"God loves the church with a love too deep for human imagination: he loves her with all his
infinite heart."* - Spurgeon
One thing that I love about Presbyterianism is that the beliefs of this branch of Christ’s church are set out plainly in a few relatively brief documents for all to read and evaluate. They are based upon the word of God. The Bible is the inerrant and infallible word of the living God and is the foundation for our understanding of all truth.
As such, the Scriptures must be the basis for all of the doctrinal statements that we embrace. We believe that the teaching of Scripture concerning what we are to believe and practice is wonderfully set forth in the Westminster Confession of Faith, Larger Catechism and Shorter Catechism. The catechisms were designed to teach the confession to adults and children alike and are very helpful in gaining an excellent summary of scriptural teaching.
In addition to the Westminster Confession and Catechisms we believe that Scripture teaches us concerning Christ’s governing of his church. The government set forth in the Book of Church Order (BCO) is scriptural. The BCO is believed to contain that which scripture explicitly teaches and what may be inferred from the scriptures together with rules appropriate to governing as approved by the Presbyterian Church in America. It contains sections on the Form of Government, Rules of Discipline and a Directory for Worship. Below I have included the Preface so the reader will gain a sense of the Biblical emphasis that brought about the founding of the Presbyterian Church in America.
PREFACE TO THE BOOK OF CHURCH ORDERI. THE KING AND HEAD OF THE CHURCH
Jesus Christ, upon whose shoulders the government rests, whose name is called Wonderful, Counselor, the Mighty God, the Everlasting Father, the Prince of Peace; of the increase of whose government and peace there shall be no end; who sits upon the throne of David, and upon His kingdom to order it and to establish it with judgment and justice from henceforth, even forever (Isaiah 9:6-7); having all power given unto Him in heaven and in earth by the Father, who raised Him from the dead and set Him at His own right hand, far above all principality and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come, and has put all things under His feet, and gave Him to be the Head over all things to the Church, which is His body, the fullness of Him that filleth all in all (Ephesians 1:20-23); He, being ascended up far above all heavens, that He might fill all things, received gifts for His Church, and gave all offices necessary for the edification of His Church and the perfecting of His saints (Ephesians 4:10-13).
Jesus, the Mediator, the sole Priest, Prophet, King, Saviour, and Head of the Church, contains in Himself, by way of eminency, all the offices in His Church, and has many of their names attributed to Him in the Scriptures. He is Apostle, Teacher, Pastor, Minister, Bishop and the only Lawgiver in Zion.
It belongs to His Majesty from His throne of glory to rule and teach the Church through His Word and Spirit by the ministry of men; thus mediately exercising His own authority and enforcing His own laws, unto the edification and establishment of His Kingdom.
Christ, as King, has given to His Church officers, oracles and ordinances; and especially has He ordained therein His system of doctrine, government, discipline and worship, all of which are either expressly set down in Scripture, or by good and necessary inference may be deduced therefrom; and to which things He commands that nothing be added, and that from them naught be taken away.
Since the ascension of Jesus Christ to heaven, He is present with the Church by His Word and Spirit, and the benefits of all His offices are effectually applied by the Holy Ghost.
II. PRELIMINARY PRINCIPLES
The Presbyterian Church in America, in setting forth the form of government founded upon and agreeable to the Word of God, reiterates the following great principles which have governed the formation of the plan:
1. God alone is Lord of the conscience and has left it free from any doctrines or commandments of men (a) which are in any respect contrary to the Word of God, or (b) which, in regard to matters of faith and worship, are not governed by the Word of God. Therefore, the rights of private judgment in all matters that respect religion are universal and inalienable. No religious constitution should be supported by the civil power further than may be necessary for protection and security equal and common to all others.
2. In perfect consistency with the above principle, 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 has appointed. In the exercise of this right it may, notwithstanding, err in making the terms of communion either too lax or too narrow; yet even in this case, it does not infringe upon the liberty or the rights of others, but only makes an improper use of its own.
3. Our blessed Saviour, for the edification of the visible Church, which is His body, has appointed officers not only to preach the Gospel and administer the Sacraments, but also to exercise discipline for the preservation both of truth and duty. 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.
4. Godliness is founded on truth. A test of truth is its power to promote holiness according to our Saviour’s rule, “By their fruits ye shall know them” (Matthew 7:20). No opinion can be more pernicious or more absurd than that which brings truth and falsehood upon the same level.
On the contrary, 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.
5. While, under the conviction of the above principle, it is necessary to make effective provision that all who are admitted as teachers be sound in the faith, there are truths and forms with respect to which men of good character and principles may differ. In all these it is the duty both of private Christians and societies to exercise mutual forbearance toward each other.
6. Though the character, qualifications and authority of church officers are laid down in the Holy Scriptures, as well as the proper method of officer investiture, the power to elect persons to the exercise of authority in any particular society resides in that society.
7. All church power, whether exercised by the body in general, or by representation, is only ministerial and declarative since the Holy Scriptures are the only rule of faith and practice. No church judicatory may make laws to bind the conscience. All church courts may err through human frailty, yet it rests upon them to uphold the laws of Scripture though this obligation be lodged with fallible men.
8. 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.
If the preceding scriptural principles be steadfastly adhered to, the vigor and strictness of government and discipline, applied with pastoral prudence and Christian love, will contribute to the glory and well-being of the Church.