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The Church of Christ
The New Testament places the church at the centre of its practical vision of the Christian life and at the heart of the Great Commission. A church-less Christianity is no real Christianity at all.
As we head into a world very similar to Paul's own context, in which pluralism dominates and Christianity is regarded with intellectual and moral suspicion, it is vital that Christians have a clear understanding of what the church actually is.
James Bannerman's The Church of Christ is one of the key historic texts of the doctrine of the church. Few will agree with everything the author has to say, but as Carl Trueman states in his forward, 'the great thing about the book is that it will stimulate the read to reflect on the nature of the church in a profoundly biblical and historically sensitive way'.
After dealing with basic principles and distinction, such as the contrast between the visible and the invisible church, and between the local and universal church, Bannerman takes up the important and far reaching question of the relation between the church and state. But the body of the work is really a treatise on church power - the nature, limits and exercise of Christ's power in the church in its connexional and local aspects. In what does the ordained ministry consist? Should the church micro-manage the lives of her members? To what extent should the church campaign for wider political and social causes? Is the church to be an agent for the transformation of society as a whole? What tools does the church have for making disciples and, if necessary, disciplining them? Answers to these questions only come from a correct understanding of the nature of the church's power.
Although Presbyterian in conviction, the author has undertaken a 'comparative' study of the various classic positions on each issue under consideration as these are expressed in the confessional symbols and standard authors. It is this method which makes the books so useful for all serious-minded readers. The appendix also contains valuable bibliographical material.
This is a classic Scottish theology at its best, and those who take time to digest it will be richly rewarded.
As we head into a world very similar to Paul's own context, in which pluralism dominates and Christianity is regarded with intellectual and moral suspicion, it is vital that Christians have a clear understanding of what the church actually is.
James Bannerman's The Church of Christ is one of the key historic texts of the doctrine of the church. Few will agree with everything the author has to say, but as Carl Trueman states in his forward, 'the great thing about the book is that it will stimulate the read to reflect on the nature of the church in a profoundly biblical and historically sensitive way'.
After dealing with basic principles and distinction, such as the contrast between the visible and the invisible church, and between the local and universal church, Bannerman takes up the important and far reaching question of the relation between the church and state. But the body of the work is really a treatise on church power - the nature, limits and exercise of Christ's power in the church in its connexional and local aspects. In what does the ordained ministry consist? Should the church micro-manage the lives of her members? To what extent should the church campaign for wider political and social causes? Is the church to be an agent for the transformation of society as a whole? What tools does the church have for making disciples and, if necessary, disciplining them? Answers to these questions only come from a correct understanding of the nature of the church's power.
Although Presbyterian in conviction, the author has undertaken a 'comparative' study of the various classic positions on each issue under consideration as these are expressed in the confessional symbols and standard authors. It is this method which makes the books so useful for all serious-minded readers. The appendix also contains valuable bibliographical material.
This is a classic Scottish theology at its best, and those who take time to digest it will be richly rewarded.
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First published January 1, 1868
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Displaying 1 - 23 of 23 reviews
May 21, 2020
An excellent work. I only rated it 4 stars because Bannerman is wrong about a few things. But if you can see past his Presbyterianism, this is excellent.
July 17, 2025
4.5. I will henceforth be exclusively referring to my Baptist friends as “Antipaedobaptists”
July 23, 2025
Chapter on baptism is commendable.
December 16, 2023
Bannerman’s Church of Christ is a classical text on Reformed ecclesiology that I have seen in the footnotes of dozens of books I have read. After reading it, I can see why. Bannerman covers everything from the visible/invisible church distinction to the Roman Catholic doctrine of Petrine supremacy.
I must admit, I read it to get to the sacramentology. This was the weakest section of the book. I say this because he writes copiously about the sacraments in general before he gets to infant baptism in specific, and what he says about the former completely contradicts the latter.
For example, about the sacraments in general he says:
“It is carefully to be noted that they presuppose or imply the possession of grace in the case of those who partake of them.”
“They presuppose the existence of grace, else they could not be called seals of it.”
“The seal implied in the Sacrament presupposes justification.”
“But it is never to be forgotten that the Sacraments presuppose the existence of grace, however they may give to him that already has it more abundantly. They presuppose, and beforchand require, that a man is justified by faith before they give their seal to his justification.”
“But if Baptism be the outward seal of a Federal engagement, distinctively marking the true Christian, then the very nature of the ordinance forbids it to be administered to men with no profession of Christianity.”
So, how does this square with infant baptism?
He says that infant baptism is “in some respects exceptional, and not to be taken as completely bringing out the full and primary idea of the Sacrament.”
It’s a special case! And he mentions the exceptional nature of infant baptism approximately three times. In effect, Bannerman makes infant baptism and believer’s baptism two different sacraments with distinct requirements, significances, and effects. Hard sell.
That being said, the book is well worth reading.
I must admit, I read it to get to the sacramentology. This was the weakest section of the book. I say this because he writes copiously about the sacraments in general before he gets to infant baptism in specific, and what he says about the former completely contradicts the latter.
For example, about the sacraments in general he says:
“It is carefully to be noted that they presuppose or imply the possession of grace in the case of those who partake of them.”
“They presuppose the existence of grace, else they could not be called seals of it.”
“The seal implied in the Sacrament presupposes justification.”
“But it is never to be forgotten that the Sacraments presuppose the existence of grace, however they may give to him that already has it more abundantly. They presuppose, and beforchand require, that a man is justified by faith before they give their seal to his justification.”
“But if Baptism be the outward seal of a Federal engagement, distinctively marking the true Christian, then the very nature of the ordinance forbids it to be administered to men with no profession of Christianity.”
So, how does this square with infant baptism?
He says that infant baptism is “in some respects exceptional, and not to be taken as completely bringing out the full and primary idea of the Sacrament.”
It’s a special case! And he mentions the exceptional nature of infant baptism approximately three times. In effect, Bannerman makes infant baptism and believer’s baptism two different sacraments with distinct requirements, significances, and effects. Hard sell.
That being said, the book is well worth reading.
November 25, 2019
The comprehensive nature of this work makes it an indispensable resource for anyone interested in Presbyterian polity. I found Bannerman least persuasive in his section on “The Church in Its Relation to the State”, but at every point I was grateful for his deep engagement with the biblical and historical context within which Reformed ecclesiology developed.
March 9, 2025
Dry, but nutritious.
May 7, 2025
beast of a book: in stature and substance
loses a star because of the miserably lengthy church and state chapter
loses a star because of the miserably lengthy church and state chapter
April 4, 2022
Ecclesiology is not often the most attractive area of theology for Christians today, and to many it feels like an unnecessary and divisive topic. However, a point can be made that its divisiveness is precisely one of reasons it must be discussed and understood by those who wish to labor in the house of God. Church history is filled with controversies and divisions centered upon ecclesiological issues, and if the church has any desire to understand one another and seek unity, a heartfelt look into this subject is absolutely necessary. In The Church of Christ, James Bannerman gives a consistent presentation of the Reformed and Presbyterian understanding of the church and compares it to other systems in a succinct and organized way. In Carl Truman’s introduction, he summarizes the structure of the book saying, “Christ is the head of the church, he is the source of her power. Because he is the source of her power, he is also determinative of the character of her power. That power is ministerial and spiritual and is exercised in three connected areas: the doctrinal, the sacramental, and the disciplinary.” (p. xiv) From this summary, the approach of Bannerman is seen. There is a consistent movement from the foundational nature of the church to the applied working of the church in a way that builds off itself.
In Part I: Nature of the Church, Bannerman lays an important foundation for how the church is to be understood. Many of the points he establishes in these early portions will be applied throughout the entirety of the work contributing to its cohesive force. Here he defines how the word “church” is used in Scripture. According to Bannerman, “church” can designate five different aspects of the same institution: 1) the church invisible, 2) visible, 3) local, 4) regional, and 5) as represented by its leaders. Different aspects of the one church are contrasted with each other as Bannerman compares the invisible to the visible and the local to the catholic with the recognition that this church is not of voluntary human origin but is divinely instituted by Christ himself. While discussing the nature of the church from a Reformed perspective, each section contains comparative looks at competing views. The views most commonly interacted with are the Roman and Independent with other traditions brought in when relevant. With this interaction comes the necessity of discussing the marks/notes of the church and the church’s relation to other institutions such as the state.
After defining the nature of the church in Part I, he moves on to the power of the church in Part II. At the beginning of this section, there are two things implied by the notion of an organized society namely office-bearers and laws. (p. 196) Attached to these implications, there arises the issues of authority and rule. By what authority do those office bearers exercise their office, and by what rule is that authority to be exercised and administered? When dealing with the issue of authority and arguing his position against opposing ideas, he comes to the conclusion that “His own authority in the Christian Church, Christ still keeps in His own hands; and out of the fulness of power in Himself, He personally rules in every act of authority or jurisdiction validly and lawfully done by His servants on earth.” Essentially, the authority of the church’s office bearers is ministerial as opposed to magisterial. This ties into the rule of law by which those officers minister the authority of Christ. Bannerman makes the point that since Christ’s will is found only in the words of Scripture, it follows that the rule for the use and administration of Church power is the Word of God alone. (p. 222) Based on the nature of church power, there are limits to its extent that provide the basis for its authority and the basis of Christian liberty. This is all understood under the purpose of its power which is the spiritual good and edification of the body of Christ.
Parts I and II can be seen as an extended introduction that lays the foundation for the larger section that follows. After determining underlying principles of the nature of the church and her power, Part III explores how this plays out in matters of doctrine, ordinances, discipline, and government. (p. 292) When dealing with the church’s power in regards to doctrine, Bannerman makes the point that creeds and confessions play a particular role in the church’s declaratory function. Scripture is designed to show the mind of God whereas creeds and confessions are necessary to reflect the church’s mind as she teaches, witnesses, and protests for its truth. In connection with the previously mentioned principle that Christ is the Head of the church and the source of her power with Scripture being the rule in determining his will, these creeds and confessions must be subordinate standards to Scripture.
Bannerman continues to apply the church’s power when discussing ordinances which largely deal with public worship. As in the previous section, he does not divorce the public worship of the church from the same principles that ground her power in doctrine. Just as Scripture is sufficient to regulate the church’s faith, it is sufficient to regulate her worship. (p.364) This is in full alignment with the Reformed regulative principle which says the church’s worship is to be regulated by Scripture thus limiting her freedom to devise innovative methods of worship. The largest portion of this section deals with the sacraments of baptism and the Lord’s Supper. Throughout these sections he compares the sacramental views of the main branches of Christianity and argues for the Reformed view. He summarizes their nature saying, they are Divine institutions appointed by Christ, signs and significant representations of spiritual things, seals and vouchers of a federal transaction between God and the worthy receiver, and the means for applying spiritual grace to the soul. (p.523) This nature is applied in discussing the manner in which both elect adult and infants receive grace in baptism along with the manner in which worthy partakers receive Christ in the Supper.
The final section of Part III deals with the church’s power regarding discipline which Bannerman places under two headings: admission and exclusion. (p. 704) First, he sets forth the Scriptural basis for the church having this power, and secondly he provides the principles that regulate how that power is to be exercised and to whom it is to be exercised. In his consistent fashion, these are the same principles that have been applied throughout.
In Part IV, Bannerman ends his work discussing church polity. He asks the question whether Scripture gives direction in this area or if the church is free to develop her own polity as she sees fit and comes to the conclusion that not only does Scripture give the foundational principles for church polity, but it is fully necessary that it does. Just as man’s sinfulness requires Scripture’s regulation over faith and worship, it continues to regulate even matters of church polity. (p. 726) He argues that Scripture provides the sufficient basis for the church to adopt a Presbyterian government that is both local and connectional.
Bannerman’s The Church of Christ is regarded as a classic work on Reformed ecclesiology for good reason. It’s scope is exceedingly large, and it has a repetitive nature that reinforces without seeming bloated. It is evident that Bannerman teaches with the principle of Sola Scriptura in mind. Here he is extremely helpful in clarifying that Sola Scriptura does not necessitate exclusively didactic teaching in order to be the sole infallible rule of the church’s faith and practice. While it is common to find general support for a regulative principle in the Old Testament with sections like Leviticus that give detailed directions for worship, it is often said that because the New Testament lacks specific direction on that level, the church is not bound by such a principle. Bannerman argues against this saying that Scripture deals both directly and indirectly regarding the church’s use of power. Throughout the other sections he continues to use 1) regulations laid expressly down in Scripture, 2) express examples in Scripture, and 3) general principles taught in Scripture. (pp. 224-225) By doing so, Bannerman gives a tremendously Scriptural basis for the Reformed position.
While Bannerman is wonderfully Scriptural, one area this work could have been improved upon would have been a greater use of church history to provide support in his arguments. In any conversation between historical traditions, the issue of continuity with the church of all ages is something to be considered. When covering controversial issues such as the sacraments, there seems to be little attention given to the historical developments of their understandings. It would have been helpful when discussing the Reformed numbering of the sacraments to show the historical primacy of baptism and the Lord’s Supper over other ordinances. It would have been helpful to show the church’s historic practice of infant baptism and her use of circumcision as its point of continuity between the Old and New Testaments. When looking at the controversies involving the monepiscopal system, sources such as I Clement give historical support for the early church’s interchangeable use of presbyter and bishop. While added historical arguments would have been helpful, Bannerman accomplishes what is primarily important namely the Scriptural basis.
What may be the most helpful and recognizable feature of this book is the way in which Bannerman establishes foundational principles early on that continue to apply and build off of one another throughout subsequent sections. For example, in pp. 259-261 four limits are given to church power. They are 1) its nature being distinctively spiritual, 2) its source being Christ her head, 3) its rule being Scripture, and 4) its objects being the people she exists to build and edify. These principles are repeated in sections such as Rites and Ceremonies where he says, “The limits set to the exercise of Church power in the province of Divine worship, are precisely the limits appointed to it in any other department of its exercise.” (p. 382) They are not lost nearly 350 pages later when church discipline is also regulated by her source, rule, spiritual nature, and the liberties of her people. (pp. 711-715) Because of this approach, not only do Bannerman’s arguments become strengthened by their consistency, but they also become easier to remember and apply when faced with further questions. It is no longer necessary to memorize countless unique answers to various questions. Instead one needs only to understand his basic principles so that he might apply it to a variety of questions.
With very few points to critique and countless to praise, Bannerman’s The Church of Christ is one that should not be ignored by those desiring to minister to the church today. Ecclesiology is often viewed as circumstantial by many desiring to enter ministry with the gospel being raised above what are considered “unnecessary points of controversy.” However, Bannerman reminds the church that soteriology is not to be divorced from ecclesiology. The church’s understanding of the atonement, justification, and sanctification are deeply connected to the ministerial function of the church where these blessings take place. For Reformed pastors to be effective in Word and Sacrament ministry, their ecclesiology must be founded upon the same consistent and biblical principles that ground the rest of their convictions.
In Part I: Nature of the Church, Bannerman lays an important foundation for how the church is to be understood. Many of the points he establishes in these early portions will be applied throughout the entirety of the work contributing to its cohesive force. Here he defines how the word “church” is used in Scripture. According to Bannerman, “church” can designate five different aspects of the same institution: 1) the church invisible, 2) visible, 3) local, 4) regional, and 5) as represented by its leaders. Different aspects of the one church are contrasted with each other as Bannerman compares the invisible to the visible and the local to the catholic with the recognition that this church is not of voluntary human origin but is divinely instituted by Christ himself. While discussing the nature of the church from a Reformed perspective, each section contains comparative looks at competing views. The views most commonly interacted with are the Roman and Independent with other traditions brought in when relevant. With this interaction comes the necessity of discussing the marks/notes of the church and the church’s relation to other institutions such as the state.
After defining the nature of the church in Part I, he moves on to the power of the church in Part II. At the beginning of this section, there are two things implied by the notion of an organized society namely office-bearers and laws. (p. 196) Attached to these implications, there arises the issues of authority and rule. By what authority do those office bearers exercise their office, and by what rule is that authority to be exercised and administered? When dealing with the issue of authority and arguing his position against opposing ideas, he comes to the conclusion that “His own authority in the Christian Church, Christ still keeps in His own hands; and out of the fulness of power in Himself, He personally rules in every act of authority or jurisdiction validly and lawfully done by His servants on earth.” Essentially, the authority of the church’s office bearers is ministerial as opposed to magisterial. This ties into the rule of law by which those officers minister the authority of Christ. Bannerman makes the point that since Christ’s will is found only in the words of Scripture, it follows that the rule for the use and administration of Church power is the Word of God alone. (p. 222) Based on the nature of church power, there are limits to its extent that provide the basis for its authority and the basis of Christian liberty. This is all understood under the purpose of its power which is the spiritual good and edification of the body of Christ.
Parts I and II can be seen as an extended introduction that lays the foundation for the larger section that follows. After determining underlying principles of the nature of the church and her power, Part III explores how this plays out in matters of doctrine, ordinances, discipline, and government. (p. 292) When dealing with the church’s power in regards to doctrine, Bannerman makes the point that creeds and confessions play a particular role in the church’s declaratory function. Scripture is designed to show the mind of God whereas creeds and confessions are necessary to reflect the church’s mind as she teaches, witnesses, and protests for its truth. In connection with the previously mentioned principle that Christ is the Head of the church and the source of her power with Scripture being the rule in determining his will, these creeds and confessions must be subordinate standards to Scripture.
Bannerman continues to apply the church’s power when discussing ordinances which largely deal with public worship. As in the previous section, he does not divorce the public worship of the church from the same principles that ground her power in doctrine. Just as Scripture is sufficient to regulate the church’s faith, it is sufficient to regulate her worship. (p.364) This is in full alignment with the Reformed regulative principle which says the church’s worship is to be regulated by Scripture thus limiting her freedom to devise innovative methods of worship. The largest portion of this section deals with the sacraments of baptism and the Lord’s Supper. Throughout these sections he compares the sacramental views of the main branches of Christianity and argues for the Reformed view. He summarizes their nature saying, they are Divine institutions appointed by Christ, signs and significant representations of spiritual things, seals and vouchers of a federal transaction between God and the worthy receiver, and the means for applying spiritual grace to the soul. (p.523) This nature is applied in discussing the manner in which both elect adult and infants receive grace in baptism along with the manner in which worthy partakers receive Christ in the Supper.
The final section of Part III deals with the church’s power regarding discipline which Bannerman places under two headings: admission and exclusion. (p. 704) First, he sets forth the Scriptural basis for the church having this power, and secondly he provides the principles that regulate how that power is to be exercised and to whom it is to be exercised. In his consistent fashion, these are the same principles that have been applied throughout.
In Part IV, Bannerman ends his work discussing church polity. He asks the question whether Scripture gives direction in this area or if the church is free to develop her own polity as she sees fit and comes to the conclusion that not only does Scripture give the foundational principles for church polity, but it is fully necessary that it does. Just as man’s sinfulness requires Scripture’s regulation over faith and worship, it continues to regulate even matters of church polity. (p. 726) He argues that Scripture provides the sufficient basis for the church to adopt a Presbyterian government that is both local and connectional.
Bannerman’s The Church of Christ is regarded as a classic work on Reformed ecclesiology for good reason. It’s scope is exceedingly large, and it has a repetitive nature that reinforces without seeming bloated. It is evident that Bannerman teaches with the principle of Sola Scriptura in mind. Here he is extremely helpful in clarifying that Sola Scriptura does not necessitate exclusively didactic teaching in order to be the sole infallible rule of the church’s faith and practice. While it is common to find general support for a regulative principle in the Old Testament with sections like Leviticus that give detailed directions for worship, it is often said that because the New Testament lacks specific direction on that level, the church is not bound by such a principle. Bannerman argues against this saying that Scripture deals both directly and indirectly regarding the church’s use of power. Throughout the other sections he continues to use 1) regulations laid expressly down in Scripture, 2) express examples in Scripture, and 3) general principles taught in Scripture. (pp. 224-225) By doing so, Bannerman gives a tremendously Scriptural basis for the Reformed position.
While Bannerman is wonderfully Scriptural, one area this work could have been improved upon would have been a greater use of church history to provide support in his arguments. In any conversation between historical traditions, the issue of continuity with the church of all ages is something to be considered. When covering controversial issues such as the sacraments, there seems to be little attention given to the historical developments of their understandings. It would have been helpful when discussing the Reformed numbering of the sacraments to show the historical primacy of baptism and the Lord’s Supper over other ordinances. It would have been helpful to show the church’s historic practice of infant baptism and her use of circumcision as its point of continuity between the Old and New Testaments. When looking at the controversies involving the monepiscopal system, sources such as I Clement give historical support for the early church’s interchangeable use of presbyter and bishop. While added historical arguments would have been helpful, Bannerman accomplishes what is primarily important namely the Scriptural basis.
What may be the most helpful and recognizable feature of this book is the way in which Bannerman establishes foundational principles early on that continue to apply and build off of one another throughout subsequent sections. For example, in pp. 259-261 four limits are given to church power. They are 1) its nature being distinctively spiritual, 2) its source being Christ her head, 3) its rule being Scripture, and 4) its objects being the people she exists to build and edify. These principles are repeated in sections such as Rites and Ceremonies where he says, “The limits set to the exercise of Church power in the province of Divine worship, are precisely the limits appointed to it in any other department of its exercise.” (p. 382) They are not lost nearly 350 pages later when church discipline is also regulated by her source, rule, spiritual nature, and the liberties of her people. (pp. 711-715) Because of this approach, not only do Bannerman’s arguments become strengthened by their consistency, but they also become easier to remember and apply when faced with further questions. It is no longer necessary to memorize countless unique answers to various questions. Instead one needs only to understand his basic principles so that he might apply it to a variety of questions.
With very few points to critique and countless to praise, Bannerman’s The Church of Christ is one that should not be ignored by those desiring to minister to the church today. Ecclesiology is often viewed as circumstantial by many desiring to enter ministry with the gospel being raised above what are considered “unnecessary points of controversy.” However, Bannerman reminds the church that soteriology is not to be divorced from ecclesiology. The church’s understanding of the atonement, justification, and sanctification are deeply connected to the ministerial function of the church where these blessings take place. For Reformed pastors to be effective in Word and Sacrament ministry, their ecclesiology must be founded upon the same consistent and biblical principles that ground the rest of their convictions.
August 16, 2017
19th century summary and defense of Presbyterian polity and distinctives. If you're already familiar with the tradition, there's not a lot of depth that will likely glean new insights. The chapters on ordination and modes of baptism were interesting and well-delivered, but again, pretty standard.
April 6, 2009
Excellent. Volume 1 in May of 1992. Finished Volume 2 in July of 1992.
November 25, 2023
A tour de force on Presbyteriansm as laid out by Scripture. While at times repetitive, and notwithstanding the unconvincing argument for establishmentarianism, Bannerman's work is exemplary. In particular, I much enjoyed the final act of this work: parties in whom the right to exercise church power is vested. Here Bannerman handles the arguments for and critiques from Popish, Prelactic, and Independent/Congregational systems. Engaging with their scholars, he shows that these systems do not hold up against Scripture and that only Presbyterianism rule by Elders, and common association and governance via higher courts, conforms to the Bible's guidelines on church government. Alongside Jus Divinum Regiminis Ecclesiastici, The Church of Christ is a challenging but rewarding read for anyone interested in more deeply understanding biblical Church Government.
Reading Time: ~30hrs
Reading Time: ~30hrs
June 30, 2021
Writing in 1869, James Bannerman speaks to controversies and church polity debates that are not precisely current, yet his defense of presbyterianism is cogent and thorough. In addition to making a positive, biblical case for the presbyterian views of church government, discipline, authority, and sacraments, he interacts meaningfully (if combatively) with Roman Catholic, Episcopalian, and Congregational views. It's tough reading at times but ought to be required for presbyterian ministerial candidates.
June 14, 2025
An excellent and sprawling work. The sections on church government were predictably great, while I was surprised and delighted with his approach in the chapters on church/state relations and the sacraments. This is probably not the pinnacle for all the subjects it touches, but I am glad to be familiar with it to be able to bring Bannerman into conversation with other writers as I continue to study these topics.
October 16, 2017
Really good stuff. Very carefully argued. Some points were less convincing than others, and he addresses debates which were obviously more acute when he was writing. But on the big questions on church polity (prelacy, independency or presbyterianism) he is good. The church and state sections are very interesting, indeed. I read the old Banner of Truth two volume edition.
December 21, 2024
High octane Scottish theology. 🏴
What Bannerman does in "Church of Christ" is careful and thorough walk through various aspects of what the Christian church is and isn't, extent and limits of power, relationship between Church and State (very relevant to today), polity, and more. I can't recommend this highly enough. Not a quick read, but worth the time.
What Bannerman does in "Church of Christ" is careful and thorough walk through various aspects of what the Christian church is and isn't, extent and limits of power, relationship between Church and State (very relevant to today), polity, and more. I can't recommend this highly enough. Not a quick read, but worth the time.
April 24, 2018
One of the best expositions and defenses of biblical, Presbyterian polity. Even if you don’t agree with everything Bannerman argues, you should walk away from this book with a deeper love and higher view of the local church and church courts.
July 15, 2020
Can I give the book six stars? Bannerman is an exceptionally clear communicator and he ably explains the Bible's doctrine of the church. I will keep close by for reference.
April 2, 2024
Lengthy and very Presbyterian! Yet, if one can wade through the hundreds and hundreds of pages, the juice is worth the arduous squeeze.
Read
May 7, 2025Read pages 1-338 and 509-670.
July 9, 2018
A rigorous, thorough and Biblical work on the nature of the church of Jesus Christ. While the book was written in 1869, many of the discussions are startlingly relevant for today: The role of the state versus the role of the church, the conscience of the individual versus the ministerial and declarative role of the church. The discussions on church government (Roman Catholic, Prelacy, Presbyterianism and Congregational/Independency) are thorough and well-thought out. The author, while clearly writing from a Presbyterian position, is charitable and attempts to answer the best arguments of the other views. Similarly, the contentious issues of the sacraments of the church (baptism and the Lord's Supper) are similarly handled. It is probably not for the casual reader, as it is close to 1000 pages, but for a person who truly wants to wrestle with issues of church authority, polity and practice, there are few works more profitable for your time. The foreword by Carl Truman is excellent as well. Highly recommended!
May 27, 2017
I spent roughly a year and a half (on and off) in Master Bannerman's schooling.
Well worth the time. He is thoughtful in putting his view of the church together through the framework of authority: who authorized/created the church, what authority does the church have, how ought it exercise that authority, etc. I think this is particularly useful given that in our day and age most people rarely consider how these issues of authority ought to shape the church. So though I don't agree with everything Bannerman says, his approach is hugely useful.
Pro-tip: when an appendix is referenced, just go read it then. Esp in early appendices, this will provide you with important historical context.
Well worth the time. He is thoughtful in putting his view of the church together through the framework of authority: who authorized/created the church, what authority does the church have, how ought it exercise that authority, etc. I think this is particularly useful given that in our day and age most people rarely consider how these issues of authority ought to shape the church. So though I don't agree with everything Bannerman says, his approach is hugely useful.
Pro-tip: when an appendix is referenced, just go read it then. Esp in early appendices, this will provide you with important historical context.
January 6, 2016
Exhaustive though a bit long winded at time. Don't agree with everything, but at least Bannerman is clear in his argumentation and presentation. My favorite quote found on pg. 94, "The outward provision of teaching and ordinance and administration in the Christian society, is the ordinary and accustomed channel through which the deep and mysterious tide of Divine and supernatural power flows to the members from God."
March 4, 2023
This is the best book on Presbyterian polity I have ever read, and I’d find it hard to believe there would be many out there more excellent. Bannerman leaves no topic uncovered, and does so in a way that is meticulous yet super accessible. I found his section on the relation between Church and State particularly refreshing. Would that more churches held to the polity of James Bannerman!
Displaying 1 - 23 of 23 reviews