They say that a camel is a horse designed by a committee! Does this mean that groups make poor decisions because they incorporate too many conflicting opinions?
Christian churches and ministries are often led by leadership teams. But how should such teams make decisions, particularly when not all members agree? In this blogpost, we will use the example of a group of elders leading a church, but the principles also apply to other groups of Christians. We will see that the best approach to collective decision-making is to seek consensus rather than unanimity or a simple majority.
The Bible teaches that a Christian church should be governed by a group of elders. This is plural leadership by a team that makes decisions for the congregation. In this article we look at some of the biblical principles for making decisions at elders’ meetings. These are collective, corporate decisions; not those made by an individual. It is when the elders seek the best collective decision as to what is Christ’s will for the congregation.
It is important to make every effort to maintain peace and unity among Christians (Rom. 14:19; Eph. 4:3). After all, Jesus died to bring together all of God’s scattered people and make them one (Jn. 11:51-52). Unity among believers was so important to Jesus that it was the subject of His prayer for them during the final hours of His life on earth: “My prayer is not for them alone. I pray also for those who will believe in me through their message, that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me. I have given them the glory that you gave me, that they may be one as we are one— I in them and you in me—so that they may be brought to complete unity. Then the world will know that you sent me and have loved them even as you have loved me.” (Jn. 17:20-23NIV).
The Greek word for “one” (hen, Strongs #1520) appears four times in these verses, the last occasion being translated as “complete unity.” Here “one” is a metaphor for union, concord, and unity and the example to follow is the unity that exists between God the Father and God the Son. The same word was used when Christ said “I and the Father are one” (Jn. 10:30).
The reason for this unity is repeated in the above verses: so the people of this world will know that Christ was sent by God. Another reason is so they may know something of God’s great love for humanity. This means that Christ tied His reputation and the credibility of His message to how well His followers display unity and oneness.
Paul also gave reasons for harmony and unity amongst Christians, “Therefore if you have any encouragement from being united with Christ, if any comfort from His love, if any common sharing in the Spirit, if any tenderness and compassion, then make my joy complete by being like-minded, having the same love, being one in spirit and of one mind. Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves, not looking to your own interests but each of you to the interests of the others” (Phil. 2:1-4).
Evidently there was a lack of unity amongst the elders at Corinth (1 Cor. 1:10-17). There were factions within this church. Paul said that there shouldn’t be such divisions or quarrels within a leadership team.
But unity doesn’t mean uniformity; that every elder will have the same opinion. If this was the case, there would be no need for the plurality of elders. Also, plural leadership harnesses the collective experience and wisdom of a group, which is not present in a single person.
Furthermore, unity doesn’t mean that one person makes the decisions and the others all agree. This is more like a dictatorship where one person insists on getting their own way (3 Jn. 9-10). Being unified on an issue means that after debate, discussion and prayer, all the elders can support a certain choice as the best collective decision for the church.
Unity in a leadership team mainly depends on the character of the team members. For example, the Bible gives the godly qualifications required for elders (1 Tim. 3:1-6; Tit. 1:6-9). In decision-making it’s important that elders be sensible, just, trustworthy, and self-controlled and not quarrelsome or quick tempered or overbearing.
Did you know that not making a decision is a decision? In this case, the situation remains the same as it is at present. So, we are choosing to remain the same instead of changing in some way. Such a bias in favour of the status quo can be harmful for a church which is facing ever-changing challenges.
According to the dictionary, consensus means general or widespread agreement. The two main components of decision-making are the process used to form a proposal and the method used to decide whether to implement it or not. The word “consensus” has been used in both of these contexts.
A consensus-oriented process is one in which people work together to reach as much agreement as possible. It is a collaborative and inclusive process in which all the elders should have the opportunity to contribute to drafting the proposal. As extra time can lead to a better proposal, be willing to defer finalizing the proposal to the next elders’ meeting.
A person can give their consent to a proposal that isn’t their first choice. Possible decision-making options include:
– Unanimous agreement (this is the most difficult to achieve)
– Unanimous consent (where the proposal isn’t necessarily their first choice)
– Unanimous agreement minus one or two votes
– Unanimous consent minus one or two votes
– Super majority such as 90%, 80%, 75%, or two-thirds.
– Simple majority. At least 51%.
Three decision-making methods
Some examples of decision-making in the early church are given in the Appendix. The three main methods for making decisions in elders’ meetings are unanimity, majority, and consensus.
In this case, decisions are based on unanimous agreement by all persons. This is the ideal that elders should be working towards. However, this method allows one person to shut down the decision-making process. Not taking an action is a decision. In this case, the decision would be made by one person, and not a plural group. This gives one person too much power. The choice to require unanimous agreement on all decisions allows any individual elder to stop the decision-making process in the elders’ group. So this approach can lead to government by the minority.
In this case, decisions are based on the agreement by a majority of elders. It is government by the majority, not the minority. Although there is biblical precedence for this approach (2 Cor. 5:6), it can also lack unity. For example, if a decision is based on a slim majority, then there is a lack of unity amongst the elders. How can the elders expect the congregation to follow such a decision? A proposal that cannot gain the agreement of all or nearly all the elders is not worthy of the elders’ support. So a super majority is better than a slim majority.
In this case, decisions are based on the agreement by all (unanimity) or most of the elders. Consequently, it avoids the short-comings of the other two methods for making decisions. It is a decision which all or nearly all the elders can support (say at least two-thirds). So it is similar to a super majority where each person agrees to support the decision, even though it may not be their first choice. Note that disagreement by a minority does not have to mean disunity.
Today the complete Word of God gives us a general outline of God’s will. When we need specific guidance in matters not covered in the Word, we can pray and seek the guidance of the Holy Spirit.
The elements of decision making at an elders’ meeting include:
– Pray for corporate wisdom. If there is only a simple majority or if someone has serious objections, then there is a need for more prayer.
– Gather and assess information. Good leaders listen to the concerns of all the people involved. Don’t make a decision before you have all the facts (Prov. 18:13, 17). After an allegation was made the Israelites were advised; “you must investigate it thoroughly” (Dt. 13:14). As there are usually at least two sides to every story, it is important to talk to all the parties involved (Josh. 22:13-14; 31-34; Mt. 18:15-17).
– Apply appropriate Biblical principles.
– Discuss options. “After much discussion”, the early church at Jerusalem made a decision on the law of Moses (Acts 15:7, 25).
– Agree on a time frame for the decision. If we put it off indefinitely, then we accept the status quo. But if there is only a simple majority or if someone has serious objections, if possible, the decision could be delayed to the next elders meeting. Similarly for the case where a decision is a greater risk of going against Christ’s will for the congregation than the risk of delay. So patience is required for good decision-making.
– Seek consensus where team members either fully agree or have no serious objections. But if this is not achieved, to do nothing may be making a decision anyhow (status quo). And it seems better to favor the majority and not the minority, provided this doesn’t threaten unity amongst the elders.
Don’t let fear cripple your decision making. Fear of conflict, fear of what others may think and fear of failure must be overcome if we are to make good decisions.
Consensus is preferred because majority rule is better than minority rule and super majority rule is better than simple majority rule. Whereas a requirement for a unanimous agreement gives every member a veto, which is individual decision-making and not collective decision-making.
Let’s use the principles discussed above to make good decisions in our Christian leadership teams. The best approach is to seek consensus rather than unanimity or a simple majority. For example, in elders’ meetings it is best to seek consensus when making decisions. In this case, decisions are based on the agreement by all or most of the elders. It is a decision which all or nearly all the elders can support. This avoids the shortcomings of using the unanimous or majority approaches to decision making.
Appendix – Decision-making in the early church
Some examples of decisions made in the early church are given below.
Matthias chosen to replace Judas
After the resurrection of Jesus and the death of Judas Iscariot, it was necessary to appoint another apostle to be a witness Christ’s resurrection (Acts 1:15-26). The job description for this person would require that they knew what Christ taught so they could teach others. And they must be able to work together with the other apostles to lead the church in Jerusalem. Apparently several men met this requirement, so a decision had to be made as to which one would become the 12th apostle. Then the Bible says; “So they nominated two men: Joseph called Barsabbas (also known as Justus) and Matthias. Then they prayed, “Lord, you know everyone’s heart. Show us which of these two you have chosen to take over this apostolic ministry, which Judas left to go where he belongs.” Then they cast lots, and the lot fell to Matthias; so he was added to the eleven apostles” (Acts 1:23-26NIV).
They followed a three step process:
– The apostles nominated two men
– The apostles prayed for the Lord’s will to be revealed
– They cast lots
As this is the Bible’s last mention of casting lots, it’s not prescriptive for the church. It was a method used under the Mosaic covenant, but not under the new covenant.
The casting of lots for decision-making was a custom widely practiced in the ancient Near East. For example, lots were used in Persia in the 5th century BC (Est. 3:7). It seems as though marked pebbles or sticks were drawn from a receptacle into which they had been cast. This use of stones or sticks of wood to make decisions occurred often in Old Testament times (Ex. 28:30; Num. 26:55-56; 27:21; 33:54; 1 Sam. 10:20-21; 1 Chron. 26:13-16; Neh. 11:1; Ps. 22:18; Prov. 16:33; 18:18; Ezek. 21:21; Jon. 1:7). For example, the Urim and the Thummim were used to determine the will of God. Lots were used to reveal God’s selection of someone or something out of several possibilities in cases where a clear choice was not otherwise evident (Prov. 16:33). They provided a just and peaceful settlement of matters between people who might otherwise resort to force.
Deacons chosen at Jerusalem
When a practical need arose in the church at Jerusalem, the apostles said, “Brothers and sisters, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn this responsibility over to them and will give our attention to prayer and the ministry of the word” (Acts 6:3-4). So the congregation choose seven men who were endorsed by the apostles. But no details are given on the method used for this decision.
Barnabas and Saul chosen for missionary work
Paul’s first missionary journey began from Antioch in Syria (Acts 13:1-3). This decision was made when the elders of the church (and maybe the congregation) were engaged in a time of prayer and fasting. They may have been praying about the evangelization of the world. As they prayed the Holy Spirit told them set apart Barnabas and Saul for this missionary work. We are not told how this message came, but it may have been revealed to one of the men who were prophets (Simeon, Lucius, or Manaen). The elders (and congregation) must have agreed as “they placed their hands on them and sent them off”. Likewise, no details are given on the decision-making process used.
Do Gentile believers need to be circumcised?
At the church in Jerusalem, the leadership team (apostles and elders) met in about AD 48 to consider whether to impose circumcision on Gentile believers (Acts 15:1-35). There was “much discussion” on this topic. Peter, Barnabas and Paul spoke. James then made a recommendation that was accepted by the apostles, elders and the whole church. They “all agreed” to send Judas and Silas to Antioch with a letter about their decision (Acts 15:22, 25). The ESV, HCSB and NET call it “unanimous” (the Greek means, having come to one mind”). It seemed to be a consensus agreement (a general agreement) which everyone was willing to accept. This doesn’t mean that everyone fully agreed (unanimity) as evidenced by the ongoing Judaizers objections. This is a good outcome of decision making, but it isn’t always possible. For example:
– When Paul and Barnabas disagreed with regard to John Mark, they went separate ways (Acts 16:36-41). This shows that agreement will not always be reached. But in this case a peaceful outcome was achieved.
– Paul said that it was wrong for a church to be divided over leaders like in Corinth (1 Cor. 1:10-17). Instead there should be unity.
Dealing with an offender at Corinth
Paul wrote the letter of 1 Corinthians to address problems at the church in Corinth. One of the problems was that the church continued to accept a member who was in an incestuous relationship (1 Cor. 5:1-13). Paul rebuked them for not doing anything about it, and urged them to take action. He told them to expel the man from the church so that he would repent of this ongoing behaviour.
When Paul wrote a follow-up letter, it was evident that the church had obeyed Paul’s instruction to expel the offender (2 Cor. 2:5-8; 7:12). (Note that this passage may refer to someone else who had caused trouble in the church; we can’t be certain. Another possibility is that the offence in 2 Corinthians was a personal attack by the unrepentant incestuous man against Paul and his authority to exercise discipline in the church. And after Paul rebuked them again, the church finally disciplined the offender). Now as the offender had shown genuine sorrow and repentance for his sin, the punishment should be discontinued and he should be restored to fellowship in the local church. In this context, Paul writes,
“The punishment inflicted on him by the majority is sufficient” (v. 6NIV).
“For such a one, this punishment by the majority is enough” (ESV)
“The punishment inflicted by the majority is sufficient for that person” (HCSB)
“This punishment on such an individual by the majority is enough for him” (NET).
The Greek word pleionon (Strongs #4119) means greater in quantity or quality (Thayer Greek Lexion). The short definition is “more” or “greater”. In 2 Cor. 2:6 it is translated as “majority”, because it means greater in quantity. Paul also uses this Greek word in the same sense in 4:15 (where it means “more and more”) and 9:2 (where is means “most”). This Greek word also occurs in 1 Cor. 9:19 (many); 10:5 (most); 15:6 (most).
The decision by the church to punish the offender had not been unanimous, as it was carried out by the “majority” of the church, not “all” the church. Some may have declined to take part in it because they refused to acknowledge Paul’s authority. But Paul felt that the agreement of the majority had been sufficient to attain the desired objective. Those who had shown disrespect for the apostle must have been the minority.
This suggests that in instances where unanimity isn’t achieved, then it should be majority rule and not minority rule. You may say that in the case of the Israelite spies of Canaan, the majority (10 out of 12) made a bad decision. However, this was because only two of the 12 spies were faithful to the Lord (See the importance of the godly character of team members mentioned above under “Unity”).
Reference Swartley RH (2005) “Eldership in action. Through biblical governance of the church”. Emmaus College Press.
Written, April 2017
Also see: New Testament shepherds
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