Article 30: On the Government of the Church

For the last two weeks we have observed how the Confession speaks of how we can identify True Churches and True Christians, that is the Marks of True Churches and the Marks of True Christians.  Now, having established what a True Church and it's members should look like, the Confession now tells us how it is to be governed.  

In 1 Corinthians 14, as the Apostle discusses how Worship should take place, he says the following: "...God is not a God of confusion but of peace...all things should be done decently and in order." (1 Cor 14:33 & 40)  Basically, what Paul is saying here is that everything in the church should be done orderly and not done chaotically.  Notice that the Apostle grounds this principle on the character of God, himself.  The reason why there should be order in the church is because "God is not a God of confusion."  The Lord orders everything that happened in the world according to His perfect and Sovereign will, there is no confusion in God's will.  

Since the Head is orderly, then the body (the church) should be also.  Yet, the body continues to be in a context of sin and rebellion and is lead on earth by sinners who are also saints.  Even though we strive to be orderly, we know that we will often fail to be so.  Sinners will inevitably screw things up.  Yet, God has called that his church should be order in a specific way.  Calvin's comments on 1 Corinthians 14:40 are very helpful, I think:  

"decorum should be observed — that confusion should be avoided...In the meantime, he has not allowed us a rambling and unbridled liberty, but has inclosed it (so to speak) with railings, or at least has laid a restriction upon the liberty granted by him in such a manner, that it is after all only from his Word that we can judge as to what is right.  This passage, therefore, when duly considered, will show...the godly regulations of the Church, by which discipline and order are maintained.  Nay farther, we may readily infer from this, that the latter [the godly regulations of the Church] are not to be looked upon as human traditions, inasmuch as they are founded upon this general injunction, and have a manifest approval, as it were, from the mouth of Christ himself." (Calvin, Commentary.)  

Calvin says here that Confusion in the church should be avoided and "decorum," or order, should be maintained.  Notice that Calvin also says that freedom should not be allowed to "run a muck," but that there should be decency and order in the church.  The Christian's freedom is "inclosed...with railings," instead of everyone being allowed to do whatever one wants.  So, these passages show the need for church order and church government.

 
Scripture: God reveals how His church is to Governed.  

We must now ask, how do we know what this order/government is to look like?  Where should we go to observe church order?  We observe the order of God's church in His Word.  God's revealed Word will explain how He desires his church to ordered.  Notice, that this is how the Confession understands the source of Church government: "We believe that this true church must be governed by that spiritual polity which our Lord has taught us in His Word..."   

"Polity" simply means: "A particular form of government or political organization." (OED)  So, when the Confession uses this term, this is all that it means.  We have a particular "polity" of how the church is to be ordered.  

The Confession tells us then, that we must look to the Word of God, alone, if we are to discover how we are to order the Church. So, let's do just that, following the order of the Confession. 

The Three Offices of the Church:  

(1) Pastors.  The Confession says that the first way in which the church is to be ordered is by the office of "ministers or pastors."  The Confession describes the duties of this office as: "to preach the Word of God and to administer the sacraments;"  Therefore, the primary duties of the Minister is to preach and teach the Word and to administers the sacraments to God's people.  

Paul explains this office in Ephesians 4:11 "...he [Christ] gave the apostles, the prophets, the evangelists, the shepherds and teachers."  The first two offices are now unnecessary, because they are "foundational" to the establishment of the NT church. (Eph 2:20)  The last three, however, are offices that continue into the present day church.  Thus, Calvin says:  

"...of the five offices which are here enumerated, not more than the last two are intended to be perpetual.  Apostles, Evangelists, and Prophets were bestowed on the church for a limited time only, except in those cases where religion has fallen into decay, and evangelists are raised up in an extraordinary manner, to restore the pure doctrine which had been lost.  But without Pastors and Teachers there can be no government of the church." (Calvin, Commentary.)   

Where, however, does Paul mention "Pastors?"  The ESV offers the translation "shepherd" instead of "pastor," which is more consistent with the original Greek word.  This title, however, reveals how Paul understand this particular office, they are men who are to shepherd and feed the sheep of God's flock, the members of the church.  Pastors are not merely to teach people the things of God's word, indeed they are, but this does not exhaust their craft.  Teaching is merely knowledge.  The pastor, as he preaches, is not merely to impart knowledge of God's word but to feed the people!  That is, he doesn't merely teach theology, but he calls people to "repent and believe!" (Acts 2:38, 3:19-21)  

The Pastor, however, also feeds the people of God with the sacraments.  The water, the bread and the wine are the means in which we receive grace and these means are given to us "from the hand of the minister." (HC 75)  We receive the grace of God in the Supper and in the water when the minister, or "servant," serves them to us.  Our Church Order summarizes the obligations of pastors as:  

"The duties belonging to the office of minister of the Word consist of continuing in prayer and in the ministry of the Word, administering the sacraments, catechizing the youth, and assisting the elders in the shepherding and discipline of the congregation." (CO 2)  

(2) Elders.  The second office through which God governs His church is through the work of the Elders.  In general, the NT uses the title "Presbyter" to refer to this office.  (e.g. Acts 20:17)  This title was generally used to refer to "old men" or "elders" within the community, who were usually the wise ones who were sought for council.  In 1 Timothy 3:1-7, Paul enumerates the qualification for "Overseers" or "Bishops."  We, take this to be the same office as the office of "elder."  (compare Acts 20:17 and 20:28) 

We can summarize the office of Elder as "the men in the congregation who with wisdom rule the church along with the minster by ensuring that the Word and sacraments are purely administered and that the lives of God's people are in accordance with the Word." (Hyde, 408) Or as our Church Order describes the office of Elder:  

"The duties belonging to the office of elder consist of continuing in prayer and ruling the church of Christ according to the principles taught in Scripture, in order that purity of doctrine and holiness of life may be practiced. They shall see to it that their fellow-elders, the minister(s) and the deacons faithfully discharge their offices. They are to maintain the purity of the Word and Sacraments, assist in catechizing the youth, promote God-centered schooling, visit the members of the congregation according to their needs, engage in family visiting, exercise discipline in the congregation, actively promote the work of evangelism and missions, and insure that everything is done decently and in good order." (CO 14) 

(3) Deacons. The final office that the confession recognizes from scripture is the office of Deacon.  The basis of the office of Deacon is described and distinguished from Pastors and Elders in Acts 6:1-6. The disciples decide that they should not give up the most important duty of "preaching the Word."  This should not be neglected by them "serving tables."  Instead of ignoring the hungry and poor widows, they appoint several among them to the work of serving tables.   

This "service of tables" is insuring that everyone in the congregation has the general necessities of life meet: (1) food, (2) shelter and (3) clothing.  If someone is out of work, the Deacons and the church should help them find a job.  This is the duty of the office of Deacon.  As the Church Order describes this office: 

"The duties belonging to the office of deacon consist of continuing in prayer and supervising the works of Christian mercy among the congregation; acquainting themselves with congregational needs; exhorting members of the congregation to show mercy; gathering and managing the offerings of God's people in Christ's name, and distributing these offerings according to need; and encouraging and comforting with the Word of God those who receive the gifts of Christ's mercy. Needs of those outside the congregation, especially of other believers, should also be considered as resources permit." (CO 15) 

Church Order: Particular Duties. 

The Confession describes how these three offices will keep order in the Church: "By these means the true religion may be preserved, and the true doctrine everywhere propagated, likewise transgressors punished and restrained by spiritual means; also that the poor and distressed may be relieved and comforted, according to their necessities."  

The First is the duty of Ministers/Pastors and Elders.  They are the men who are to oversee and preserve the pure preaching of the Word and the pure administration of the Sacraments.  The Minister/Pastor can not be the only one to protect the Word and Sacrament, and he can not be overburdened with other duties (like Ministries of mercy): "The elders and deacons must protect the minister from menial tasks as well as overwork and burnout by taking significant roles in the life of the church, thus allowing him to fulfill his calling." (Hyde, 411) 

The Confession concludes by saying the following about Church Order: "By these means everything will be carried on in the church with good order and decency, when faithful men are chosen, according to the rule prescribed by St. Paul in his epistle to Timothy."   

Notice that the Confession says that these offices are limited to "faithful men." These three offices are limited by the Apostle Paul only to male men in the congregation. (Acts 6:3; 1 Tim 2:12, 3:12)  This, however, does not mean that women can not play a significant role in the church. Phoebe is called "a servant of the church" (Rom  16:1) Tabitha is described as "a disciple...who was always doing good and helping the poor." (Acts 9:36)  And there were women in the Church at Ephesus who devoted themselves "to all kind of good deeds." (1 Tim 5:9-10) 

Sources: 

Daniel R. Hyde, With Heart and Mouth: An Exposition of the Belgic Confession (Grandville, MI: Reformed Fellowship, 2008). 

Article 29a: The Marks of the True Church

All Churches? 

Tolerance is the name of the game in America today.  Across cable TV news all you hear politicians talking about it being tolerant.  We should all get allong and tolerate one another!  We should all be, as they say, "politically correct."  Have you seen this bumper sticker?  I've been seeing this one all over the place.  This is the essence of toleration.

Now, I think we should be tolerant to other religions.  We should love and treat all of our neighbors with respect and dignity, simply because they are image bearers.  Too often, especially we Reformed types, are slighty aggressive and tend to be jerks.  So, we should follow the second of Jesus' greatest commandements: to love all of our neighbors as ourselves. 

We do not, however, tolerate some of their beiliefs.  We beilieve ideas are either true or false: you can have either true or false perceptions and ideas about the world.  This is the main reason why we have Confessions like the Belgic Confession, becasue it shows us how our beliefs differ from the World that surrounds us.  It set us apart. 

Our Confession, however, not only sets us apart in the World, but it also sets us apart from other Churches.  It seems that on every other corner there is a different Christian organization with the name "church" in it.  Whether it's the "Free Methodist Church," or the "Foursquare Church," or the "Church of Christ," and the list could go on endlessly.  Yet, we must ask: "are all these communities really 'churches?' "

The Apostle John knew the answer to this question: no!  Not all churches that claim to be such actually are.  John makes this clear, as he writes to original audience in 1 John 4:1-6.  John clearly sees that there are true and false communions in the world.  Look at the warning that he give them: "do not believe every spirit."  Why shouldn't we believe every spirit, John?  Becasue: "many  false prophets  have gone out into the world."  The Christian has to carefully desern between true and false spirits, because there are false prophets prowling around. 

One may reasonably ask: "John, how do you tell the difference between a true and false prophet?"  He tells us in verses 2 and 3: (1) if a Spirit/prophet confesses that Jesus Christ has come in the flesh, then it is a true spirit; (2) if a Spirit does not confess that Jesus Chirst came in the flesh, then it is a false spirit.  

John, however, is not merely concerned with the doctrine of the incarnation.  Look at what he says in verse 6: "We are from God.  Whoever knows God listens to us; whoever is not from God does not listen to us."  I think the "we" here is a reference to the apostles; those, who John said, have seen touched and heard directly from Jesus.  The apostles are from God, they are true prophets.  False prophets/spirits, however, have no need for God's divinely chosen apostles, and their doctrine.  As John says, if you know God, then you listen to the apostolic witness and teaching (doctrine).  Anyone, however, who "is not from God does not listen to us."  The false prophets do not listen to the apostolic teaching.  So, these passages merely illustrate that we as churches are called to distinguish carefully between all communions that claim to be churches. 

The Confession sums this up nicely in the opening paragraph of Article 29: 

"We believe that we ought to discern diligently and very carefully, by the Word of God, what is the true church-- for all sects in the world today claim for themselves the name of 'the church.'...we are speaking of distinguishing the body and fellowship of the true church from all sects that call themselves 'the church.' "

The Marks of a True Church: 

Notice the "Marks" of a true Church, which the Confession lists:

1. The pure preaching of the Gospel.

2. The pure administration of the sacraments as instituted by Christ.

3. The exerecising of church discipline in punishing sin. 

In summarizing these points, the Confession says: "In short, if all things are managed according to the pure Word of God..."  Thus, it is God's Word and it's authority over us that binds our consciences.  A true church, is one that submits itself to the authority of the Word and governs itself by it.  

But, don't all churches quote from and use the Bible?  Yes.  That is why the Confession list these three marks of true church.  Everyone quotes scripture, this alone doesn't distinguish between true and false churches. 

Why these three marks?  Well, simply because "these are the means whereby Christ has promised to meet with his people."  (Hyde, 395) It is through the Word (including discipline as well) and Sacraments that we receive the grace of God.   If any of these marks are missing, then they are missing the divinely instituted means of God's grace and therefore do not deserve to be called "true churches."  Any "church" that denies God's people of his grace is no "church" and false prophets/spirits! 

Pure Preaching of the Gospel:

Notice that the first mark isn't simply: "the pure preaching of the Word."  It is more specifically the pure praching of the Gospel.  This is directly tied to the doctrine of justification.  The doctrine of justification is the Gospel.  If you get justification wrong, then you end up under law instead of under grace.

Therefore, I think you can say that if a church fails to rightly distinguish between the Law and the Gospel then they are not purely preaching the Gospel and therefore not a true church.

Pure Administration of the Sacraments: 

HC 68: "How many sacraments has Christ instituted in the New Testament?"  Two: Holy Baptism and the Holy Supper. 

Any community that claims the name "church" and yet adds or takes away from these sacraments is not a true church.  Which community adds to the sacraments?  That's right, Rome.  The Catechism of the Catholic Church says: "Christ instituted the sacraments of the new law. There are seven: Baptism, Confirmation (or Chrismation), the Eucharist, Penance, the Anointing of the Sick, Holy Orders and Matrimony." (1210)

Therefore, Rome is a false church on two counts: it does not purely preach the Gospel ("faith working through love...") and it does not adminster the sacraments purely either.  

The Sacraments, however, must also be administered as Christ instituted them.  This means that our Baptist brothers and sisters who do not administer the sacrament as Christ insituted it, as a Covenant sign of initiation (HC 74 and BC 34), are not memeber of a true church.  Read HC 47.  Even those who call themselves "Reformed Baptists," are not members of true churches, because they do not adminster the sacrament as Christ instituted it (even though we agree on many other things).

Church Discipline: 

Church discipline is done for two resons: "(1) defends the Lord's holiness and    (2) protects the Church from infection." (Hyde, 398) If the church fails to disciple it's members, when they commit public acts of sin or confess doctrines contrary to the word of God, then the church will become infected.  Discipline must be done to keep the church "pure."  Now, this shouldn't be understood in a "cultish" kind of sense.  We confess that we are sinners and that we all make mistakes, in both doctrine and life.  If those sins and beliefs go unconfessed and the individual remains unrepentent, then they must be disciplined.  

It must be remembered, that discipline is never to be done out of spite and jealousy, but out of love.  Love, both for Christ's church and the disciplined individual.  By disciplining the one, the many will remain "pure."  Discipline, however, is always done with the goal of seeing that person restored to full communion with God's people.