HOW TO
- Enquirers:
This section concerns YOU. That is, where you personally stand in relation to Almighty God, and, God willing, your concern to be part of a truly Biblical Confessing Church.
Enquirers might be:
1. Unsaved, or unsure of their salvation.
2. Christians in isolation, or who have no access to a sound evangelical (much lessReformed) church.
3. Christians worshipping in mixed or compromised churches, who are aware of the faultsand are praying for reformation along Biblical lines.
4. Existing families or home-study Bible groups, who are supporting the Reformed faith, but who desire wider contacts and organisation.
5. Existing small churches and pastors who are concerned to bring their witness and practice into a more thoroughly Reformed and stance, and to join with others to develop a wider Confessional and Denominational presence in their districts and nations.
- The unsaved or unsure of their salvation:
This is the first and most important consideration of all. All are sinners, and all must be right in the sight of God or face the terrible prospect of a lost eternity. The church is made up of believers (saved ones) and their covenant children. Here is a word of encouragement for you: the world at large has no interest in or concern for what is presented in a website like this one. The world ignores or mocks the great eternal issues of salvation and the claims of Christ. Yet YOU are here, and still reading! This can only be because God has led you thus far. What God begins he finishes. That is absolutely guaranteed and certain. God can and will grant the immeasurably great and wonderful gift of salvation. Confess, repent, believe. It is that simple on your part. Then give God all the glory, for all is of him by his sovereign electing grace. To confess means to humbly acknowledge to one’s self, and then prayerfully acknowledge to God, that you are a sinner, lost in sins, heir to sin through Adam, sinners in your own thoughts, words, and deeds, before an All-Holy God. It means admitting that you can in no way save yourself, by ‘works’ or in any other way (Ephesians 2:5, Ephesians 5:8-9), and that you really and truly deserve God’s wrath and punishment. Repentance means that, seeing these things, you are truly sorry for your sins, that you disown and reject and hate them, and that you will strive to live in future as well-pleasing a life before God, according to his word and law, as you can (Ezekiel 18:30, Matthew 3:2, Mark 1:15, Luke 13: 5, Acts 3:19, Acts 17:30, Acts 26:20, Revelation 2:16). Belief means coming to Christ in prayer, admitting your sin, calling on his name, pleading that he will be your personal Saviour, and surrendering to him as your only Saviour and Lord. It is then belief in God’s promise that through union with Christ by faith in his atoning work that God will forgive all of our sins, and regard as truly being righteous before him in time and eternity ( 2. Samuel 22:4, Joel 2:32, Zechariah 13:9, Acts 2:21-22, 1. Corinthians 1:2, Romans 10:23). This is also called the ‘new birth’ (1. Peter 1:23, John 3:3, John 3:7). Assurance of salvation will follow, but during our lives may strengthen or weaken (for more details see the ‘Doctrinal Summary’) but nevertheless your salvation is assured and certain, because it is entirely in God’s hands. The newly saved will a) Give God all the glory and all the credit for their salvation, for all was, wonderfully and sovereignly, of and by him alone. b) Witness and confess to others their faith in the saving Christ, as God grants openings and opportunity. c) Seek to meet with like-minded saved ones for worship, by joining or aiding in forming and organising, a Bible-believing local church. There is no greater privilege and blessing on earth than that of membership in a truly Biblical Christian church, and no sacrifice is too great to attain it. All believers should exclaim: ‘How lovely are your tabernacles, O LORD of hosts! My soul longs, yes even faints for the courts of the LORD’ (Psalm 84:1-2).
- Christians in isolation, or who have no access to a sound evangelical church.
Such believers are certainly part of the great ‘invisible church’ worldwide, and are at one with the true believing church- the bride of Christ- in all ages and nations. However, theirs is a far from ideal situation. Such Christians are separated from the great benefits of participation in a true church: sound live preaching, the sacraments with their associated grace, true fellowship, pastoral care and oversight, and the love and help and encouragement afforded by others in the church family. These are things that should be highly prized, and sought after. The intention must be to locate, and if necessary be ready to labour to gather and form, a true Bible church locally, or possibly be willing to relocate their homes in order to join an existing Reformed church. Believers should not be guilty of keeping away from any reasonably sincere church, because it is not ideal. They should play a part, seek to influence for reformation where possible without giving offense and be prepared to graciously remove to a more Biblical and reformed group should one emerge in their locality. Not neglecting assembling ourselves together as some have done, but encouraging each other (Hebrews 10:25). This places them in category three:
- Christians worshipping in mixed or compromised churches, who are aware of the faults, and who are praying for reformation along Biblical lines.
Such Christians should consider the question who made you to differ in this way? In other words you may have been granted greater light and understanding, but if the local membership (and leadership) are sincere and saved, and no major errors or heresy are being promoted, then the church is sound and there is no Scriptural reason for separation or a move into spiritual isolation. Weaker brothers and sisters are brothers and sisters still, and they may well have gifts and callings and blessings of other kinds than yours. The aim, as stated above, should be to lovingly and graciously seek to correct errors and failings, to seek on-going Biblical reformation in line with the ‘regulative principle’ of the Bible, and be ready to move graciously to a sounder and more confessedly Reformed church, should God make that possible. We implore you, brethren, in regard to the coming of our Lord Jesus Christ and our gathering together around him, not to be easily disturbed in your minds (2. Thessalonians 2:1-2). Our aim is not to take people away from existing churches or to cause unnecessary separations, but rather to offer a sanctuary and spiritual home for those whose consciences will not permit them to continue in churches that they sincerely believe are not honouring God, when there is an alternative available. Believers, however, should not remain within groups that are part of the ecumenical movement (that compromises with Rome) or with evangelical ‘Coalition’ groups that ignore or deny the Bible’s ‘regulative principle’ (inspiration on doctrine, organisation, worship and praise.)
- Existing families or home-study Bible groups, who are advocating the Reformed faith, but who desire wider contacts and organisation.
This may indeed be the way in which new Covenant Christian Churches emerge and form. There are, in Western nations, numbers of men and women who have come to love the doctrines of grace and Reformed theology, and who seek to study and understand it more deeply. Home Bible study groups are valuable for this, and there is much good material available to help with this. Such groups may be the seed ground of future gathered churches. As many friends and other contacts as possible should be invited, and meeting begun and ended with prayer. A sung Psalm portion greatly aids the spiritual atmosphere. In such situations local groups can be put into touch with each other and a wider organisation develop. Under God’s grace men may emerge who have the talent and calling for leadership roles. Pastoral training, in line with the Reformation Christian Churches doctrinal stance, may be available at some stage, with a view to ordinations (to the reaching or ruling eldership) and formal church organisation within the emerging denomination. At that stage preaching can be set up, pastoral oversight established, and the sacraments begun to be performed.
- Existing small churches and pastors who are concerned to bring their witness and practice into a more thoroughly Biblical and reformed stance, and to join with others to develop wider Confessional denominational organisation in their districts and nations.
It is envisaged that this factor will apply far more in the third world than in the West. There are innumerable small local churches and even small denominations across the world that are zealous and committed to Christ, but have little opportunity for serious Biblical and doctrinal studies. Members and leaders are often eager for teaching from the more historically experienced West. Many are aware and grateful for the long Christian history of the Western nations, and appreciate the insights passed down from the Reformation, the Puritan period, and the Reformed churches since then, they are often kept apart by differing assumptions, basic misunderstandings, and divisive names, and have been a prey to pressures from many competing missionary agencies from modern Western denominations. In contrast the documents set out and offered on this website provide a comprehensive and potentially unifying entire Reformed-Biblical theology, plus Scriptural guidelines for church organisation, worship, and practice. Truly indigenous local churches may thus be set up, at no cost, without outside interference, on a common basis of truth, but also as integral parts of a mutually agreed national denomination, and potentially world-wide church. Thus any church willing to sign up to the Reformation Christian Standards as truly their own faith, and to covenant to implement and abide by them without any reservation or change or alteration in any way, may be enrolled as a local Reformation Christian Church, and part of the wider vision and movement. Where practical such acceding churches may be brought together to form local co-operative Presbyteries, and ultimately into regional and national Presbyteries, constituting the Reformation Presbyterian Churches in that nation. Pastoral and further training (for example in the Bible languages) should be made available within that nation. As God ordained that there should be nation states on earth Reformation Christian Churches will be independent in each nation, but liked in voluntary fellowship with ‘sister’ Reformation Christian denominations in other nations for mutual information, prayer, and support. The international administrative office is in the United Kingdom and acts as a mutual contact point and information gathering and disseminating point. It is not a ‘higher court’ of the church, and does not exercise authority over the agreed Reformation Christian Churches worldwide or in any individual nation.
In conlusion:
These denominational links, and union at all levels and in all nations, are subject to voluntary and sincere commitment to the Reformation Christian Churches Docrinal Standards, without any change or reservation, as presented in this website in English, or in faithful and Administrative Office approved tranaltions into other languages.
- To Begin:
LEVELS OF INVOLVEMENT.
A Christian may be in isolation having no like-minded believers known to them, or they may be unwilling to make contact with others. All such are most welcome to access the study material on this site freely for their own personal spiritual teaching and nurture.
A Christian may be in a similar isolated position but wanting to do something to promote the Reformed faith according to this website. They might consider a) distributing sound Reformed tracts in their area, mentioning this website for further information, b) employ ‘social media’ outlets to draw attention to this website.
Small groups of like-minded believers may be introduced, and agree to meet together on set occasions for Bible study along the lines of the Reformed doctrine outline, and/or for prayer. A Psalm might be sung, and possibly some outreach attempted. If established such groups can be recognised as Reformation Christian home groups, the nursery of possible future local churches. Local home groups may develop and mature, and potential leaders/ teachers may emerge. At some stage they may look to moving beyond the home to a hired space and holding more formal services, with guest preaching help where possible, and so becoming a mission station looking to establishment as a full local church as and when finance is available to support a pastor (teaching elder). Local tract distribution and local outreach may be carried out.
Existing small churches may seek to adhere to the Covenant Christian Churches. This requires unreserved and whole-hearted acceptance of the Covenant Christian Churches doctrinal stance and other standards. If so they may be added to the nearest Presbytery of the church and be recognised as a Reformation Christian Church in good standing.
ESSENTIAL FACTORS IN FORMING A LOCAL CHURCH.
For any church to form at a local level (beyond the house prayer meeting of Bible study and local outreach stage) three elements are necessary:
1. A sufficient number of committed believers.
2. An ordained pastor (Teaching Elder) and at least one Ruling Elder.
3. A suitable location to meet (ideally a dedicated building).
Within these necessary basics:
1. This may be processed where there are seven (7) adult males, single men or heads of families, associated and covenanted together for this purpose. And emerging but as yet unformed church may be organised with this number of men provided at least one is able to act as a temporary ruling elder to arrange and conduct meetings (without preaching or sacraments) and possibly arrange for visiting preachers (or possibly recorded sermons by approved Reformed ministers). A call to a minister (teaching elder) would normally only be possible when there is sufficient finance available within the local group to fund the salary of a Pastor. As the function of the church is to worship God according to his word metrical (singing) Psalms must be available, and be sung by the people in worship. In the case of English speaking churches an approved Psalter may be recommended, until such time as a specifically Reformation Christian Churches Psalter becomes available. In all other language groups it is essential that singing Psalms be available before a church can organise. Good Psalters are already available in many languages. It will be the on-going duty of churches to complete and improve Psalters (in terms of accuracy of translation, and adoption of suitable tunes) for their own language groups. Musical accompaniment will, of course, be restricted at all times to the minimum necessary to set and keep to the tune. Music is never, at any time, to be employed apart from the sung word, or be in any way intrusive.
2. Potential leaders will be encouraged to seek God’s guidance as to a call to the ministry. Others may transfer from existing denominations, after a period of study and on full commitment to the doctrinal basis of the Reformation Christian Churches. It is envisaged that a training course will be available for study at home, both for new candidates and transferring from other denominations and acceding to Reformation Christian Church distinctives. A call to a pastorate can only be made when the local church can offer secure long-time paid employment to the pastor (and family if he has one) on a basis at least equal to the average income of the male wage earners in fellowship making the call and invitation. A call can only be completed when there are also two men in the group specifically qualified for ordination as Ruling Elders (as one was required at the earlier formation stage- see above) to constitute the congregational Presbytery or church session. Ruling Elders typically have secular employment and are not salaried by the church. A further necessity is the availability and call of a man to serve as Deacon for the church. The Deacon is not ordained, and does not take a seat or vote in Church Session meetings. The Deacon is the financial officer of the church, reporting to the Pastor and Session.
3. A suitable meeting place (beyond the home) is required. This may, however, be a hired building or hall or dedicated space within a building. Local circumstances will always determine this factor.
A newly organised local church, on the above lines, will seek to be associated with other Reformation Christian Churches and emerging groups, at nearer or more distant locations as circumstances dictate, for mutual denominational support, looking to the establishment of district and ultimately national Presbytery meetings to establish and exercise true unity in the church, on its common basis of faith.
Some Practical Matters.
ADMISSION TO FULL CHURCH MEMBERSHIP & COMMUNION.
Adults seeking to enter full membership and communion with the church may be either: a) those raised and nurtured within the covenanted church community from infancy or childhood, b) those seeking to enter the church by transfer from other professing churches, or, c) those converted from the world. In all cases the candidate will be interviewed by the Pastor and Church Session (the local or church Presbytery) to ascertain a credible claim to regeneration and mature saving faith in Christ.This agreed, at the next (or next convenient) Lord’s Day service the candidate or candidates will be called forward and asked to swear or affirm their faith in the following or very similar terms:
“Do you (first name) in the presence of God, his Holy Angels, and before this congregation solemnly declare to God the Father as your chief good, to God the Saviour as your Redeemer and head, relying on him as your Prophet, Priest, and King, and to God the Holy Spirit as your guide, comforter, and sanctifier, that to this one God, Father, Son, and Holy Spirit, you dedicate yourself in an eternal covenant to worship him alone, and to live to his glory for ever?”
Candidate or candidates reply “I do.”
“And do you (first name) subscribe whole heartedly and without reservation to the Doctrinal Standards of this church, and promise to uphold them, and to walk with us in loving fellowship according to those truths?”
Candidate or candidates reply “I do.”
If a candidate seeking transfer from another church, or converted from the world has a child or children the following (or very similar) should be added:
“Do you (first name) covenant and engage to bring up your child (or children) in the nurture and admonition of the Lord within the covenantal community of this church, and as junior members of it, according to God’s covenantal promises?”
Candidate or candidates reply “I do.”
The pastor then requests the congregation to stand, to indicate their acceptance of the candidate as a full adult member of their church family. Whilst they stand the pastor welcomes the candidate(s) to membership in these or similar terms:
“On behalf of the Session and membership of this church, on your solemn profession before God of like faith, I cordially welcome you into full fellowship of this church family.”
The pastor then extends the right hand of fellowship to the candidate(s), who then resume their seats, and the congregation also resume their seats.
The new members are thereafter in full communion, take the Lord’s Supper when celebrated, and have full voting rights in the church.
ESSENTIALS OF A CHURCH SERVICE
A service in Church includes:
The Word. The Sacraments. Prayer & Praise. Giving. Sabbath Keeping. Church Discipline. Benediction.
Within this Word includes: Word Sung. Word Read. Word Proclaimed. Word Explained.
DETAILS OF CHURCH SERVICE ARRANGEMENTS
A convenient and identifiable place to meet. A specifically set aside church (chapel) building is desirable but not essential. There should be no extra-Biblical symbolism displayed outside or inside the building. This specifically includes the sign of the cross, which has been subject to much idolatry. Bible Christians are united with Christ in his suffering, and so do not revere or honour the cruel instrument on which he suffered. The true local church is the place in which God’s word is opened and preached by the elders God has called and set aside, where the Holy Spirit is present with the people who God has called and gathered, not a building with a symbolic cross displayed.
The Church: PRAYING. LEARNING. CARING. GROWING.
CHURCH GROWTH AND REVIVAL.
That church growth by steady preaching and nurture is the expected Bible norm, and that revivals are abnormal, and that reliance on them is fatal to the well-being of the church, is proven by church history in the periods and places where the true Reformed faith has been at its best. In seventeenth-century Scotland parish records such as this were by no mean uncommon: “The Elders made heavy regret that the kirk (church) was too little to contain the people of the parish, that hundreds were constrained to sit in the kirk yard in time of sermon about the doors and windows, and that many said at home.” (Perth, Scotland, June 1647.) This was not a period of unusual excitement, but the God-given blessing on faithful Reformed pastoring.
HOW BIG SHOULD A LOCAL CHURCH BE?
At one extreme we have small local groups seeking to organised as local churches. This may be processed when there are seven (7) adult males, single men or heads of families, associated for this purpose. A church may be organised, recognised, and accepted into the national church structure even though it is too small and weak to call a pastor and finance his salary, provided that at least two of the men are suitable candidates for training and ordination as Ruling Elders. The church may then function under this leadership, utilising recoded sermons and occasional pastoral visits from pastors of larger churches (who may then also perform the sacraments). Such ordained Elders may represent the infant church in the meetings of the broader denominational courts. At this early stage the object will be to grow and expand the membership until both size and finance allow for the calling and support of a Pastor (Teaching Elder), when the church moves into the mature stage of full organisation.
At the other extreme large existing churches may accede to the denomination. For example we hear of professedly Reformed churches in Singapore that report a membership of 7,000 or even 10,000 people, and have several full-time joint pastors. This is not the Bible pattern, and such churches could not be added to the Reformation Christian Churches fold without radical reorganisation. When a local church exists with a membership above a certain level, or grown beyond that level, the time has come to divide the membership into a number of smaller and more Scriptural local churches. The Session (local Church Presbytery) should prayerfully examine the membership role and determine the home locations of members. The aim will then be to secure premises and form local churches in each locality. Where (as in Singapore) there exist a plurality of Pastors they should also separate and take on the pastoral role of the individual smaller congregations. Ruling Elders may accompany the ‘daughter’ churches, or be trained and ordained within the new churches. In other words a ‘mega church’ with a plurality of Pastors is, essentially, a district Presbytery un-Biblically concentrated in one location, and needing to spread out to be true salt and light across other districts. This demonstrates the organic nature of the church, with wide-spreads grass-roots local presence, united to joint government as each level.
Different cultures may decide differently on the numbers requiring such division and reorganisation, within the general principle of a) being large enough to finance the full-time Teaching Elder (Pastor), and, b) small enough to allow the Pastor to know his people individually and facilitate pastoral visits to all within a reasonable timescale. In the West two hundred (200) families may be a maximum, but in the Orient larger numbers may be deemed feasible.
Overall, Scriptural churches are local, exist right there among the people, and are organically connected with the network of other local churches through the Presbyterian system. Mega Churches have no place in Biblical church polity.
CHURCH NAMES AND SYMBOLS.
The true church of Christ deals in spiritual realities, and so needs no external symbols, nor strange and unusual names. Church buildings are convenient gathering places, suitably arranged for divine services. They require no special signs or ornamentation. The indwelling Holy Spirit, and the invisible presence of Christ when his people gather is the glory of the church. For this reason Reformation Christian Churches will not display crosses, within or outside the building. Models or pictures of the cross tend towards the idolatry of the Roman crucifix, and all point to the dead Christ on the tree. We rejoice in the risen and reigning Christ, whilst honouring his suffering for us in the past. External symbols identifying the building should be Scripture texts, plus notification of Service times and church details. Nothing else is required. It has been the pattern, especially in third world nations, for evangelical churches to adopt un-Scriptural and strange names and titles, until the list within a single nation (for example China) seems endless and must be totally bewildering to those outside. This trend emphasises the endless divisions within the professing churches. For this reason we urge Reformation Christian Churches to adopt a meaningful local name, with the rider ‘Reformation Christian Churches in——‘). For example we may have:
Redeemer Presbyterian Church. Covenant Christian Churches in Australia’
Or:
Grace Chapel. Covenant Christian Churches
And so in in different nations and languages.
POSTURE DURING SINGING AND PRAYER.
In most evangelical churches is the Western world today the people stand to sing, and sit during the pastor’s prayers. Some of the most Scriptural churches, notably the small and sound Presbyterian churches of Scotland, have the reverse practice, in which the people stand for the prayers, but sit to sing. There is good reason for this practice: standing during prayer indicates that the people are paying due attention before adding their Amen to the prayers. Sitting is clearly a more relaxed attitude, which may not be indicative of due reverence. However there is a clear inconsistency in this practice. These churches are typically- and commendably- sound advocates of employing Biblical Psalms only in worship. But clearly much of the Psalm material is prayer as well as praise. Indeed it is just that factor which underscores the inspired nature of the Psalms and makes them unique. We see fine churches looking to obey God reverently, and yet having the people stand to hear prayer, yet sit when they hear and sing prayer. This is an inconsistency that should be taken into account.
We might notice also, in passing, that sitting is not a good attitude for singing well, and we are surely required to sing as well as we possibly can, as our Psalmody is a true sacrifice of praise to God. Why then should not the people stand for both prayer and sung praise? Possibly this might be ideal, but has practical difficulties. Many preachers offer short prayers at various stages of the service, for example imploring the Holy Spirit to bless the sermon before it is delivered. If the pastor leads in prayer several times during the meeting, the people would have to stand and sit repeatedly. The result is that in churches were the people stand for prayer the pastor tends to restrict his prayers to two: the prayer to open the meeting, and another to close it, and to avoid shorter prayers during the service. With that pattern standing for prayer (as well as to sing) may be fine, but if the pastor prefers to pray more often at various stages of the service, then the usual practice of ‘standing to sing and sitting for prayer’ will be more practical. There is, in fact, some Scriptural evidence for the people standing to praise*, but posture during prayer seems not to be specified, and should be a matter for local decision.
We must note that the Bible does not specify standing or sitting for either worship song or prayer in New Testament churches, so this cannot be a regulative principle issue and we cannot have a uniform Covenant Christian Churches rule of practice. This is thus a recommendation, not a rule. Individual pastors and sessions, in consultation with their people, must decide. However, we strongly advise and commend the practice of standing for both. Indeed such voluntary reverence might become a Covenant Christian Churches distinctive.
NOTES:
The elderly and infirm are, of course, not expected to stand.
Prayer meetings are distinct from Sabbath services. As the bulk of the time is given over to prayer standing cannot be expected and the people remain seated (although the one leading in prayer at any time may choose to stand.)
The Bible does mention several attitudes during prayer, (kneeling, even lying prone on one’s face) but these are private and not public prayer attitudes.
To stand every morning to thank and praise the LORD, and the same at evening. (1. Chronicles 23: 30).
Praise ye the LORD, praise ye the name of the LORD, praise him all you servants of the LORD, you who stand in th ehouse of the Lord, courts of the house of our God, praise the LORD, for the LORD is good: sing praises to his name for it is a lovely name. (Psalm 135: 1-3).
CHURCH POLITY.
What are the essentials of this Biblical Presbyterian system?
All the churches are pastored and led by elders, preaching or teaching elders aided by ruling elders. Local churches have their congregational Presbytery, sometimes called the church session, presided over (moderated) by the teaching elder. At set intervals members of the church Presbytery meet with fellow teaching and ruling elders from other local congregations, to demonstrate unity and joint rule over the local churches. This is the regional Presbytery. Selected members from it are authorised to ordain new elders in the local churches. At wider intervals of time this regional presbytery may send delegates to a wider still meeting of Presbyters, sometimes called a Synod, to deal with more wide-ranging matters of concern. At the widest point representatives from these courts will meet at a national level, usually annually, to oversee the church across the nation. This is often named the General Assembly.
Do these courts or Presbyteries thus constitute a hierarchy, with the General Assembly above all?
No. These are not higher but wider or broader courts. The intention is to bring in a wider consensus of the God-given wisdom and experience of the eldership, on issues that require a more than local decision, progressively outward from the local church to national level. It simply demonstrates the organic nature of the church as one dynamic body.
Evangelists:
This is not a rank but a role. The evangelist is, and remains, a teaching elder. When a teaching elder is set aside and commissioned not to an existing and organised local church but instead to gather new believers into new churches, his role is pure evangelism, and he thus performing the role of an evangelist. As such he is a co-equal elder. However he will not attend the courts of the denomination, as he has no local congregation to represent. Rather he will report to his sending Presbytery. The Preaching elder serving as an evangelist may perform another role. There may be organised churches that at any time lack a teaching elder (pastor). Until a pastor can be installed it is necessary that a teaching elder visit periodically, perhaps on a circuit brining preaching and ordinances to a number of churches in that situation. In this he is performing the role of evangelist, but can attend the courts of the church, as he (along with local ruling elders) represents the churches that he visits.
In both of these situations there is an element of impermanence: the ideal is to organise new groups into churches under an eldership, and to supply vacant pastorates with suitable men. A teaching elder who has been an evangelist may then revert to a settled charge. His status does not change, just his occupation within the church.
Laying on of hands in ordination:
Although all Presbyters, both teaching and ruling, are of equal rank, the teaching elder is a ruling elder plus the teaching, preaching, pastoral role. This constitutes his double honour (1. Timothy 5:17), and is the reason why he is, whenever possible, a full-time paid minister, whilst the ruling elders are typically supported by secular employment. Thus when ruling elders are ordained the presbytery laying on of hands should be by both ruling and teaching elders, that is, because both are in fact ruling elders in the congregation. Conversely when a teaching elder (minister or pastor) is ordained only teaching elders may perform the laying on of hands, because it is to the extra duties and responsibilities that he is being ordained.
Clerical dress:
As clerical robes and vestments belong to the Old Testament priesthood, and have been sacrilegiously copied by Episcopal churches, evangelical and Bible-believing churches have always avoided special clerical dress in the ministry. On the other hand it has always been recognised and acknowledged that the gospel ministry is a trained and ‘learned profession’ with a God-given dignity, so over casual dress is also to be avoided. To this end the pastor (and Elders) should dress smartly, setting a standard for the people. In the West this mainly means a suit and tie. In other cultures the standard of smart dress (such as is worn when approaching an important person) may differ, but be in accord with the same rule. Some Reformed churches have their pastors wear a black Geneva academic robe when in the pulpit. This both indicates the special and learned role of the ministry, but also prevents any ostentation in dress before the Lord. Either smart business dress or that plus the Geneva robe are equally acceptable in Reformation Christian Churches.
As each court or Presbytery must have a chairman or moderator, is the moderator of the national presbytery the leader or head of the church until the next assembly?
No. The moderator is a chairman, called to regulate the meetings. When the meetings are completed and delegates disperse there is no longer anything to moderate, and the function ceases. At all times the temporary role of moderator is fulfilled by a man who is an elder in a local church.
If outside agencies require to contact the church for an opinion on any matter, should they not have a known person whom they can approach as head of the church?
No. The church is an organic body. Approach it anywhere and you approach the church. If the question may be answered locally the local church may do so. If a wider ruling is required, the question may be referred on to the appropriate wider court.
OUTLINES OF CHURCH PRACTICE.: STATED MEETINGS IN FULLY ORGANISED COVENANT CHRISTIAN CHURCHES.
- Congregational Presbytery (Or Consistory, or Church Session). Meets weekly. Sends delegates to:
- Local Presbytery. Meets every six weeks. Sends delegates to:
- Regional Presbytery (Or Synod). Meets twice a year. Sends delegates to:
- National Presbytery (Or General Assembly). Meets Annually.
Notes:
These Presbyteries represent a narrower to a wider grouping, not a lower to a higher one.
Delegates must include Ruling Elders at all stages.
A Chairman (Or Moderator) will preside at each meeting to keep order. The Chairman may be a Preaching, Teaching, or Ruling elder. The Chairman relinquishes his position when the meeting is concluded.
In smaller and less structured groups stage 3 (Regional) may be omitted.
RELATIONS WITH OTHER REFORMED (& EVANGELICAL) CHURCHES.
This is one of the most thorny practical questions facing a truly Confessional and Biblical denomination today. It is clearly one that has proved difficult for such faithful groups over church history. It is hard to understand, and operate on, the principle that believers may be one spiritually, may be united to the same Lord and Saviour, but (in our fallen situation) may not, indeed often should not, seek visible unity on earth. To understand and admit this is to confess the imperfect state of the church, and recognise and allow for the fact that human nature, albeit saved and sanctified human nature, is prone to error and the stamp of human personalities. This is a sad necessity of our present state. To purge the church of human interpretations and traditions and preferences is a great undertaking, although we have one perfect rule for all things ecclesiastical in the Bible. The result is that all efforts to collapse a spiritual unity into a visible and organic one requires compromise. This has been the lesson of church history.
Let us illustrate this with a specific example from fairly recent history. In the period 1800-1860 the British Isles enjoyed a period of great spiritual blessing. Probably a higher percentage of the people were genuine Christians than at any other time of history. A solid Biblical basis was refreshed by periodic revivals. Old rivalries waned in a common wave of spirituality. Evangelical leaders emphasised what was in common, rather than what divided them. There arose great evangelical societies, which became hugely popular. But, of necessity, these societies were Protestant, evangelical, but also inter-denominational. The fact that some things are common to all denominations and believers naturally requires co-operation at a broad level. The greatest examples are the Bible Societies, for the Bible is the common heritage of all believers. But, invidiously, co-operation in Bible production and distribution led to co-operation in other areas. Missionary societies such as the London Missionary Society were formed, on a similar, non-denominational and co-operative basis. Evangelical campaigns (especially those originating in American revivalism) crossed all denominational boundaries.
A very specific example, and case history, is that of the Society for Propagating the Gospel at Home. This early nineteenth-century Society was promoted by the Haldane brothers (who themselves shifted from denomination to denomination). This society sent evangelists out to seek conversions and reach the unreached across the nation. Articles 2 and 3 of its Charter read; ‘these itinerants are not to show a preference to any denomination of Christians…but exhort the people to attend wheresoever the gospel is preached in purity, and to endeavour to strengthen the hands of all faithful ministers of Jesus Christ, or whatever denomination.’
This attitude was a natural result of the earlier great awakening of the previous century, with its emphasis on large outdoor preaching meetings, on (often dramatic) personal conversion, but minimal nurture to follow, and a reluctance to organise churches. This pattern became virulent in the great crusade meetings of the later nineteenth and twentieth centuries (and today.) Conversion was detached from the churches, and preaching pastor shepherds took a minor role compared to the big-name travelling evangelists. The Church (God’s household) was minimised. In that situation (which largely prevails to this day) all adherence to the regulative principle of the Bible was destroyed. That God has legislated and described how his church is to be organised, what worship is acceptable to him, what doctrines are to be taught, all fell before the urge to be all one in Christ Jesus and then join any church or group of your choice, without reference to a common Biblical standard of belief and practice. The result was compromise on God’s word. Churches received an influx of converts, but were themselves no longer the focus of Christian activity. They became shallower, weaker. The Spirit withdrew, and the weakened churches fell before the onslaught of higher criticism, evolutionism, and humanism. Awareness of this has produced yet more feverish campaigns and activity, with whatever success they bring being like ripples on a rapidly receding tide.
Only an uncompromising Biblical standard, with invitation to all who can accept that to join on that basis and without any alteration or reservation, with reverse this huge error.
Such Biblical churches gladly recognise believers in other denominations as brethren and sisters in Christ. They do not deny or slight evidence of salvation wherever it occurs. They simply recognise that each group must endeavour to represent the Biblical pattern as correctly as humanly possible, and that each must answer directly to God for the way in which it interprets and applies his word. Where there are differences there cannot be compromise. Each must answer to God in its own way.
The Bible is all-sufficient for our needs. The Bible gives directions for doctrine, for church organisation and practice, for its officers, for the sacraments, for worship. God leaves nothing in his church, the home and nursery of his saints, the bride of Christ, to man. What is required is to humbly accept that teaching, faithfully apply it, teach it, and invite all to rally to it, without alteration or compromise. This is the regulative principle of God’s word. This is, before God, what the Reformation Christian Churches attempt to do, inviting all others who understand the importance of this and catch the vision to rally to that standard, wholly and without any alteration.
What then, in conclusion is the relation of such churches to other evangelical and Reformed churches, and even the wider professing Christian church?
Imagine a dartboard, with a central bulls eye but the wires spiralling out from the centre to the circumference. If we are sure that everything is arranged according to the Word, and in full obedience to God then we are sincerely attempting to be, and remain, at that centre. We then recognise others quite near to us in doctrine and practice in the next inner circle, then others more compromised but still containing many elect, and so on outward with increasing distance from the Bible pattern, and increasing error and decreasing election, right out to the outer rim where professing churches are totally apostate, and where real believers are rare.
Such a pattern identifies the church striving for purity and obedience, within the reality of the chaos of denominations that exist today. Co-operation and fellowship thus follows the spiral pattern: strongest with those nearest to the pattern, ever weaker as we move further from the Biblical centre. But there is more. We should not see the spiral as static. With witness and teaching the churches at the centre will strive to reform what is amiss in those around them, from the minor differences of those just outside, to the huge errors and apostasies towards the outer rim, and thus aiding them, as God enables, to spiral inward towards that Scriptural centre. This involves no compromise, but the teaching of a better way. We might call this concentric ecumenism.
This is the vision of the Covenant Christian Churches movement.
FINANCE.
CovenantChristian Administration will never request financial donations. All material here is offered in the Lord’s name, freely and without cost. Freely we have received, freely we give.
Finance will be required at a local level as and if groups and churches are formed, but that will be entirely a matter for the local membership.
PRAYER FOR SCATTERED BELIEVERS.
(Although formal or written prayers are rarely approved of in Reformation Christian and other Reformed Churches, they can be of value on occasion. The following prayer accurately sums up the concern that underlies Reformation Christian Vision. May this prayer, or words very like it, be raised to the throne of grace by all who access this website!)
‘Lord, your sheep are being scattered by unfaithful shepherds who do not and will not feed the sheep, but who shear them instead. How miserable these sheep are with none to feed them, none to care for them and their lambs. O God, provide faithful ministers and shepherds who love the flock of Christ. Gather these scattered sheep into congregations where Christ is present, who is the king of the church. You have yourself ordained that man shall not live by bread alone, but by every word that comes from your mouth. How can your lonely and starving people live if they have none to bring them your word? Accomplish for them what you have ordained, for not one elect can perish for lack of food. AMEN.’
(From Herman Hanko’s book When you pray, slightly modified.)
HOUSE GROUPS AS THE FIRST STEPS TO CHURCH FORMING.
There is nothing radical or new about this concept. In fact it is a well-tried and typical Reformation practice. In most nations the Reformation was built from the bottom up (rather than the top-down Reformation in England.) In Scotland John Knox recalled the early formative stages of the Reformation there in these terms: “As there were no ministers among them they continued for some time to be deprived of the dispensation of the sacraments, but certain intelligent and pious men of their number were chosen to read the Scriptures, exhort, and offer up prayers in their assemblies.”