Question e - Polity and Discipline

Presbyterian

W-4.0404 e.—Will you be governed by our church’s polity, and will you abide by its discipline? Will you be a friend among your colleagues in ministry, working with them, subject to the ordering of God’s Word and Spirit?

The three types of polity are congregational, episcopal, and presbyterian. In congregational polities, authority lies in the congregation. This is a pure democracy with the principle of one person, one vote. Congregational and Baptist churches are examples. In episcopal polities authority is lodged in individuals, usually called bishops, whose authority is specific to their level in the hierarchy. Episcopal, Lutheran, Methodist, and Roman Catholic churches are examples of episcopal polity. Presbyterian polity is marked by shared authority and is a representative democracy. Its roots are in the Reformation and John Calvin’s understanding of governance, practiced in Geneva. The Church of Scotland and the Presbyterian Church (U.S.A.) have presbyterian polities.

The first “trademark” of presbyterian polity, referenced in our name, is that we are governed by presbyters—teaching elders (also called ministers of the Word and Sacrament) and ruling elders. Ruling elders “rule” not with crown and scepter but with a measuring tape—they measure the spiritual health of the congregation they serve and seek to “strengthen and nurture its faith and life” (Book of Order [BOO], F-3.0202).

Deacons and presbyters are called by God to a particular form of service in the church, or “ordered ministry.” Their call is confirmed by the vote of a congregation (for ruling elders, deacons, and pastors) or another “community of God’s people” (BOO, G-2.0103). They are prepared for that ordered ministry under the oversight of an appropriate council (session for deacons and ruling elders, presbytery for teaching elders) and ordained by that council.

Councils

Councils exist to help congregations and the whole church “be more faithful participants in the mission of Christ” (BOO, G-3.0101). This faithfulness is expressed by the notes of the true church found in The Scots Confession (Book of Confessions [BOC], 3.18). The true church, it teaches, is found wherever

The Book of Order assigns particular responsibilities to each of the councils (F-3.0203) framed in light of the notes of the church (above). For instance, the session is the council responsible for the life of a congregation. Only the session can determine the program and budget of its congregation and ordain ruling elders and deacons. The presbytery is composed of churches and ministers of the Word and Sacrament within a certain district. Only the presbytery can ordain teaching elders. The synod is an intermediate council supporting the work of presbyteries within its region. The role of synods varies greatly across the denomination. The General Assembly is the most inclusive council, leading and guiding the witness of the whole church and adopting constitutional interpretations. Though the councils are distinct, the action of one of them is an act of the whole church (BOO, F-3.0203). For instance, a ruling elder ordained by one session is a ruling elder for the whole church; a teaching elder ordained by one presbytery is a teaching elder for the whole church.

When presbyters are gathered in councils, they are called commissioners, not representatives or delegates. They seek together to discern and carry out the will of Christ, not simply the council or congregation from which they come (BOO, F-3.0204). Because of this principle—and unlike our secular governments—we do not keep voting records of our commissioners. Desiring to seek Christ’s will, each meeting of a council or congregation opens and closes with prayer (BOO, G-3.0105).

When councils meet, decisions are made by majority vote after an orderly process that allows for discussion and discernment (BOO, F-3.0205). The most recent edition of Roberts’ Rules of Order, Newly Revised is the tool we use to guide the conduct of our meetings (BOO, G-3.0105).

There is no assumption that presbyters will hold the same opinion on a topic. Since 1788, our constitution has contained language admitting that we do not always agree—“… there are truths and forms with respect to which men of good characters and principles may differ. And in all these we think it the duty both of private Christians and societies to exercise mutual forbearance toward each other” (BOO, F-3.0105, The archaic use of “men” to refer to people in general is a reflection of the eighteenth century origin of this quotation). The Form of Government provides a means by which we can register our differences with the decision of a council in which we have voted. “Dissent” expresses disagreement with a decision made. “Protest” alleges that a council made a decision that was in error and supports that position with written reasons (BOO, G-3.0105a and b).

Presbyterians believe that

For Reflection and Discussion:

What do you see as benefits to the councils of the PC(USA)?

The Constitution of the Presbyterian Church (U.S.A.)

Another characteristic of our polity is that we are constitutional. Our polity grows out of our theology. Hence, Part I of the Constitution of the Presbyterian Church (U.S.A.) is the Book of Confessions, a collection of creeds, catechisms, and other statements of faith in which the church expresses “… who and what it is, what it believes, and what it resolves to do” (BOO, F-2.01). Part II is the Book of Order, which includes four sections, each designated by a letter:

Material in the book is designated by a section letter followed by a dash then chapter number, a period, and section and paragraph number. For example, the meaning of membership in the PC(USA) is found at G-1.0301: The Form of Government, Chapter 1, Section 3, Paragraph 01. Only in recent editions of the Book of Order have pages been numbered.

Presbyterians believe that our life together is most faithful to God’s will when it is lived with “… a disciplined concern for order in the church according to the Word of God” (BOO, F-2.05). Our Book of Order helps us to honor the covenants we have with each other as congregations and between councils.

There are some rules for using the Book of Order. It is not to be used as a weapon to bring people with whom we disagree in line. It is a tool that helps us go about our mission and ministry in an orderly way. Like Scripture, it should not be interpreted by lifting out snippets as proof of one’s position or the conclusive answer to questions. Each section must be interpreted in light of the whole. In addition, there are authoritative interpretations of certain sections of the Book of Order that have been made by the General Assembly or its permanent judicial commission (BOO, G-6.02). These may be found by using an Annotated Book of Order.

Readers and interpreters of the Book of Order must pay close attention to the verbs. In the Preface you will find the following explanation of verb usage:

The Foundations of Presbyterian Polity section is theological primer, laying out the principles that undergird our life together. You have already seen many references to that section of the Book of Order. When we understand this foundational material, we have a better grasp of the reasons for the practices and requirements of the remaining three sections of the Book of Order. “The Foundations of Presbyterian Polity” is a worthy text for study and discussion.

The Form of Government specifies the ways we work together across the church. It is here we most often look to learn what is allowed or not allowed with regard to meetings, calling a pastor, selling property, and so forth. In 2011, the PC(USA) adopted the Foundations and our current Form of Government (which is still sometimes called the “new Form of Government,” or NFOG). This Form of Government is meant to be lean and provide flexibility for local determination of the conduct of mission and ministry. It does not speak on every topic. Where something is not prohibited, it is presumed to be allowed.

The Directory for Worship provides constitutional guidance for our theology and practice of worship. It says in its preface that it “… is not a service book with fixed orders of worship and collections of prayers. Rather, it describes the theology that underlies our worship, outlines appropriate forms for worship, and highlights connections between worship and Christian life, witness, and service” (W-Preface). The Directory for Worship was revised in 2017 in keeping with the same principles that guided the recent revision of the Form of Government.

The Rules of Discipline is the fourth and final section of the Book of Order. The fifth ordination question asks if the one to be ordained “will abide by [the church’s] discipline.” This tells us that we take discipline seriously. According to Chapter 1 of the Rules of Discipline, the Preamble, discipline is for guidance, control, and nurture of the church; and constructive criticism of offenders. We sometimes abbreviate this section “RoD” which provides an apt association. Psalm 23 tells us that God’s rod and staff comfort us. We humans are most secure when we have boundaries and guidance, depicted by the psalmist as the rod and staff. Another scripture suggested in the Preamble is Ephesians 4:11–16, with its emphasis on building up the body of Christ, the church, in love.

In our society, the word “discipline” often has the connotation of punishing someone for doing something wrong. It may feel like being sent to the principal’s office. We should remember that “discipline” is related to the word “disciple” and is, in part, about learning Christ’s way and submission to Christ’s authority, through the church. We only have to think for a few seconds to remember instances in which leniency or ignoring allegations of misconduct on the part of professionals has done irreparable harm to individuals, congregations, and the church.

As early as The Scots Confession the church recognized that for the church of Christ to truly exist there had to be “ecclesiastical discipline uprightly ministered, as God’s Word prescribes, whereby vice is repressed and virtue nourished” (BOC, 3.18). Presbyterians continue to strive to carry out this ministry in a faithful and compassionate manner.

The Rules of Discipline are a detailed manual of definitions and procedures. There are two types of disciplinary process. The first is remedial, in which there has been a complaint of irregularity or delinquency on the part of a lower council of the church or an entity of the General Assembly. The second is disciplinary, in which there has been an accusation made against a church member or person in ordered ministry (D-2.0102).

Like most of our ordered life, the processes of discipline are carried out by groups and not left to single individuals’ judgment or prejudices. There are procedural safeguards and due process. Each council conducts disciplinary process as need arises. The session itself hears and decides cases against church members. Presbyteries, synods, and the General Assembly each have permanent judicial commissions that hear and decide cases in their respective jurisdictions.

Church discipline does not replace the secular legal system. It does not compensate victims. Its purpose is

While using the processes of church discipline may be costly, neglecting to use them when warranted is more so.

For Reflection and Discussion:

Take some time to practice looking up items in the Book of Order. The table of contents in the front, as well as the index in the back, are helpful in looking for specific references.

How do you see the Book of Order as beneficial to our covenant to live together in community?

How does the church’s polity connect to your own faith and beliefs?

Relational Ministry

Another characteristic of Presbyterian polity is that we are relational. We do not exist as individuals, congregations, or councils in “silos” separate from each other. In Scripture, one depiction of this is the image of the “body of Christ” found in 1 Corinthians 12. We sometimes call this interconnected church the “church universal.” Chapter 1 of the Foundations of Presbyterian Polity speaks of the relationship of the Church to Christ and of the unity of the parts of the Church. “… To be one with Christ is to be joined with all those whom Christ calls into relationship with him” (BOO, F-1.0302a). The Book of Order specifies ways that congregations and councils relate to one another, strengthening these relationships.

As individuals, too, we are connected to each other in this body. The ordination question asks, “Will you be a friend among your colleagues in ministry, working with them, subject to the ordering of God’s Word and Spirit?” Those in ordered ministries are to develop relationships and be in community with others in ordered ministry.

Ruling elders and deacons work with others in the church they serve but should also seek opportunities to develop relationships with their counterparts in other congregations. This might be done by serving on a committee or commission of a higher council, when invited. Sometimes presbyteries have established ministry areas or regions that offer educational or mission events for the region. Those in ordered ministries learn from those in other churches and gain a broader vision of the church in their region. In many presbyteries clerks of session gather periodically for training and review of records. Clerks often find these relationships helpful to them in their particular setting.

Perhaps it is especially tempting for teaching elders who may serve alone in that role and apart from other teaching elders to become used to keeping their own counsel and not having a group of colleagues with whom to be in relationship. Collegial relationships are important for mutual support and accountability, and sometimes for friendship. These groups might be organized around the study of biblical texts, prayer and spirituality, or mission activities, and they might be within one’s own denomination or across denominations in a particular community. Statistics show that ministers of the Word and Sacrament who are in colleague groups are less likely to suffer from burnout or violate boundaries in their ministries.

Ministers of the Word and Sacrament are members of a presbytery, not a congregation. As ruling elders and deacons serve on committees and work groups in their congregations, ministers should serve on presbytery committees, commissions, and task forces. Such service is considered part of their responsibility under this ordination question. Sessions should encourage their pastors to serve on presbytery, synod, and General Assembly entities or to be commissioners to synod and General Assembly. Sometimes such participation requires alternate scheduling in the congregation a minister serves.

Our denomination is known by its polity. In our theological tradition, we believe that abiding by this polity sets us free to serve God more faithfully. Our polity is not meant to disrupt or limit the life of the church at any level. Instead it is a foundation that supports our mission and ministry by helping us to honor our covenants with each other as individuals, as deacons and presbyters, as congregations, as councils, and as the wider church.

For Reflection and Discussion:

Consider the ways in which becoming involved in the various councils of the church can make ministry come alive for you.

In your service as a ruling elder or deacon, how can you cultivate your relationships with your colleagues?

Recommended Resources

The Constitution of the Presbyterian Church (U.S.A.), Parts I and II

About the writer

Alyson Janke is a ruling elder with a lifelong interest in church polity. A member of First Presbyterian Church, Westfield, Wisconsin, she has been the stated clerk in the Presbytery of John Knox since 1995. She taught Presbyterian Polity at the University of Dubuque Theological Seminary for eighteen years. Janke has served on the Advisory Committee on the Constitution from 2004–2010 and from 2016–2020. She received the C. Fred Jenkins Constitutional Services Award in 2012. Janke is also commissioned to pastoral service in Wild Rose, Wisconsin, by the Presbytery of Winnebago, and served as interim stated clerk there for one year. She and her husband have three adult children and five grandchildren. They are retired dairy farmers.

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