Question e - Polity and Discipline

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?