a. Each assembly exercises in keeping with its own character and domain, the ecclesiastical authority entrusted to the church by Christ; the authority of consistories being original, that of major assemblies being delegated.

b. The class is has the same authority over the consistory as the synod has over the classis.

Article 27 of the Church Order

Jesus Christ is Lord of the Church. He has the key of David, He opens and no one shuts, He shuts and no one opens (Rev. 3:7). This all Christian churches confess.

The big question, however, is how Christ exercises this authority in the church, or churches. There are basically three kinds of church government in answer to this very important question. First of all there is the hierarchical system, that of the Roman Catholic Church. It believes that Christ vests this authority in the persons of those in authority, the pope first of all, then bishops and others in official positions. Its rule is from the top down. The very opposite of this is the congregational system . This system is commonly found with Baptists and other Fundamental churches. Among them, the local, individual congregation has the authority given by Christ. They believe that not in the elders, or Board of Trustees is the final authority of Christ vested, but in the congregation. The elders are also subject to the decisions of the congregation. Congregational churches do not belong to a denomination. The bodies to which they do belong are often called Conferences, what we would call “loose” organizations.

Then there is the Presbyterian or Reformed system of Church government. In our Reformed system we have consistories, classis, particular synods (not in the CRC) and the general synod. The consistories are the ruling bodies, the bodies with authority in the church. They do have congregational meetings at which they consult the congregations with elections, finances, building programs and other matters. But even there the consistory is still in charge and the congregational meeting is a consultation of the consistory with the congregation.

   

Before we enter into the question of the authority of these assemblies let us notice something of their general character and domain. The consistories are permanent, ongoing assemblies. Clruisis and synods are not on-going assemblies. They are only temporary. When classis and synods are not meeting there are, strictly speaking, no other assemblies in the denomination than the local churches. When a classis or synod has met and then adjourns, that assembly no longer exists. Their decisions of course still stand and should be carried out in connection with their respective authority. But as ecclesiastical bodies they then are non-existent.

Another characteristic difference between consistories on the one hand, and classis and synods, on the other, is that consistory members consist of all the officers of the church, while delegates to classis and synods include only a small number from the bodies they represent. A third difference is that consistories are essential to the very existence and being of the local church, while classis and synods exist for the well-being and welfare of the churches.

There is, however, also a difference in authority be. tween consistory members on the one hand and delegates to classis and synods on the other. This is very important to know, recognize and reckon with at all times. This article is written to deal with this difference. Naturally, every member, officer and delegate is subject to the authority of the Word , through which Christ rules as our Lord. All decisions of every assembly must be made in conformity with and on the basis of the Word. And every individual member, in subjection to the authority of the Word, has the right to appeal, from the consistory all the way to Synod. No decision of any assembly is infallible.

However, Christ has given His authority (through the Word, of course) to people on this earth, namely, to the Church. Dr. H. Bouman, a great Dutch authority on Church Order, expresses it in these words, “All ecclesiastical authority, given unto the Church by Christ, resides in the particular church. The keys of the kingdom of Heaven, given to the apostles by Christ, and in them to the congregation were, when the apostles passed from the scenes of life, exercised by the officebearers who had been chosen under their guidance in the particular churches. This ecclesiastical authority consists of three things; Authority to administer the Word and the Sacraments; authority to elect ecclesiastical officer–bearers; and authority to exercise ecclesiastical discipline (H. Bouman, Gerejormerde KerKrecht, 1934, II, 21).

Therefore this article of the Church Order (Art. 27) says that the authority of consistories is original, while that of the major assemblies is delegated. The consistory members are called directly by Christ Himself through the congregation. Therefore one who is a pastor properly in office can preach with authority and say, “Thus saith the Lord.” For that same reason he can pronounce a benediction upon the congregation, and one who is not in office cannot do this. Let no one, for the same reason of authority, take lightly a decision of elders regarding a matter of discipline. Properly made, it is Christ, speaking and working through them.

The next question that arises is what authority then do classis and synods have? Is it the same as that of consistory members? By no means. This is very plainly also implied in the reading of this article of the Church Order. It says that classis has the same authority over the consistory as the synod has over the classis, but does not add as the consistory has over the congregation. This is extremely important to notice!

In giving an answer to this question, what authority classis and synods have, one can find much valuable and important material in different authorities on the Church Order. I refer the reader to H. Bouwman, already mentioned. Also toR. L. Rutgers, Kerkelijke Adviezen, 1921; Voetius, Pol. Eccl. I, 122; Job. Jansen , Korte Verklaring, 1923. And last but not least, the New Revised Church Order Commentary by Prof. M. Monsma, 1967.

They all agree that the decisions and authority of classis and synods are “smaller in measure and not higher in degree. One who is delegated will naturally have less authority than the delegating body. Essentially there is no ecclesiastical authority other than the authority vested in the office–bearers of the particular churches” Monsma p. 115.

Jansen speaks of “dienend gezag,” (p. 165) “ministering,” “serving authority.” He also says that the broader or major assemblies stand ready to give advice and help to the “minor” assemblies, the consistories. Monsma also states on p. 115 of his commentary that the authority of classis and synods is derived, and not original. Consistories receive their authority directly from Christ, but major assemblies (classis and synods) have no other than derived authority. Further, “The Church Order refers to a moral, spiritual, guiding influence and authority.” The old Dutch rendering simply spoke of “hetzelfde zeggen” and refrained from using the word “autoriteit.” Perhaps the expression, controlling authority, or guiding authority would come close to the thought which the fathers had in mind. At any rate, they did not refer to a legalistic type of authority, but to an authority which “seeks to persuade and guide and which all the churches have voluntarily agreed to respect because they were convinced that such was Biblical and proper” (p. 117). Also, “The authority which the Reformed churches have attributed to their major assemblies in relation to their minor assemblies is not judicial, but moral and spiritual.” The Dutch distinguish in like manner between “recteerlijk gezag” and “zedelijk gezag” (p. 115).

General Observations and Remarks:

1. One may ask, why have denominations since the bodies of classis and synods have only this kind of “limited” authority? Why not be congregational in church government? In answering, we say that the unity of believers must come to expression as much as possible. That we can have with many churches belonging to the same denomination. Also, in many counselors there is safety, and also wisdom. Weighty and important matters can better be deliberated on by a group of men than a few. Also, as a denomination, churches can work together in the training of students for the ministry. Then there are the important tasks of missions, relief of the poor, radio ministry and others. These can be done much better by a denomination than individual churches.

2 . When congregations are members of a denomination they are so by choice. That’s implied. But that also means that they submit to the decisions of major (broader) assemblies unless they are convinced that these decisions are contrary to the Word of God. And m that case they really are duty bound to make known their grievances by way of an appeal. Even though the local church is autonomous, decisions of classis and synods may not be taken lightly.

3. What happens if a church radically disagrees with the decisions of the broader assemblies, has gone all the way with appeals and still is convinced that these decisions are wrong? Can the synod or classis declare them to be non-existent as a church? By no means. Each congregation is autonomous. Either by the choice of the church herself, or by a decision of the synod, an individual church can be set apart from the denomination, but continues to exist as a church or congregation. 4. The assemblies, other than the consistory, should not be called higher bodies. Classis and synods are not higher bodies , but major or broader bodies. Classis and synods are not ruling bodies, ruling from the top down. That is hierarchy. 5. The churches together as a denomination properly speaking cannot and should not be called a church, but churches. The denomination simply is not one large, super-church. Only the individual congregation is rightly entitled to the name “church.” 6. The major or broader assemblies do not have the power to impose ecclesiastical discipline, and therefore cannot depose pastors or office–bearers. It is the local congregation that calls and ordains or installs officers. They therefore are the only ones who can discipline them, not the classis or synod. 7. Even though the decisions of the major or broader assemblies are to be considered very important and weighty , care should be taken that proper language is used in connection with the duty of the individual churches regarding these decisions. Never should words such as “compel” or “command” be used in a judicial sense. The decisions simply are not those of a supreme court in the church. Instead, with the decisions made the classis and synods give guidance, counsel and advice, hopefully always by the guidance of the Spirit in obedience to the Word.

Note: This article by a retired pastor and Fellowship Board member was prom pted by a letter to the OUTLOOK from Mr. John Sankey of Chandler, Minnesota. He made some comments and raised some questions in connection with the speech of Mr. Paul Ingeneri on the Role of Elders, published in the January, 1983 OUTLOOK.