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Articles 28-50
 

II. ASSEMBLIES

Article 28 stipulates that: 

The Church Order adopted by the Free Reformed Churches of Australia is a historical document put together some 400 years ago in a setting markedly different from the situation in Australia today. At the time of the Synod of Dort, there were hundreds of churches in the bond of Reformed Churches in the Netherlands. So a structure of multiple assemblies (including, beside consistory, classis and general synod also a regional synod) was very possible.

For more than 30 years after the institution of the first Free Reformed Church in Australia in 1951, there were but three churches in the Australian bond. This small number made it impossible to implement the various levels of assemblies mentioned in the Church Order of Dort. Consequently, the fathers deleted any references in the Church Order to a regional synod, and contented themselves with two ecclesiastical assemblies in practice: the consistory and the synod. The hope was that, under the blessing of the Lord, the number of churches within the bond would grow to such numbers that one day classes could be included in church life. 

In expectation of the day that the bond of churches would be large enough to include classes, the fathers at the first synods of the Free Reformed Churches retained in their Church Order numerous references to classes. In what follows, I will attempt to explain the Church Order as it has been adopted. The reader needs to bear in mind that the reality has not (yet) caught up with the ideal outlined in the Church Order. A paragraph at the end of this section on Assemblies offers an outline of how church life in fact works in our midst without classes. The footnotes provide the text of the Church Order that is in force until classes have been formed.

2. LEGITIMACY OF THE ASSEMBLIES

It is the Lord’s will that each church has a consistory. In Scripture we read how, during the founding years of the New Testament church, the apostles Paul and Barnabas returned to the cities where they had earlier preached the Gospel in order to appoint "elders in every church" (Acts 14:23). Note the plural; each church received more than one elder. Similarly, in Acts 20:17 we read that Paul sent from Miletus for the elders of Ephesus and in verse 28 these elders collectively are reminded of their task of overseeing God’s church. In 1 Timothy 4:14 Paul uses the term ‘eldership,’ denoting the body of elders. From these data we conclude that the elders of a given church were not to exercise their office in isolation from each other; they were instead to work together, form a team, be a leadership-giving-body (see Acts 15:6). This leadership-giving-body is known in churches of continental origin as a ‘consistory’. (In churches of English origin this body is commonly known as a ‘session’).

Classis and synod on the other hand are not specifically commanded by the Lord. Nevertheless, it is evident from God’s Word that the presence of these two kinds of assemblies amongst His churches is His will. In 1 Corinthians 16:1 Paul speaks of the "churches of Galatia." These churches were separate from each other (each, for example, was govern by their own elders who were responsible for the local church; see above). Yet these "churches of Galatia" knew each other and did things together; in this case, for example, Paul instructed them to cooperate together in collecting for the poor. In verse 19 Paul passes on greetings from the "churches of Asia." In 2 Corinthians 8:1 Paul informs the Corinthian brethren of what he witnessed concerning evidence of God’s grace amongst the "churches of Macedonia." The repeated use of the plural implies that the churches of Galatia, Asia and Macedonia were seen as distinct entities (hence the plural), and at the same time associated together (hence the geographic reference). Since there is "one, holy, catholic church," the churches of the Lord need to cooperate with each other, to stand beside and support each other. Just as individual church members exercise communion of saints within a congregation, individual churches can likewise exercise communion of saints by meeting together, for mutual benefit, with ever increasing numbers of neighbouring churches. These meetings are termed ‘classes’ (plural of classis) and ‘synods’. 

3. NATURE OF THE ASSEMBLIES

3.1 Consistory

That elders of a given church meet together from time to time to discuss together the care of the flock entrusted to them speaks for itself. The Church Order formulates it this way:

3.2 Classis 

Although each individual church is complete in Christ and therefore autonomous, the fathers envisaged that it would be of mutual benefit to churches in relative proximity to meet together from time to time. Accordingly, in the Church Order we have agreed that "neighbouring churches shall come together in a classis ..." (Article 41). The term ‘classis’ denotes this meeting of churches-in-relative-proximity. (A secondary use of the term ‘classis’ denotes the geographic area in which the churches-that-meet-in-classis are located.) The agendas of classes should be comprised of matters of local concern which the local churches could not finalise on their own (see below).

3.3 Synod

From time to time, classes send delegates to a meeting of all the churches in the bond. This meeting-of-all-the-churches is termed a ‘synod’. Synods deal only with matters which could not be finalised in the classical assemblies, plus issues common to all the churches (cf Article 30; see below for more details).

The overriding purpose of both classes and synods is to stand beside and support (the Consistory of) the local church, for each church is a complete congregation of the Lord.

4. RELATIONSHIP BETWEEN THE ASSEMBLIES

The three ecclesiastical assemblies of consistory, classis and synod are also referred to as minor and major assemblies. A consistory, representing only one church, is the most minor assembly. Any assembly which is broader in its representation, representing more than one church, is called a major assembly, relative to an assembly narrower in its representation (see Diagram).

Major assemblies are not higher assemblies with more authority but broader assemblies with NO authority. It was only to the most minor assembly, the consistory, that the Lord Jesus Christ assigned authority of their own. Paul and Barnabas appointed elders in every church (Acts 14:28), and Paul charged the elders of Ephesus to "take heed to … all the flock, among which the Holy Spirit has may you overseers" (Acts 20:28). The elders’ authority extended no further than the church in which they were appointed to office; the elders in Antioch had no authority over the church at Derbe. If no elder has any authority in any church other than his own, no meeting of elders (be it from a number of churches) has any authority over the churches represented at that meeting – whether it be classis or synod. Major assemblies, then, cannot be said to have authority. In the diagram I have endeavoured to convey this concept by placing the consistory at the top of the diagram. Under Christ this is where the (highest and only) authority lies.

Reformed church polity recognises, though, that major assemblies do have something to say to the local churches. Article 35 formulates it like this: 

Together the churches agree to the items placed on the agendas for classes. Since the churches recognise that a major assembly, ‘a multitude of counsellors’, has less chance of erring than a minor assembly, they agree too that they shall accept the decisions of the major assemblies. Though the major assemblies have no authority, they do have the ‘right of say’, and so the churches agree to accept what the major assemblies say – unless, of course, a decision of a major assembly is contrary to Scripture. Since decisions of major assemblies are binding, the onus is on every church to go through the Acts of the major assembly in order to learn what decisions have been laid on their path and weigh whether these decisions are indeed pleasing to the Lord. 

5. DELEGATION TO MAJOR ASSEMBLIES

With regard to delegation to classes, Article 41 specifies that each church shall send two men: "Neighbouring churches shall come together in a classis by delegating a minister and an elder, or if a church has no minister, two elders." Each classis in turn "shall delegate two ministers and two elders to synod" (Article 45). This means that some churches in a classis might not have a delegate at synod. One cannot call this an ‘unfair representation’ for delegates at a synod are not representatives of their consistories. The most able men, because of their wisdom, are delegated to attend synod in order to decide on matters for the benefit of the churches. At major assemblies delegates DO NOT speak on behalf of their respective consistories but they speak on the basis of God’s Word. Decisions are binding, then, not because one’s own representative was there to help make the decision, but rather because the decisions agree with the Word of the Head of the Church.

Delegates to major assemblies bring with them a letter of credential, in accordance with Article 32 which stipulates, "Delegates to a major assembly shall bring with them their credentials, signed by the minor assembly." The purpose of these credentials is to inform the major assembly officially who it is that the minor assembly has in fact delegated to that major assembly. That is why delegates to classis have their credentials signed by their consistory and delegates to synod have their credentials signed by their classis. Implicit in giving a credential is that the minor assembly recognises the jurisdiction of the major assembly and so promises to accept its decisions as settled and binding.

6. FREQUENCY OF ASSEMBLIES

6.1 Consistory

To tend the flock entrusted to the care of the elders, it is necessary that the elders meet together from time to time. No set frequency can stipulated, since the needs of the congregations differ. The Church Order formulates it this way: the consistory "shall meet regularly" (Article 36). In practice, elders meet on average at least twice per month.

6.2 Classis

Given the reason why major assemblies are necessary, it follows that the churches ought to meet together relatively frequently. One cannot be of assistance to each other if one does not meet together. For that reason, the Church Order stipulates that "classes shall be held at least once every three months ..." (Article 41). Nothing beats face to face discussions with the sister churches in order to prevent straying apart and promote development and uniformity of thought.

6.3 Synod

The heart of church life revolves around the local churches. The assistance needed in the local churches from the bond comes via classes. This in turn means that a meeting of all the churches in the bond need not occur with near the frequency that classes meet. The time interval between Synods, then, is agreed in the Church Order to be "once every three years" (Article 45).

7. TASKS OF THE ASSEMBLIES

7.1 CONSISTORY

The task of the consistory has already been discussed in relation to Article 20, which reads, 

Since this is the God-given task of the elders, it will not do for a consistory to get involved in politics, social concerns in the community, economic issues in the land or any other such unecclesiastical matters. This same principle applies equally to the matters to be dealt with by the other assemblies. The Church Order catches the concept in Article 30 with these words: "These assemblies shall only deal with ecclesiastical matters and in an ecclesiastical manner."

Those latter words, that assemblies are to deal with matters "in an ecclesiastical manner" reflects the fact that office bearers speak Christ’s Word. Their authority rises not from the muscle of force, but only from being able to show from Scripture that "this is what the Lord says." Imposing fines or gaol sentences on erring members, then, is unacceptable conduct for office bearers. (Unfortunately, history is not without its examples of assemblies dealing in unecclesiastical ways.)

Article 36 makes allowance for the consistory, in its task of governing the local congregation, to meet also with the deacons: 

• The calling to office: Article 3 

• The release of a minister from a church: Article 7

• The dismissal of a minister: Article 14

• Deacons may be added to the consistory: Article 37

Due to historical reasons the deacons became increasingly involved in financial matters and there developed a separation between the offices of minister and elder on the one hand and the office of deacon on the other. This was reflected in the Church Order of Dort, 1618-19. On the basis of Scripture one cannot say that the one is more correct than the other. Our Church Order today stipulates neither of the two extremes above, but has the deacons working together with the consistory in certain matters, and elders and deacons do indeed co-operate as required.

7.2 CLASSIS

The churches involve classis in matters they themselves were unable to finalise. If local churches have a problem, such as a difficult discipline case, they may seek advice from their neighbouring churches via classis. As stated earlier, it is a scriptural principle that there is wisdom in consulting together. Classis, then, does not set its own agenda, but the churches who meet together list the items each may wish on the agenda. Consequently, Article 30 states, 

• Eligibility for the ministry: Article 5.B

• Exceptional gifts: Article 8

• The dismissal of a minister: Article 14

• Church Visitation: Article 44

• The appointment of counsellors for vacant churches: Article 43

• Dealing with appeals from church members: Article 31

Important here is the motive of the appellant. Every church member must adopt for himself the attitude that it is the Lord who, in His care for the congregation, has given specific brothers as office-bearers to the congregation. Therefore, when a consistory judges a matter, the members must start with the premise that the brothers aim to perform their office correctly. If it appears that consistory errs over against a member, it must be with a spirit of reluctance that he appeals to classis. Likewise, if classis errs, it is with a spirit of reluctance that an appeal is sent to synod. Appeals should not be regarded as a matter of course for one to pursue if one does not get his way. 

7.3 SYNOD

The Church Order stipulates the following about synods specifically:

That relationships with other churches is not a local matter but instead a matter for the bond of churches together is specifically acknowledged in the Church Order:

As with classis, a synod has no authority. Its agenda is put together by the churches (through classis) and the churches agree to accept what Synod decides, unless its decisions are contrary to Scripture.

Synods are short lived. Once the established agenda is completed, a Synod no longer exists. Yet instances arise where the mind of the bond of churches is required or where decisions made by Synod need to be executed. Accordingly, Synod appoints deputies. 

8 OTHER MATTERS PERTAINING TO ASSEMBLIES

8.1 Censure and Prayer

Article 29 - Proceedings

The proceedings of all assemblies shall begin and end with prayer.

One might question the necessity of including such an article in the Church Order. However, its inclusion is important for two reasons. One, it serves to impress that our help is in the Name of the Lord. At every assembly the brothers are busy with the Lord’s work. Before the brothers begin their work they need to ask the Lord for wisdom to make decisions that are pleasing to Him and of benefit to His churches, and on completion of their work they need to ask for the Lord’s blessing on the decisions made. 

Secondly, Article 29 serves to undergird the stipulation of Articles 34 and 47. The brothers that meet in the assemblies remain sinful brothers, and in recognition of this fact, the Church Order stipulates that the chairman of an assembly 

8.2 Tasks of the chairman and clerk / Record Keeping

8.3 Constitution of a consistory / Places without a consistory

Before a congregation can be instituted, concurring advice of classis is required. 

However, until such times that a consistory can be constituted, Article 39 applies:

8.4 Mission Work

The gospel of salvation in Jesus Christ has been entrusted to the church (1 Timothy 3:15; 4:6). The church is charged by the Lord to bring this gospel to the ends of the earth (Matthew 28:19f). Each church, then, has the privileged obligation to do all within its ability to cause the gospel to go out to those who do not know the Lord. However, not every church has within its own membership the means to support a missionary. It is fitting, then, that the churches of a given area cooperate together in mission work. In Article 50 the churches have agreed to do so.