Excerpts from the Presbyterian
"Book of Order"
Contents
2. The Great Ends of the Church
II THE CHURCH AND ITS CONFESSIONS
III THE CHURCH AND ITS MISSION
1. The Church. Universal and Particular
VI THE CHURCH AND ITS OFFICERS
II THE ELEMENTS OF CHRISTIAN WORSHIP
2. Scripture Read and Proclaimed
These few pages are a brief (4% by word count) excerpt of the Book of Order of the Presbyterian Church (USA) (438 pages).
A full electronic version of the Book of Order (*.pdf) can be found at: http://www.pcusa.org/oga/constitution.htm
CHAPTER I
1. The Head of the Church (Back to Contents)
a. All power in heaven and earth is given to Jesus Christ by Almighty God, who raised Christ from the dead and set him above all rule and authority, all power and dominion, and every name that is named, not only in this age but also in that which is to come. God has put all things under the Lordship of Jesus Christ and has made Christ Head of the Church, which is his body.
b. Christ calls the Church into being, giving it all that is necessary for its mission to the world, for its building up, and for its service to God. Christ is present with the Church in both Spirit and Word. It belongs to Christ alone to rule, to teach, to call, and to use the Church as he wills, exercising his authority by the ministry of women and men for the establishment and extension of his Kingdom.
c. Christ gives to his Church its faith and life, its unity and mission, its officers and ordinances. Insofar as Christ’s will for the Church is set forth in Scripture, it is to be obeyed. In the worship and service of God and the government of the church, matters are to be ordered according to the Word by reason and sound judgment, under the guidance of the Holy Spirit.
2. The Great Ends of the Church (Back to Contents)
The great ends of the church are the proclamation of the gospel for the salvation of humankind; the shelter, nurture, and spiritual fellowship of the children of God; the maintenance of divine worship; the preservation of the truth; the promotion of social righteousness; and the exhibition of the Kingdom of Heaven to the world.
3. The Historic Principles of Church Order (Back to Contents)
In setting forth the following form of government, worship, and discipline, the Presbyterian Church (U.S.A.) reaffirms the historic principles of Church order which have been a part of our common heritage in this nation and which are basic to our Presbyterian concept and system of church government, namely:
(1) (a) That .God alone is Lord of the conscience, and hath left it free from the doctrines and commandments of men which are in anything contrary to his Word, or beside it, in matters of faith or worship.
(b) Therefore we consider the rights of private judgment, in all matters that respect religion, as universal and unalienable: We do not even wish to see any religious constitution aided by the civil power, further than may be necessary for protection and security, and at the same time, be equal and common to all others.
(7) That all Church power, whether exercised by the body in general or in the way of representation by delegated authority, is only ministerial and declarative; that is to say, that the Holy Scriptures are the only rule of faith and manners; that no Church governing body ought to pretend to make laws to bind the conscience in virtue of their own authority; and that all their decisions should be founded upon the revealed will of God. Now though it will easily be admitted that all synods and councils may err, through the frailty inseparable from humanity, yet there is much greater danger from the usurped claim of making laws than from the right of judging upon laws already made, and common to all who profess the gospel, although this right, as necessity requires in the present state, be lodged with fallible men.
(8) Lastly, that if the preceding scriptural and rational principles be steadfastly adhered to, the vigor and strictness of its discipline will contribute to the glory and happiness of any church. 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 universal.
4. The Historic Principles of Church Government (Back to Contents)
The radical principles of Presbyterian church government and discipline are: That the several different congregations of believers, taken collectively, constitute one Church of Christ, called emphatically the Church; that a larger part of the Church, or a representation of it, should govern a smaller, or determine matters of controversy which arise therein; that, in like manner, a representation of the whole should govern and determine in regard to every part, and to all the parts united: that is, that a majority shall govern; and consequently that appeals may be carried from lower to higher governing bodies, till they be finally decided by the collected wisdom and united voice of the whole Church. For these principles and this procedure, the example of the apostles and the practice of the primitive Church are considered as authority.
CHAPTER II
THE CHURCH AND ITS CONFESSIONS
a. The Presbyterian Church (U.S.A.) states its faith and bears witness to God’s grace in Jesus Christ in the creeds and confessions in The Book of Confessions. In these confessional statements the church declares to its members and to the world
who and what it is,
what it believes,
what it resolves to do.
b. These statements identify the church as a community of people known by its convictions as well as by its actions. They guide the church in its study and interpretation of the Scriptures; they summarize the essence of Christian tradition; they direct the church in maintaining sound doctrines; they equip the church for its work of proclamation.
These confessional statements are subordinate standards in the church, subject to the authority of Jesus Christ, the Word of God, as the Scriptures bear witness to him. While confessional standards are subordinate to the Scriptures, they are, nonetheless, standards. They are not lightly drawn up or subscribed to, nor may they be ignored or dismissed. The church is prepared to counsel with or even to discipline one ordained who seriously rejects the faith expressed in the confessions. Moreover, a more exacting amendment process is required to change the confessions of the church than is required to change the Constitution in matters of government, worship, or discipline. Yet the church, in obedience to Jesus Christ, is open to the reform of its standards of doctrine as well as of governance. The church affirms ‘Ecclesia reformata, semper reformanda.’, that is, ‘The church reformed, always reforming.’ according to the Word of God and the call of the Spirit.
In its confessions, the Presbyterian Church (U.S.A.) gives witness to the faith of the Church catholic. The confessions express the faith of the one, holy, catholic, and apostolic Church in the recognition of canonical Scriptures and the formulation and adoption of the ecumenical creeds, notably the Nicene and Apostles.
Creeds with their definitions of the mystery of the triune God and of the incarnation of the eternal Word of God in Jesus Christ.
In its confessions, the Presbyterian Church (U.S.A.) identifies with the affirmations of the Protestant Reformation. The focus of these affirmations is the rediscovery of God’s grace in Jesus Christ as revealed in the Scriptures. The Protestant watchwords: grace alone, faith alone, Scripture alone, embody principles of understanding which continue to guide and motivate the people of God in the life of faith.
In its confessions, the Presbyterian Church (U.S.A.) expresses the faith of the Reformed tradition. Central to this tradition is the affirmation of the majesty, holiness, and providence of God who creates, sustains, rules, and redeems the world in the freedom of sovereign righteousness and love. Related to this central affirmation of God’s sovereignty are other great themes of the Reformed tradition:
(1) The election of the people of God for service as well as for salvation;
(2) Covenant life marked by a disciplined concern for order in the church according to the Word of God;
(3) A faithful stewardship that shuns ostentation and seeks proper use of the gifts of God’s creation;
(4) The recognition of the human tendency to idolatry and tyranny, which calls the people of God to work for the transformation of society by seeking justice and living in obedience to the Word of God.
Thus, the creeds and confessions of this church reflect a particular stance within the history of God’s people. They are the result of prayer, thought, and experience within a living tradition. They serve to strengthen personal commitment and the life and witness of the community of believers.
CHAPTER III
The mission of the Church is given form by God’s activity in the world as told in the Bible and understood by faith.
a. God created the heavens and the earth and made human beings in God’s image, charging them to care for all that lives; God made men and women to live in community, responding to their Creator with grateful obedience. Even when the human race broke community with its Maker and with one another, God did not forsake it, but out of grace chose one family for the sake of all, to be pilgrims of promise, God’s own Israel.
b. God liberated the people of Israel from oppression; God covenanted with Israel to be their God and they to be God’s people, that they might do justice, love mercy, and walk humbly with the Lord; God confronted Israel with the responsibilities of this covenant, judging the people for their unfaithfulness while sustaining them by divine grace. God was incarnate in Jesus Christ, who announced good news to the poor, proclaimed release for prisoners and recovery of sight for the blind, let the broken victims go free, and proclaimed the year of the Lord’s favor. Jesus came to seek and to save the lost; in his life and death for others God’s redeeming love for all people was made visible; and in the resurrection of Jesus Christ there is the assurance of God’s victory over sin and death and the promise of God’s continuing presence in the world.
God’s redeeming and reconciling activity in the world continues through the presence and power of the Holy Spirit, who confronts individuals and societies with Christ’s Lordship of life and calls them to repentance and to obedience to the will of God.
The Church of Jesus Christ is the provisional demonstration of what God intends for all of humanity.
a. The Church is called to be a sign in and for the world of the new reality which God has made available to people in Jesus Christ.
b. The new reality revealed in Jesus Christ is the new humanity, a new creation, a new beginning for human life in the world:
c. The Church is the body of Christ, both in its corporate life and in the lives of its individual members, and is called to give shape and substance to this truth.
The Church is called to tell the good news of salvation by the grace of God through faith in Jesus Christ as the only Savior and Lord, proclaiming in Word and Sacrament that
(1) the new age has dawned.
(2) God who creates life, frees those in bondage, forgives sin, reconciles brokenness, makes all things new, is still at work in the world.
The Church is called to present the claims of Jesus Christ, leading persons to repentance, acceptance of him as Savior and Lord, and new life as his disciples.
The Church is called to be Christ’s faithful evangelist
(1) Going into the world, making disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all he has commanded;
(2) Demonstrating by the love of its members for one another and by the quality of its common life the new reality in Christ; sharing in worship, fellowship, and nurture, practicing a deepened life of prayer and service under the guidance of the Holy Spirit;
(3) Participating in God’s activity in the world through its life for others by
(a) healing and reconciling and binding up wounds,
(b) ministering to the needs of the poor, the sick, the lonely, and the powerless,
(c) engaging in the struggle to free people from sin, fear, oppression, hunger, and injustice,
(d) giving itself and its substance to the service of those who suffer,
(e) sharing with Christ in the establishing of his just, peaceable, and loving rule in the world.
The Church is called to undertake this mission even at the risk of losing its life, trusting in God alone as the author and giver of life, sharing the gospel, and doing those deeds in the world that point beyond themselves to the new reality in Christ.
The Church is called
a. to a new openness to the presence of God in the Church and in the world, to more fundamental obedience, and to a more joyous celebration in worship and work;
b. to a new openness to its own membership, by affirming itself as a community of diversity, becoming in fact as well as in faith a community of women and men of all ages, races, and conditions, and by providing for inclusiveness as a visible sign of the new humanity;
c. to a new openness to the possibilities and perils of its institutional forms in order to ensure the faithfulness and usefulness of these forms to God’s activity in the world;
d. to a new openness to God’s continuing reformation of the Church ecumenical, that it might be a more effective instrument of mission in the world.
CHAPTER IV
1. The Church. Universal and Particular (Back to Contents)
The Church universal consists of all persons in every nation, together with their children, who profess faith in Jesus Christ as Lord and Savior and commit themselves to live in a fellowship under his rule.
Since this whole company cannot meet together in one place to worship and to serve, it is reasonable that it should be divided into particular congregations. The particular church is, therefore, understood as a local expression of the universal Church.
A particular church consists of those persons in a particular place, along with their children, who profess faith in Jesus Christ as Lord and Savior and who have been gathered for the service of God as set forth in Scripture, subject to a particular form of church government.
Each particular church of the Presbyterian Church (U.S.A.) shall be governed by this Constitution. Its officers are ministers of the Word and Sacrament, elders, and deacons. Its government and guidance are the responsibility of the session. It shall fulfill its responsibilities as the local unit of mission for the service of all people, for the upbuilding of the whole church, and for the glory of God.
2. The Unity of the Church (Back to Contents)
The unity of the Church is a gift of its Lord and finds expression in its faithfulness to the mission to which Christ calls it. The Church is a fellowship of believers which seeks the enlargement of the circle of faith to include all people and is never content to enjoy the benefits of Christian community for itself alone.
There is one Church. As the Bible speaks of the one body which is the Church living under the one Spirit of God known through Christ, it reminds us that we have .one Lord, one faith, one baptism, one God and Father of us all.. (Ephesians 4:5.6)
Visible oneness, by which a diversity of persons, gifts, and understandings is brought together, is an important sign of the unity of God’s people. It is also a means by which that unity is achieved. Further, while divisions into different denominations do not destroy this unity, they do obscure it for both the Church and the world. The Presbyterian Church (U.S.A.), affirming its historical continuity with the whole Church of Jesus Christ, is committed to the reduction of that obscurity and is willing to seek and to maintain communion and community with all other branches of the one, catholic Church.
3. Principles of Presbyterian Government (Back to Contents)
The Presbyterian Church (U.S.A.) reaffirms, within the context of its commitment to the Church universal, a special commitment to basic principles of Presbyterian polity:
a. The particular churches of the Presbyterian Church (U.S.A.) wherever they are, taken collectively, constitute one church;
b. This church shall be governed by presbyters (elders and ministers of the Word and Sacrament, traditionally called ruling and teaching elders);
c. These presbyters shall come together in governing bodies (traditionally called judicatories or courts) in regular gradation;
d. Presbyters are not simply to reflect the will of the people, but rather to seek together to find and represent the will of Christ;
e. Decisions shall be reached in governing bodies by vote, following opportunity for discussion, and a majority shall govern;
f. A higher governing body shall have the right of review and control over a lower one and shall have power to determine matters of controversy upon reference, complaint, or appeal;
g. Presbyters are ordained only by the authority of a governing body;
h. Ecclesiastical jurisdiction is a shared power, to be exercised jointly by presbyters gathered in governing bodies;
i. Governing bodies possess whatever administrative authority is necessary to give effect to duties and powers assigned by the Constitution of the church.
The nature of Presbyterian order is such that it shares power and responsibility. The system of governing bodies, whether they have authority over one or many churches, sustains such mutual relationships within the structures as to express the unity of the church.
The Presbyterian system of government calls for continuity with and faithfulness to the heritage which lies behind the contemporary church. It calls equally for openness and faithfulness to the renewing activity of the
This form of government is established in the light of Scripture to give order to this church but is not regarded as essential to the existence of the Church of Jesus Christ nor to be required of all Christians.
4. Diversity and Inclusiveness (Back to Contents)
The church in its witness to the uniqueness of the Christian faith is called to mission and must be responsive to diversity in both the church and the world. Thus the fellowship of Christians as it gathers for worship and orders its corporate life will display a rich variety of form, practice, language, program, nurture, and service to suit culture and need.
Our unity in Christ enables and requires the church to be open to all persons and to the varieties of talents and gifts of God’s people, including those who are in the communities of the arts and sciences.
The Presbyterian Church (U.S.A.) shall give full expression to the rich diversity within its membership and shall provide means which will assure a greater inclusiveness leading to wholeness in its emerging life.
Persons of all racial ethnic groups, different ages, both sexes, various disabilities, diverse geographical areas, different theological positions consistent with the Reformed tradition, as well as different marital conditions (married, single, widowed, or divorced) shall be guaranteed full participation and access to representation in the decision making of the church.
CHAPTER V
1. The Meaning of Membership (Back to Contents)
a. The incarnation of God in the life, death, and resurrection of Jesus Christ gives to the church not only its mission but also its understanding of membership. One becomes an active member of the church through faith in Jesus Christ as Savior and acceptance of his Lordship in all of life. Baptism and a public profession of faith in Jesus as Lord are the visible signs of entrance into the active membership of the church.
b. Persons may enter into active church membership in the following ways: by profession of faith, reaffirmation of faith in Jesus Christ, or transfer of certificate from some other church.
c. When persons baptized as infants reach an age when they are ready to make public their profession of faith and accept their responsibility in the life of the church, the session should invite, encourage, and help them prepare for their responsibility as active church members. The age at which young persons should make such public profession is not precisely fixed. It is left to the prudence of the session to judge, after careful examination, the readiness of those who apply for active membership.
d. When persons who have not been baptized desire to profess their faith in Christ and be incorporated in the life of the church as believers, they shall do so by making public their profession of faith and receiving baptism after appropriate instruction and examination by the session.
e. Persons who have made a profession of faith and have been received into membership in a particular church may be received by the session upon receipt of a certificate of transfer from the church in which they have been most recently a member.
f. It is sometimes the case that persons who previously made a profession of faith and became active members in a particular church are unable to secure a certificate of transfer or other evidence of church membership. After instruction and examination by the session, these persons shall reaffirm publicly their profession of faith and their acceptance of responsibility in the life of the church.
A faithful member accepts Christ’s call to be involved responsibly in the ministry of his Church. Such involvement includes
a. proclaiming the good news,
b. taking part in the common life and worship of a particular church,
c. praying and studying Scripture and the faith of the Christian Church,
d. supporting the work of the church through the giving of money, time, and talents,
e. participating in the governing responsibilities of the church,
f. demonstrating a new quality of life within and through the church,
g. responding to God’s activity in the world through service to others,
h. living responsibly in the personal, family, vocational, political, cultural, and social relationships of life,
i. working in the world for peace, justice, freedom, and human fulfillment.
The congregation shall welcome all persons who respond in trust and obedience to God’s grace in Jesus Christ and desire to become part of the membership and ministry of his Church. No persons shall be denied membership because of race, ethnic origin, worldly condition, or any other reason not related to profession of faith. Each member must seek the grace of openness in extending the fellowship of Christ to all persons. Failure to do so constitutes a rejection of Christ himself and causes a scandal to the gospel.
CHAPTER VI
1. Offices of Ministry (Back to Contents)
All ministry in the Church is a gift from Jesus Christ. Members and officers alike serve mutually under the mandate of Christ who is the chief minister of all. His ministry is the basis of all ministries; the standard for all offices is the pattern of the one who came, not to be served but to serve. (Matt. 20:28)
One responsibility of membership in the church is the election of officers who are ordained to fulfill particular functions. The existence of these offices in no way diminishes the importance of the commitment of all members to the total ministry of the church. These ordained officers differ from other members in function only.
The Church offices mentioned in the New Testament which this church has maintained include those of presbyters (ministers of the Word and Sacrament and elders) and deacons.
While the ministry is one, specific forms of ministry may emphasize special tasks and skills and the ordering of the offices of ministry shall reflect this variety. There may be forms of ministry in which primary emphasis is given to proclamation of the Word and the celebration of the Sacraments, forms that stress deeds of love and mercy, forms that are primarily educational, administrative, legislative, or judicial, and forms that are primarily prophetic.
Both men and women shall be eligible to hold church offices. When women and men, by God’s providence and gracious gifts, are called by the church to undertake particular forms of ministry, the church shall help them to interpret their call and to be sensitive to the judgments and needs of others. As persons discover the forms of ministry to which they are called, and as they are called to new forms, they and the church shall pray for the presence and guidance of the Holy Spirit upon them and upon the mission of the Church.
2. Ministers of the Word and Sacrament (Back to Contents)
As the Lord has set aside through calling and training certain members to perform a special ministry of the Word and Sacrament and has committed to them a variety of work to do, the church through the presbytery calls them to the responsibility and office of ministers of the Word and Sacrament. Such ministers shall be members of presbytery which shall designate them to such work as may be helpful to the church in mission, in the performance of which they shall be accountable to the presbytery. They shall be responsible for participation in the larger ministry of the church in addition to the duties to which they are called and designated by the presbytery.
a. The person who fulfills this responsibility has, in Scripture, obtained different names expressive of his or her various duties. As he or she has the oversight of the flock of Christ, he or she is termed bishop. As he or she feeds them with spiritual food, he or she is termed pastor. As a servant of Christ in the Church, the term minister is given. As it is his or her duty to be grave and prudent, and an example to the flock, and to govern well in the house and Kingdom of Christ, he or she is termed presbyter or elder. As he or she is sent to declare the will of God to sinners, and to beseech them to be reconciled to God, through Christ, he or she is termed ambassador. And as he or she dispenses the manifold grace of God and the ordinances instituted by Christ, he or she is termed steward of the mysteries of God. Both men and women may be called to this office.
3. Elders (Back to Contents)
As there were in Old Testament times elders for the government of the people, so the New Testament Church provided persons with particular gifts to share in governing and ministry.
Elders are chosen by the people. Together with ministers of the Word and Sacrament, they exercise leadership, government, and discipline and have responsibilities for the life of a particular church as well as the church at large, including ecumenical relationships. They shall serve faithfully as members of the session.
When elected commissioners to higher governing bodies, elders participate and vote with the same authority as ministers of the Word and Sacrament, and they are eligible for any office.
Elders should be persons of faith, dedication, and good judgment. Their manner of life should be a demonstration of the Christian gospel, both within the church and in the world.
It is the duty of elders, individually and jointly, to strengthen and nurture the faith and life of the congregation committed to their charge. Together with the pastor, they should encourage the people in the worship and service of God, equip and renew them for their tasks within the church and for their mission in the world, visit and comfort and care for the people, with special attention to the poor, the sick, the lonely, and those who are oppressed. They should inform the pastor and session of those persons and structures which
may need special attention. They should assist in worship. They should cultivate their ability to teach the Bible and may be authorized to supply places which are without the regular ministry of the Word and Sacrament. In specific circumstances and with proper instruction, specific elders may be authorized by the presbytery to administer the Lord’s Supper.
Those duties which all Christians are bound to perform by the law of love are especially incumbent upon elders because of their calling to office and are to be fulfilled by them as official responsibilities.
4. Deacons (Back to Contents)
The office of deacon as set forth in Scripture is one of sympathy, witness, and service after the example of Jesus Christ. Persons of spiritual character, honest repute, of exemplary lives, brotherly and sisterly love, warm sympathies, and sound judgment should be chosen for this office.
It is the duty of deacons, first of all, to minister to those who are in need, to the sick, to the friendless, and to any who may be in distress both within and beyond the community of faith. They shall assume such other duties as may be delegated to them from time to time by the session, such as leading the people in worship through prayers of intercession, reading the Scriptures, presenting the gifts of the people and assisting with the Lord’s Supper.
CHAPTER IX
1. General (Back to Contents)
The Presbyterian Church (U.S.A.) shall be governed by representative bodies composed of presbyters, both elders and ministers of the Word and Sacrament. These governing bodies shall be called
session
presbytery
synod
General Assembly.
a. Governing bodies of the church are distinct from the government of the state and have no civil jurisdiction or power to impose civil penalties. They have only ecclesiastical jurisdiction for the purpose of serving Jesus Christ and declaring and obeying his will in relation to truth and service, order and discipline.
b. They may frame symbols of faith, bear testimony against error in doctrine and immorality in life, resolve questions of doctrine and of discipline, give counsel in matters of conscience, and decide issues properly brought before them under the provisions of the Book of Order. They may authorize the serving of the Lord’s Supper in accordance with the principles of the Directory for Worship. They have power to establish plans and rules for the worship, mission, government, and discipline of the church and to do those things necessary to the peace, purity, unity, and progress of the church under the will of Christ. They have responsibility for the leadership, guidance, and government of that portion of the church which is under their jurisdiction.
All governing bodies of the church are united by the nature of the church and share with one another responsibilities, rights, and powers as provided in this Constitution. The governing bodies are separate and independent, but have such mutual relations that the act of one of them is the act of the whole church performed by it through the appropriate governing body. The jurisdiction of each governing body is limited by the express provisions of the Constitution, with powers not mentioned being reserved to the presbyteries, and with the acts of each subject to review by the next higher governing body.
CHAPTER X
1. General (Back to Contents)
The session of a particular church consists of the pastor or co-pastors, the associate pastors, and the elders in active service. All members of the session, including the pastor, co-pastors, and associate pastors, are entitled to vote.
The session is responsible for the mission and government of the particular church. It therefore has the responsibility and power
a. to provide opportunities for evangelism to be learned and practiced in and by the church, that members may be better equipped to articulate their faith, to witness in word and deed to the saving grace of Jesus Christ, and to invite persons into a new life in Christ;
b. to receive members into the church upon profession of faith, upon reaffirmation of faith in Jesus Christ, or upon satisfactory certification of transfer of church membership, provided that membership shall not be denied any person because of race, economic or social circumstances, or any other reason not related to profession of faith;
c. to lead the congregation in participation in the mission of the whole Church in the world;
d. to provide for the worship of the people of God, including the preaching of the Word, the sharing of the Sacraments, and for the music program, in keeping with the principles in the Directory for Worship, and to appeal to the presbytery for a duly trained and authorized elder in those extenuating circumstances where an ordained minister of the Word and Sacrament is not available to meet the needs for the administration of the Lord’s Supper;
e. to provide for the growth of its members and for their equipment for ministry through personal and pastoral care, educational programs including the church school, sharing in fellowship and mutual support, and opportunities for witness and service in the world;
f. to develop and supervise the church school and the educational program of the church;
g. to lead the congregation in ministries of personal and social healing and reconciliation in the communities in which the church lives and bears its witness;
h. to challenge the people of God with the privilege of responsible Christian stewardship of money and time and talents, developing effective ways for encouraging and gathering the offerings of the people and assuring that all offerings are distributed to the objects toward which they were contributed;
i. to establish the annual budget, determine the distribution of the church’s benevolences, and order offerings for Christian purposes, providing full information to the congregation of its decisions in such matters;
j. to lead the congregation continually to discover what God is doing in the world and to plan for change, renewal, and reformation under the Word of God;
k. to engage in a process for education and mutual growth of the members of the session;
l. to instruct, examine, ordain, install, and welcome into common ministry elders and deacons on their election by the congregation and to inquire into their faithfulness in fulfilling their responsibilities;
m. to delegate and to supervise the work of the board of deacons and the board of trustees and all other organizations and task forces within the congregation, providing for support, report, review, and control;
n. to provide for the administration of the program of the church, including employment of nonordained staff, with concern for equal employment opportunity, fair employment practices, personnel policies, and the annual review of the adequacy of compensation for all staff, including all employees;
o. to provide for the management of the property of the church, including determination of the appropriate use of church buildings and facilities, and to obtain property and liability insurance coverage to protect the facilities, programs, and officers, including members of the session, staff, board of trustees, and deacons;
p. to maintain regular and continuing relationship to the higher governing bodies of the church, including
(1) electing commissioners to presbytery and receiving their reports; sessions are encouraged to elect commissioners to the presbytery for at least one year, preferably two or three;
(2) nominating to presbytery elders who may be considered for election to synod or General Assembly;
(3) in both the above responsibilities, implementing the principles of participation and inclusiveness to ensure fair representation in the decision making of the church;
(4) observing and carrying out the instructions of the higher governing bodies consistent with the Constitution
of the Presbyterian Church (U.S.A.);
(5) welcoming representatives of the presbytery on the occasions of their visits;
(6) proposing to the presbytery and, through it, to the synod and the General Assembly such measures as may be of common concern to the mission of the whole church;
(7) sending annually to the stated clerk of the presbytery statistical and other information according to the requirements of the presbytery.
q. to establish and maintain those ecumenical relationships necessary for the life and mission of the church in its locality;
r. to serve in judicial matters in accordance with the Rules of Discipline;
s. to keep an accurate roll of the membership of the church, and to grant certificates of transfer to other churches, which when issued for parents shall include the names of their children specifying whether they have been baptized, and which when issued for an elder or deacon shall include the record of ordination.
a. The pastor of the church shall be the moderator of the session and the session shall not meet without the pastor except as hereunder provided. In congregations where there are co-pastors, they shall, when present, alternately preside in the session. When it may appear advisable for prudential reasons that some minister other than the pastor should preside, the pastor may, with the concurrence of the session, invite a minister of the same presbytery to do so. A presbytery may appoint a lay pastor as moderator of session to the church to which she or he is commissioned. The person assigned to the commissioned lay pastor as mentor and supervisor shall also supervise his or her work as moderator. In addition, the moderator of the session of a church with a vacant pulpit may request an elder who is a member of the presbytery’s committee on ministry, the stated clerk, executive presbyter, or associate executive presbyter, to preside; such elder may not moderate the session of the church of which that elder is a member. In the case of the sickness or absence of the pastor the same expedient may be adopted; or the session, after having obtained the approval of the pastor, may convene and elect another of its own members to preside.
b. When a church is without a pastor, the moderator of the session shall be the minister appointed for that purpose by the presbytery, or a minister of the same presbytery invited by the session to preside on a particular occasion. When it is impossible for such a minister to attend, the session may elect one of its own members to preside.
c. In all judicial cases, the moderator of the session shall be a minister of the presbytery to which the church belongs.
2. Meetings (Back to Contents)
The session shall hold stated meetings at least quarterly. The moderator of the session may call a special meeting of the session when he or she judges it necessary and shall do so when requested in writing by any two members of the session. The session shall also meet when directed to do so by presbytery. Reasonable notice of all special meetings must be given when other than routine business is to be transacted. The session may invite members of the congregation to attend and observe its meetings if it so desires, without restricting its right to meet in executive session whenever circumstances indicate the wisdom of doing so.
A quorum of the session shall be the pastor or other presiding officer and one third of the elders but no fewer than two, except for the reception and dismission of members, when the quorum shall be the moderator and two members of the session. The session may fix its own quorum at any higher number.
4. Church Finances (Back to Contents)
The treasurer shall be elected annually by the session, if permitted by the state in which the church is located, and his or her work shall be supervised by the session, or by specific assignment to the board of deacons or trustees. Those in charge of the various funds in the church shall report at least annually to the session, and more often when requested. The following minimum standards of financial procedure shall be observed:
a. The counting and recording of all offerings by at least two duly appointed persons, or a fidelity bonded person;
b. The keeping of adequate books and records to reflect all financial transactions, open to inspection by authorized church officers at reasonable times;
c. Periodic reporting of the financial activities to the board or boards vested with financial oversight at least annually, preferably more often;
d. A full financial review of all books and records relating to finances once each year by a public accountant or public accounting firm or a committee of members versed in accounting procedures. Such auditors should not be related to the treasurer (or treasurers). Terminology in this section is meant to provide general guidance and is not intended to require or not require specific audit procedures or practices as understood within the professional accounting community.
CHAPTER II
THE ELEMENTS OF CHRISTIAN WORSHIP
1. Prayer (Back to Contents)
Prayer is at the heart of worship. In prayer, through the Holy Spirit, people seek after and are found by the one true God who has been revealed in Jesus Christ. They listen and wait upon God, call God by name, remember God’s gracious acts, and offer themselves to God. Prayer may be spoken, sung, offered in silence, or enacted. Prayer grows out of the center of a person’s life in response to the Spirit. Prayer is shaped by the Word of God in Scripture and by the life of the community of faith. Prayer issues in commitment to join God’s work in the world.
Song is a response which engages the whole self in prayer. Song unites the faithful in common prayer wherever they gather for worship whether in church, home, or other special place. The covenant people have always used the gift of song to offer prayer. Psalms were created to be sung by the faithful as their response to God. Though they may be read responsively or in unison, their full power comes to expression when they are sung. In addition to psalms the Church in the New Testament sang hymns and spiritual songs. Through the ages and from varied cultures, the church has developed additional musical forms for congregational prayer. Congregations are encouraged to use these diverse musical forms for prayer as well as those which arise out of the musical life of their own cultures.
2. Scripture Read and Proclaimed (Back to Contents)
The church confesses the Scriptures to be the Word of God written, witnessing to God’s self-revelation. Where that Word is read and proclaimed, Jesus Christ the Living Word is present by the inward witness of the Holy Spirit. For this reason the reading, hearing, preaching, and confessing of the Word are central to Christian worship. The session shall ensure that in public worship the Scripture is read and proclaimed regularly in the common language(s) of the particular church.
3. Baptism (Back to Contents)
Baptism is the sign and seal of incorporation into Christ. Jesus through his own baptism identified himself with sinners in order to fulfill all righteousness. Jesus in his own baptism was attested Son by the Father and was anointed with the Holy Spirit to undertake the way of the servant manifested in his sufferings, death, and resurrection. Jesus the risen Lord assured his followers of his continuing presence and power and commissioned them ‘Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you. And remember, I am with you always to the end of the age’ (Matt. 28:19, NRSV). The disciples were empowered by the outpouring of the Spirit to undertake a life of service and to be an inclusive worshiping community, sharing life in which love, justice, and mercy abounded.
In Baptism, we participate in Jesus’ death and resurrection. In Baptism, we die to what separates us from God and are raised to newness of life in Christ. Baptism points us back to the grace of God expressed in Jesus Christ, who died for us and who was raised for us. Baptism points us forward to that same Christ who will fulfill God’s purpose in God’s promised future.
The body of Christ is one, and Baptism is the bond of unity in Christ. As they are united with Christ through faith, Baptism unites the people of God with each other and with the church of every time and place. Barriers of race, gender, status, and age are to be transcended. Barriers of nationality, history, and practice are to be overcome.
As there is one body, there is one Baptism. (Eph. 4:4.6) The Presbyterian Church (U.S.A.) recognizes all Baptisms with water in the name of the Father, of the Son, and of the Holy Spirit administered by other Christian churches.
4. The Lord’s Supper (Back to Contents)
a. The Lord’s Supper is the sign and seal of eating and drinking in communion with the crucified and risen Lord. During his earthly ministry Jesus shared meals with his followers as a sign of community and acceptance and as an occasion for his own ministry. He celebrated Israel’s feasts of covenant commemoration.
b. In his last meal before his death, Jesus took and shared with his disciples the bread and wine, speaking of them as his body and blood, signs of the new covenant. He commended breaking bread and sharing a cup to remember and proclaim his death.
c. On the day of his resurrection, the risen Jesus made himself known to his followers in the breaking of bread. He continued to show himself to believers, by blessing and breaking bread, by preparing, serving, and sharing common meals.
The Church in the New Testament devoted itself to the apostles’ teaching, to fellowship, to prayers, and to the common meal. The apostle Paul delivered to the Church the tradition he had received from the risen Lord, who commanded that his followers share the bread and cup as a remembrance and a showing forth of his death until he comes. The New Testament describes the meal as a participation in Christ and with one another in the expectation of the Kingdom and as a foretaste of the messianic banquet.
The Lord’s Supper is to be observed on the Lord’s Day, in the regular place of worship, and in a manner suitable to the particular occasion and local congregation. It is appropriate to celebrate the Lord’s Supper as often as each Lord’s Day. It is to be celebrated regularly and frequently enough to be recognized as integral to the Service for the Lord’s Day.
5. Self-Offering (Back to Contents)
The Christian life is an offering of one’s self to God. In worship the people are presented with the costly self-offering of Jesus Christ, are claimed and set free by him, and are led to respond by offering to him their lives, their particular gifts and abilities, and their material goods. Worship should always offer opportunities to respond to Christ’s call to become disciples by professing faith, by uniting with the church, and by taking up the mission of the people of God, as well as opportunities for disciples to renew the commitment of their lives to Jesus Christ and his mission in the world. As the Holy Spirit has graced each member with particular gifts for strengthening the body of Christ for mission, so worship should provide opportunities to recognize these gifts and to offer them to serve Christ in the church and in the world.
a. The offering of material goods in worship is a corporate act of self-dedication in response to God. It expresses thanksgiving to God, the giver of life and all goods, the redeemer from sin and evil. It is an affirmation by Christ’s disciples of
(1) their commitment to be stewards in all creation;
(2) their responsibility to share the Word with and to care for all people;
(3) their desire to share God’s gifts with those to whom believers are bound in the Church universal;
(4) their common bond in the body of Christ.
6. Relating to Each Other and the World (Back to Contents)
Worship is an activity of the common life of the people of God in which the care of the members for each other and for the quality of their life and ministry together expresses the reality of God’s power to create and sustain community in the midst of a sinful world. As God is concerned for the events in daily life, so members of the community in worship appropriately express concern for one another and for their ministry in the world.
7. Worship as Praise (Back to Contents)
In worship the church is transformed and renewed, equipped and sent to serve God’s reign in the world. The church looks for the day
when every knee shall bow,
in heaven and on earth and under the earth
and every tongue confess
that Jesus Christ is Lord,
to the glory of God the Father.
(Phil. 2:9.11)
Now to the One who is able to keep us from falling
and to present us without blemish
before the presence of God’s glory with rejoicing,
to the only God, our Savior
through Jesus Christ our Lord,
be glory, majesty, dominion, and authority,
before all time, now, and forever
Amen!
(Jude 24)
Blessing and glory and wisdom and thanksgiving
and honor and power and might
be to our God
for ever and ever!
Amen.
(Rev. 7:12)
These few pages are a brief (4% by word count) excerpt of the Book of Order of the Presbyterian Church (USA) (438 pages).
A full electronic version of the Book of Order (*.pdf) can be found at: http://www.pcusa.org/oga/constitution.htm
