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In the second chapter of Conway’s book entitled “Broken Humanity”, the author correctly identifies that the church is broken.  Of course, I think he is referring to individual saints.  I could not agree more.   Understanding this upfront and acknowledging it would help alleviate so much pain and alienation.  Yet, it must also include the local church that is made up of those individuals.   Herein, defines the problem.   The institution with its leadership positions preachers and elders to be exemplars of righteous living.  Not only are they expected to be above average and have reached a state of maturity, but they must keep that appearance, knowing that they are also broken.   The elders that sin should be rebuked before all and what better opportunity for them to be an example of how to deal with personal sin than to own up it, confess it and repent. Yet, because we falsely think of the called out as an organization made up of members and decision-makers of the organization, any public acknowledgment requires them to abandon their office.   The same is applied to preachers who dare not make a public confession of sin if they want to remain as the preacher.

This double standard is created for two reasons.  First, the creation of the man-made church organization and the misapplication of certain leaders in that organization who are responsible for the leadership in that organization and the growth of individuals.   The biblical pattern is without such an organization but when attaching evangelists and pastors to the organization, it places their leadership on a pedestal with the pressure to make it or fake it.  Furthermore, while the called-out body still exists today, the work of preachers and elders that we see in the first-century has been accomplished.  They were needed for the same reason that apostles and prophets were needed and to impose them places all of them in an impossible task.  Consequently, we attribute work to them not found in the bible but fits the role of leaders in an institutional organization.  Granted, if such was intended by God, we would expect such leaders in it.   But, if it is not of God, we create rulers of men like Diotrophes who love the preeminence and positions of power, irresponsible persons who have not accepted the task of being a diligent and unashamed workman (2 Tim. 2:15), divisions over man-made creations that are a part of an organizational structure, and a host of other things that is detrimental to the well-being of the saints.

Yes, we are all broken.  Still, each of us is to bear our burdens and bear one another’s burdens (Gal. 6).  We are equally responsible to know God and His Word, teach it to others, and come alongside brothers and sisters.   Any community of saints should represent a family, not a clubhouse membership.   The family holds each other accountable and rebukes sin.  Yet, compassion and gentleness rules the day.   The reason people become disillusioned and leave churches, as described in the second chapter of Conway’s book is because there is a double standard with higher expectations of leadership and expectations of membership, although less stringent.   Everyone is trying to put their best foot forward when meeting on the rare occasions of the week for study and worship.  The leadership must present themselves as the professional scholar whose views or decisions must not be challenged.   The expectations of the members and what they place on themselves require an ability to answer all questions, offer solutions to all problems, and live an impeccable life of flawlessness.   While a man may have lived his entire life as close to that standard as possible, he’s still a man and subject to failure.  What he does with it is the measure of a true man of God.  Does he hide it as best he can and hope that the few who see it will not bring it out for others to know or does he confess it?   The standard in this system requires him to hide or lose his job.   Even if he tries to hide it, someone will eventually see his hypocrisy and lies.  The solution is to do away with the organization, accept each saint as part of your family, whether old or young, male or female, knowledgeable or ignorant.

Second, the expectations of members suppose a kind and gentle family that caters to those who attend the services of the church.   The existence of the organization is dependent on the funds collected from its members.   If a church loses its membership, there are fewer funds to accomplish their financial goals.   The prayers heard offered before passing the collection plate assume the necessity of such funds for the work to continue.  The leadership must concern themselves with political correctness and walking on a tight rope to appeal to the wants of the members while not compromising their needs.  Yet, that which drives the decisions of a small church with limited funds is keeping the members happy.  Large or small, all churches focus on the numerical growth of the church.  It is required to keep the doors open and people attending.  In this service-oriented organization, it becomes a small step to lose perspective and focus on providing whatever service or entertainment will keep people coming.  In this system, as much as it is claimed that the members are a part of a church family, it cannot be done accurately.  Just as an orphan’s home is no family, so a church organization is no spiritual family.  You can claim it all you want, but saying it does not make it so.

Consequently, the ones that Conway describes as leaving the church, are those who were raised to think of the church as a service organization that exists for their pleasure or who have been taught that it is a family when it is not really a family at all.  The demands of discipleship when applied to the existing numbers in a church directory would soon diminish the numbers by eighty percent or more.   Rather than raising the bar of personal accountability, churches have lowered the demands of discipleship.   All one needs to do to be a “faithful member” is come regularly, be a good giver, and be available to assist on the occasion of a work day.   If we raised the bar, there would be less people, less money, fewer preachers (they are not going to preach for free like Paul), but a greater sense of family.   Who knows?  They may even see little need for a church building and all the frills and thrills of a “service” with impactful sermonizing and talented worship leaders, and meet in each other’s homes throughout the week, sharing their food with singleness and gladness of heart.