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The Presbyterian Church's
Foundational
Principles for Governance
Chapter 1 - Historic Understandings
Christ Is Head of the Church
All power in heaven and earth is given to Jesus Christ by
Almighty God, who raised Christ from the dead and set him above all rule and
authority, all power and dominion, and every name that is named, not only in
this age but also in that which is to come. God has put all things under the
Lordship of Jesus Christ and has made Christ Head of the church, which is his
body.
Christ calls the church into being, giving it all that is necessary for its
mission to the world, for its building up, and for its service to God. Christ is
present with the church in both Spirit and Word. It belongs to Christ alone to
rule, to teach, to call, and to use the church as he wills, exercising his
authority by the ministry of women and men for the establishment and extension
of his Kingdom.
Christ gives to his church its faith and life, its unity and mission, its
officers and ordinances. Insofar as Christ’s will for the church is set forth in
Scripture, it is to be obeyed. In the worship and service of God and the
government of the church, matters are to be ordered according to the Word by
reason and sound judgment, under the guidance of the Holy Spirit.
In affirming with the earliest Christians that Jesus is Lord, the church
confesses that he is its hope and that the church, as Christ’s body, is bound to
his authority and thus free to live in the lively, joyous reality of the grace
of God.
The Faith of the Church
The Presbyterian Church (U.S.A.) states its faith and bears witness to God’s
grace in Jesus Christ in the creeds and confessions in the Book of Confessions.
The creeds and confessions of this church reflect a particular stance within the
history of God’s people. They are the result of prayer, thought, and experience
within a living tradition. They serve to strengthen personal commitment and the
life and witness of the community of believers, a people known by conviction as
well as by action. They guide the church in its study and interpretation of the
Scriptures; they summarize the essence of Christian tradition; they direct the
church in maintaining sound doctrines; they equip the church for its work of
proclamation.
The Presbyterian Church (U.S.A.) gives witness to the faith of the church
catholic. The confessions express the faith of the one, holy, catholic, and
apostolic church in the recognition of canonical Scriptures and the formulation
and adoption of the ecumenical creeds, notably the Nicene and Apostles’ Creeds
with their definitions of the mystery of the triune God and of the incarnation
of the eternal Word of God in Jesus Christ. The Presbyterian Church (U.S.A.)
seeks to manifest more visibly the unity of the church of Jesus Christ and is
open to opportunities for conversation, cooperation, and seeks to maintain
communion, community and common action with all other branches of the one,
catholic church, with other ecclesiastical bodies and with secular groups.
In its confessions, the Presbyterian Church (U.S.A.) also identifies with the
affirmations of the Protestant Reformation, which focuses on the rediscovery of
God’s grace in Jesus Christ as revealed in the Scriptures. The Protestant
watchwords—grace alone, faith alone, Scripture alone—embody principles of
understanding which continue to guide and motivate the people of God in the life
of faith.
The Presbyterian Church (U.S.A.) expresses the faith of the Reformed tradition.
Central to this tradition is the affirmation of the majesty, holiness, and
providence of God who creates, sustains, rules, and redeems the world in the
freedom of sovereign righteousness and love. Related to this central affirmation
of God’s sovereignty are other great themes of the Reformed tradition:
1. The election of the people of God for service as well as for salvation;
2. Covenant life marked by a disciplined concern for order in the church
according to the Word of God;
3. A faithful stewardship that shuns ostentation and seeks proper use of the
gifts of God’s creation;
4. The recognition of the human tendency to idolatry and tyranny, which calls
the people of God to work for the transformation of society by seeking justice
and living in obedience to the Word of God.
The confessions are subordinate standards in the church, subject to the
authority of Jesus Christ, the Word of God, as the Scriptures bear witness to
him. While these standards are subordinate to the Scriptures, they are,
nonetheless, standards. They are not lightly drawn up or subscribed to, nor may
they be ignored or dismissed. The church is prepared to counsel with or even to
discipline one ordained who seriously rejects the faith expressed in them.
Moreover, a more exacting amendment process is required to change The Book of
Confessions than is required to change the remainder of the Constitution.
Yet the church, in obedience to Jesus Christ, is open to the reform of its
standards of doctrine as well as of governance. The church affirms Ecclesia
reformata, semper reformanda, that is, "The church reformed, always being
reformed," according to the Word of God and the call of the Spirit.
The Great Ends of the Church (2)
The great ends of the church are:
1. the proclamation of the gospel for the salvation of humankind;
2. the shelter, nurture, and spiritual fellowship of the children of God;
3. the maintenance of divine worship;
4. the preservation of the truth;
5. the promotion of social righteousness; and
6. the exhibition of the Kingdom of Heaven to the world. Back to top
7. The Composition of the Church
The church universal consists of all persons in every nation, together with
their children, who profess faith in Jesus Christ as Lord and Savior and commit
themselves to live in a fellowship under his rule. Since this whole company
cannot meet together in one place to worship and to serve, it is reasonable that
it should be divided into particular congregations. The particular church is,
therefore, understood as a local expression of the universal church. The law and
government of the Presbyterian Church (U.S.A.) presuppose the fellowship of
women and men with their children in voluntary covenanted relationship with one
another and with God through Jesus Christ. The organization rests upon the
fellowship and is not designed to work without trust and love.
Governance in the Body of Christ
Presbyterian governance seeks continuity with and faithfulness to the heritage
that lies behind the contemporary church. This form of government is established
in light of Scripture to give order to this church but is not regarded as
essential to the existence of the church of Jesus Christ nor to be required of
all Christians.
The Historic Principles of Church Government (3)
The radical principles of Presbyterian church government and discipline are:
1. The several different congregations of believers, taken collectively,
constitute one church of Christ, called emphatically the church;
2. A larger part of the church, or a representation of it, should govern a
smaller, or determine matters of controversy which arise therein;
3. In like manner, a representation of the whole should govern and determine in
regard to every part, and to all the parts united: that is, that a majority
shall govern;
4. Consequently, appeals [here meaning requests, often termed overtures] may be
carried from lower to higher governing bodies, till they be finally decided by
the collected wisdom and united voice of the whole church.
For these principles and this procedure, the example of the apostles and the
practice of the primitive church are considered as authority.
The Historic Principles of Order
In setting forth a form of government, worship, and discipline, the Presbyterian
Church (U.S.A.) reaffirms the historic principles of church order which have
been a part of our common heritage in this nation and which are basic to our
Presbyterian concept and system of church government, namely:
Right of Judgment
That "God alone is Lord of the conscience, and hath left it free from the
doctrines and commandments of men (4) which are in anything contrary to his
Word, or beside it, in matters of faith or worship."(5)
Therefore we consider the rights of private judgment, in all
matters that respect religion, as universal and unalienable: We do not even wish
to see any religious constitution aided by the civil power, further than may be
necessary for protection and security, and at the same time, be equal and common
to all others.
Corporate Judgment
That, in perfect consistency with the above principle of common right, every
Christian church, or union or association of particular churches, is entitled to
declare the terms of admission into its communion, and the qualifications of its
ministers and members, as well as the whole system of its internal government
which Christ hath appointed; that in the exercise of this right they may, not
withstanding, err, in making the terms of communion either too lax or too
narrow; yet, even in this case, they do not infringe upon the liberty or the
rights of others, but only make an improper use of their own.
Officers
That our blessed Savior, for the edification of the visible church, which is his
body, hath appointed officers, not only to preach the gospel and administer the
Sacraments, but also to exercise discipline, for the preservation of both truth
and duty; and that it is incumbent upon these officers, and upon the whole
church, in whose name they act, to censure or cast out the erroneous and
scandalous, observing, in all cases, the rules contained in the Word of God.
Truth and Goodness
That truth is in order to goodness; and the great touchstone of truth, its
tendency to promote holiness, according to our Savior’s rule, "By their fruits
ye shall know them." And that no opinion can be either more pernicious or more
absurd than that which brings truth and falsehood upon a level, and represents
it as of no consequence what a man’s opinions are. On the contrary, we are
persuaded that there is an inseparable connection between faith and practice,
truth and duty. Otherwise, it would be of no consequence either to discover
truth or to embrace it.
Differences of Views
That, while under the conviction of the above principle we think it necessary to
make effectual provision that all who are admitted as teachers be sound in the
faith, we also believe that there are truths and forms with respect to which men
of good characters and principles may differ. And in all these we think it the
duty both of private Christians and societies to exercise mutual forbearance
toward each other.
Election by the People
That though the character, qualifications, and authority of church officers are
laid down in the Holy Scriptures, as well as the proper method of their
investiture and institution, yet the election of the persons to the exercise of
this authority, in any particular society, is in that society.
Church Power
That all church power, whether exercised by the body in general or in the way of
representation by delegated authority, is only ministerial and declarative; that
is to say, that the Holy Scriptures are the only rule of faith and manners; that
no church governing body ought to pretend to make laws to bind the conscience in
virtue of their own authority; and that all their decisions should be founded
upon the revealed will of God. Now though it will easily be admitted that all
synods and councils may err, through the frailty inseparable from humanity, yet
there is much greater danger from the usurped claim of making laws than from the
right of judging upon laws already made, and common to all who profess the
gospel, although this right, as necessity requires in the present state, be
lodged with fallible men.
Church Discipline
Lastly, that if the preceding scriptural and rational principles be steadfastly
adhered to, the vigor and strictness of its discipline will contribute to the
glory and happiness of any church. Since ecclesiastical discipline must be
purely moral or spiritual in its object, and not attended with any civil
effects, it can derive no force whatever but from its own justice, the
approbation of an impartial public, and the countenance and blessing of the
great Head of the church universal.
Interdependence
As members of the Body of Christ, ecclesiastical governance unites governing
bodies (whether they have authority over one or many churches) in a pattern of
shared responsibilities, rights and powers as provided in the Constitution.
Governing bodies are committed to the unity of the whole church, separate,
interdependent, accepting mutual accountability under the Constitution. They are
subject to review by more inclusive governing bodies. In the oneness of Christ’s
Body, by these means, the act of one governing body is the act of the whole
church.
A Particular Presbyterian Church
A particular church consists of those persons in a particular place, along with
their children, who, in voluntary covenanted relationship with one another and
with God through Jesus Christ, profess faith in Jesus Christ as Lord and Savior
and who have been gathered for the service of God as set forth in Scripture,
subject to a particular form of church government. Each particular church of the
Presbyterian Church (U.S.A.) shall be governed by the Constitution. Its officers
are ministers of the Word and Sacrament, elders, and deacons. Its government and
guidance are the responsibility of the session. It shall fulfill its
responsibilities as the local unit of mission for the service of all people, for
the upbuilding of the whole church, and for the glory of God.
Presbyterian Polity
The governing bodies of this church are: the session of a particular church; the
presbytery, the synod, and the General Assembly. Within the Church Universal,
each governing body maintains a special commitment to certain additional
principles of Presbyterian polity.
This church shall be governed by presbyters (elders and ministers of the Word
and Sacrament [traditionally called ruling and teaching elders]); ordained only
by the authority of a governing body.
Ecclesiastical jurisdiction is a power to be exercised jointly by presbyters
gathered in governing bodies (traditionally called judicatories or courts).
Presbyters are not simply to reflect the will of the people, but rather to seek
together to find and represent the will of Christ. Decisions shall be reached by
vote, following opportunity for discussion, and a majority shall govern.
Governing bodies possess whatever administrative authority is necessary to give
effect to duties and powers assigned by the Constitution of the church. A higher
governing body shall have the right to review actions of a lower one, the right
to direct that errors be corrected, and the power to determine matters of
controversy upon reference, complaint or appeal.
Endnotes
1. This document was prepared in an attempt to draw from the Form of Government
those understandings deemed foundational to our polity.
2. This statement of the great ends of the church, slightly edited here, came
from the United Presbyterian Church of North America, which united with the
Presbyterian Church in the United States of America in 1958. The statement was
then made a part of the Constitution of The United Presbyterian Church in the
United States of America, as the united body was called. This now classic
statement was adopted by the United Presbyterian Church of North America in
1910, following various actions between 1904 and 1910 looking forward to the
revision of that church’s Constitution.
3. This section, with the exception of the first paragraph, was first drawn up
by the Synod of New York and Philadelphia, and prefixed to the Form of
Government as published by that body in 1788. In that year, the synod was
divided into four synods and gave place to the General Assembly of the
Presbyterian Church in the United States of America, which held its first
meeting the following year. The four synods formed were the Synod of New York
and New Jersey, the Synod of Philadelphia, the Synod of Virginia, and the Synod
of the Carolinas. The presbyteries of these four synods were represented in the
first General Assembly, which met in Philadelphia on May 21, 1789. The general
plan drawn up in 1788 became that by which the Presbyterian Church in the United
States and The United Presbyterian Church in the United States of America were
subsequently governed.
4. The words "men" and "man’s" throughout this quotation from the eighteenth
century should be understood as applying to all persons.
5. This quotation may be found in The Westminster Confession of Faith, 6.109, in
The Book of Confessions.
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