01.02.06. Concluding Articles

Chapter 8.

Concluding Articles Articles 80, 81. In a final, brief section, the FRCA Church Order prints two overarching principles of Scriptural church polity. For the background to these two principles, the reader is referred to earlier portions of this book.

1. Principle 1: No Lording over Others

Jesus had said in Matthew 23:8 that "One is your Teacher, the Christ, and you are all brethren." If Jesus Christ is Head of the Church, and office­-bearers are all tools in His hands to shepherd His flock, no office-bearer may take or receive from others a position of captain over other office-bear­ers. Similarly, since each church is a complete body of Christ, each gov­erned by Christ the Head (through His office-bearers), no church may im­pose itself over another church, nor may any church accept another church as its headquarters.

FRCA: Article 80 - No lording over others (CanRC: Article 74)

No church shall in any way lord it over other churches, no office­-bearer over other office-bearers. That this principle is critical for Reformed church polity has been drawn out above (Chapter 1, Paragraph 2.3; Chapter 3, Paragraph 2.1). Suf­fice it to say that the principle bears repeated enunciation, since the human heart remains depraved. Always there are those, also in the church of ¹⁸⁵ Christ, who would lord it over others. And always there are those, also in the church of Christ, who would listen to men instead of to God. Let those inclined to giving leadership recall that the risen Saviour is Head of the Church and they but one tool amongst many in His hands - and so it be­hoves them to be modest in giving instructions to those not entrusted to their care. Equally, let those office-bearers inclined to receiving instructions make it their business to consider for themselves what it is that the Head of the Church desires them to do in caring for His flock.

2. Principle 2: Observance and Revision of the Church Order 2.1 Observance of the Church Order

"We believe that this true Church must he governed according to the Spiritual order which our Lord has taught us in His Word" (Belgic Con­fession. Article 32). On the basis of material drawn from God’s Word, the churches have agreed to a spiritual order that, in their judgment, is fitting for the churches of Jesus Christ. True churches of Jesus Christ govern them­selves "according to the pure Word of God. rejecting all things contrary to it and regarding Jesus Christ as the only Head" (Belgic Confession, Article 29). So it is for Christ’s churches "diligently to observe the provi­sions of this Church Order. " This is the principle reflected in the final arti­cle of the adopted Spiritual order:

FRCA: Article 81 - Observance and revision of the Church Order (CanRC: Article 76)

These articles, which regard the lawful order of the church, have been adopted with common accord. If the interest of the churches de­mands such, they may and ought to be changed, augmented or di­minished. However no consistory or classis shall be permitted to do so, but they shall endeavour diligently to observe the provisions of this Church Order as long as they have not been changed by synod. This is not to say that the Church Order is to be seen as law, in the sense that a higher authority has imposed the Church Order upon the churches. The Bible alone is ’law’, in the sense that God Most High has expressed in it His will for His people. The Church Order captures what men, to the best of their ability, understand to be "the Spiritual order which our Lord has taught us in His Word." Precisely this origin of the Church Order gives the reason why churches are bound to abide by the adopted Church Order. ¹⁸⁶ Since the Church Order is "the Spiritual order which our Lord has taught us in His Word," no church or office-bearer or member may act in a fashion disagreeing with this order (see also Chapter 1, Paragraph 1.3).

Yet it is also true that not every article of the Church Order is directly and obviously rooted in passages of Scripture. I think, for example, about the agreement relating to Ecclesiastical Feast Days (Article 65) or Funer­als (Article 68). To insist that the churches maintain articles as these on the grounds that our Lord has taught us this about feast days or funerals is asking too much. So it is fitting to acknowledge that a second ground exists explaining why the churches "shall endeavour diligently to observe the provisions of this Church Order." This second (and secondary) ground is captured in the first sentence of Article 81: "These articles, which regard the lawful order of the church, have been adopted with common accord." No church was pressured to agree to the various articles of this Church Order. Since the churches have voluntarily adopted this Order, it is for each church to abide by its agreements. For the people of God keep their word (Psalms 15:4).

2.2 Revision of the Church Order The fact that the adopted Church Order captures "the Spiritual order which our Lord has taught us in His Word" does not mean that this Church Order is above correction. It remains the work of men, and shall for that very reason show the weaknesses that characterise all human effort. If the Lord will grant greater insight into an aspect of His revealed will, the churches of necessity must alter their agreement in accordance with this greater insight. A more likely cause for altering the Church Order, though, is the fact that one’s circumstances can change. The fact that the Free Reformed Churches of Australia found themselves in a bond of (initially) three churches prompt­ed the churches to revisit the adopted system of multiple assemblies. In re­sponse to this circumstance (the reader will recall), the FRCA deleted from its Church Order the reference to a Regional Synod, and replaced, for the time being, the concept of ’classis’ with the concept of a ’classis church’ (see Chapter 5, Paragraph 9). That such circumstances constitute legitimate cause to change the Church Order is reflected in the second sentence of Article 81: "If the interest of the churches demands such, [these articles] may and ought to be changed, augmented or diminished." As the ecclesiastical scene rearranges itself around the world today, it is fitting to acknowledge that one can modify one’s Church Order - as long as "the Spiritual order ¹⁸⁷ which our Lord has taught us in His Word" is accurately reflected and ac­knowledged in the concrete circumstances of the day.

Yet it is not for churches to change their Order independently of each other. Where change is required, the churches need to take into account the unity God has placed between His churches (Chapter 1, Paragraph 3.3). Hence the concluding sentence of Article 81: "...no consistory or classis shall he permitted to Intake changes), but they shall endeavour diligently to observe the provisions of this Church Order as long as they have not been changed by synod."

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