Historic Principles of the Presbyterian Church
2. The Great Ends of the Church: F-1.0304
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: F-3.01
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.
(2) That, in perfect consistency with the above principle of common right, every Christian Church, or union or association of particular churches, is entitled to declare the terms of admission into its communion, and the qualifications of its ministers and members, as well as the whole system of its internal government which Christ hath appointed; that in the exercise of this right they may, notwithstanding, err, in making the terms of communion either too lax or too narrow; yet, even in this case, they do not infringe upon the liberty or the rights of others, but only make an improper use of their own.
(3) That our blessed Savior, for the edification of the visible Church, which is his body, hath appointed officers, not only to preach the gospel and administer the Sacraments, but also to exercise discipline, for the preservation of both truth and duty; and that it is incumbent upon these officers, and upon the whole Church, in whose name they act, to censure or cast out t he erroneous and scandalous, observing, in all cases, the rules contained in the Word of God.
(4) That truth is in order to goodness; and the great touchstone of truth, its tendency to promote holiness, according to our Savior’s rule, “By their fruits ye shall know them.” And that no opinion can be either more pernicious or more absurd than that which brings truth and falsehood upon a level, and represents it as of no consequence what a man’s opinions are. On the contrary, we are persuaded that there is an inseparable connection between faith and practice, truth and duty. Otherwise, it would be of no consequence either to discover truth or to embrace it.
(5) That, while under the conviction of the above principle we think it necessary to make effectual provision that all who are admitted as teachers be sound in the faith, we also believe that 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 of societies to exercise mutual forbearance toward each other.
(6) That though the character, qualifications, and authority of Church officers are laid down in the Holy Scriptures, as well as the proper method of their investiture and institution, yet the election of the persons to the exercise of this authority, in any particular society, is in that society.
(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 F-3.02
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.