Documents of Synod:
Studies of the Reformed Presbyterian Church, Evangelical Synod
(1965 to 1982)
SPECIAL COMMITTEE ON DEFINITION FOR
RECEPTION TO CHURCH MEMBERSHIP
[155th General Synod Minutes, 20 May 1977, Documents of Synod, pp. 117-127.]
*Additional text to be posted, time permitting. Please check back later.
The report was presented by the Rev. Mr. George Miladin.
This committee takes its rise from the 154th General Synod when certain questions were raised concerning specific terms relative to membership in "the particular church." What does it mean to receive communicant members by reaffirmation of faith or by letter of transfer from a church not deemed heretical. . .? Does heretical mean the same as apostate or is it to be taken more broadly so as to include major but not damnable doctrinal deviations? (e.g., Arminian-Dispensationalism)
Unable to present a complete report to the 155th General Synod, the committee was extended and given an additional question to consider -- "What form(s) should be employed for a public profession of faith?"
Since there is nothing more basic to church membership than this profession, the committee deemed it necessary to include in its definition of terms a consideration of a "credible profession of faith," which in fact is taken as our starting point.
OUTLINE:
| I. DEFINITION OF TERMS |
A. Credible Profession of Faith |
1. Biblical data.
2. Reception to church membership data drawn from 19th and 20th Century American Presbyterian Church Practice.
3. Relationship of the RPCES F.O.G. statement to the biblical data.
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B. Reaffirmation of Faith
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1. Biblical data.
2. P.C.U.S. statement
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C. Letter of Transfer From a Church Not Deemed Heretical |
1. Biblical data.
2. Data drawn from Presbyterian Church Practice.
3. The meaning of the word heretical.
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a. Biblical usage
b. Ecclesiastical usage
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| II. AN ALLEGED CONTRADICTION OR AMBIGUITY WITHIN THE F.O.G. |
A. The Problem Stated
B. The Problem Resolved
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| III. A PROCEDURE SUITABLE IN PREPARING A PERSON FOR FULL CHURCH MEMBERSHIP INCLUDING EXAM QUESTIONS |
A. Procedure
B. Exam Questions
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IV. FORMS SUITABLE FOR PUBLIC PROFESSION OF FAITH
V. RECOMMENDATIONS
VI. BIBLIOGRAPHY |
I. DEFINITION OF TERMS
A. Credible Profession of Faith
1. Biblical Data.
According to the New Testament, reception to church membership is a corollary of becoming a Christian. There is no such person as a Christian who is not a church member since conversion is described as "the Lord adding to the church" (Acts 2:47). On the day of Pentecost alone, three thousand souls were added (Acts 2: 41). and this upon a saving response to Peter's message concerning Jesus as Lord and Christ. This saving response consisted of a voluntary, glad acceptance of the message accompanied by repentance and open confession which is implicit in baptism (Acts 2:38,41).
That which is historically presented in Acts 2 is supported theologically in Romans 10:9,10—"that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved. For with the heart man believeth unto righteousness and with the mouth confession is made unto salvation." These words teach that the mouth confession of Jesus as Lord is closely associated with the heart belief that God raised him from the dead. This open confession is partly fulfilled in
an initial exclamation such as was made by Thomas—"My Lord and my God" (John 20:28); partly in baptism; and partly by a continued life of open witness to the uniqueness of Jesus Christ as Lord.
So far as reception to church membership is concerned, the biblical data makes it a consequence of a good confession of the Lord Jesus Christ flowing from a believing heart.
Credibility of profession established through examination is clearly not an emphasis in the book of Acts, nor can it be explicitly shown. The reason for this is probably two-fold: the more visible manifestations of the Holy Spirit, and the unpopularity of Christianity along with the widespread persecutions of Christians (cf. Members of One Another by Eric Lane, pp. 30,31). In this kind of climate the possibilities of false professions were not likely. (The only
case recorded in Acts of a person professing Christianity without a
change of heart was Simon the Sorceror—Acts 8:9-24.)
This is not to argue that the New Testament is in opposition to credibility of profession established through examination. To the contrary, by implication it supports it! This is seen by the Bible's teaching on: 1) the proper use of the keys (Matt. 16:19); 2) the continuing unfolding and refinement of truth, this in part as a response to heresy (cf. 1 Corinthians 12:3 with 1 John 4:2,3); 3) the nature of the visible church as the ground and pillar of truth (1 Timothy 3:15, 2 John 9,10); 4) the authority and role of elders (Hebrews 13:
7,17).
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2. Data Drawn from 19th and 20th Century American Presbyterian Church Practice.
a) U.P.C.U.S.A. The only terms of membership are the conditions of salvation. "A profession of faith in Christ and obedience to him is all that is required in our Standards of those who are out of the visible
church, in order to their being baptized." (Mins. G.A., N.S., 1860, p. 244. See WCF, XXVIII:4; and WLC Question 166; WSC, Question
95). "Faith in Christ involves repentance for sin, dependence for sal-
vation solely upon His atoning work, recognition of His authority as Lord, and acceptance of the Scriptures as the Word of God" (Roberts, PCUSA Manual [1910], p. 139).
b) P.C.U.S. "When unbaptized persons apply for admission to the Lord's table and full membership in a church, they shall give to the
Session satisfaction with respect to their faith and commitment, make a profession of their faith and purpose of obedience, and thereupon be baptized. . . ." (The Book of Church Order, DFW, 210-2, p. 137).
c) P.C.A. "When unbaptized persons apply for admission into the church, they shall, ordinarily, after giving satisfaction with respect to their knowledge and piety, make a public profession of their faith, in the presence of the congregation, and thereupon be baptized. In addition to answering the constitutional questions for admission, all persons making their profession of faith should testify to the Session in their own words as to their Christian experience." (The Book of Church Order of the National Presbyterian Church [Committee for Christian Education and Publications, 1973], 11-1, p. 93).
d) R.P.C.E.S. "Communicant members of a particular church shall be persons who have been baptized in obedience to Christ's command, who have made a credible profession of faith in our Lord Jesus Christ, who are believed to have been regenerated, whose Christian profession is not contradicted by flagrant sin or false doctrine, who are willing to submit themselves to the government of the particular church and denomination, and who have presented themselves to the Session of the particular church for a witness thereof."
(The Standards of the RPCES, F.O.G., Chapter II, 2, p. 4).
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3. Relationship of the RPCES Membership Statement to the Biblical Data (cf. above No. 1)
It might be thought that the RPCES terms of reception to church membership are more stringent than those set forth in Scripture. That such is not the case we will attempt to demonstrate by analyzing the RPCES statement phrase by phrase.
a) ". . . who are believed to have been regenerated." Surely this
was the presumption held by the apostles and church members towards those who had professed faith in the Lord Jesus Christ and had undergone baptism.
b) "Whose Christian profession is not contradicted by flagrant sin or false doctrine." Though we do not have in Scripture a specific case of someone standing before the elders or apostles seeking admission to the church only to be rejected because of flagrant sin or false doctrine, Scripture does present a case of putting out of the church a member who engaged in incest. Equally important, Scripture enjoins rejection of the person who comes bringing false doctrine (cf. 1 Corinthians 5:1-13, 2 John 9;10).
c) "Who are willing to submit themselves to the government of the church and denomination. " This is a corollary of confessing that Jesus is Lord. If Jesus is acknowledged as Lord, then those through whom He exercises His government—resting upon His shoulders—will be given honor and obedience. Notice how according to Acts 2:42 the newly added converts continued in the apostles' doctrine and fellowship (cf. Hebrew 13:7,17).
d) ". . . and who have presented themselves to the Session of the particular church for a witness thereof. " This act is analogous to the three thousand confessing their faith in the presence of Peter on the day of Pentecost. |
It is the committee's belief that the terms of church membership contained in F.O.G. II.2 are in harmony with the teachings of Scripture. For purposes of clarification it might be well to insert in line three between the words a credible profession of faith in our Lord Jesus Christ, and who are believed. . . i.e., This proceeds on the assumption that the four following clauses, each introduced by the word who, are explanatory of a credible profession of faith, not something in addition to it. (See recommendation No. 3).
B. Reaffirmation of Faith
1. Biblical Data. Though the Bible doesn't explicitly use this term, its signification is at least implied in Scripture. A case in point is the excommunicated Corinthian church member. Upon his repentance and prior to his restoration to the fellowship of believers it is to be supposed that some kind of profession of faith was made before the officers of the church and perhaps congregation. A profession under such or similar circumstances would be by definition a reaffirmation of faith (2 Corinthians 2:1-11).
2. P.C.U.S. Statement. "When a church member is unable to obtain a certificate of dismission, he may be received . .. upon his reaffirmation of his original covenant obligations. When a member is thus received ... the church to which he belonged shall be notified, and the Session shall record him as received by certificate" (The Book of Church Order, F.O.G. 8-2 p. 29).
. . . The interpretation placed upon this throughout the church is to the effect that a person being received by reaffirmation is one who at one time was an earnest and active Christian and was a member of some church. Then for some reason zeal was lost and activity ceased. This may have continued over a long period of time. This person then becomes reactivated for Christ and expresses the desire
to unite with the church. In the course of the process of reactivation it is revealed that at one time he was an earnest and loyal member of a church. For various reasons the person may not wish or may not be able to secure a certificate of dismission. In such instances the examining Session requests the person to reaffirm his acceptance of Jesus Christ as his personal Saviour. There is no prescribed examination for such cases in the Book of Church Order. The procedure is left to the discretion of each Session. The following question is in use in at least one of our churches: "Do you affirm your faith in Christ as your Saviour, and do you promise to serve Him to the best of your ability, as He gives you strength to do so, when you are received into the membership of this church?" (P. J. Garrison, Presbyterian Policy and Procedures, Richmond, Virginia, John Knox Press, 1953, p. 33)
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It should be understood that a person who attests to having been a disciple of Christ for some period of time, and yet never saw the necessity of joining a church, should be received on profession of faith, not reaffirmation of faith. The reason for this is that a profession of faith which fails to consummate itself in the fellowship of the church, while not being damnable in most cases, is nevertheless aberrant.
C. Letter of Transfer from a Church Not Deemed Heretical.
1. Biblical Data. While we do not find in the New Testament explicit mention of letters or certificates of transfer, we do witness letters of commendation transmitted between congregations involving their
members. Phoebe, a prominent ministering member of the church at Cenchrea, was commended by the Apostle Paul to the congregations at Rome (Romans 16:1). It is not unreasonable to suppose that
Priscilla and Aquilla who worshipped at the church in Rome were equipped with a similar certificate of commendation from the elders to be presented to the church in Corinth upon their arrival (Acts 18:1-3).
2. Data drawn from Presbyterian Church Practice: P.C.U.S. "The church Session may receive members from other churches by certificate of dismission from other churches in our own denomination or in another denomination recognized by our own as a true branch of the church of Jesus Christ" (The Book of Church Order, DFW, 210-5, p. 138-139).
3. The Meaning of the Word Heretical.
a) Biblical Usage: In the book of Acts the term haireseis has the neutral flavor of school (cf. Acts 5:17, 15:5: "the party or school of the Pharisees")- In the epistles it takes on a pejorative character with the church and "sect/faction"-viewed as material opposites. The latter cannot accept the former; the former excludes the latter. In Galatians 5:20, haireseis is reckoned among the works of the flesh. In 2 Peter 2:1 the faction and factious teachings are of such weight that they impair the church's doctrinal foundation, and in fact give rise to a new society (party) alongside the church. Thus if the church accedes to haireseis it will itself become a haireseis and destroy its comprehensive claim to be the people of God.
a) Biblical Usage:
b) Early Church Usage: Very soon after the apostolic age the term took on a fixed technical usage, heresy being understood as an"eschatologically threatening magnitude essentially opposed to the church"— ekklesia (cf. Kittel Theological Dictionary, Volume I, p. 183). The material difference between "church" on the one hand and hostile society/party on the other hand still remains. For the early (sub-apostolic) church the heresy (faction) most often in view was Gnosticism with its different "schools." |
Conclusion: In light of the above evidence—biblical and ecclesiastical—the phrase in our F.O.G., "a church not deemed heretical," must refer to an organized group of professing Christians who notwithstanding their short-comings either in doctrine or practice are nevertheless standing on the true foundation and are thus a true branch of the church of Jesus Christ. In other words a church not deemed heretical must refer to a church not deemed apostate.
II. AN ALLEGED CONTRADICTION OR AMBIGUITY WITHIN THE FORM OF GOVERNMENT
A. The Problem Stated. In F.O.G. II.2, the statement is made the "communicant members. . . shall be persons . . . whose Christian profession is not contradicted by . . . false doctrine." We would presume the standard of true doctrine to be "those teachings set forth in the great Calvinistic creeds, especially the basic doctrinal standards of this Church, which are the Westminster Confession of Faith and the Larger and Shorter Catechisms" (F.O.G. 1.2a)
In the same paragraph (F.O.G. II.2) we find the words, "communicant members may be added by . . . letter of transfer from a church not deemed heretical in the judgment of the Session." Drawing upon our previous conclusion (I.C.3,b), this could mean a church deficient in many areas of doctrine yet regarded as a true branch of the church of Jesus Christ, (e.g., an Arminian dispensational Bible church).
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At this point it is tempting to draw the conclusion that it is easier to become a member of an RPCES local church by letter of transfer than by profession of faith. The reasoning being that a credible profession of faith requires conformity with our doctrinal standards—". . . not contradicted by false doctrine"—while a letter of transfer from a church not deemed heretical allows for something considerably less in the area of doctrinal purity. A case in point: A Baptistic Arminian coming by profession of faith would apparently be rejected on the basis of his profession contradicted by false doctrine. The same individual, however, coming by letter of transfer from a Baptistic Arminian church would be accepted. This is how some would read F.O.G. II.2.
B. The Problem Resolved. Assuming for the time being that the problem is real and the conclusion valid, two different solutions have been suggested:
1) Change the words "false doctrine" to "denial of saving foundational truths" so that the clause would read, ". . . whose Christian profession is not contradicted by flagrant sin or denial of saving foundational truths. . ." This adjustment would then admit Arminian dispensationalists with considerably less tension involved.
2) To substitute for the words "a church not deemed heretical,"
"a church with whom we have a fraternal relationship." This solution apparently favored by some in our denomination would have the effect of rejecting letters of transfer from people who come from non-Reformed churches.
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The position of the committee is that the only ambiguity in the entire paragraph is the word "heretical" which can be corrected by inserting after it, i.e. apostate (see recommendations). We believe that there is no real contradiction in receiving a member by letter of transfer from an evangelical (non-Reformed) church and at the same time requiring the candidate for membership to make a Christian profession which is not contradicted by false doctrine, i.e. doctrines contrary to our subordinate standards. (The common Presbyterian understanding and practice is not to exclude from Sessional examination persons seeking membership by letter of transfer). By receiving
a member by letter of transfer from an evangelical (non-Reformed) church, the Session is simply giving concrete recognition to what is expressed in Chapter XXVI of the W.C.F., "Of the Communion of Saints." Such communion, we are told, "is to be extended unto all those who in every place call upon the name of the Lord Jesus." Thus in accepting such a letter of transfer, the Session, without giving approval of a church or denomination's doctrinal aberrations, is acknowledging that church or denomination as a branch of the true church and is expressing appreciation for the care that congregation is demonstrating by commending a believer to the care and fellowship of the Reformed Presbyterian Session and congregation.
By also insisting that the transferee make a profession of faith "not contradicted by false doctrine," the Session is assuming that the individual who is seeking membership will have been instructed to the degree that he no longer holds Arminian dispensational beliefs, at least not in the sense that he would consciously and purposely hinder and obstruct the true doctrine and
its teaching in his life and in the life of the congregation.
Thus your committee believes that there is not only the absence of contradiction in F.O.G. II, 2, but real wisdom in the framers' having chosen the terminology and phraseology that they selected.
III. A PROCEDURE SUITABLE IN PREPARING A PERSON FOR FULL
CHURCH MEMBERSHIP INCLUDING EXAM QUESTIONS
A. A Procedure. Our form of government states that "for all received, regardless of age or how received, attendance at a church membership
class prior to reception is highly recommended" (F.O.G. II, 2).
The following suggested minimal procedure is designed to elucidate, expand, and implement the above:
1) Once a person has indicated a desire to join the church, he should
be visited by a ruling or teaching elder to determine if there is good reason to believe that the person repented of his sin and is trusting in Jesus Christ both as Lord and Saviour. If so, the candidate should be informed of the membership procedures.
2) Several hours of training on serving Christ as Lord is generally necessary. It is suggested that at least such topics as "the church," the"elder's rule," the "relationship of commitment to Christ and to the church," and "the system of doctrine of Christ" be covered with a view toward encouraging the candidate under Christ's Lordship. Several hours of orientation to the specific purpose of the local congregation, the use of the gifts of the Spirit within the congregation, the program, the financial obligations of the local congregation and the witness and ministry of the RPCES are usually necessary. It is suggested that such orientation be incorporated in the training of candidates for church membership.
3) Since the elders usually do not know much of the daily life of the candidate, we suggest (as one Reformed Presbyterian church does) that he be introduced to the congregation as a candidate for membership before he meets with the Session, and after his training. This introduction serves to a) inform the members who is joining them and b) make it possible for them to either encourage or caution the Session, since throughout the congregation someone is likely to know the candidate whether his profession is consistent or inconsistent.
4) Examination of the candidate at Session meetings should be extensive enough to insure that the candidate is happy to be a bond-slave of Jesus Christ in service in that particular expression of the body of Christ. When the Session is persuaded that such is the case, the candidate should be received into the membership upon motion and pending a public profession of faith. Prayer should be offered and the right hand
of fellowship extended.
5) The profession should then be made public by way of prepared questions and/or testimony.
6) At a succeeding session meeting, the clerk should record in the minutes of the Session that all the requirements of membership have been completed and that the candidate is now a full communing member of the Church.
B. Exam Questions. The following questions were used by Sessions in
some PCUSA churches at the turn of the century. Hopefully they will prove helpful. Inquiries should be made "as to":
1) the time when a desire was first felt by the candidate to confess Christ;
2) the influences which led to this desire;
3) the motives impelling to union with the church;
4) the habits of the candidates with respect to prayer and reading of the Scriptures;
5) the acceptance by the candidates of the Scriptures as the Word of God;
6) the extent of their realization of sin and consequent need of a Saviour;
7) their dependence upon the Lord Jesus Christ alone for salvation;
8) their knowledge of fundamental Christian doctrine;
9) their purpose to obey and serve Christ in the life;
10) their purpose to perform faithfully their duties as church members (Roberts, PCUSA Manual [1910], p. 139).
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IV. FORMS SUITABLE FOR PUBLIC PROFESSION OF FAITH
A. P.C.A. Form
1) Do you acknowledge yourselves to be sinners in the sight of God, justly deserving His displeasure, and without hope except through
His sovereign mercy?
2) Do you believe in the Lord Jesus Christ as the Son of God, and Saviour of sinners, and do you receive and trust Him alone for salvation as He is offered in the Gospel?
3) Do you now resolve and promise, in humble reliance upon the grace
of the Holy Spirit, that you will endeavor to live as becomes the followers of Christ?
4) Do you promise to support the church in its worship and work to the best of your ability?
5) Do you submit yourselves to the government and discipline of the church, and promise to strive for its purity and peace? (The Book of Church Order of the National Presbyterian Church, [Committee for
Christian Education and Publications, 1973], 11-1, p. 93).
B. O.P.C. Form
1) Do you believe the Bible, consisting of the Old and New Testaments, to be the Word of God, and its doctrine of salvation to be the perfect and only true doctrine of salvation?
2) Do you confess that because of your sinfulness you abhor and humble yourself before God, and that you trust for salvation not in yourself but in the Lord Jesus Christ alone?
3) Do you acknowledge Jesus Christ as your sovereign Lord and do you promise, in reliance on the grace of God, to serve him with all that is
in you, to forsake the world, to mortify your sinful nature, and to
lead a godly life?*
4) Do you agree to submit in the Lord to the government of this church and, in case you should be found delinquent in doctrine or
life, to heed its discipline? (The Trinity Hymnal [The Committee on
Christian Education, Inc., O.P.C., 1961], p. 666).
* A suggested fifth question to be inserted between No. 3 and No. 4: Do you promise regularly to worship God both privately and corporately, to pray for and strive for your and other members' growth in Christ, and so far as you are enabled by the Spirit to assist the congregation in its witness responsibilities?
C. Free Church of Scotland
1) Do you receive the doctrine of the Christian Faith into which you were baptized [summarized by the Apostles' Creed] ?
2) Do you ratify and confirm the vow of your baptism, and consecrate yourselves to God as your Father, to Christ as your Saviour and to the Holy Ghost as your Sanctifier, promising in dependence upon divine aid to serve the Lord, and keep His commandments all the days of your life?
3) Do you promise to submit yourselves to all the ordinances of Christ, to use faithfully the means of grace, and to give relief to the poor, and the furtherance of the Gospel, as the Lord may prosper you?
(James T. Cox, ed., Practice and Procedure in the Church of Scotland [Edinburgh: William Blackwood and Sons Ltd., 1934], p. 635).
VI. BIBLIOGRAPHY
Bannerman, James, The Church of Christ. Banner of Truth Trust, 1869, 1960.
DeBardeleben, John T., A History of Church Membership Practices in American and Scottish Presbyterian Churches, 1976 (unpublished manuscript.)
Kittel, Gerhard, Theological Dictionary of the New Testament, Eerdmans, 1964.
Lane, Eric, Members One of Another. Evangelical Press, 1968.
V. RECOMMENDATIONS
Your committee makes the following recommendations:
1) That in F.O.G. II, 2, second paragraph, first sentence, there be added the following after the word heretical:, i.e., apostate.
2) That in F.O.G. II, 2, first paragraph, there be added the following after the words false doctrine: (see I, 2, a. for a definition of true doctrine).
3) That the last four relative clauses (in F.O.G. II, 2) all beginning with the word "who," be interpreted as definitive of "a credible profession of faith in our Lord Jesus Christ." This necessitates the addition
of "i.e.," after the words "profession of faith in our Lord Jesus Christ," and before the words "who are believed to have been regenerated."
4) That this report be approved and recommended to Presbyteries a. Sessions for their study and guidance.
5) That the following form of profession of faith be incorporated in our book of standards:
1) Do you believe the Bible, consisting of the Old and New Testaments, to be the Word of God, and its doctrine of salvation to be the perfect and only true doctrine of salvation?
2) Do you confess that because of your sinfulness you abhor and humble yourself before God, and that you trust for salvation not in yourself but in the Lord Jesus Christ alone?
3) Do you acknowledge Jesus Christ as your sovereign Lord and do you promise, in reliance on the grace of God, to serve him with all that is in you, to forsake the world, to mortify your sinful nature, and to lead a godly life?
4) Do you promise regularly to worship God both privately and corporately, to pray for and strive for your and other members' growth in Christ, and insofar as you are enabled by the Spirit to assist the congregation in its witness responsibilities?
5) Do you agree to submit in the Lord to the government of this church and, in case you should be found delinquent in doctrine or life, to heed its discipline?
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Respectfully submitted |
George C. Miladin, Chairman
Alan Crumbaker
Wyatt George
John DeBardeleben
Werner Mietling
Robert Needham
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ACTION:
Recommendaton No. 1 was amended and adopted so as to read: "In FOG II.2, second paragraph, first sentence, "heretical" changed to "apostate."
After much discussion, Synod recommitted the entire report back to the special committee on Definition of Church Membership.
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