationalists argue that the right to vote belongs not just to the pastors but to the gathered assembly, at least when it comes to key issues like appointing new pastors, adding new members, and exercising church discipline.
1. The distinction between "authority of command" (church members) and "authority of counsel" (elders) is crucial. Congregationalism doesn't take all authority away from the elders. Instead, it recognizes there are different kinds of authority, and congregations and elders exercise their authority in different ways.
2. Church polity isn't about whether or not we should vote. All forms of church government include voting. Presbyterian pastors vote in their synods, Catholic cardinals vote in their conclaves, and elder-ruled churches vote in the elder's meeting. Voting is generally accepted as the proper way to exercise shared authority. The question is only who should vote and for what. Congregationalists argue that the right to vote belongs not just to the pastors but to the gathered assembly, at least when it comes to key issues like appointing new pastors, adding new members, and exercising church discipline.
July 14, 2023
Second time through: read this with my elder team as we are moving to transition our church from an elder rule to elder led congregational model. Reading in that context made me realize (1) how dense this book can be in parts—it was tough for some of my lay elders to follow—but also (2) how powerful the arguments laid out are. The congregation has the keys. No other model of governance has seemed close to persuasive than the one laid out here. There is just a lot of Bible you have to leap over to arrive at a different conclusion.
"This book is almost certainly more important than you realize." - Mark Dever's blurb on the back of this book. He is spot on.
This book is about MUCH more than church polity. It looks like a popular-level book, but this is most certainly an academic work. This is an expansive argument about Biblical theology, history, hermeneutics, politics, and discipleship. Take the massive Biblical theology from Wellum and Gentry's "Kingdom Through Covenant," apply it to ecclesiology, and this is the book you get. This is the most overwhelmingly persuasive argument for an elder-led congregation-ruled church polity I have come across.
If you are skeptical about congregationalism as a whole, after reading the introduction, skip ahead to the chapter on elder leadership, and it will help greatly.
"This book is almost certainly more important than you realize." - Mark Dever's blurb on the back of this book. He is spot on.
This book is about MUCH more than church polity. It looks like a popular-level book, but this is most certainly an academic work. This is an expansive argument about Biblical theology, history, hermeneutics, politics, and discipleship. Take the massive Biblical theology from Wellum and Gentry's "Kingdom Through Covenant," apply it to ecclesiology, and this is the book you get. This is the most overwhelmingly persuasive argument for an elder-led congregation-ruled church polity I have come across.
If you are skeptical about congregationalism as a whole, after reading the introduction, skip ahead to the chapter on elder leadership, and it will help greatly.
November 8, 2021
Bonnes réflexions sur le congrégationalisme. Même si je suis d'accord avec la plupart des conclusions de l'auteur, je ne le suis pas forcément dans tous ses arguments, et à mon sens c'est parfois difficile de suivre sa logique. Cependant, il fait un bon travail pour démystifier ce qu'est le congrégationalisme et offrir des réponses pastoralement adaptées.
September 24, 2021
Great Biblical argument for Congregationalist. A little academic at points, but still readable. A shorter version would be his small book on church membership, but I enjoyed this one just as much.
November 27, 2025
Surprisingly accessible and happily short.
June 25, 2022
In many churches in America today, there isn’t much of a difference between going to the movie theater and being a member of a church. A production is presented to which the audience is encouraged to be entertained and hopefully come back again for the sequel. Is this what Christ intended for his people?
In this book, Jonathan Leeman gives a resounding no. Instead the author gives a picture of the church in which authority and responsibility is shared between the congregation and elders. This historic form of Baptist polity, elder led congregationalism, richly captures the chorus of not just the New Testament but also the covenantal trajectory of redemptive history.
If your in Christ, Jesus commands you to be a member of a visible body of Christ. In other words, if you claim God as your heavenly Father, you of necessity must recognize others as your brothers and sisters in the Lord. Or to make this fully Trinitarian, if you claim to be a member of the temple of God in which the Spirit of God dwells, you must actually live out that reality in time and space. Leeman’s book gives flesh to the authority and responsibilities associated with church membership while encouraging his readers with a vision of the church from which love and truth radiate out.
In this book, Jonathan Leeman gives a resounding no. Instead the author gives a picture of the church in which authority and responsibility is shared between the congregation and elders. This historic form of Baptist polity, elder led congregationalism, richly captures the chorus of not just the New Testament but also the covenantal trajectory of redemptive history.
If your in Christ, Jesus commands you to be a member of a visible body of Christ. In other words, if you claim God as your heavenly Father, you of necessity must recognize others as your brothers and sisters in the Lord. Or to make this fully Trinitarian, if you claim to be a member of the temple of God in which the Spirit of God dwells, you must actually live out that reality in time and space. Leeman’s book gives flesh to the authority and responsibilities associated with church membership while encouraging his readers with a vision of the church from which love and truth radiate out.
August 1, 2019
When I saw the title of this book, I assumed it was going to be a solid but popular-level treatment of church membership. What I got instead was a fantastic blend of biblical theology, systematic theology, history, political theory, and in-depth exegesis that combined to form a powerful case for congregational church government. Even when writing at an academic level, however, Leeman still bends over backwards to show the practical and pastoral implications of the issues being discussed. I may not be sold on every conclusion he reaches, but every conclusion is at least well-argued and gave me much to ponder, and I believe his overall vision of elder-led congregationalism is biblically sound (not to mention spiritually healthy). Though debates over church government don’t often take center stage the way debates over soteriology and eschatology do, they are still crucially important debates to have. Church government matters, and this book demonstrates why.
May 28, 2020
Leeman outlines a biblical, theological, covenantal, and institutional case for congregationalism in this book. In so doing, he advocates for the assumed responsibility of Christians into the role of the priest-king whereby all who profess Jesus as the Christ are endowed with a two-fold responsibility of working and watching over the church that God has entrusted to the saints. This book will help enrich your understanding of Baptist polity and by God's grace expose you to the riches of God's wisdom and kindness in allowing us to care for his church through the office of church membership.
September 23, 2018
pretty good stuff
July 17, 2019
Here is my unedited review of Leeman's book in brief thoughts:
Overall, for how much publicity and how many recommendations it got, I was disappointed. Leeman appears to mischaracterize a lot. One wonders if he does it intentionally or if he does it because he's ill informed. I think he bit off more than he could chew. The one plus, is that he shows how a congregationalist thinks--but I expected/hoped for a lot more.
The issue of church polity comes down to who has the authority and responsibility. This is not the issue at hand. Leeman appears to be working under the assumption that responsibility must be accompanied by authority. But this isn't necessary. In a family, dad and mom have both the authority and responsibility to keep the peace. But the children only have the responsibility. Authority is not a prerequisite for responsibility.
That Presbyterian churches nominate and elect officers is not a capitulation to congregationalism. Presbyterians teach that authority resides with the entire congregation in so much as members choose their officers—which was a response to the feudalism in the 16th and 17th centuries. The right to choose officers is a response to Rome.
Leeman assumes that the elders relationship to the congregation is that of a husband with a wife and not a parent with a child (though later he speaks otherwise), and that officers don't have the authority to command. This is misleading: (1) Because the NT never symbolizes the elder's relationship with the congregation as that of marriage. (2) The most common analogies are that of a shepherd and sheep, mothers, and fathers. (3) Dismisses the meaning of an elder's authority and their right to command (see Acts 16:1–4). Does Leeman ever deal with declarative authority? How does an elder (i.e. minister) command in his sermons with the authority of Christ if he doesn't have the authority to command?
Leeman appears to conflate the organization of the church with the organic Christian life. It is unclear that Leeman understands the purpose of the organized church and rather thinks the organization is swallowed up in the organic or vice versa. The organized church exists for the ministry of the means of grace—not to cultivate experiences or opportunities for the whole Christian life. Leeman expects too much from the organized church.
Leeman mischaracterizes presbyterianism when he says that it takes all responsibility out of the hands of congregants. Presbyterianism does not say that we have no mutual dependence and/or responsibility to watch over one another. Neither does it say that discipline is solely in the hands of the elders. While only elders can censure, presbyterian polity allows anyone to bring charges—which means there is a mutual responsibility of watching over the conduct of our brothers and sisters.
On pg. 68 he speaks of the elder's authority as “fatherly” but still wants to retain the language of “persuasion.”
I don't get his assumption that when congregants don't have the authority they lack the responsibility. Think of children in the family. They have a responsibility without authority.
“Church” in Matthew 18 could it mean leaders? Any proof? Yes. See Bannerman (pg. 99). Strength of argument is in what he doesn't say.
How does 1, 2, and 3 of v. 18 not influence the two or more? If your church is only made up of three people—which is the least number of required, then isn't Jesus being redundant when he says: “Take it before the church.” Not a major point, except that Leeman uses this argument elsewhere against the idea of Presbyterian polity.
Casts congregationalism in idealistic terms while painting other polities in a pessimistic light (see pg. 102).
Assumes congregational polity. He says that if a presbytery needs to rule on a matter you've gone “outside the church.” But no presbyterian would acknowledge that. See pg. 104.
Responsibility necessitates authority pg. 107.
Cheap shots on presbyterianism on pgs. 110 and 111.
A recommendation is conscience binding? pg. 124
Elders lead but congregations rule (pgs. 125–25). Really? “Those who rule well.”
How does this not necessitate a highly educated congregation?
Leeman wants people to show texts in the Bible showing a presbyterian polity but then assumes that Acts 15, 1 Cor. 5, etc. is a congregational polity. He never interacts with those who say otherwise. Which would be fine, but then don't give the challenge if you're not going to engage those who have already done the exegetical work.
How do children make a profession of faith?
Assume a very mature congregation. States that elders need to treat congregants like adult children (pgs. 139–40). Really? Is that how Paul or Hebrews treated them?
Jesus commissioned the apostles as they represented the gathered assembly. What?
If one has the responsibility to work with other churches, where is the authority? This is a presupposition Leeman uses throughout to deny presbyterian polity but rids himself of this presupposition when it works against him.
Overall, for how much publicity and how many recommendations it got, I was disappointed. Leeman appears to mischaracterize a lot. One wonders if he does it intentionally or if he does it because he's ill informed. I think he bit off more than he could chew. The one plus, is that he shows how a congregationalist thinks--but I expected/hoped for a lot more.
The issue of church polity comes down to who has the authority and responsibility. This is not the issue at hand. Leeman appears to be working under the assumption that responsibility must be accompanied by authority. But this isn't necessary. In a family, dad and mom have both the authority and responsibility to keep the peace. But the children only have the responsibility. Authority is not a prerequisite for responsibility.
That Presbyterian churches nominate and elect officers is not a capitulation to congregationalism. Presbyterians teach that authority resides with the entire congregation in so much as members choose their officers—which was a response to the feudalism in the 16th and 17th centuries. The right to choose officers is a response to Rome.
Leeman assumes that the elders relationship to the congregation is that of a husband with a wife and not a parent with a child (though later he speaks otherwise), and that officers don't have the authority to command. This is misleading: (1) Because the NT never symbolizes the elder's relationship with the congregation as that of marriage. (2) The most common analogies are that of a shepherd and sheep, mothers, and fathers. (3) Dismisses the meaning of an elder's authority and their right to command (see Acts 16:1–4). Does Leeman ever deal with declarative authority? How does an elder (i.e. minister) command in his sermons with the authority of Christ if he doesn't have the authority to command?
Leeman appears to conflate the organization of the church with the organic Christian life. It is unclear that Leeman understands the purpose of the organized church and rather thinks the organization is swallowed up in the organic or vice versa. The organized church exists for the ministry of the means of grace—not to cultivate experiences or opportunities for the whole Christian life. Leeman expects too much from the organized church.
Leeman mischaracterizes presbyterianism when he says that it takes all responsibility out of the hands of congregants. Presbyterianism does not say that we have no mutual dependence and/or responsibility to watch over one another. Neither does it say that discipline is solely in the hands of the elders. While only elders can censure, presbyterian polity allows anyone to bring charges—which means there is a mutual responsibility of watching over the conduct of our brothers and sisters.
On pg. 68 he speaks of the elder's authority as “fatherly” but still wants to retain the language of “persuasion.”
I don't get his assumption that when congregants don't have the authority they lack the responsibility. Think of children in the family. They have a responsibility without authority.
“Church” in Matthew 18 could it mean leaders? Any proof? Yes. See Bannerman (pg. 99). Strength of argument is in what he doesn't say.
How does 1, 2, and 3 of v. 18 not influence the two or more? If your church is only made up of three people—which is the least number of required, then isn't Jesus being redundant when he says: “Take it before the church.” Not a major point, except that Leeman uses this argument elsewhere against the idea of Presbyterian polity.
Casts congregationalism in idealistic terms while painting other polities in a pessimistic light (see pg. 102).
Assumes congregational polity. He says that if a presbytery needs to rule on a matter you've gone “outside the church.” But no presbyterian would acknowledge that. See pg. 104.
Responsibility necessitates authority pg. 107.
Cheap shots on presbyterianism on pgs. 110 and 111.
A recommendation is conscience binding? pg. 124
Elders lead but congregations rule (pgs. 125–25). Really? “Those who rule well.”
How does this not necessitate a highly educated congregation?
Leeman wants people to show texts in the Bible showing a presbyterian polity but then assumes that Acts 15, 1 Cor. 5, etc. is a congregational polity. He never interacts with those who say otherwise. Which would be fine, but then don't give the challenge if you're not going to engage those who have already done the exegetical work.
How do children make a profession of faith?
Assume a very mature congregation. States that elders need to treat congregants like adult children (pgs. 139–40). Really? Is that how Paul or Hebrews treated them?
Jesus commissioned the apostles as they represented the gathered assembly. What?
If one has the responsibility to work with other churches, where is the authority? This is a presupposition Leeman uses throughout to deny presbyterian polity but rids himself of this presupposition when it works against him.
April 30, 2024
Two aspects of Leeman’s defence of elder-led congregationalism really got me thinking, and I think they are worth considering, whether or not one follows all his arguments (or shares his ecclesiological viewpoint for that matter). Firstly, our understanding of the newness of the new covenant will drive our theology of the church. Or to but it backwards, our theology of the church may reveal how we conceive, rightly or wrongly, how the gospel is fulfilled in Jesus Christ and his people. How many of us have thought hard about the fact we ordinary Christians have inherited Adam’s priest-king role of guarding the garden-temple of the local church? Not me! Secondly, elder-led congregationalism offers a particularly high view of every-member ministry, even as it recognises the importance of elders. Every-member ministry is not just a good strategy to get people involved in church life and discipleship, but is a reflection of the gospel itself and the unity it creates. In our current setting of abuse scandals and leadership crises, it was striking to hear that the fruit of every-member ministry should be genuine gospel culture (e.g. like in Matt. 5:3-12). And that’s from a book written in 2016!
August 21, 2024
Leeman helpfully takes progressive covenantalism and then applies it to congregationalism. He argues that since the church is now comprised of regenerate priest-kings, church membership is an office ordained by God to command the what (gospel message) and who (gospel members) of Gods new covenant church. He then shows how this office differs from that of elders in that elders have the authority of counsel, not command. Thus, elders are appointed by the members to counsel the church in its decisions and to lead in carrying out how a church will teach Gods Word and carry out membership. Following this, Leeman then draws out other implications of these realities in congregational life such as how elders and members should relate to one another and to other congregations. Overall, this was a great book that I’d encourage pastors, lay leaders, and members to read. It will help raise members to take responsibility and to respect their elders counsel. I’d also recommend checking out Leeman’s book on authority. It would be a helpful compliment to this book.
October 28, 2025
Classic Leeman! Very good arguments all around for elder led congregational rule church government. Any other method of church government essentially robs Church Members of their very important God given responsibility and privilege of exercising the keys of the kingdom. Hence the title, don't fire your church members. They have a very important job that pastors need to train them and equip them to do well for the glory of God.
January 11, 2023
Leeman's is a brilliant, discipline-blending work that makes a well-reasoned and carefully thought out case for elder-led congregationalism. The result is a book that brings together rich theological depth and practical church life in a compelling way. A must read for those who want to challenge and sharpen their ecclesiological convictions.
January 29, 2025
This book is very good at defending Congregationalism! The only reason for four stars instead of five is that I feel like he gets wordy in some of his defense arguments! I think appendix a should be read as it is a concise view of the entire book! I think some of the arguments are very intriguing!
November 5, 2025
Leeman continues to be an excellent author.
December 8, 2025
Great biblical defense for elder-led congregationalism. All believers are priest-kings in Christ, and have a responsibility to wield the keys of the kingdom in a local church to the glory of God.
August 22, 2025
Dense and definitive. I have always talked about congregational authority from the classic proof texts from Matthew 16, 18, and 28. And while I think those texts make a compelling and convincing case, Leeman’s biblical-theological work, demonstrating how the church has been commissioned as priest-kings, makes those NT texts pop all the more. Such a helpful book!
May 3, 2016
In writing Don't Fire Your Church Members Jonathan Leeman has provided a needed exploration and defense of biblical congregationalism. From my experience in seminary and in pastoring a local church I have seen a wide range of mistaken concepts of congregationalism, and seen congregationalism rejected in favor of an elder or pastor ruled church structure.
Leeman makes a foundational statement that should truly transform how people look at the local church and their involvement in his introduction. Leeman states, "The church is its members. Membership is an office. And members never step out of that office because they are the church, and because theirs is the work of representing Jesus and projecting his gospel in each other's lives every day (2)." In the first two chapters of the book Leeman provides what is in essence the biblical theology of congregationalism and the ways that authority is invested in individuals as found in Scripture. Chapters 3 and 4 address the issue of the concept of the keys of the kingdom and how they are entrusted to the local congregation as evidenced in Scripture. Chapter 5 addresses how pastoral authority is invested and balanced in biblical congregationalism Leeman addresses the areas that are entrusted to pastoral leadership, while also acknowledging there are some areas that are not fully clear and would depend upon the church itself such as expenditures. Chapter 6 addresses how autonomous local churches can and should work together demonstrating their interdependence and their common faith, Lord, and mission. The final chapter provides the structures needed for for healthy biblical congregationalism to flourish.
I cannot commend this book enough to those preparing for minister or who are currently serving in ministry. From my experience it seems there is a growing reluctance among pastors of my generation to fully embrace biblical congregationalism. I have heard fellow seminarians argue that when Jesus makes the congregation the final authority for church discipline that Jesus really meant the elders/pastors of the church. Many Baptist churches are in terrible situations because they very truths explored in this book have been ignored by local church leaders. This book has helped me to take more seriously the nature of church membership as an office that requires carrying out certain responsibilities.
Disclosure: I received this book free from from the publisher for providing this review. The opinions I have expressed are my own, and I was not required to write a positive review. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255 http://www.access.gpo.gov/nara/cfr/wa...
Leeman makes a foundational statement that should truly transform how people look at the local church and their involvement in his introduction. Leeman states, "The church is its members. Membership is an office. And members never step out of that office because they are the church, and because theirs is the work of representing Jesus and projecting his gospel in each other's lives every day (2)." In the first two chapters of the book Leeman provides what is in essence the biblical theology of congregationalism and the ways that authority is invested in individuals as found in Scripture. Chapters 3 and 4 address the issue of the concept of the keys of the kingdom and how they are entrusted to the local congregation as evidenced in Scripture. Chapter 5 addresses how pastoral authority is invested and balanced in biblical congregationalism Leeman addresses the areas that are entrusted to pastoral leadership, while also acknowledging there are some areas that are not fully clear and would depend upon the church itself such as expenditures. Chapter 6 addresses how autonomous local churches can and should work together demonstrating their interdependence and their common faith, Lord, and mission. The final chapter provides the structures needed for for healthy biblical congregationalism to flourish.
I cannot commend this book enough to those preparing for minister or who are currently serving in ministry. From my experience it seems there is a growing reluctance among pastors of my generation to fully embrace biblical congregationalism. I have heard fellow seminarians argue that when Jesus makes the congregation the final authority for church discipline that Jesus really meant the elders/pastors of the church. Many Baptist churches are in terrible situations because they very truths explored in this book have been ignored by local church leaders. This book has helped me to take more seriously the nature of church membership as an office that requires carrying out certain responsibilities.
Disclosure: I received this book free from from the publisher for providing this review. The opinions I have expressed are my own, and I was not required to write a positive review. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255 http://www.access.gpo.gov/nara/cfr/wa...
June 8, 2018
A Verbose and Sometimes Overreaching Defense of Congregationalism
Leeman offers an assertive argument for congregationalism. He does so from Scripture and with a noble goal. However, his primary texts and hermeneutic are not (it seems to me) as rock solid and clear as he asserts. His conclusions will likely be quite agreeable to anyone who is already inclined toward congregationalism, but he leaves wide gaps and easy outs for those who want to disagree.
Leeman offers an assertive argument for congregationalism. He does so from Scripture and with a noble goal. However, his primary texts and hermeneutic are not (it seems to me) as rock solid and clear as he asserts. His conclusions will likely be quite agreeable to anyone who is already inclined toward congregationalism, but he leaves wide gaps and easy outs for those who want to disagree.
March 12, 2020
I plan to return to the introduction of this book again and again. It spoke about the idea of the responsibilities of what it means to be a member of the local church in as high esteem as it deserves. As someone who grew up roman catholic, it became clear as I read this that the normative principle granted falsely to the papacy and assumed by the clerical priesthood of its own supremacy over the church is given because of what we misunderstand in how we read Scripture of the importance of membership. In particular, a better understanding of what was and is intended for every member to be and do who live under God's means of churchly authority that has been so often neglected in the past, and that by churchly offices set by the Lord and His Apostles and to us by the authority of God's Word.
A simple way to say it is it's not the same thing to have strong churchly authority/formal office and to assume a supremacy of human persons that only God reserves for himself in the governance of the Church because of religious rites/vestments before and too often apart from recognition of the authority of Scripture. The later is spiritual abuse against God's Word and leads to abuses of power against His people, the first faithful Christian eldership and church ministry. It is because we like to neglect the office we have been given by God as members of the church and under her authority that we elevate the false extra-ecclesial positions like the papacy as having any basis of church authority and tolerate a false basis of the supremacy of man and not God. It has been convenient to feel the absence of our own responsibility solved by such ends that elevate man and not God.
We need more books about congregational values because it reminds us of the high call our being members in the local church deserves in practice and how we are under her authority. We should expect that though held to account by God for their exercise of His authority Church elders will be human and error at times in their lives and be fallible in their judgment. We will be held to an account in the end for knowing that all church authority will be exercised by way of God's supremacy and not ours, it is expected of us by God. As we know, leaders who have exploited this dynamic in the opposite direction and place themselves in the place of God will be judged most harshly. If our expectation would be that our elders have no indwelling sin present and are already perfectly sanctified in their lives or decisions, it is our error, not theirs because we too often venerate leaders.
What made the book exceptional is not it's writing style, but persistence in affirming strong godly authority in the polity of the church amidst a generation where people are being led to despise authority. In addition to our high esteem for membership as an office, it should feel accessible to all who are recognized to be true disciples by elders and believe in Jesus. Abuses of churchly authority prosper and good ministers accused by so many because we Christians so often sidestep the ministry we've been commissioned to take up and enjoy not feeling subject to a particular ecclesial tradition. Another clear takeaway from this book was the correlation between how greatly we deem our responsibility for the well being of the church and being less apt to have unrealistic expectations that lead us to take our elders for granted and be overly critical of their most difficult work and burden before the Lord. As a Presbyterian, I am deeply interested in the ways congregational values can, do now and often have fit well with presbyterian church rule and polity.
A simple way to say it is it's not the same thing to have strong churchly authority/formal office and to assume a supremacy of human persons that only God reserves for himself in the governance of the Church because of religious rites/vestments before and too often apart from recognition of the authority of Scripture. The later is spiritual abuse against God's Word and leads to abuses of power against His people, the first faithful Christian eldership and church ministry. It is because we like to neglect the office we have been given by God as members of the church and under her authority that we elevate the false extra-ecclesial positions like the papacy as having any basis of church authority and tolerate a false basis of the supremacy of man and not God. It has been convenient to feel the absence of our own responsibility solved by such ends that elevate man and not God.
We need more books about congregational values because it reminds us of the high call our being members in the local church deserves in practice and how we are under her authority. We should expect that though held to account by God for their exercise of His authority Church elders will be human and error at times in their lives and be fallible in their judgment. We will be held to an account in the end for knowing that all church authority will be exercised by way of God's supremacy and not ours, it is expected of us by God. As we know, leaders who have exploited this dynamic in the opposite direction and place themselves in the place of God will be judged most harshly. If our expectation would be that our elders have no indwelling sin present and are already perfectly sanctified in their lives or decisions, it is our error, not theirs because we too often venerate leaders.
What made the book exceptional is not it's writing style, but persistence in affirming strong godly authority in the polity of the church amidst a generation where people are being led to despise authority. In addition to our high esteem for membership as an office, it should feel accessible to all who are recognized to be true disciples by elders and believe in Jesus. Abuses of churchly authority prosper and good ministers accused by so many because we Christians so often sidestep the ministry we've been commissioned to take up and enjoy not feeling subject to a particular ecclesial tradition. Another clear takeaway from this book was the correlation between how greatly we deem our responsibility for the well being of the church and being less apt to have unrealistic expectations that lead us to take our elders for granted and be overly critical of their most difficult work and burden before the Lord. As a Presbyterian, I am deeply interested in the ways congregational values can, do now and often have fit well with presbyterian church rule and polity.
October 5, 2019
This was an interesting read. I agreed with the core idea but disagreed with the base assumption so as the book kept going on I kept thinking to myself 'that's because the base assumption is off a little'. Jonathan Leeman sets out a good case for members to be involved in the running of the church because they are the church, which is a sound argument. He shows the flows in the different other types of church membership such as the Presbyterian, Lutheran and Anglican approaches.
I particularly like how he uses the scriptures to argue for the autonomous nature of the local church and also the care that local churches must have for one another in terms of prayer, fellowship in some areas and common shared ministries. He even shows the different types of partnerships that can be formed between churches of differing doctrinal positions. If we differ on a certain issue then we can only work together in a particular area because there our differing points of view do not clash. It is well put together.
The place I disagree is on the base assumption. It seems to me that Jonathan Leeman sees the enacting of Church membership as the involvement in how the church is run and the responsibilities church members have towards one another and so if they are deprived of this involvement then they do not fulfil the office God has set for them. In my view the church is more like an army than it is group of people with shares in a company. If you own shares (an analogy Leeman uses to close off the book) you should have a good level of knowledge as to what is going on and to a large extent how things are happening.
Not that this isn't important but for me the church is an army that lives out it's faith all the time especially outside the walls of the church since it spends most of its time there. We gather together to be replenished and encourage one another as we continue to reach the lost and if this is understood by the church members then they are involved in the work and will not be passive. If this is understood (through the teaching and guidance of the elders) then the members are less likely to think and feel they have no involvement in the work of the church because they are literally acting out the mandate of the church in their every day lives.
As for issues like encouragement and excommunication that are touched on quite a lot in the book it is the church members that carry out the excommunication and encouragement so they are involved whether they like it or not. A lack of adherence to this is living a life of non biblical Christianity and that should be rebuked by both the elders and the church members who see it.
I particularly like how he uses the scriptures to argue for the autonomous nature of the local church and also the care that local churches must have for one another in terms of prayer, fellowship in some areas and common shared ministries. He even shows the different types of partnerships that can be formed between churches of differing doctrinal positions. If we differ on a certain issue then we can only work together in a particular area because there our differing points of view do not clash. It is well put together.
The place I disagree is on the base assumption. It seems to me that Jonathan Leeman sees the enacting of Church membership as the involvement in how the church is run and the responsibilities church members have towards one another and so if they are deprived of this involvement then they do not fulfil the office God has set for them. In my view the church is more like an army than it is group of people with shares in a company. If you own shares (an analogy Leeman uses to close off the book) you should have a good level of knowledge as to what is going on and to a large extent how things are happening.
Not that this isn't important but for me the church is an army that lives out it's faith all the time especially outside the walls of the church since it spends most of its time there. We gather together to be replenished and encourage one another as we continue to reach the lost and if this is understood by the church members then they are involved in the work and will not be passive. If this is understood (through the teaching and guidance of the elders) then the members are less likely to think and feel they have no involvement in the work of the church because they are literally acting out the mandate of the church in their every day lives.
As for issues like encouragement and excommunication that are touched on quite a lot in the book it is the church members that carry out the excommunication and encouragement so they are involved whether they like it or not. A lack of adherence to this is living a life of non biblical Christianity and that should be rebuked by both the elders and the church members who see it.
March 13, 2024
"- You are responsible to act if Pastor Ed begins to teach a false gospel.
- You are responsible to help ensure Member Candidate Chris adequately understands the gospel.
- You are responsible for Sister Sue's discipleship to Christ, to see that she's being cared for and nurtured toward Christlikeness.
- You are responsible to ensure that Member Max is excluded from the fellowship of the church if his life and profession no longer agree."
- Jonathan Leeman
A dense 200 pages on elder-led congregationalism. This is certainly not your typical, easy-to-read 9Marks book; Leeman's work is certainly more on the academic side. That being said, the content is biblically and theologically rich. For the most part, I find Leeman to be convincing. The overall argument is that the members of the church are Biblically responsible for far more than what is typically assumed in evangelical churches. As the above quote demonstrates, church members rightly defining and defending the what and who of a gospel people is essential.
Chapters 3, 4, & 5 on the keys of the kingdom, the NT texts on polity, and the role of elders in the church are the strength of the book. In fact, I would have appreciated if even more time was spent on some of the NT texts. I was surprised to not see Leeman point out the "4th step" of church discipline in Matt. 18:17 where after the church has been told (3rd step), there is a period of time before the church finally excommunicates the person (4th step). He does allude to this briefly on pg. 150. But, I find this "4th step" to be one of the powerful arguments in favor of congregationalism: the congregation as a whole is the final earthly arbiter in saying who is out (and by implication, who is in) of the church. Besides this, I think his arguments are strong.
I especially appreciated his response to those that reject congregationalism on the grounds of voting. "Voting isn't anywhere in the Bible! Why do you have the congregation vote?" (2 Cor. 2:6 refutes that claim). The plain reality is that EVERY system of polity employs voting whether it's the elder board, session, presbytery, general assembly, or whatever your church might have! The bottom line is that in matters of doctrine and membership, someone somewhere has to say yes or no.
In sum, a good work on elder-led congregationalism. That being said, I'm still looking for a work that might be more accessible to pastors and laypeople alike.
- You are responsible to help ensure Member Candidate Chris adequately understands the gospel.
- You are responsible for Sister Sue's discipleship to Christ, to see that she's being cared for and nurtured toward Christlikeness.
- You are responsible to ensure that Member Max is excluded from the fellowship of the church if his life and profession no longer agree."
- Jonathan Leeman
A dense 200 pages on elder-led congregationalism. This is certainly not your typical, easy-to-read 9Marks book; Leeman's work is certainly more on the academic side. That being said, the content is biblically and theologically rich. For the most part, I find Leeman to be convincing. The overall argument is that the members of the church are Biblically responsible for far more than what is typically assumed in evangelical churches. As the above quote demonstrates, church members rightly defining and defending the what and who of a gospel people is essential.
Chapters 3, 4, & 5 on the keys of the kingdom, the NT texts on polity, and the role of elders in the church are the strength of the book. In fact, I would have appreciated if even more time was spent on some of the NT texts. I was surprised to not see Leeman point out the "4th step" of church discipline in Matt. 18:17 where after the church has been told (3rd step), there is a period of time before the church finally excommunicates the person (4th step). He does allude to this briefly on pg. 150. But, I find this "4th step" to be one of the powerful arguments in favor of congregationalism: the congregation as a whole is the final earthly arbiter in saying who is out (and by implication, who is in) of the church. Besides this, I think his arguments are strong.
I especially appreciated his response to those that reject congregationalism on the grounds of voting. "Voting isn't anywhere in the Bible! Why do you have the congregation vote?" (2 Cor. 2:6 refutes that claim). The plain reality is that EVERY system of polity employs voting whether it's the elder board, session, presbytery, general assembly, or whatever your church might have! The bottom line is that in matters of doctrine and membership, someone somewhere has to say yes or no.
In sum, a good work on elder-led congregationalism. That being said, I'm still looking for a work that might be more accessible to pastors and laypeople alike.
October 10, 2019
I think it's a good book, but I honestly can't say for sure. Much of the beginning of the book is too smart for me to always follow.
It's not that any one sentence is difficult to understand, it's just that some of the author's arguments are very clever. I've never considered congregationalism to follow from a covenantal theology. I don't even know if what I just wrote makes sense. I ain't that smarts.
The book does point out some obvious things, though, that continue to make me think congregationalism is the biblical model. The instructions given to Timothy and Titus. The priesthood of all believers. The instructions Jesus gave to His disciples about the church and church discipline. I think the author could have stuck to the clear stuff and would have made a stronger case.
But I'm probably wrong. After all, the author is obviously more clever than me.
The book does get easier to follow in the second half. In fact, I think the last couple pages of the book are some of the most clear, most convincing arguments for an elder-led form of congregationalism.
I was challenged to rethink how we approach congregationalism in my church. I was challenged to make more decisions in certain areas of church life, and less in others. I'm not sure I'll ever come back to this book as a guide, but it certainly challenged me and made me think.
It's not that any one sentence is difficult to understand, it's just that some of the author's arguments are very clever. I've never considered congregationalism to follow from a covenantal theology. I don't even know if what I just wrote makes sense. I ain't that smarts.
The book does point out some obvious things, though, that continue to make me think congregationalism is the biblical model. The instructions given to Timothy and Titus. The priesthood of all believers. The instructions Jesus gave to His disciples about the church and church discipline. I think the author could have stuck to the clear stuff and would have made a stronger case.
But I'm probably wrong. After all, the author is obviously more clever than me.
The book does get easier to follow in the second half. In fact, I think the last couple pages of the book are some of the most clear, most convincing arguments for an elder-led form of congregationalism.
I was challenged to rethink how we approach congregationalism in my church. I was challenged to make more decisions in certain areas of church life, and less in others. I'm not sure I'll ever come back to this book as a guide, but it certainly challenged me and made me think.
October 23, 2024
I recall many years ago reading the first persuasive arguments from scripture for congregational church government that I had ever encountered. They were in a little booklet that I've forgotten the name of written by Mark Dever. Since then I have benefitted tremendously from the ministry of 9Marks in general and both Mark Dever and Jonathan Leeman in particular.
This book by Leeman is now the most thorough and compelling "case for congregationalism" I have encountered. For whatever reason, the title and the cover led me to think this would be a much simpler and more basic book than it turned out to be. The arguments are not overly complicated, in fact Leeman has a gift for illustration and simplification that shines through at points, but the case he makes is quite profound. He connects the responsibility of church members to Adam's original calling at creation and argues extensively for the importance of Matthew 16, 18, and 28 for understanding Jesus' teaching not only about the church but about the role of the members who make up the church.
I found the last chapter, which provides a surprising number of practical applications of Leeman's argument, to be especially encouraging and helpful.
This is not an easy read, but it is absolutely worth reading for anyone who is curious what kind of case can be made for congregationalism.
This book by Leeman is now the most thorough and compelling "case for congregationalism" I have encountered. For whatever reason, the title and the cover led me to think this would be a much simpler and more basic book than it turned out to be. The arguments are not overly complicated, in fact Leeman has a gift for illustration and simplification that shines through at points, but the case he makes is quite profound. He connects the responsibility of church members to Adam's original calling at creation and argues extensively for the importance of Matthew 16, 18, and 28 for understanding Jesus' teaching not only about the church but about the role of the members who make up the church.
I found the last chapter, which provides a surprising number of practical applications of Leeman's argument, to be especially encouraging and helpful.
This is not an easy read, but it is absolutely worth reading for anyone who is curious what kind of case can be made for congregationalism.
March 30, 2020
A very in-depth look at what congregationalism is and does. A wise read for anyone looking at authority and church organization. The early chapters will have to be read with a bit of patience, the following chapters filling in the gaps in the overall flow, but ultimately the whole sings of God's work in and through his body. And the refrain to the leadership is to not hamstring the church...let it grow and develop by actively engaging in the responsibility God has given it.
I loved this book, but it is not an easy read, and is much more than an overview of the subject. While thin in form, the text is dense in Scripture, and flows from Grand scriptural theme to Grand scriptural theme. While it provides all that one needs to grasp the subject, a deeper background is certainly helpful, and richly rewarded.
I loved this book, but it is not an easy read, and is much more than an overview of the subject. While thin in form, the text is dense in Scripture, and flows from Grand scriptural theme to Grand scriptural theme. While it provides all that one needs to grasp the subject, a deeper background is certainly helpful, and richly rewarded.
October 25, 2021
I give this a 3.8, but I rated it 4 stars because I want to be more positive and supportive of other’s work. I think it’s a middle level of argumentation. More than just giving what advocates of congregationalism love to hear, but not quite as deep as he could go. Much of what he tries to tackle could have volumes written on it, and does. For what it is intended, I think it’s fine and solid in defending congregationalism. I’d give it as a primer to people! It is near impossible to cover everything that is said with all nuances for all times, so I don’t think this is intended to be entirely comprehensive. Would’ve loved him to get more specific in some areas, but I do think this could begin to, or maybe even, convince someone who currently subscribes to different polity. Thanks Jonathan for your work!
July 12, 2024
Leeman certainly has done a lot of research. This book reflects a distinctly covenantal perspective, and he spends significant time developing his arguments. However, I believe he made some logical jumps trying to trace the theme of priest-kings from Adam onward. I am a committed congregationalist, so I don’t disagree with his final conclusion; just the way he got there. At times, I found the flow of thought confusing and I’m not completely sold on his view of the keys of the kingdom. I also bear in mind that he does interpret through a political lens. With that said, chapters 5 and 6 were excellent and quite helpful. They fleshed out what congregationalism actually looks like. His exposition of the New Testament passages is sound. So if you read this book, know it is an academic approach that is highly colored through a covenantal/reformed framework.
July 21, 2024
Leeman writes probably the best and most updated edition arguing for congregationalism today. Still there are moments in the book where the chapters are a little clunky and conversation is a bit dense (Mark Dever even said this himself and I hope that means we’ll get a second edition.) If you’re a Congregationalist who’s not fully on board with 9Marks - you may be put off a some points. However, I’m persuaded by 9Marks philosophy and so this book was read by someone who largely agrees with it.
The chapters that make the book shine are chapters 2-5 in my opinion. One will also find that his categories later expanded upon in his new book, “Authority” - that being the concept of authority of counsel vs authority of command begin to be developed here.
The chapters that make the book shine are chapters 2-5 in my opinion. One will also find that his categories later expanded upon in his new book, “Authority” - that being the concept of authority of counsel vs authority of command begin to be developed here.
November 18, 2025
A pretty convincing case for elder-led congregationalism, which tries to balance the biblical data about elder authority and congregational authority. A distinct covenantal/biblical-theological approach (rather than the usual proof-texting of a few passages) to address church polity; essentially applying Gentry and Wellum's progressive covenantalism framework, arguing that Adam's office of priest-king is reapplied to every believer through Christ, such that every member is given a 'covenantal job assignment' to work for the king and watch over the membership of his people- i.e. guarding the what and the who of the Gospel (the message of the Gospel and the people of the Gospel). C2 is the meat of the argument, and C3&4 discusses the keys and who Jesus gives them to from Matt 16 and 18.
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