From the far right:
After Pope Benedict XVI resigned, there was a near-universal agreement among Church leaders that his successor should make it a top priority to bring the Roman Curia under more effective control: that is, to govern the Vatican well. In the daily conferences leading up to the 2013 conclave, one cardinal after another spoke out in favor of administrative reforms. Not surprisingly, after his election Pope Francis soon pledged himself to the cause of Vatican reform. It is not an easy task, and to date we have not seen the fruit of his efforts (except in Vatican financial affairs, where the reforms driven by Cardinal Pell are taking effect), but it will be fair to judge this pontificate on the Pope’s success or failure in streamlining and taming his own bureaucracy.
But the problems of Church governance do not stop at the Vatican walls. Especially because Pope Francis has indicated a desire for decentralized leadership, the Church will need bishops who govern effectively.
How often have you heard complaints about a bishop’s prayer life? Not often; very few people are presumptuous enough to judge the quality of another man’s prayers.
Have you heard complaints about a bishop’s teaching? Yes, occasionally. Frustrated Catholics will sometimes say that a bishop’s public statements on doctrinal issues have been confusing or misleading. Far more frequently there will be laments that the bishop remains silent when a clear teaching statement is necessary.
Still, by far the greatest source about a bishop’s performance will involve his governance. The appointment of pastors, the decisions to close parishes or schools, and the diocesan budget priorities will always be easy targets for critics. But even beyond that, the most common complaints involve not the bishop’s acts of governance, but his inaction: his failure to respond to complaints about liturgical abuse or parish mismanagement; his unwillingness to rebuke prominent Catholics who flout the teachings of the Church; his acceptance of religious-education programs that mislead young people and leave them ignorant; his tolerance for priests who have lapsed into complacency or worse.
Granted, lay Catholics should spend less time complaining about their bishops, and more time praying for them. Nevertheless it is instructive to see the nature of their complaints. We certainly need bishops who pray fervently and preach effectively. But we also need bishops who govern well. Above all, we need bishops who want to govern.
From the Protestant left:
You, as a baptized Christian and ordinary member of a church, are responsible for protecting the gospel and the gospel’s ministry in your church by discipling other church members.
Remember Ephesians 4:15–16. The church builds itself up in love as each part does its work. You have work to do to build up the church. And part of that includes the ministry of words. A few verses later, Paul says, “Speak the truth, each one to his neighbor, because we are members of one another” (v. 25). Speak truth to them, and help them to grow. Our words should be “good for building up someone in need, so that it gives grace to those who hear” (Eph. 4:29). Also, make yourself available to be spoken to. Are you willing to listen?
Basic Christianity involves building up other believers. It is a part of fulfilling the Great Commission and making disciples. Speaking of . . .
If through union with the second Adam God has reinstated you as a priest-king, your whole life should reflect the gospel in word and deed. You are an ambassador. Paul’s charge and example is worth repeating here:
He has committed the message of reconciliation to us. Therefore, we are ambassadors for Christ, certain that God is appealing through us. We plead on Christ’s behalf, “Be reconciled to God.” (2 Cor. 5:19b–20)
Every Christian has been reconciled, and thus every Christian has received this message of reconciliation. Therefore, we plead and we pray for sinners to be reconciled to God.
This, too, is a part of your job. The command to “Go and make disciples” belongs to you (Matt. 28:19).
From the moderate Calvinist middle:
1. Christ who has instituted government in his church has furnished some men, beside the ministers of the Word, with gifts for government, and with commission to execute the same when called thereto. Such officers, chosen by the people from among their number, are to join with the ministers in the government of the church, and are properly called ruling elders.
2. Those who fill this office should be sound in the faith and of exemplary Christian life, men of wisdom and discretion, worthy of the esteem of the congregation as spiritual fathers.
3. Ruling elders, individually and jointly with the pastor in the session, are to lead the church in the service of Christ. They are to watch diligently over the people committed to their charge to prevent corruption of doctrine or morals. Evils which they cannot correct by private admonition they should bring to the notice of the session. They should visit the people, especially the sick, instruct the ignorant, comfort the mourning, and nourish and guard the children of the covenant. They should pray with and for the people. They should have particular concern for the doctrine and conduct of the minister of the Word and help him in his labors.
As always, the one, the many, or the few.