01.02.03. Articles 28-50

Chapter 5.

Articles 28-50. The intent of this publication, the reader will recall, is to draw out what the Head of the Church has revealed about how He would have His Church governed. It is for that reason that we have, so far, repeatedly returned to the Scriptures for its instruction. The second section of the Church Order (Articles 28-50) is devoted to ecclesiastical assemblies. The reader will observe that this section of this publication has far less references to Scripture than the section on Offices and Supervision of Doctrine (Articles 1-27). Yet it would be wrong to con­clude that therefore the material of this part of the Church Order is not drawn from the Word of God. The section on Assemblies too is part of the "Spiri­tual order which our Lord has taught us in His Word" (Belgic Confession, Article 30). But whereas the earlier section of the Church Order was built on numerous direct passages of Holy Scripture, this section on Assemblies is drawn from Scripture more by inference than by reference to specific pas­sages. That is to say: it is in this section of the Church Order that the material discussed in Chapter 1 of this publication comes to its own. That the Lord has given authority to the local church (Chapter 1.2), that the Lord would have local churches acknowledge each other and interact together (Chapter 1.3): these are the pillars on which this section of the Church Order is built. If one were to set aside the material of Chapter 1, this section of the Church Order could rightly be seen as nothing more than tradition. Conversely, if the ¹¹¹ material of Chapter 1 echoes accurately the revelation of God on the mat­ter, this section of the Church Order must invariably follow. This is not to say that every article of this section is as unalterable as the law of the Medes and Persians. The frequency and number of ecclesiasti­cal assemblies, for example, may certainly be altered as need requires. But God Himself has fixed the principles underlying this section. Now it is for the churches to work out how best to apply these principles in the specific circumstances in which they find themselves.

1. Development of Assemblies The Free Reformed Churches of Australia have adopted for themselves the Church Order of Dort - be it in a form that reflects the specific circum­stances of the churches today. Its first article in this section reads as follows:

FRCA: Article 28 - The ecclesiastical assemblies

Three kinds of ecclesiastical assemblies shall he maintained: the consistory, the classis, and the synod.

CanRC: Article 29 - The Ecclesiastical Assemblies

Four kinds of ecclesiastical assemblies shall be maintained: The consistory, the classis, the regional synod, and the general synod. At the time of the Synod of Dort, there were hundreds of churches in the federation of Reformed Churches in the Netherlands. So a structure of multiple assemblies (including consistory, classis, regional synod and general synod) was very possible. In other bonds of churches elsewhere in the world today, it is equally possible to have multiple assemblies. So the Canadian Reformed Churches, for example, have agreed to maintain "four kinds of ecclesiastical assemblies." The Australian situation, however, does not allow for four kinds of ec­clesiastical assemblies. Consequently, the Australian churches have made adaptations to the Church Order. Such changes certainly can be made to the Church Order where the need requires it. This possibility is also acknowl­edged in the Church Order:

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

... If the interest of the churches demands such, [these articles] may and ought to be changed, augmented or diminished.... For more than 30 years after the institution of the first Free Reformed Church in Australia in 1951, there were but three churches in the Australian ¹¹² bond. The churches recognised that at this point in their history, the Free Reformed Churches would have to be content with two ecclesiastical as­semblies in practice: the consistory and the synod. The hope was that, un­der the blessing of the Lord, the number of churches within the federation would grow to such numbers that one day classes could be included in church life. Hence references to classes were retained in the adopted Church Order, be it with built-in modifications to make the Church Order operable while the formation of classes was awaited. References to a Re­gional Synod were deleted altogether. This could, if the Lord would grant the need, be easily re-inserted. As it is, the latest Synod of the FRCA (July 2000) decided to divide the current ten churches of the bond into two classes. With this decision, the modifications built into the Church Order have been superseded. Never­theless, for the sake of this publication, I have chosen to work with the Church Order as it was - and so the reader will find footnotes in this chap­ter too illustrating how the Australian churches have modified the Church Order to make it operable in their circumstances.

2. Legitimacy of the Assemblies

We turn first to the question whether Scriptures desire ecclesiastical as­semblies. As we saw in Chapter 1. it is evident that Yes, the Lord wills each church to have a consistory. In Scripture we read how, during the founding years of the New Testament church, the apostles Paul and Barn­abas returned to the cities where they had earlier preached the Gospel in or­der to appoint "elders in every church" (Acts 14:23). Note the plural; each church received more than one elder. Similarly, in Acts 20:17 we read that Paul sent from Miletus for the elders of Ephesus and in Acts 20:28 these elders collectively are reminded of their task of overseeing God’s church. In 1 Timothy 4:14 Paul uses the term ’eldership’, denoting the body of elders. From these data we conclude that the elders of a given church were not to exercise their office in isolation from each other; they were in­stead to work together, form a team, be a leadership-giving-body (see Acts 15:6). This leadership-giving-body is known in churches of continental ori­gin as a ’consistory’. (In churches of English origin this body is common­ly known as a ’session’.)

Classes and synods on the other hand are not specifically commanded by the Lord; one looks in vain in Scripture for references to such institu­tions. Nevertheless, it is evident from God’s Word that the presence of these two kinds of assemblies amongst His churches is His will. In 1 Corinthians 16:1, ¹¹³ Paul speaks of the "churches of Galatia." These churches were separate from each other (each, for example, was governed by their own el­ders who were responsible for the local church: see Chapter 4, Paragraph 2.5). Yet these "churches of Galatia" knew each other and did things to­gether; in this case, Paul instructed them to cooperate in collecting for the poor. In 1 Corinthians 16:19 Paul passes on greetings from the "churches of Asia." In 2 Corinthians 8:1 Paul informs the Corinthian brethren of what he witnessed concerning evidence of God’s grace amongst the "churches of Macedonia." The repeated use of the plural implies that the churches of Galatia. Asia and Macedonia were seen as distinct entities (hence the plural), and at the same time associated together (hence the ge­ographic reference). Since there is "one, holy, catholic church," the church­es of the Lord need to cooperate with each other, to stand beside and sup­port each other. Just as individual church members exercise communion of saints within a congregation, individual churches can likewise exercise communion of saints by meeting together, for mutual benefit, with ever increasing numbers of neighbouring churches. These meetings are termed ’classes’ (plural of classis) and ’synods’.

3. Nature of the Assemblies

3.1 Consistory That elders of a given church meet together from time to lime to discuss together the care of the flock entrusted to them follows from the passages of Scripture just mentioned in Paragraph 2 above. The Church Order for­mulates it this way:

FRCA: Article 36 - Consistory (CanRC: Article 38)

In all the churches there shall he a consistory composed of the min­isters) of the Word and the elders. It shall meet regularly....

It is at this level that the Lord has placed authority within His church. It is, for example, the elders of Ephesus together, and not a body of regional office-bearers, who receive instruction to "take heed ... to all the flock, among which the Holy Spirit has made you overseers" (Acts 20:28). Any matter relevant to the good government of the Lord’s church in a given place may be placed on the agenda of the Consistory (see Matthew 18:17).

It should be noted that the deacons receive no official place in the ’Con­sistory’. This is because authority in Christ’s church rests with the elders. Yet the churches have agreed that particular functions of the Consistory ¹¹⁴ require the input of the deacons. See below, Paragraph 7.1.1. The meet­ings of elders and deacons together are variously known as ’church coun­cil’ (vs ’consistory’) or ’broad consistory’ (vs ’narrow consistory’) or ’el­ders only’ (vs ’elders with deacons’).

Deacons, as elders, also need to meet together from time to time to discuss the work assigned to them. This is recognised by the churches:

FRCA: Article 40 - Meetings of deacons (CanRC: Article 42)

The deacons shall meet regularly to deal with the matters pertain­ing to their office. Their meetings shall begin and end with prayer.

3.2 Classis

Although each individual church is complete in Christ and therefore au­tonomous, the churches together have understood that the Lord wishes His churches to cooperate for mutual benefit. See Chapter 1, Paragraph 3. Consequently, the churches have agreed that churches in relative proximi­ty should meet together from time to time.

FRCA: Article 41 - Classis (CanRC: Article 44)

Neighbouring churches shall come together in a classis.... The term ’classis’ denotes this meeting of churches-in-relative-prox­imity. (A secondary use of the term ’classis’ denotes the geographic area in which the churches-that-mcet-in-classis are located.) The agendas of classes should be comprised of those matters of local concern that the lo­cal churches could not finalise on their own (see below). The agreement is that "neighbouring churches shall come together in a classis. " As one cannot choose one’s brothers and sisters, and one can­not choose who shall be members of ’my’ congregation, so too one cannot choose who shall belong to ’my’ classis. If the Lord has made churches one in faith, these churches express that unity by working together - and so encouraging uniformity of thinking and practice. In that regard, theo­logically determined classes (instead of geographically determined classes) ought to be avoided.

3.3 Synod From time to time, classes send delegates to a meeting of all the church­es in the federation. This meeting-of-all-the-churches is termed a ’synod’. Synods deal only with matters that could not be finalised in the classical as­semblies, plus issues common to all the churches (cf Article 30; see below for more details). ^115.

3.4 Regional Synod

Article 29 of the Canadian Church Order places between classis and (general) synod a fourth assembly known as the regional synod. Classes in relative proximity meet together annually to give each other whatever as­sistance is required, as well as to expedite matters that cannot be finished by classis. In this structure it is the regional synod that sends delegates to the general synod. As mentioned earlier, the small size of the bond of Free Reformed Churches of Australia has prompted this federation to delete references to a regional synod from its Church Order.

Classes and synods give expression to the unity God has placed in His church. They also serve to stand beside and support (the Consistory of) the local church. The reader is referred to Chapter 1, Paragraph 3. for an exten­sive discussion of these Scriptural principles behind the major assemblies.

4. Relationship Between the Assemblies The three ecclesiastical assemblies of consistory, classis and synod are also referred to as minor and major assemblies. A consistory, representing only one church, is the most minor assembly. Any assembly that is broad­er in its representation than one church is called a major assembly relative to an assembly narrower in its representation (see Figure 3).

^116.

Major assemblies are not higher assemblies with more authority, but broader assemblies with no God-given authority. It was only to the most mi­nor assembly, the consistory, that the Lord Jesus Christ assigned authority of their own. Paul and Barnabas appointed elders in "every church" (Acts 14:23), Titus was told to "appoint elders in every city" (Titus 1:5), and Paul charged the elders of Ephesus to "take heed to ... all the flock, among which the Holy Spirit has may you overseers " (Acts 20:28). The elders’ au­thority extended no further than the church in which they were appointed to office; the elders in Antioch had no authority over the church at Derbe. If no elder has any authority in any church other than his own, no meeting of ciders from a number of churches has any authority over the churches rep­resented at that meeting - whether it be classis or synod. Major assemblies, then, cannot be said to have authority. In the diagram 1 have endeavoured lo convey this concept by placing the consistory at the top of the diagram. Under Christ this is where the (highest and only) authority lies.

Reformed church polity recognises, however, that major assemblies do have something to say to the local churches. The churches formulate the matter like this in the Church Order:

FRCA: Article 35 - Jurisdiction (CanRC: Article 37)

The classis has the same jurisdiction over the consistory as the synod has over the classis. The term ’jurisdiction’ may not be the best possible term for the in­tended concept, but I am not aware of a better term. The term is used to communicate what its Latin roots literally mean: to have "the right of say’. A meeting of the churches in a classical resort has no inherent authority over the individual churches. For example, a classis cannot tell a vacant church within its resort which minister it must call. However, the churches have agreed to consider settled and binding whatever a major assembly has decided. In this sense, a major assembly may be said to have authority. However, since the term ’authority’ conjures up in one’s mind the notion of a ’higher’ speaking down to a ’lower’, it is wiser to avoid the term in the context of major assemblies. ’Jurisdiction’ communicates the intended concept; major assemblies have a ’right of say’.

Why would the churches agree to accept as settled and binding what the major assemblies have decided? Scriptures have taught that seeking ad­vice and listening to each other is necessary and important. Solomon was moved by the Holy Spirit to write: "Where there is no counsel, the people fall; but in the multitude of counsellors there is safety" (Proverbs 11:14) ¹¹⁷ and "Without counsel, plans go awry, but in the multitude of counsellors they are established" (Proverbs 15:22). From passages of Scripture as these, one must conclude that it is foolish for a local congregation to be independent, set on going its own way and ig­noring its neighbouring churches. In other words, as churches too, we need each other in decision-making processes, and so we do well to listen to what the other has to say. That is why the churches have agreed to give to major as­semblies the right to say something (on particular matters) to ’its’ congrega­tions, and the churches have agreed to accept what the major assemblies say - unless, of course, a decision of a major assembly is contrary to Scripture.

Since the churches have agreed that the decisions of major assemblies shall be binding on them, the onus is on every church to go through the Acts of the major assembly in order to learn what decisions have been laid on their path, and then to act accordingly. At the same time, no church may blindly swallow each and every decision of a major assembly. The broth­ers present at the major assembly are sinful men, and so, despite their best efforts, their decisions could be contrary to what the Head of the Church has revealed in His Word. Churches need to weigh whether these decisions are indeed pleasing to the Lord. It is obvious that when a decision is not pleas­ing to the Lord, the principle of Acts 5:29 applies, "We ought to obey God rather than men."

5. Delegation to Major Assemblies The churches have agreed that each church shall send two delegates to a classis.

FRCA: Article 41 Classis (CanRC: Article 44)

Neighbouring churches shall come together in a classis by delegat­ing a minister and an elder, or if a church has no minister, two elders.

Each classis in turn "shall delegate two ministers and two elders to syn­od" (FRCA, Article 45). This means that some churches in a classis might not have a delegate at a (regional or general) synod. One cannot call this an ’unfair representation’ for delegates at a synod are not representatives of their consistories. The most able men, because of their wisdom, are del­egated to attend synod in order to decide on matters for the benefit of the churchy. At major assemblies delegates do not speak on behalf of their respective consistories, but they speak on their own right as members of that major assembly. Decisions made by a major assembly, then, are not binding to the churches because one’s own representative was there to ¹¹⁸ help make the decision; rather, decisions are binding because the churches have agreed to accept the decisions made. And keeping one’s promise char­acterises the child of God (cf Psalms 15:4).

It is striking that the churches have historically seen no need to stipulate (hat the same persons ought not to attend the major assemblies repeatedly. It remains in the judgment of the churches whether a given brother is the best person to send to this meeting of the churches - even if he was delegated to (a) previous Synod(s). At the same time, it should be noted that where re­quests for revision of a decision of one Synod appear on the agenda of the next, there is wisdom in refraining from making delegates to the previous Synod judges of their own decisions. The same is true when decisions of minor assemblies are appealed to the major assembly. The churches have given expression to this matter in an article that speaks also of credentials:

FRCA: Article 32 - Credentials and Voting (CanRC: Article 32)

Delegates lo a major assembly shall bring with them their creden­tials, signed by the minor assembly. They shall have a vole in all mat­ters except those in which either they themselves or their churches are directly involved. By means of these credentials the major assembly is officially informed of who it is that the minor assembly has delegated to that major assembly. That is why delegates to classis have their credentials signed by their consistory and delegates to synod have their credentials signed by their classis.

Any given church may delegate to classis "a minister and an elder" Article 41). It may happen, though, that a church has more than one min­ister. In recognition of the training the minister has received, and the Scriptural principle that there is wisdom in numbers, the churches have agreed to sit non-delegated ministers at classis in an advisory capacity:

FRCA: Article 42 - Ministers who are not delegated to a classis (CanRC: Article 44)

If two or more ministers are serving the same church, those who have not been delegated shall have the right to attend classis in an advi­sory capacity.

6. Frequency of Assemblies

6.1 Consistory To tend the flock entrusted to the care of the elders, it is necessary that the elders meet together from time to time (see Paragraph 2 of this Chapter). ¹¹⁹ The churches have agreed to no set frequency, since the needs of the congregations differ. The Australian churches agree that the consistory "shall meet regularly" (Article 36), while the Canadian churches agree that the consistory "shall meet at least once a month" (Article 38). In practice, elders meet on average at least twice per month.

6.2 Classis

Given the reason why major assemblies are necessary, it follows that the churches ought to meet together relatively frequently. One cannot be of assistance to each other if one does not meet together. For that reason, the churches have agreed that:

FRCA: Article 41 - Classis (CanRC: Article 44)

Classes shall he held at least once every three months....

Nothing beats face to face discussions with the sister churches in order to prevent straying apart and promote development and uniformity of thought.

6.3 Synod The heart of church life revolves around the local churches. The assis­tance needed in the local churches from the federation comes via classes. This in turn means that a meeting of all the churches in the federation need not occur with near the frequency that classes meet. The time inter­val between Synods, then, is agreed in the Church Order to be "once every three years" (FRCA Article 45; CanRC Article 49).

6.4 Regional Synod In order to keep matters closer to the local churches (as well as pro­vide another court of appeal if necessary), the Canadian Reformed Church­es have agreed that a number of classes should meet together from time to time to discuss matters relevant to the churches of that geographic area. The churches have agreed that "each year some neighbouring classes shall send delegates to meet in a regional synod" (Article 47). Because of the small size of the bond of Free Reformed Churches of Australia, these churches have deleted references to the Regional Synod from the Church Order they inherited from Dort.

7. Tasks of the Assemblies

7.1 Consistory The task of the consistory has already been discussed in relation to Ar­ticle 20, which reads: ^120.

FRCA: Article 20 - Task of elders (CanRC: Article 22)

The elders shall together with the ministers of the Word govern the congregation with pastoral care and discipline. For the upbuilding of the congregation they shall make homevisits as often as is prof­itable but at least once a year. They shall watch that their fellow of­fice-bearers are faithful in carrying out their duties and ensure that in the congregation everything is done decently and in good order. This Article reflects the scriptural command given to the elders of Ephesus as we read it in Acts 20:28, "Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood." The instruction of the passage is given not to elders individually, but to all of them (in Ephesus) together. To carry out this task, the elders need to meet together to discuss the needs of the sheep of the flock in their care.

Since the God-given task of the elders is to tend the flock of God, it will not do for a consistory to get involved in politics, social concerns in the community, economic issues in the land or any other such unecclesiaslical matters. This same principle applies equally to the matters to be dealt with by the other assemblies. Such matters fall outside the domain of activity God has set for the overseers of His church. So the churches have agreed that ecclesiastical meetings shall deal only with ecclesiastical matters.

FRCA: Article 30 - Authority of the assemblies (CanRC: Article 30)

These assemblies shall only deal with ecclesiastical matters and in an ecclesiastical manner....

Those latter words, that assemblies are to deal with matters "in an ec­clesiastical manner," reflect the fact that office-bearers speak Christ’s Word. Their authority rises not from the force of muscle, but only from being able to show from Scripture that "this is what the Lord says." Im­posing fines or jail sentences on erring members, then, is unacceptable con­duct for office-bearers. (Unfortunately, history is not without its examples of assemblies dealing in unecclesiastical ways.) 7.1.1 Consistory with the Deacons In carrying out their task of governing the congregation entrusted to their care, the elders need from time to time to meet also with the deacons. Matters not directly pastoral in nature are discussed and decided upon in this meeting with the deacons. ^121.

FRCA: Article 36- Consistory (CanRC: no parallel agreement)

In all the churches there shall be a consistory composed of the min­isters) of the Word and the elders.... The consistory shall also meet regularly with the deacons to deal with those matters as de­scribed for that purpose by the Church Order, and further with all things which the consistory considers necessary for general man­agement, including the material affairs of the church. At such meetings with the deacons, matters of finance, budgeting, mission work, synod matters and the like receive attention. The churches have also agreed that it is right and proper for the elders to involve the deacons in deciding certain matters essential to the health of the congrega­tion. The following three items, as mentioned in the Church Order, pertain to the acquisition and release of office-bearers.

• The calling to office:

FRCA: Article 3 - The calling to office (CanRC: Article 3)

The calling to office shall take place by the consistory with the dea­cons.... The consistory with the deacons shall give the congrega­tion the opportunity to draw the attention of the consistory to broth­ers deemed suitable for the respective offices. The consistory with the deacons shall present to the congregation at the most twice as many candidates as there are vacancies to be filled.... Those elected shall be appointed by the consistory with the deacons.

• The release of a minister from a church:

FRCA: Article 7- From one church to another (CanRC: Article 9)

A minister once lawfully called shall not leave the church to which he is bound to take up the ministry elsewhere without the consent of his consistory with the deacons and the approval of classis.

• The dismissal of a minister:

FRCA: Article 14 - Dismissal (CanRC: Article 11)

The consistory with the deacons shall not dismiss a minister from his bond with the congregation without the approval of classis....

It should be borne in mind that, even as elders and deacons meet to­gether to decide particular matters, the two offices have received different mandates from the Head of the Church. Each office-bearer is to focus his attention on his own mandate, and not interfere in the work of the other office. This, however, does not exclude the need for good and close cooperation ¹²² between elders and deacons. Such cooperation is enhanced by meet­ing together from time to time.

7.1.2 Deacons added to the Consistory

Although the churches agree that a consistory is composed of the min­isters) and the elders, the churches make allowance for the deacons to be included with the consistory if numbers so require it:

FRCA: Article 37- Consistory and the deacons (CanRC: Article 39)

Where the number of elders and deacons is small the deacons may be added to the consistory by local arrangement. This shall invariably be done where there are less than three elders and less than three dea­cons. In these circumstances matters pertaining to supervision and discipline shall be handled with the advice of the deacons and mat­ters pertaining to the office of deacons with the advice of the elders.

Forming one body together so that neither office makes decisions on the strength of input from less than three brothers is Scripturally wise. One brother responsible for making all the decisions of a given office leaves the brother wide open to the temptation of acting as a monarch; two Mothers responsible for making all the decisions leaves open the possibility for a stand off between the two brothers. Neither situation is healthy tor the church of Jesus Christ. Hence the wisdom of having a minimum of three office-bearers in a given office, and, if that is not possible, to draw on the brother(s) of the other office.

It should be noted that in Article 30 of the Belgic Confession we confess that the ministers and elders, together with the deacons, form the consistory: "We believe that this true Church must be governed according to the Spiritual order which our Lord has taught us in His Word. There should be ministers or pastors to preach the Word of God and to administer the sacraments; there should also be elders and deacons who, together with the pastors, form the council of the Church."

Such was the case when deBres wrote the Belgic Confession in 1561, and it was still so in 1568 when the Convent of Wezel drew up a Church Order. Due to historical reasons, however, the deacons in subsequent years became increasingly involved in financial matters, so that a separa­tion developed between the offices of minister and elder on the one hand and the office of deacon on the other. This development was reflected in the Church Order of Dort 1618-1619. On the basis of Scripture one cannot say that the one is more correct than the other is. Our Church Order today ¹²³ stipulates neither of the two extremes above, but has the deacons working together with the consistory in certain matters. It should also be added that standard practice in the churches has elders and deacons commonly coop­erating together as required. Nevertheless, it should be clear that the Lord has given different mandates to elders and deacons respectively, and these different mandates must be kept in mind as the office-bearers do their work, also when they meet together.

7.2 Classis The churches involve classis in matters they themselves were unable to finalise. If local churches have a problem, such as a difficult discipline case, they may seek advice from their neighbouring churches via classis. As slated earlier, it is a scriptural principle that there is wisdom in consulting together. Classis, then, does not set its own agenda, but the churches that meet together list the items each church may wish on the agenda. The churches have agreed to the following:

FRCA: Article 30 - Authority of the assemblies (CanRC: Article 30)

... A major assembly shall deal only with matters which could not he finished in the minor assembly or which belong to its churches in common. A new matter may be put on its agenda only when the mi­nor assembly has dealt with it. The churches have also agreed to assign certain tasks to classes. Within the communion of the churches it is needful to be the brothers’ keeper. Hence:

• Church visitation:

FRCA: Article 44-Church Visitors (CanRC: Article 46)

Each year classis shall authorise at least two of the more experienced and able ministers to visit the churches in that year. If necessary the classis may authorise a capable eider to carry out this task together with a minister. It shall be the task of these visitors to inquire whether all things are regulated and done in full harmony with the Word of God, whether the office-bearers fulfil the duties of their office faithfully as they have promised, and whether the Church Order is be­ing observed and maintained in every respect, in order that they may in good time fraternally admonish those who are found negligent in any thing, and that by their good counsel and advice all things may be directed towards the edification and preservation of Christ’s church. They shall submit written reports of their visits to classis. ^124.

Church visitation serves to assure the churches that when they meet together in their assemblies they are meeting as churches which are faith­ful in their service of the Lord. The fact that Satan attacks Christ’s church­es relentlessly, plus the fact that office-bearers are sinful, means that churches can stray from the truth of God. Paul’s warning to the elders of Ephesus to "take heed to yourselves" (Acts 20:28) is translated by the churches into a duty for the churches together at classis to keep an eye on each other. This is officially done via church visitors. These church visi­tors are to inquire whether the office-bearers are faithful in carrying out their respective offices, ensuring faithful preaching, pure administration of the sacraments and the exercising of church discipline. If the church visited is found to be a faithful church of the Lord, the visitors report this to classis, testifying thereby to the other churches in classis that this is a worthy sister church with which they can work together. When church visitors find a church to be unfaithful in any matter, they must speak to the consistory, not on their own authority, but on the basis of Scripture, in brotherly admonition. On the basis of the consistory’s response to the ad­monition the visitors report to classis.

• The appointment of counsellors for vacant churches:

FRCA: Article 43 - Counsellors (CanRC: Article 45, Article 4)

Each vacant church shall request classis to appoint as counsellor the minister it desires as such, to the end that he max assist the consistory in maintaining good order and especially may lend his aid in the mat­ter of the calling of a minister; he shall also sign the letter of call. The value of a theological training is recognised in this article. When a church has no minister of the Word, the neighbouring churches through classis come to its assistance by appointing one of the neighbouring min­isters to the role of counsellor. His task is to stay informed of matters per­taining to the vacant church, and ensure that good order is maintained in all matters, for example, that office-bearers are appointed according to the correct procedures. He is also to give advice as required.

It should be noted that the counsellor is not made an office-bearer of the vacant congregation. Office-bearers have authority in their own congrega­tion alone. This is true of the counsellor as well. Nevertheless, the princi­ples drawn out in Chapter 1, Paragraph 3 obligate the Consistory of the vacant church to make use of the counsellor.

• Eligibility for the ministry and ordination or installation:

The churches have agreed to involve each other via classis when a va­cant church calls a man to be its minister. ^125.

FRCA: Article 5.B - Eligibility for the ministry (CanRC Article 4.B)

Only those shall be declared eligible for call within the churches who
(1) have passed a preparatory examination by the classis in which they live ...

FRCA: Article 6- Ordination and installation of ministers of the Word (CanRC: Article 5)

A.    Regarding those who have not served in the ministry: before, the
following shall be observed:
I. They shall be ordained only after classis has approved the call.
The classis shall approve the call ... b. following a peremptory ex­amination of the candidate....
B.    regarding those who have served in the ministry the following
shall be observed:
They shall be installed after classis has approved the call....

Again, the principles listed in Chapter I, Paragraph 3 form the moti­vation for this agreement between the churches. It is wise to consult with the brotherhood in a matter as weighty as receiving a Minister of the Word. Further, the minister’s work in one congregation invariably affects the neighbouring congregations. So the neighbouring congregations should receive opportunity to comment on the man’s faithfulness to Scripture.

• Release of a minister:

The churches within the bond are, by God’s ordinance, to work to­gether. So a minister’s task affects not just his own congregation but also the neighbouring churches. For that reason the churches have agreed that no minister shall cease his work in a congregation of a given classical re­sort unless classis has provided a release:

FRCA: Article 6 - Ordination and installation of ministers of the Word (CanRC: Article 5)

B. Regarding those who are serving in the ministry the following shall be observed:
They shall be installed after classis has approved the call.
1. For this approval as well as for the installation the minister shall show ...a declaration ... from classis that he has been honourably discharged from his service in that... classis.... ^126. This principle pertains also to being called to an extraordinary task (Ar­ticle 12), dismissal from office (Article 14), and entering another vocation (Article 15).

• Dealing with appeals from church members:

Decisions made by ecclesiastical assemblies are binding. The Head of the Church has given authority to the Consistory, and so it is for the mem­bers of the congregation to accept the decisions made by the Consistory.

Nevertheless, it remains a fact that the brothers of a consistory are sin­ful men who can make mistakes. For the protection of the wronged mem­ber, then, the churches have recognised that within the bond of churches the Lord provides a way for a wrong to be corrected. Here, then, is another task for classis:

FRCA: Article 31 -Appeals (CanRC Article 31)

If anyone complains that he has been wronged by the decision of a minor assembly he shall have the right of appeal to the major as­sembly; and whatever may be agreed upon by a majority vote shall be considered settled and binding, unless it is proved to be in conflict with the Word of God or with the Church Order.

Important here is the motive of the appellant. Every church member must adopt for himself the attitude that it is the Lord who, in His care for the congregation, has given specific brothers as office-bearers to the con­gregation. Therefore, when a consistory gives its judgment in a matter, the congregation members must start with the premise that the brothers aim to perform their office correctly. If it nevertheless appears that consistory erred over against a member, it must be with a spirit of reluctance that he appeals to classis. Likewise, if classis errs, it is with a spirit of reluctance that an appeal is sent to synod. Appeals should not be regarded as a matter of course for one to pursue if one does not get his way.

7.3 Regional Synod The Canadian Reformed Churches have agreed to the following about Regional Synod:

CanRC: Article 47 - Regional Synod (FRCA: no parallel agreement)

Each year some neighbouring classes shall send delegates to meet in a regional synod. To this regional synod each classis shall delegate four ministers and four elders. If there are three classes, the number ¹²⁷ shall be three ministers and three elders; if there are four or more classes, the number shall be two ministers and two elders. At the close of the regional as well as of the general synod the time and place of the next synod shall be determined and the convening Church for that meeting appointed. In case it appears necessary to convene a regional or general synod be­fore the appointed time, the convening Church shall determine the time and place with the advice of the classis or regional synod respectively.

At the last regional synod before the general synod delegates shall be chosen to that general synod. The task of regional synod is captured in Article 30 (see below).

7.4 General Synod The churches have agreed to the following about synods specifically:

FRCA: Article 45 - Synod (CanRC: Article 49)

The synod shall be held once every three years. Each classis shall delegate two ministers and two elders to synod. At the close of syn­od the time and place for the next synod shall be determined and a church shall be appointed to convene it. A synod shall be convened before the appointed time if according to the judgment of at least two classes this appears necessary. Its time and place shall be decided by the church appointed as convening church for the next regular synod, subject to the approval of its classis. The task of synod has already been stated in Article 30:

FRCA: Article 30 - Authority of the assemblies (CanRC: Article 30)

These assemblies shall only deal with ecclesiastical matters and in an ecclesiastical manner. A major assembly shall deal only with mat­ters which could not be finished in the minor assembly or which be­long to its churches in common. A new matter may be put on its agen­da only when the minor assembly has dealt with it.

Unfinished matters from the minor assembly rightly on the agenda of regional synod would include matters as classes formation and appeals. Matters belonging to the agenda of the general synod include matters as Bible translations, training for the ministry or relationships with church­es abroad. In the Free Reformed Churches of Australia, where no Re­gional Synod is possible, matters that otherwise would have a place on ¹²⁸ the agenda of Regional Synod now receive a place on the agenda of General Synod. That relationships with other churches is not a local matter but instead a matter for the bond of churches together is specifically acknowledged in the Church Order:

FRCA: Article 46 - Relationship with other churches (CanRC: Article 50)

The relationship with other churches shall he regulated by synod. With churches of Reformed confession sister relations shall he main­tained as much as possible. On non-essential points of ecclesiasti­cal practice other churches shall not be rejected.

Non-essential points of ecclesiastical practice are, for example, the number of times a baby is sprinkled with water at baptism, whether to stand or sit for the Lord’s Supper, whether people should kneel for prayer. The question of who a Consistory may permit to the Lord’s table is not a "non­essential point of ecclesiastical practice" since it receives particular atten­tion in Article 57 (see below). As is the case with classis, so also a synod has no authority. Its agenda is put together by the churches (through the minor assemblies) and the churches agree to accept what Synod decides, unless its decisions are con­trary to Scripture.

Synods are short lived. Once the established agenda is completed, a Synod no longer exists. Yet instances arise where the mind of the bond of churches is required or where decisions made by Synod need to be executed. Accordingly, the churches have agreed that Synod may appoint deputies to carry out specific tasks.

FRCA: Article 48 -Deputies of major assemblies (CanRC: Article 48)

Each synod shall appoint deputies who are to assist the classes in all matters provided for in the Church Order. A classis may request these deputies to assist in cases of special difficulties. Each synod shall also appoint deputies to carry out its own decisions. Different deputies shall be appointed as much as possible for separate matters. All deputies shall keep proper record of their work and submit a written re­port. With regard to deputies assisting in "all matters provided for in the Church Order," these matters refer to the ordination and installation of ministers ¹²⁹ (FRCA Article 14; CanRC Article 11), and the deposition of minis­ters (FRCA Article 76; CanRC Article 71). The Canadian churches also require the assistance of deputies of (regional) synod at the retirement of ministers (CanRC Article 13). With regard to deputies carrying out synod’s own decisions, the refer­ence is to persons being made responsible for relations with other church­es, Bible translation, training for the ministry, synod procedures and rules, archives and library of synod, etc. Since deputies function on behalf of the churches, they must report to the churches assembled in (next) Synod on the work they have done.

8. Other Matters Pertaining to Assemblies 8.1 Prayer and Censure FRCA: Article 29 - Proceedings (CanRC: Article 34)

The proceedings of all assemblies shall begin and end with prayer.

One might question the necessity of including such an article in the Church Order. However, its inclusion is important for two reasons. One, it serves to impress that our help is in the Name of the Lord (Psalms 124:8). At every assembly the brothers are busy with the Ford’s work. Before the broth­ers begin their work they need to ask the Ford for wisdom to make decisions that are pleasing to Him and of benefit to His churches. On completion of their work they do well to ask for the Lord’s blessing on the decisions made.

Secondly, this agreement serves to undergird the stipulation of two oth­er articles in the Church Order. The brothers that meet in the assemblies remain sinful brothers, and in recognition of this fact, the churches have given to the chairman of an assembly a mandate:

FRCA: Article 34 - Chairman and clerk (CanRC: Article 35)

In all assemblies there shall he a chairman.... The chairman’s task is to ... deny the floor to those who argue about minor things or who lei themselves be carried away and cannot control their emotions, and discipline those who refuse to listen.

Further,

FRCA: Article 47 - Censure in classis and synod (CanRC: Article 44)

At the close of the major assemblies censure shall be exercised over those who in the meeting have done something worthy of reproof. ^130. When there has been unbrotherly conduct and disharmony in a meet­ing, prayer is not possible unless there has been reconciliation. See Matthew 5:23-24. By agreeing to the need for prayer at the close of meet­ings of the churches, the churches ensure that peace and harmony prevails amongst the brothers individually and the churches collectively.

8.2 Tasks of the chairman and clerk I Record Keeping

FRCA: Article 34 - Chairman and clerk (CanRC: Articles 35 and 36)

In all assemblies there shall he a chairman and a clerk. The chair­man ’s task is to present and explain clearly the matters to he dealt with and ensure that every one observes due order in speaking.... His task shall cease when the assembly ends. The clerk shall keep an accurate record of all things worthy of being recorded.

Local rules will outline the tasks of the chairman and the clerk in far more detail. Keeping accurate records of previous decisions and their grounds is important for a couple of reasons. One is simply the matter of consistency and continuity. Further, the churches have agreed not to reopen a settled matter without good reasons:

FRCA: Article 33 - Proposals (CanRC: Article 33)

Matters once decided upon may not be proposed again unless they are substantiated by new grounds.

Hence:

FRCA: Article 49-Archives (CanRC: Article 43)

The assemblies shall ensure that proper care is taken of the archives.

8.3 Constitution of a Consistory /Places without a Consistory The churches have agreed that before a new congregation can be insti­tuted, concurring advice of classis is required.

FRCA: Article 38 - Constitution of a consistory (CanRC: Article 40)

If a consistory is to be constituted for the first time or anew, the advice of classis shall be sought. The churches have agreed to seek advice from the neighbouring churches because the new congregation will become a member of the fed­eration. Then the federation of churches (via classis) will want to be satisfied that the motives for institution are valid (or is it an attempt to break ¹³¹ away from a disliked minister or consistory - which is an unchristian atti­tude), that there are adequate office-bearers to tend to the needs of the sheep in this new flock, and that the new congregation can survive (though as­sistance can be offered here if necessary). In short, the churches need to be assured that this new church is a worthy member of the bond of churches. Until such times as a consistory can be constituted, the churches have agreed to the following arrangement:

FRCA: Article 39 - Places without a consistory (CanRC: Article 41)

Places where as yet no consistory can be constituted shall he assigned by classis to the care of a neighbouring consistory. The churches have included this stipulation in the Church Order to en­sure that all sheep of the Lord receive the pastoral care they require. Yet even here the Scriptural principle of decentralisation implies that a new church should be instituted in the new locality as soon as feasible.

8.4 Mission Work The gospel of salvation in Jesus Christ has been entrusted to the church (1 Timothy 3:15; 1 Timothy 4:6). The church is charged by the Lord to bring this gospel to the ends of the earth (Matthew 28:19 f). Each church, then, has the privileged obligation to do all within its ability to cause the gospel to go out to those who do not know the Lord. However, not every church has within its own membership the means to support a missionary. It is fit­ting, then, that the churches of a given area cooperate together in mission work. This is what the churches have agreed to do.

FRCA: Article 50 - Mission (CanRC: Article 51)

The churches shall endeavour to fulfil their missionary task. In doing so they shall observe the provisions of this Church Order. When churches cooperate in mission work they shall as much as possible observe the division into classes.

It could be argued that the matter of Mission would be better placed in Section I of the Church Order. The reason for its placement in Section 2 is because it speaks of the churches engaging in mission work cooperatively in classical areas.

9. Assemblies in the FRCA without Formal Classes For some fifty years since the inception of the bond of Free Reformed Churches in Australia, these churches in practice knew only two of the traditional ¹³² ecclesiastical assemblies. These are the Consistory and the Synod. A level between this most minor and most major assembly was artificially filled by the formation of a so-called ’classis-church’. Many of the func­tions relegated in the Church Order of Dort to classis (= a meeting of a number of churches in a given area) arc in the FRCA relegated to this ’classis-church’. By a decision of Synod, a ’classis-church’ was assigned to each church within the bond. Specifically, a given church’s assigned ’classis-church’ was simply the next church in alphabetical order, regardless of geographic proximity. Upon receipt of material for classis agenda, the consistory of the classis-church declared its consistory meeting to be a classis, and then proceeded to deal with the item(s) placed on its agenda by (members of) the church for which it was to function as classis. The church that needed classis involvement for the proper functioning of church life in its congre­gation was permitted to send two delegates to classis. In the event that an appeal was needed against any decision of classis-church. the consistory of the preceding church in alphabetical order served as "second appeal church". (Here the opportunity provided by the Regional Synod is simulated.) So Article 31 of the italicised section of the Church Order (and "articles in italic print are in force until classes hare been formed". sec Acts 1994, Article 32 and Appendix D of these Acts) specifies the following:

FRCA: Article 31 -Appeals

As long as there are no classes, appeals under Article 31 CO shall be conducted as follows:
a. stage 1: to the appointed classis church
b. stage 2: to the appointed second appeal church
c. stage 3: to the synod.

Note: stage 2 will not function when an appeal is made within two months prior to a synod.

Meanwhile, to get around the fact that the churches did not meet each other, Synod 1956 already specified that synods would be held every two years as long as classes were not formed (Acts, Article 7). Further, some matters that obviously pertain to the churches as a whole were in the meantime relegated to Synod’s agenda. The most obvious example is the matter of church visitation. Does this system work? The answer is both Yes and No. Yes, in the sense that there was a court to which a consistory/appellant could turn for ¹³³ advice/adjudication in any given matter. In this regard, the concept of classis-church has assisted the FRCA to normalise church life to a large degree.

Yet experience has taught that there are distinct disadvantages to this system. First and foremost is the fact that the churches met together only once in two years. This was too infrequent to develop like-mindedness on issues important to church life. The result in turn was a gradual drifting apart, as well as the growth of an independentistic flavour among the churches. Further, one’s classis-church could be geographically so far re­moved from a church seeking advice that it did not sufficiently understand I he circumstance in which advice was sought. This has in the past led to some frustration and friction. Altogether, then, the sooner classes can be formed within a federation of churches, the better it shall be for church life.

Meanwhile, the practice in the Free Reformed Churches of Australia demonstrates that the principles of the Word of God can be filled out in var­ious practical ways, depending on the local circumstances. In the kingdom of God there is place and need for creative imagination as one prayerfully seeks, within the parameters of God’s revealed will, how best to promote the well-being of the churches of Jesus Christ.

^134.

---------- ¹ Three kinds of ecclesiastical assemblies shall be maintained: the consistory, the classis church, and the synod.

² The classis church has the same jurisdiction over the consistory as the synod has over the classis church.

³ The synod shall be held once every two years.

⁴ For further details on this convent see Chapter 3, Paragraph 2.

⁵ The synod shall appoint some of the most experienced and capable ministers to visit the churches each year. If necessary synod may appoint a capable elder to carry out this task together with a minister. It shall be the task of these visitors to inquire whether all things are regulated and done in full harmony with the Word of God, whether the office-bearers fulfil the duties of their office faithfully as they have promised, and whether the Church Order is being observed and maintained in every respect, in order that they may in good time fraternally admonish those who are found negligent in any thing, and that by their good counsel and advice all things may be directed towards the edification and preserva­tion of Christ’s church. They shall submit written reports of their visits to synod, with copies to the consistories concerned.

⁶ Each vacant church shall request its classis church to appoint as counsellor the minister it desires as such, to the end that he may assist the consistory in maintaining good order and especially may lend his aid in the matter of the calling of a minister; he shall also ¹⁹⁰ sign the letter of call. When a vacancy arises less than two months prior to a synod meet­ing, the synod shall appoint a counsellor.

⁷ (1) have passed a preparatory examination by the synod ....

⁸ As long as there are no classes, appeals under Article 31 CO shall be conducted as fol­lows: a.stage 1: to the appointed classis church b.stage 2: to the appointed second appeal church c.stage 3: to the synod.

Note: stage 2 will not function when an appeal is made within two months prior to a synod

⁹ The synod shall be held once every two years. Each consistory shall delegate one minis­ter and one elder to synod. At the close of synod the time and place for the next synod shall be determined and a church shall be appointed to convene it. A synod shall be con­vened before the appointed time if according to the judgment of at least two churches this appears necessary. Its time and place shall be decided by the church appointed as con­vening church for the next regular synod, subject to the approval of its classis church.

¹⁰ If a consistory is to be constituted for the first time or anew, the advice of the classis church shall be sought.

¹¹ Places where as yet no consistory can be constituted shall be assigned by synod to the care of a neighbouring consistory.

^191.