WPC BCO Part 1

.01 Westminster Presbyterian Church (which hereinafter may also be called, "this church", or "this denomination", or "WPC") is a branch of the visible Church, Reformed in doctrine and Presbyterian in government.

.02 The supreme standard of this denomination and the only infallible rule of faith and life by which in every case this denomination as a branch of the visible Church is to exercise its ministry is the written Word of God, the Scriptures of the Old and New Testaments.

.03 The Westminster Confession of Faith (or, WCF) is accepted as expressing the system of doctrine taught in the Scriptures and is the subordinate standard of this denomination.

.04 The form of the Westminster Confession of Faith adhered to is that adopted by the Orthodox Presbyterian Church and the Presbyterian Church in America. This is the same form as the one that was adopted by the first American Presbyterian Assembly of 1789, with two exceptions, namely, the deletion of strictures against marrying one's wife's kindred (XXIV: 4), and of the reference to the Pope as the Antichrist (XXV: 6). The American amendments of Chapter XXIII on the civil magistrate (adopted in 1789), as well as the following minor revisions to remove the powers of the civil magistrate, have been applied to the version of the WCF adopted:

XX: 4 removal of the reference to the power of the civil magistrate;

XXII: 3 removal of the reference to its being a sin to refuse an oath being imposed by a lawful authority;

XXXI: 1 addition of sentences referring to overseers and other rulers of particular churches concerning assemblies as is expedient for the church;

XXXI: 2 omission of this paragraph, with subsequent paragraphs 3-5 renumbered to 2–4.

Other than these changes, this is the WCF as agreed upon by the Assembly of Divines at Westminster that met from 1643-1647.

.05 Later sections of this BCO set forth details of the structures and procedures of this denomination.

1.2 Government

.01 General Concepts in Presbyterian church government.

(1) Only God may rule over the conscience. He rules through his Word. We must obey Scripture.

(2) The church is the body of Christ.

1. Christ alone is the Head of the church.

2. Christ's body is united and this is to be expressed visibly.

3. Christ's headship of the body is displayed in the fact of government.

(3) The church is to be controlled by Scripture

1. A positive Scriptural basis is required for what is believed and taught;

2. A positive Scriptural basis is required for order and government;

3. A positive Scriptural basis is required for the pattern of worship in the church.

(4) The form of government involves

1. Rule by presbyters in local, regional, and general assemblies.

2. Exclusion of civil authority from ecclesiastical matters.

.02 Fundamental principles of Presbyterian church government.

(1) The first of these principles is the parity of the eldership. Though there are differences of vocation and function among them, all elders (or, presbyters) are equal in authority and status in the assemblies of the church. There is no hierarchy. In the New Testament the terms "bishop" and "elder" are synonymous.

(2) The second basic principle of Presbyterian order is that in each local church there should be a plurality of elders, or presbyters, a group of men who lead and govern the congregation and are known, collectively, as the session.

(3) The third fundamental principle of Presbyterian order is connectionalism. Local churches are linked together by a system of local, regional, and national assemblies of presbyters comprising one government operating in local and wider spheres. Though this relationship does not destroy the autonomy of local churches it encourages them to see themselves as congregations of one church, and not merely as a collection of individual, independent churches. It helps them to serve each other, opens the way for stronger churches to assist weaker churches, and assists teamwork in such enterprises as church planting, missions, and theological education. The unity of the body of Christ is shown between congregations as well as in congregations (Ephesians 4:1-16) as they live together in a common order, under a common government.

.03 The Vision Statement and Connectionalism.

(1) In the Vision Statement approved by the Seventh Synod of WPC, this Church affirms its unity by speaking of "commitment to a common purpose with freedom of expression"; and points to its diversity by speaking of the principles of "sessions and presbyteries having primary responsibility for the church", and of "decision making processes based on trust, love, dialogue and a spirit of consensus".

(2) The Vision Statement further testifies to WPC's wholeness or unity by referring to it as "a church which holds to the Scriptures, the Westminster Confession of Faith, and operates with a Book of Church Order" {thus united in doctrine, government, and procedures}; and to WPC's diversity by identifying a primary aim as, "developing churches which are self-supporting, self-governing, and self-propagating".

(3) The overall pattern thus approved in the Synod's Vision Statement is one in which each local church of WPC pursues its life and ministry in a context of cooperation with the other local churches, by common consent, in doctrine, government, and procedure, as set out in this Book of Church Order.

(4) In such a relationship, local churches are under obligation to minister to each other; stronger churches to assist weaker churches; the wider assemblies to minister to the lesser assemblies and to local churches; the local churches to encourage and heed the greater assemblies, in obedience to Ephesians 4:1-3.

.04 The constituent entities of WPC and their scriptural bases.

NOTE: Presbyterian polity, as set out in this BCO, reflects the organic unity of the church, but faithful church government is completely dependent upon the presence in grace and power of the Holy Spirit.

(1) The local churches, the sessions (local elderships), the presbyteries (regional elderships), the national assembly, or Synod (national eldership).

(2) Scriptural basis for the organisation of the local church: Christians are enjoined not to neglect local assembly but to counsel, comfort, and encourage one another (Hebrews 10:24, 25; 1 Thessalonians 4:18). Paul directed that elders be ordained in every church (Acts 14:23; Titus 1:5; 2 Timothy 2:2). The first day of the week, "the Lord's Day", is regularly the day for local Christian assembly (Acts 20:7; 1 Corinthians 16:2).

(3) The scriptural basis for the organisation of regional churches: the church at Ephesus had more than one congregation: the church in the house of Aquila and Priscilla is mentioned as a local church (1 Corinthians 16:19), a part of the church of Ephesus (Acts 20:17). The New Testament church in Rome also included more than one local church (Romans 16:5).

(4) The scriptural basis for a general synod of presbyters representing different regional presbyteries is found in the example of the apostolic church as recorded in Acts 15:1-35 and Acts 16:4-5.

Chapter 2 : OFFICES

2.1 Gifts and Offices

The Scriptures teach that God has given men of differing gifts and offices for the government of the Church. See, for example, Romans 12:4-8; 1 Corinthians 7:7; 12:1-31; Ephesians 4:7-16. Some of these ceased at the close of the Apostolic Age. Perpetual offices for the Church are those of the presbyter (elder) and the deacon.

2.2 The Presbyterate

Note about terminology: This BCO uses "teaching elder" and "ruling elder" to denote the two vocations in the office of the presbyterate. Where there is no need to indicate a distinction it uses "presbyter". "Teaching elder" is an inclusive term and local churches are free to use "minister" or "pastor" as titles for teaching elders provided such usage corresponds in meaning with that of this BCO.

.01 The qualifications of presbyters are outlined in the Scriptures, especially in 1 Timothy 3:1-7 and Titus 1:5-9.

.02 Presbyters are to guard, guide, feed, oversee, and rule the flock of God by teaching, exhortation and godly example.

.03 The official authority of presbyters is exercised in the assemblies of the denomination – sessions, presbyteries, the synod – and by authorization by the appropriate assembly.

.04 The system of local and wider assemblies is not an hierarchical system but a more general exercise of the office of presbyter in a wider sphere of the church.

.05 A presbyter who is not at a particular time an active member of any assembly may nevertheless be called upon to serve in a special role and be accountable to the appointing assembly.

.06 No presbyter may be removed from office except as provided for in this BCO.

.07 There is complete parity of authority, but not of function, among the presbyters.

.08 Teaching elders are presbyters with a special gifting and calling in the church to preaching and teaching. A teaching elder has particular responsibility to: faithfully minister the Word, both publicly and privately; conduct public worship (including administration of the sacraments); care as a pastor for his people; visit the people, especially the sick; instruct the young; conduct marriages and funerals; aid in the government of the church, and provide a Christian example at all times.

.09 The ministry of the Word and sacraments, and prayer, are the primary functions of the teaching elder. Local churches must recognise this and ensure that other functions do not unduly impact upon this primary role. Teaching elders share with ruling elders the pastoral responsibility for the care and government of the church.

.10 Ruling elders are presbyters who are not ordained to the special gifting and calling in the church to preaching and teaching, but share with teaching elders the other responsibilities of presbyters in the care and government of the church.

.11 A local church finding itself without a teaching elder must not be satisfied with its circumstances but must seek God's provision of a teaching elder.

.12 If a local church is temporarily without a teaching elder, and if no teaching elder is available for a particular occasion, the session and presbytery together may authorize a ruling elder to preach and administer the sacraments on that occasion.

2.3 The Diaconate.

.01 The qualifications of deacons are outlined in the Scriptures, especially in 1 Timothy 3:8-13 and Acts 6:1-6.

.02 The exact nature of the relationship between the diaconate and the session shall be determined by consultation with the session in the local church in which they serve. The session should encourage the deacons to be creative in their ministries. Deacons are not assistant presbyters nor do they exercise rule in the congregation. Though their work is under the oversight of the presbyters they do not need the immediate involvement of the presbyters in all their work. Some, but not all, meetings of the diaconate require attendance by one or more presbyters. This can be negotiated in each local church. Minutes of meetings of the diaconate must be accessible by the session. The diaconate is to be accountable to the session for the ministries in which it engages.

.03 Diaconal work, historically, has chiefly been in the field of ministry to the needy and in administration of finances {see, for example, chapter 8 of The Second Book of Discipline (1578)}. Deacons have precedent and scope to develop specific ministries of mercy and administration and stewardship relating to both inside and outside the congregations in which they serve.

.04 Ministry to the needy need not be understood as fulfilled only by supplying money or goods to people in financial hardship. Physical, social, mental, emotional, and psychological needs of various age groups are concerns for deacons to consider. Deacons should look for untapped resources of skills and willingness, and endeavour to harness them to the ministries of compassion and the building up of the church.

.05 The functions of the deacon are performed through the diaconate (board of deacons) and not individually except as authorized by the diaconate.

.06 A deacon not actively engaged in a local church diaconate may be appointed to a special task and be accountable to the appointing body.

.07 No deacon may be removed from office except as provided for in this BCO.

.08 It is often expedient that the session of a church should select and appoint godly women and men of the congregation to assist the deacons in their work.

2.4 Officers' Ordination and Installation Questions.

.01 All presbyters, deacons, and licentiates of this denomination shall give affirmative answers to the following questions at ordination, installation, or appointment.

(1) Do you believe the Scriptures of the Old and New Testaments to be the Word of God, inerrant in their original writings, the only infallible rule of faith and practice?

(2) Do you sincerely receive and adopt the doctrinal standard of this church, The Westminster Confession of Faith, as embodying the system of doctrine taught in the Holy Scriptures, to the maintenance of which this church is bound before God by solemn obligation?

(3) Do you acknowledge the Lord Jesus Christ as the only Redeemer and Head of this church, and do you accept the presbyterian form of church government as derived from the Holy Scriptures?

(4) Do you promise, by the help of God, such subjection to your brethren as is taught in the Word of God?

(5) Have you been induced, as far as you know your own heart, to seek the vocation of the (teaching eldership OR the ruling eldership OR the diaconate) from love to God, and a sincere desire to promote his glory in the Gospel of his Son?

(6) Do you promise, by the help of God, to be zealous and faithful in maintaining the truths of the Gospel and the purity and peace of the church, whatever persecution or opposition may arise toward you on that account?

(7) Do you promise, by the help of God, to be faithful and diligent in your personal and family life, as well as in the public duties of your office, endeavouring to adorn the profession of the Gospel by your life, and walking in exemplary piety before the flock in which you shall serve?

(8) Do you promise, by the help of God, to be conscientious in attending the assemblies of this church and in directing your best attention to the business thereof, doing all in a spirit of faithfulness, brotherly kindness, and charity?

(9) Are you now willing to accept the responsibilities of a (teaching elder OR ruling elder OR deacon OR licentiate) in this congregation as you agreed to do so when you (accepted the call of OR were elected by the members OR (in the case of a licentiate) were appointed to serve here) – and do you promise, by the help of God, to discharge your duties to them in Christian ministry as God shall give you strength?