(“The Only and True Gospel”)
Due to the sad and alarming fact that many so called “Reformed” churches today who still adopt the historic Reformed creeds as their official confessions have themselves betrayed their own standards by succumbing to the false gospel of Arminianism, the so-called “well-meant-offer of the gospel,” “common grace” and the heresy of the "Federal Vision" we as Bastion of Truth Reformed Churches declare our statement demarcating the genuine essence of the Gospel as taught by the Scriptures and as faithfully upheld by the Reformed Confessions. By this standard we are able—in obedience to the commands of the Lord Jesus and His apostles (Matthew 7:15-20; Galatians 1:6-9; 1 John 4:1-6)—to discern and judge false teachers and the unregenerate on the one hand and true biblical teachers and regenerate brothers on the other hand to whom we may only extend the right hand of fellowship. Nevertheless, we are careful to note that this is not a new and additional confession but an affirmation of what the Reformed Confessions have always meant and have always taught—
"The Gospel is the good news that God, out of unmerited favor and love, according to His own eternal purpose,(1) has fulfilled His promise(2) to sovereignly bestow the blessings of salvation to His elect people(3) yet lost, guilty, defiled(4) and hell-deserving sinners,(5) freely giving them the Holy Spirit,(6) Who works in them new birth, faith, repentance, sanctification unto good works and perseverance therein, without any merit of their own and on the basis of no works or willing which they perform(7), but only through the righteousness of the Lord Jesus Christ(8) freely imputed(9) to them alone and received by God-given faith(10) based upon His eternal determination to glorify his own name."(11)
(1) 2 Timothy 1:9 (2) Acts 13:32, 33; Romans 1:2; Mark 16:15, 16; 1 Corinthians 15:1-4 (3) Matthew 1:21; Ephesians 1:4; 2 Thessalonians 2:13 (4) Romans 3.9-20 (5) Romans 1:18; Ephesians 2:3; 2 Thessalonians 1:8, 9 (6) Galatians 3:14; Titus 3:6 (7) Romans 9:10-13, 16 (8) Romans 3:21, 22; 10.4; 2 Corinthians 5:21 (9) Romans 4:4-8 (10) Ephesians 2:8; Philippians 1:29; 2 Peter 1:1 (11) Ephesians 1:6, 12, 14
Dahil sa malungkot at nakaka-alarmang sitwasyon na marami sa mga tinatawag na simbahang“Reformed” ngayon na patuloy na ginagamit ang mga makasaysayang kredong ito bilang kanilang opisyal na pagpapahayag ng kanilang pananampalataya ay pinagtaksilan ang sarili nilang mga pamantayan sa pamamagitan ng kanilang pagsang-ayon sa bulaang ebanghelyo ng Arminianismo, sa sinasabing sinserong alok ng ebanghelyo na maligtas ang lahat (well-meant-offer of the gospel) at sa sinasabing biyaya ng Diyos para sa lahat ng tao (common grace) kami sa Bastion of Truth Reformed Churches ay nagdedeklara ng aming kapahayagan ng tunay na kahulugan ng Ebanghelyo na tinuturo ng mga Kasulatan at tapat na pinaninindigan ng mga Kumpesyong Reformed. Gayon pa man, hindi ito bagong kumpesyon kundi isang paninindigan kung ano ang palaging naging pakahulugan at kung ano ang palaging tinuturo ng mga Kumpesyon—
"Ang Ebanghelyo ay ang mabuting balita na ang Diyos, buhat sa Kanyang lugod at pag-ibig na walang sinuman ay karapat-dapat, ayon sa Kanyang sariling eternal na panukala,(1) ay tinupad ang Kanyang pangako(2) na makapangyarihang igagawad ang mga pagpapala ng kaligtasan sa Kanyang mga hinirang(3) na kasalukuyang napapahamak, may-sala, marurumi(4) at mga makasalanang karapat-dapat sa impiyerno;(5) na ipagkakaloob sa kanila nang walang bayad ang Espiritu Santo,(6) na Siyang gumagawa sa kanila ng bagong kapanganakan, pananampalataya, pagsisisi, kabanalan tungo sa mabubuting gawa at ang pagtitiyaga sa mga iyon hanggang wakas, na walang anumang merito sa kanilang sarili at hindi batay sa anumang gawa o pagpapasiya na kanilang ginagawa(7), kundi tanging sa pamamagitan ng katuwiran ng Panginoong Jesu-Cristo(8) na walang bayad na ibinilang(9) sa kanila lamang at tinatanggap sa pamamagitan ng pananampalatayang kaloob ng Diyos(10) batay sa Kanyang eternal na hangarin na luwalhatiin ang Kanyang sariling pangalan."(11)
(1) 2 Timoteo 1:9 (2) Mga Gawa 13:32, 33; Roma 1:2; Marcos 16:15, 16; 1 Corinto 15:1-4 (3) Mateo 1:21; Efeso 1:4; 2 Tesalonica 2:13 (4) Roma 3.9-20 (5) Roma 1:18; Efeso 2:3; 2 Tesalonica 1:8, 9 (6) Galacia 3:14; Tito 3:6 (7) Roma 9:10-13, 16 (8) Roma 3:21, 22; 10.4; 2 Corinto 5:21 (9) Roma 4:4-8 (10) Efeso 2:8; Filipos 1:29; 2 Pedro 1:1 (11) Efeso 1:6, 12, 14
[1] The word "catholic" refers not to the Roman Catholic Church, but to the universal church of the Lord Jesus Christ
I believe in one God, the Father Almighty, maker of heaven and earth, and of all things visible and invisible;
And in one Lord Jesus Christ, the only begotten Son of God, begotten of his Father before all worlds, God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father; by whom all things were made; who for us men and for our salvation came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary, and was made man; and was crucified also for us under Pontius Pilate; he suffered and was buried; and the third day he rose again according to the Scriptures, and ascended into heaven, and sitteth on the right hand of the Father; and he shall come again, with glory, to judge both the quick and the dead; whose kingdom shall have no end.
And I believe in the Holy Ghost, the Lord, and Giver of Life, who proceedeth from the Father and the Son; who with the Father and the Son together is worshipped and glorified; who spake by the Prophets. And I believe one holy Catholic and Apostolic Church; I acknowledge one baptism for the remission of sins; and I look for the resurrection of the dead, and the life of the world to come.
AMEN
Whoever wills to be in a state of salvation, before all things it is necessary that he hold the catholic [1] faith, which except everyone shall have kept whole and undefiled without doubt he will perish eternally.
Now the catholic faith is that we worship One God in Trinity and Trinity in Unity, neither confounding the Persons nor dividing the substance. For there is one Person of the Father, another of the Son, another of the Holy Spirit. But the Godhead of the Father, of the Son, and of the Holy Spirit, is One, the Glory equal, the Majesty coeternal. Such as the Father is, such is the Son, and such is the Holy Spirit; the Father uncreated, the Son uncreated, and the Holy Spirit uncreated; the father infinite, the Son infinite, and the Holy Spirit infinite; the Father eternal, the Son eternal, and the Holy Spirit eternal. And yet not three eternals but one eternal, as also not three infinites, nor three uncreated, but one uncreated, and one infinite. So, likewise, the Father is almighty, the Son almighty, and the Holy Spirit almighty; and yet not three almighties but one almighty. So the Father is God, the Son God, and the Holy Spirit God; and yet not three Gods but one God. So the Father is Lord, the Son Lord, and the Holy Spirit Lord; and yet not three Lords but one Lord. For like as we are compelled by Christian truth to acknowledge every Person by Himself to be both God and Lord; so are we forbidden by the catholic religion to say, there be three Gods or three Lords. The Father is made of none, neither created nor begotten. The Son is of the Father alone, not made nor created but begotten. The Holy Spirit is of the Father and the Son, not made nor created nor begotten but proceeding. So there is one Father not three Fathers, one Son not three Sons, and one Holy Spirit not three Holy Spirits. And in this Trinity there is nothing before or after, nothing greater or less, but the whole three Persons are coeternal together and coequal. So that in all things, as is aforesaid, the Trinity in Unity and the Unity in Trinity is to be worshipped. He therefore who wills to be in a state of salvation, let him think thus of the Trinity.
But it is necessary to eternal salvation that he also believe faithfully the Incarnation of our Lord Jesus Christ. The right faith therefore is that we believe and confess that our Lord Jesus Christ, the Son of God, is God and Man. He is God of the substance of the Father begotten before the worlds, and He is man of the substance of His mother born in the world; perfect God, perfect man subsisting of a reasoning soul and human flesh; equal to the Father as touching His Godhead, inferior to the Father as touching His Manhood. Who although He be God and Man yet He is not two but one Christ; one however not by conversion of the Godhead in the flesh, but by taking of the Manhood in God; one altogether not by confusion of substance but by unity of Person. For as the reasoning soul and flesh is one man, so God and Man is one Christ. Who suffered for our salvation, descended into hell, rose again from the dead, ascended into heaven, sits at the right hand of the Father, from whence He shall come to judge the living and the dead. At whose coming all men shall rise again with their bodies and shall give account for their own works. And they that have done good shall go into life eternal, and they who indeed have done evil into eternal fire.
This is the catholic faith, which except a man shall have believed faithfully and firmly he cannot be in a state of salvation.
1. apostolic/universal
Therefore, following the holy fathers, we all with one accord teach men to acknowledge one and the same Son, our Lord Jesus Christ, at once complete in Godhead and complete in manhood, truly God and truly man, consisting also of a reasonable soul and body; of one substance with the Father as regards his Godhead, and at the same time of one substance with us as regards his manhood; like us in all respects, apart from sin; as regards his Godhead, begotten of the Father before the ages, but yet as regards his manhood begotten, for us men and for our salvation, of Mary the Virgin, the God-bearer; one and the same Christ, Son, Lord, Only-begotten, recognized in two natures, without confusion, without change, without division, without separation; the distinction of natures being in no way annulled by the union, but rather the characteristics of each nature being preserved and coming together to form one person and subsistence, not as parted or separated into two persons, but one and the same Son and Only-begotten God the Word, Lord Jesus Christ; even as the prophets from earliest times spoke of him, and our Lord Jesus Christ himself taught us, and the creed of the fathers has handed down to us.
Ang pamagat ng kredong ito ay hindi nagpapahiwatig na isinulat ito ng mga apostol, kundi tumutukoy sa katotohanan na isa itong maigsing buod ng mga pundamental na katotohanan ng Kasulatan na naipasa sa atin sa pamamagitan ng mga apostol. Sa pinakapayak nitong anyo ang kredo ay malamang na nagmula noong naunang bahagi ng ikalawang siglo at lumitaw kaugnay ng pagtuturo sa mga mag-aaral ng katesismo bilang paghahanda sa bautismo. Sa kasalukuyan nitong anyo ang kredong ito ay malamang na nagmula noong huling bahagi ng ikalimang siglo. Ito ang pinakakilala sa mga kredong pang-ekumeniko; at nagbibigay ng simple, maigsi, subalit puspos naman ng kapahayagan sa ating “laganap, at hindi mapag-aalinlanganang pananampalatayang Cristiano.”
Binabanggit ang kredong ito sa kanyang pangalan sa Artikulo IX ng ating Kumpesyon ng Pananampalataya (Belgic Confession). Ipinapahayag nito ang katotohanan ng Kasulatan tungkol sa doktrina ng Trinidad, at ito ay ibinunsod ng paglitaw ng iba’t ibang kabulaanan tungkol sa katotohanang iyon. Ang sinaunang anyo ng kredong ito ay pinagtibay ng Kunseho ng Nicea (A.D. 325) laban sa hidwang pananampalataya (heresy) ng ‘Arianismo.’ Niribesa ito sa Kunseho ng Constantinople (A.D. 381), na pinalawig ang kumpesyon tungkol sa Espiritu Santo. Idinagdag ng Latin, o Kanluraning Iglesya sa artikulo tungkol sa ‘pagkakahinga’ (procession) sa Espiritu Santo ang mga salitang “at ng Anak” (Latin: Filioque), isang pagbabago na pinanghawakan magmula noong Kunseho ng Toledo (A.D. 589).
Sumasampalataya ako sa isang Diyos, ang Ama na Makapangyarihan sa lahat, Maylalang ng langit at lupa, at ng lahat ng mga bagay na nakikita at hindi nakikita.
At sa isang Panginoong Jesu-Cristo, ang bugtong na Anak ng Diyos, ibinungang anak ng Ama bago ang lahat ng mga daigdig, Diyos buhat sa Diyos, Liwanag buhat sa Liwanag, tunay na Diyos buhat sa tunay na Diyos, ibinungang anak, hindi nilikha, na kaisang kalikasan ng Ama, na sa pamamagitan Niya ay nilikha ang lahat ng mga bagay; na para sa ating mga tao at sa ating kaligtasan, ay bumaba mula sa langit at nagkatawang tao sa pamamagitan ng Espiritu Santo buhat sa Birheng si Maria at naging tao; at ipinako rin sa krus sa hatol ni Poncio Pilato; Siya ay nagdusa at inilibing; at sa ikatlong araw Siya ay nabuhay muli ayon sa mga Kasulatan; at umakyat sa langit, at nakaluklok sa kanang kamay ng Ama; at Siya ay magbabalik na may kaluwalhatian, upang hukuman ang mga buhay at mga patay; na ang kaharian ay walang hanggan.
At sumasampalataya ako sa Espiritu Santo, ang Panginoon at Tagapagbigay ng buhay; na inihihinga buhat sa Ama at sa Anak; na kasama ng Ama at ng Anak ay sinasamba at niluluwalhati; na nagsalita sa pamamagitan ng mga propeta.
At sumasampalataya ako na may isang banal at apostolicong iglesyang laganap. Kinikilala ko ang isang bautismo para sa kapatawaran ng mga kasalanan; at hinihintay ko ang muling pagkabuhay ng mga patay, at sa buhay ng daigdig na darating. Amen.
Ang kredong pang-ekumenikong ito ay binabanggit sa kanyang pangalan sa Artikulo IX ng ating Kumpesyon ng Pananampalataya (Belgic Confession). Bagamang taglay nito ang pangalan ni Athanasius, ang dakilang ama ng iglesya noong ika-apat na siglo na nagtanggol sa katotohanan ng Trinidad at sa pagkadiyos ni Cristo laban sa pananalakay ng mga erehe (heretics), hindi siya ang awtor o may-akda nito. Malamang na binalangkas ito makalipas ang humigit-kumulang tatlong siglo ng isang hindi kilalang awtor. Ang isa pang pangalan ng kredong ito, bagamang mas hindi kilala, ay Symbolum Quicunque, batay sa panimulang salita sa orihinal na Latin. Dahil isinulat sa ritmikong indayog, maaaring kinatha ang kredong ito upang awitin sa pampublikong panambahan ng mga simbahan. Ito ay mas kumpletong pahayag ng mga katotohanan ng Trinidad at ng persona at mga kalikasan ni Cristo kaysa Kredo ng Nicea at Kredo ng Chalcedon, ngunit kulang ito sa kapayakan at katumpakan ng pagpapahayag. Inilalahad ng mga bersikulo 3-28 ang doktrina ng Trinidad, at ang mga bersikulo 29-43 ang doktrina ng pagkakatawang-tao at pagkakaisa ng dalawang kalikasan ni Cristo sa persona ng Anak ng Diyos.
* laganap = “catholic”; “universal”
** ibinungang-anak = “begotten”
Ang kredo ng Chalcedon, A.D. 451, ay hindi nabanggit sa alinman sa tatlong kapahayagan natin ng pagkakaisa (three forms of unity), ngunit ang doktrinang nakalahad dito ay malinaw na nakapaloob sa Artikulo XIX ng ating Kumpesyon ng Pananampalataya (Belgic Confession). Binubuo nito ang isang mahalagang bahagi ng ating pamanang ekumenikal. Nilutas ng Kunsehong Ekumenikal ng Chalcedon ang mga kontrobersiya hinggil sa persona at mga kalikasan ng ating Panginoong Jesu-Cristo at pinagtibay bilang kumpesyon ang mga katotohanan ng pagkaisa ng personang Diyos at ang kaisahan at pagkakatangi sa mga kalikasang Diyos at tao ni Cristo. Kinundena nito lalo na ang kabulaanan ng Nestorianismo, na tinanggihan ang pagkaisa ng personang Diyos ni Cristo; ang kabulaanan ng Apollinarianismo, na tinanggihan ang pagkakumpleto ng kalikasang tao ni Cristo; at ang kabulaanan ng Eutychianismo, na tinanggihan ang pagkakatangi sa kalikasang Diyos at tao ng ating Panginoong Jesu-Cristo. Kung ano ang kumpesyong pinagtibay sa Chalcedon hinggil sa persona at mga kalikasan ni Cristo ay siyang patuloy na naging kumpesyon ng iglesyang laganap magmula noon.
Kami, kung gayon, na sumusunod sa mga banal na ama, ay sumasang-ayong lahat na nagtuturo sa mga tao na ipahayag ang isa at Siyang Anak, ang ating Panginoong Jesu-Cristo, na Siyang ganap sa Pagka-Diyos at ganap din sa pagiging tao; tunay na Diyos at tunay na tao, na may kaluluwang may pag-iisip at katawan; kaisang-kalikasan ng Ama ayon sa Pagka-Diyos, at kaisang-sangkap natin ayon sa pagiging tao; katulad natin sa lahat ng bagay, walang pagkakasala; ibinungang-anak bago pa ang lahat ng kapanahunan ng Ama ayon sa Pagka-Diyos, at sa mga huling araw na ito, para sa atin at para sa ating kaligtasan, ipinanganak ng Birheng si Maria, ang ina ng Diyos, ayon sa pagiging tao; isa at Siyang Cristo, Anak, Panginoon, Bugtong na Anak, na dapat kilalanin sa dalawang kalikasan, na walang pagkakahalo, walang pagbabago, walang pagkakahati, walang pagkakahiwalay; na ang pagkakatangi ng mga kalikasan ay hindi inaalis sa anumang paraan ng pagkaisa, kundi ang katangian ng bawat kalikasan ay pinananatili, at pinag-iisa sa isang persona at isang buhay, hindi pinaghihiwalay o pinaghahati sa dalawang persona, kundi sa isa at Siyang Anak, at Bugtong na Anak, Diyos na Salita, ang Panginoong Jesu-Cristo; ayon sa ipinahayag ng mga propeta tungkol sa Kanya simula pa ng una, at sa itinuturo na rin sa atin ng Panginoong Jesu-Cristo, at ng pananampalataya ng mga banal na ama na ipinamana sa atin.
Article 1. Purpose and Division
Article 2. The Offices
Article 3. The Calling to Office
Article 4. Eligibility for the Ministry
Article 5. Eligibility of Those Already Ordained
Article 6. Subject to the Church Order
Article 7. Bound to a Church
Article 8. Tested and Proven
Article 9. Preachers from Other Denominations
Article 10. From One Church to Another
Article 11. Proper Support and Dismissal
Article 12. Bound for Life
Article 13. Retirement of Ministers
Article 14. Temporary Release
Article 15. Preaching in Other Places
Article 16. The Office of the Minister of the Word
Article 17. Equality among the Ministers of the Word
Articles 18. False Doctrine
Article 19. Training for the Ministry
Article 20. An Edifying Word
Article 21. Christian Schools
Article 22. The Office of Elder
Article 23. The Duties of Elders
Article 24. The Office of Deacon
Article 25. The Duties of Deacons
Article 26. The Deacons and Other Institutions
Article 27. Term of Office
Article 28. Civil Authorities
Article 29. The Ecclesiastical Assemblies
Article 30. Ecclesiastical Matters
Article 31. Appeals
Article 32. Proceedings
Article 33. Credentials
Article 34. The President and Clerk
Article 35. The Office of President
Article 36. Jurisdiction
Article 37. Consistory
Article 38. Constitution of a Consistory
Article 39. Places without a Consistory
Article 40. Meetings of Deacons
Article 41. Classis
Article 42. Delegates with Advisory Vote
Article 43. Censure in the Assemblies
Article 44. Church Visitors
Article 45. Minutes for the Following Meeting
Article 46. Previous Decisions
Article 47. Particular Synod
Article 48. Correspondence among Synods
Article 49. Deputies of Synod
Article 50. General Synod
Article 51. Mission
Article 52. Necessary Translations
Article 53. Doctrinal Subscription of Ministers
Article 54. Subscription of Elders and Deacons
Article 55. False Doctrine
Article 56. Baptism
Article 57. Presentation by Fathers
Article. 58. Baptism Form
Article 59. Baptism of Adults
Article 60. Baptism Record
Article 61. Admission to the Lord’s Supper
Article 62. Administration of the Lord’s Supper
Article 63. Frequency
Article 64. Lawful Administration of the Lord’s Supper
Article 65. Funerals
Article 66. Special Days of Prayer
Article 67. Days of Commemoration
Article 68. Catechism Explanation
Article 69. Psalms and Hymns
Article 70. Marriage
Article 71. Nature and Purpose
Article 72. Private Sins
Article 73. Initial Confrontations
Article 74. Consistory Involvement
Article 75. Repentance
Article 76. Excommunication
Article 77. Three Admonitions
Article 78. Readmission
Article 79. Serious Sins on the Part of Office-bearers
Article 80. Gross Sins
Article 81. Christian Censure
Article 82. Moving Members
Article 83. Poor Moving Members
Article 84. No Lording It over Others
Article 85. Differences in Non-essentials
Article 86. Observance and Revision of the Church Order
For the maintenance of good order in the church of Christ it is necessary that there be: offices and supervision of doctrine; assemblies; worship, sacraments, and ceremonies; and discipline; of which matters the following articles treat in due order.
The offices are of three kinds: of the ministers of the Word, of the elders, and of the deacons.
No one shall take any office upon himself without having been lawfully called thereto. And when anyone acts contrary thereto, and after being warned does not submit (desist), the classis shall judge whether he be a divisive person or is to be punished in some other way. Only male members who have made profession of faith and may be considered to meet the conditions as set forth in Holy Scripture (e.g., in 1 Timothy 3 and Titus 1) shall be eligible for office.
The lawful calling of those who will for the first time serve in the ministry consists:
First, in the ELECTION by the consistory and the deacons, after preceding prayers, and according to the regulations established by the consistory for this purpose, and of the ecclesiastical ordinance, that only those can for the first time be called to the ministry of the Word who have been declared eligible by the churches, according to the rule in this matter; and furthermore with the advice of classis or of the councilor for this purpose by the classis;
Secondly, in the EXAMINATION both of doctrine and life which shall be conducted by the classis, to which the call must be submitted for approval, and which shall take place in the presence of three deputies of synod from the nearest classis;
Thirdly, in the APPROBATION by the members of the calling church, when, the name of the minister having been announced for two successive Sundays, no lawful objection arises; which approbation, however, is not required in case the election takes place with the cooperation of the congregation by choosing out of a nomination previously made;
Finally, in the public ORDINATION in the presence of the congregation, which shall take place with appropriate stipulations and interrogations, admonitions and prayers and imposition of hands by the officiating minister (and by the other ministers who are present) agreeably to the form for that purpose.
Regarding those who are serving in the ministry who are called to another congregation the following shall be observed:
For this approbation as well as for the installation the minister shall show good testimonials concerning his doctrine and conduct, together with a declaration from the consistory with the deacons and from classis that he has been honorably discharged from his service in that church and classis, or from the church only, in case he remains in the same classis.
No Minister shall be at liberty to serve in institutions of mercy or otherwise, unless he be previously admitted in accordance with the preceding articles, and he shall, no less than others, be subject to the Church Order.
No one shall be called to the ministry of the Word, without his being stationed in a particular place, that is being bound to a certain church, except he be sent to do extension work.
When such persons present themselves for the ministry, classis, after the approval of the synod, shall examine them in a preparatory examination and allow them to speak an edifying word in the churches of the classis; and further deal with them as it shall deem edifying, with observance of the general ecclesiastical regulations adopted for this purpose..
Preachers who have left other religious denominations shall not be admitted to the ministry in the church until they have been declared eligible, after careful examination, by the classis, with the approval of the synod.
A minister, once lawfully called, may not leave the church with which he is connected, to accept a call elsewhere, without the consent of the consistory, together with the deacons, and knowledge on the part of the classis; likewise no other church may receive him until he has presented a proper certificate of release from the church and the classis where he served, or from the church only, if he remains within the same classis.
If no call is forthcoming in three years, he shall be declared released from his ministerial status by the classis in which he served last.
Inasmuch as a minister of the Word, once lawfully called as described above, is bound to the service of the church for life, he is not allowed to enter upon a secular vocation except for such weighty reasons as shall receive the approval of the classis
Ministers, who by reason of age, sickness, or otherwise, are rendered incapable of performing the duties of their office, shall nevertheless retain the honor and title of a minister, and the churches which they have served shall provide honorably for them in their need (likewise for the orphans and widows of the ministers) out of the common fund of the churches, according to the general ecclesiastical ordinances in this matter.
Retirement of a minister shall take place with the approval of the consistory with the deacons and with the concurring advice of classis and of deputies of the synod.
If a minister, because of illness or for substantial reasons, requests a temporary release from his service to the congregation, he can receive the same only with the approval of the consistory with the deacons and shall at all times be and remain subject to the call of the congregation.
No one shall be permitted, neglecting the ministry of his church or being without a fixed assignment, to preach indiscriminately without the consent and authority of synod or classis. Likewise, no one shall be permitted to preach or administer the sacraments in another church without the consent of the consistory of that church and of the church where that minister currently serves.
The specific duties of the office of the Minister of the Word are thoroughly and sincerely to proclaim to the church the Word of the Lord, to administer the sacraments, and publicly to call upon the Name of God in behalf of the whole church; to watch over his brethren, the elders and deacons, as well as the congregation; also, with the elders to instruct the children of the church in the doctrine of salvation, to visit the members of the congregation in their homes, and to comfort the sick with the Word of God; and finally with the elders, to keep the church of God in good order, to exercise discipline, and to govern it in such a manner as the Lord has ordained.
Among the Ministers of the Word equality shall be maintained with respect to the duties of their office, and also in other matters as far as possible, according to the judgment of the consistory, and if necessary, of the classis; which equality shall also be maintained in the case of the elders and the deacons.
In addition to the aforementioned duties of the Ministers of the Word, they are to expound the Holy Scriptures and to vindicate sound doctrine against heresies. To ward off false doctrine and errors which could enter the congregation and constitute a danger to the purity of its doctrine or conduct, the ministers with the elders shall use the means of instruction, of refutation, of warning, and of admonition in the ministry of the Word as well as in Christian teaching and family visiting.
The churches shall maintain a program for the training for the ministry. The task of the appointed ministers of the Word is to instruct the students of theology in those disciplines which have been entrusted to them, so that the churches may be provided with ministers of the Word who are able to fulfill the duties of their office as these have been described above. The churches shall exert themselves, as far as necessary, that there may be students supported by them to be trained for the ministry of the Word.
Students who have received permission according to the rule in this matter, and persons who have according to Article 8 been judged competent to be prepared for the ministry of the Word, shall, for their own training, and for the sake of becoming known to the congregations, be allowed to speak a word of edification in the meetings for public worship.
[The consistories shall see to it that there are good Christian schools in which the parents have their children instructed according to the demands of the covenant.]*
The elders shall be chosen by the judgment of the consistory and the deacons according to the regulations for that purpose established by the consistory. In pursuance of these regulations, every church shall be at liberty, according to its circumstances, to give the members an opportunity to direct attention to suitable persons, in order that the consistory may thereupon either present to the congregation for election as many elders as are needed, that they may, after they are approved by it, unless any obstacle arise, be installed with public prayers and stipulations; or present a double number to the congregation and thereupon install the one-half chosen by it, in the aforesaid manner, agreeably to the form for this purpose.
The specific duties of the office of elder are together with the ministers of the Word (according to Article 16), to have supervision over Christ’s church, that every member may conduct himself properly in doctrine and life according to the Gospel; and faithfully to visit the members of the congregation in their homes, especially during and after the observance of the Lord’s Supper, to comfort, instruct and admonish them with the Word of God, reproving those who behave improperly. They shall exercise Christian discipline according to the command of Christ against those who show themselves unbelieving and ungodly and refuse to repent and shall watch that the sacraments are not profaned. Being steward of the house of God, they are further to take care that in the congregation all things are done decently and in good order, and to tend the flock of God which is in their charge. Finally, it is the duty of elders to assist the ministers of the Word with good counsel and advice and to supervise their doctrine and conduct.
The deacons shall be chosen, approved and installed in the same manner as was stated concerning the elders.
The specific duties of the office of deacon are to see to the good progress of the service of charity in the congregation; to acquaint themselves with existing needs and difficulties and exhort the members of Christ’s body to show mercy, and further, to gather and manage the offerings and distribute them in Christ’s name according to need of which they shall render an account in consistory, and also (if anyone desires to be present) to the congregation, at such a time as the consistory may see fit. They shall encourage and comfort with the Word of God those who receive the gifts of Christ’s love, and promote with word and deed the unity and fellowship in the Holy Spirit which the congregation enjoys at the table of the Lord.
In places where others are devoting themselves to the care of the poor, the deacons shall seek a mutual understanding with them to the end that the alms may all the better be distributed among those who have the greatest need. Moreover, they shall make it possible for the poor to make use of institutions of mercy, and to that end they shall request the board of directors of such institutions to keep in close touch with them. It is also desirable that the diaconates assist and consult one another, especially in caring for the poor in such institutions.
The elders and deacons shall serve two or more years according to local regulations, and a proportionate number shall retire each year. The retiring officers shall be succeeded by others, unless the circumstances and the profit of any church, in the execution of Articles 22 and 24, render a re-election advisable.
As it is the office of the civil authorities to promote in every way the holy ministry, so all office-bearers are in duty bound to impress diligently upon the whole congregation the obedience, love, and respect which are due to the civil authorities; they shall set a good example to the congregation in this matter, and endeavor by due respect and communication to secure and retain the favor of the authorities towards the church, so that the church of Christ may lead a quiet and peaceable life, godly and respectful in every way. The consistory shall take care, that the churches for the possession of their property and the peace and order of their meetings, can claim the protection of the authorities; it should be well understood, however, that for the sake of peace and material possession they may never allow the royal government of Christ over His church to be in the least violated.
Three kinds of ecclesiastical assemblies shall be maintained: the consistory, the classis, and the general synod..
In these assemblies ecclesiastical matters only shall be transacted and that in an ecclesiastical manner. In major assemblies only such matters shall be dealt with as could not be finished in minor assemblies, or such as pertain to the churches of the major assembly in common.
A new matter which has not previously been presented to that major assembly may be put on the agenda only when the minor assembly has dealt with it.
If any one complain that he has been wronged by the decision of a minor assembly, he shall have the right to appeal to a major ecclesiastical assembly, and whatever may be agreed upon by a majority vote shall be considered settled and binding, unless it be proved to conflict with the Word of God or with the articles of the Church Order, as long as they are not changed by the general synod.
The proceedings of all assemblies shall begin by calling upon the name of God and be closed with thanksgiving.
Delegates to the major assemblies shall bring with them their credentials, signed by those sending them; they shall have a vote in all matters except those in which either they themselves or their churches are particularly involved.
In all assemblies there shall be not only a president, but also a clerk to keep a faithful record of all important matters.
The task of the president is to present and explain clearly the matters to be dealt with , to ensure that every one observe due order in speaking, to deny the floor to those who argue about minor things or who let themselves be carried away and cannot control their strong emotions, and to discipline those who refuse to listen.
In major assemblies the office of the president shall cease when the assembly has ended.
The classis has the same jurisdiction over the consistory as the general synod has over the classis.
In all churches there shall be a consistory composed of the ministers of the Word and elders, who shall, as a rule, meet once a month, or more frequently as the need arises. The minister of the Word (or the ministers, if there be more than one, in turn) shall preside and regulate the proceedings. Whenever the number of the elder is small, the deacons may be added to the consistory by local regulation; this shall invariably be the rule where the number is less than three.
In places where the consistory is to be constituted for the first time or anew, this shall not take place except with the advice of the classis.
Places where as yet no consistory can be constituted shall be placed under the care of a neighboring consistory.
The deacons shall meet monthly, or more frequently as the need arises, to transact the business pertaining to their office, calling upon the name of God; whereunto the ministers shall take good heed, and if necessary they shall be present.
Neighboring churches shall come together in a classis by delegating, with proper credentials, a minister and an elder, or, if a church has no minister, two elders. Such meetings shall be held at least once every three months, unless the convening church, in consultation with the neighboring church, concludes that no matters have been sent in by the churches which would warrant the convening of a classis. Cancellation of a classis shall, however, not be permitted to occur twice in succession.
In these meetings the ministers shall preside in rotation, or one shall be chosen to preside; however, the same minister shall not be chosen twice in succession.
The president shall ask whether the ministry of the office-bearers is being continued, whether the decisions of the major assemblies are being honored, and whether there is any matter in which the consistories need the judgment and help of classis for the proper government of their church.
The last classis before the synod shall choose the delegates to that synod.
Where in a church there are more ministers than one, also those not delegated according to the foregoing article shall have the right to attend classis with advisory vote.
At the close of the classical and other major assemblies, censure shall be exercised over those, who in the meeting have done something worthy of punishment, or who have scorned the admonition of the minor assemblies.
The classis shall authorize at least two of her oldest, most experienced and most competent ministers to visit all the churches once a year and to take heed whether the minister and the consistory faithfully perform the duties of their office, adhere to sound doctrine, observe in all things the adopted order, and properly promote as much as lies in them, through word and deed, the upbuilding of the congregation, in particular of the youth, to the end that they may in time fraternally admonish those who have in anything been negligent, and may by their advice and assistance help direct all things unto the peace, upbuilding, and greatest profit of the churches. And each classis may continue these visitors in service as long as it sees fit, except where the visitors themselves request to be released for reasons of which the classis shall judge.
It shall be the duty of the classis and the general synod to furnish the following meeting with the minutes of the preceding.
Instructions concerning matters to be considered in major assemblies shall not be written until the decisions of previous synods touching these matters have been read, in order that what was once decided be not again proposed, unless a revision be deemed necessary.
[Every year [or if need be oftener] four or five or more of neighboring classes shall meet as a particular synod, to which each classis shall delegate two ministers and two elders. At the close of both the particular and general synod, some church shall be empowered to determine with advice of classis the time and place of the next synod.]*
[Each synod shall be at liberty to solicit and hold correspondence with its neighboring synod or synods in such manner as they shall judge most conducive to general edification.]*
Each synod shall appoint deputies who are to assist the classis in all cases provided for in the Church Order, and, upon the request of the classes, in cases of special difficulties.
These deputies shall keep proper record of their actions and submit a written report to synod, and, if so required, they shall give account of their actions.
TThey shall not be discharged from their task before and until the synod itself discharges them.
[The general synod shall ordinarily be held annually. Each particular synod shall delegate to this synod four ministers and four elders.
If it appears necessary to convene a synod before the appointed time, the convening church shall determine the time and place with the advice of particular synod.]*
*Articles 21, 47, 48 and 50 are retained in the body of the Church Order because they belonged to the original Church Order of Dordrecht. They are, however, put in parentheses because they do not apply to the present circumstances of the Bastion of Truth Reformed Churches.
The churches shall endeavor to fulfill their missionary task.
When churches cooperate in this matter, they shall, as much as possible, work with those within the same classis.
The missionary work of the churches shall be regulated by the synod.
When different languages are spoken in the churches, the necessary translations shall be made in the ecclesiastical assemblies and in the publication of recommendations, instructions, and decisions.
The ministers of the Word of God shall subscribe to the three formulas of unity, namely, the Belgic Confession of Faith, The Heidelberg Catechism, and the Canons of Dordrecht, 1618-’19, and the ministers who refuse to do so shall de facto be suspended from their office by the consistory or classis until they shall have given a full statement, and if they obstinately persist in refusing, they shall be deposed from their office.
Likewise the elders and deacons shall subscribe to the aforesaid formulas of unity.
To ward off false doctrines and errors that multiply exceedingly through heretical writings, the ministers and elders shall use the means of teaching, of refutation, of warning, and of admonition, as well in the ministry of the Word as in Christian teaching and family-visiting.
The covenant of God shall be sealed unto the children of Christians by baptism, as soon as the administration thereof is feasible, in the public assembly when the Word of God is preached.
The ministers shall do their utmost to the end that the father present his child for baptism.
In the ceremony of baptism, both of children and adults, the Minister shall use the respective forms drawn up for the administration of this sacrament.
Adults are through baptism incorporated into the Christian church, and are accepted as members of the church, and are therefore obliged also to partake of the Lord’s Supper, which they shall promise to do at their baptism.
The names of those baptized, together with those of the parents, and likewise the date of birth and baptism, shall be recorded.
The consistory shall admit to the Lord’s Supper only those who have made public profession of the Reformed faith and lead a godly life, without which those who come from other churches shall not be admitted. (Article pertaining—Canadian Art. 61 & 62: Churches outside BTRC?)
Every church shall administer the Lord’s Supper in such a manner as it shall judge most conducive to edification; provided, however, that the outward ceremonies as prescribed in God’s Word be not changed and all superstition be avoided, and that at the conclusion of the sermon and the usual prayers, the form for the administration of the Lord’s Supper, together with the prayer for that purpose, shall be read.
Every church shall administer the Lord’s Supper in such a manner as it shall judge most conducive to edification; provided, however, that the outward ceremonies as prescribed in God’s Word be not changed and all superstition be avoided, and that at the conclusion of the sermon and the usual prayers, the form for the administration of the Lord’s Supper, together with the prayer for that purpose, shall be read.
The administration of the Lord’s Supper shall take place only where there is supervision of elders, according to the ecclesiastical order, and in a public gathering of the congregation.
Funerals are not ecclesiastical, but family affairs, and should be conducted accordingly.
In time of war, pestilence, national calamities, and other great afflictions, the pressure of which is felt throughout the churches, it is fitting that the classes proclaim a day of prayer.
Each year the churches shall commemorate the birth, death, resurrection and ascension of the Lord Jesus Christ, as well as His outpouring of the Holy Spirit through the preaching of Scripture passages highlighting these events only on the Lord’s Day.
The ministers shall on Sunday explain briefly the sum of Christian Doctrine comprehended in the Heidelberg Catechism so that as much as possible the explanation shall be annually completed, according to the division of the catechism itself for that purpose.
In the churches only the 150 Psalms of David, the Ten Commandments, the Lord’s Prayer, the Twelve Articles of Faith, the Songs of Mary, Zacharias, and Simeon, the Morning and Evening Hymns, the Hymn of Prayer before the sermon shall be sung in the worship services.
The consistory shall ensure that the members of the congregation marry only in the Lord, and that the ministers, as authorized by the consistory, solemnize only such marriages as are in accordance with the Word of God. The solemnization of marriages shall take place as inclusion in the regular Lord’s Day worship service wherein it shall be witnessed by the Christian congregation.
Since church discipline is of a spiritual nature; exempting no one from civil trial and punishment by the authorities, and as one of the keys of the kingdom of heaven, has been given to the church to shut and to open that kingdom, the consistory shall ensure that it is used to punish sins against both the purity of doctrine and the piety of conduct, in order to reconcile the sinner with the church and with his neighbor, and to remove all offense out of the church of Christ.
In case anyone errs in doctrine or offends in conduct as long as the sin is of a private character, not giving public offense, the rule clearly prescribed by Christ in Matthew 18:15-17 shall be followed.
Secret sins of which the sinner repents, after being admonished by one person in private or in the presence of two or three witnesses, shall not be laid before the consistory.
If any one, having been admonished in love concerning a secret sin by two or three persons, does not give heed, or otherwise has committed a public sin, the matter shall be reported to the consistory.
The reconciliation of all such sins as are of their nature of a public character, or have become public because the admonition of the church was despised, shall take place (upon sufficient evidence of repentance) in such a manner as the consistory shall deem conducive to the edification of each church. Whether in particular cases this shall take place in public, shall, when there is a difference of opinion about it in the consistory, be considered with the advice of two neighboring churches or of the classis.
Such as obstinately reject the admonition of the consistory, and likewise those who have committed a public or otherwise gross sin, shall be suspended from the Lord’s Supper. And if he, having been suspended, after repeated admonitions, shows no signs of repentance, the consistory shall at last proceed to the extreme remedy, namely, excommunication, agreeably to the form adopted for that purpose according to the Word of God. But no one shall be excommunicated except with the advice of the classis.
After the suspension from the Lord’s Table, and subsequent admonitions, and before proceeding to excommunication, the obstinacy of the sinner shall be publicly made known to the congregation, the offense explained, together with the care bestowed upon him, in reproof, suspension from the Lord’s Supper, and repeated admonition, and the congregation shall be exhorted to speak to him and to pray for him. There shall be three such admonitions. In the first the name of the sinner shall not be mentioned that he be somewhat spared. In the second, with the advice of the classis, his name shall be mentioned. In the third the congregation shall be informed that (unless he repent) he will be excluded from the fellowship of the church, so that his excommunication, in case he remains obstinate, may take place with the understood approval of the church. The interval between the admonitions shall be left to the discretion of the consistory.
When someone who has been excommunicated repents and desires to be again received into the communion of the church, the congregation shall be informed of his desire, either before the celebration of the Lord’s Supper, or at some other opportune time, in order to see whether there are any unlawful objections, the readmission shall take place with the use of the Form for that purpose.
When ministers of the divine Word, elders or deacons, have committed any public, gross sin, which is a disgrace to the church, or worthy of punishment by the civil authorities, the elders and deacons shall immediately, by preceding sentence of the consistory thereof and of the nearest church, be suspended or expelled from their office, but the ministers shall only be suspended. Whether these shall be entirely deposed from office, shall be subject to the judgment of the classis, with the advice of the deputies of the synod mentioned in Article 11.
Furthermore, among the gross sins, which are worthy of being punished with suspension or deposition from office, these are the principal ones: false doctrine or heresy, public schism, public blasphemy, simony, faithless desertion of office or intrusion upon that of another, perjury, adultery, fornication, theft, acts of violence, drunkenness, brawling, filthy lucre; in short, all sins and gross offenses, as renders all the perpetrators infamous before the world, and which in any private member of the church would be considered worthy of excommunication.
The ministers of the Word, elders and deacons, shall before the celebration of the Lord’s Supper exercise Christian censure, among themselves, and in a friendly spirit admonish one another with regard to the discharge of their office.
To those who remove from the congregation, a letter or testimony concerning their profession and conduct shall be given by the consistory, signed by two; or, in the case of letters which are given under the seal of the church, signed by one.
Furthermore, to the poor, removing for sufficient reasons, an amount of money for traveling shall be given by the deacons, as they deem adequate. The consistory and the deacons shall, however, see to it that they be not tempted to unduly rid their churches of the poor, so as not to burden other churches.
No church shall in any way dominate or lord it over other churches, no minister over other ministers, no elder or deacon over other elders or deacons.
Churches whose usages or practices differ from ours merely in non-essentials shall not be rejected.
These articles, which regard the lawful order of the church, have been adopted with common accord. If the interest of the churches demands such, they may and ought to be changed, augmented, or diminished. However, no consistory, classis or [particular] synod shall be permitted to do so, but they shall endeavor diligently to observe the articles of this Church Order as long as they have not been changed by a general synod..
A newsletter/journal published in Filipino (Tagalog dialect) as a ministry of the denomination of Bastion of Truth Reformed Churches in the Philippines. It is primarily a means of instruction as well as a medium to proclaim and explain the convictions of the BTRC concerning the Gospel of God's sovereign particular grace in salvation.
A newsletter/journal published in Filipino (Tagalog dialect) as a ministry of the denomination of Bastion of Truth Reformed Churches in the Philippines. It is primarily a means of instruction as well as a medium to proclaim and explain the convictions of the BTRC concerning the Gospel of God's sovereign particular grace in salvation.