In One Accord
The Evangelical Reformed Fellowship believes that God has called us to engage in active mission and ministry efforts, both domestically and abroad. Such efforts include the production and distribution of literature and other materials designed to inform and equip believers as they fulfill their own callings. A significant aspect of the ministry of the Evangelical Reformed Fellowship is the establishing (or, planting) of local fellowships.
The practice of planting local assemblies has its roots in the Acts of the Apostles. It is, of course, imperative to share the gospel with others. In a setting where the Christian faith either does not have a substantial presence, or has a presence characterized by a deficient system of theology, it is especially important also to provide an environment of sound, biblical instruction, as well as a stable connection to other believers. The preeminent means of doing this is to establish a local fellowship.
The Evangelical Reformed Fellowship provides Missionary Pastors[1] with financial and administrative support in planting and leading local fellowships. Such fellowships are subsequently encouraged to align with other Reformed churches and/or denominations.
While the Evangelical Reformed Fellowship is not a denomination, there are certain convictions that inform our beliefs on biblical polity. Historically, the Christian community has been divided in the structure of the local church and in the function of its officers. The Evangelical Reformed Fellowship believes that while the New Testament, does not offer exhaustive guidelines for church government, it does provide significant information as to God’s plan in this regard. Following the Regulative Principle of the Reformation, the polity we support is a "modified federal" system. This is a blend of plural elder congregationalism and representative connectivity (or federalism).
The following points demonstrate our convictions regarding polity:
A. Regarding Elders
For more on elders, click here.
B. Regarding Connectivity
In addition to the ideas expressed above (i.e., regarding elders), there is also evidence of a body of elders which possessed and exercised spiritual authority over its several members individually (Acts 15:2), as well as over the church collectively (Now we [Paul, Silas, and Timothy – i.e., elders] command you, brethren, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother that walks disorderly, and not after the tradition which they received of us, 2 Thess. 3:6; cf. Acts 16:4).
Foundational Principles of Christian Polity
1. The Church is the possession of Christ, who is the Mediator of the New Covenant.
(Acts 20:28; Ephesians 5:25-27)
2. As mediator of the New Covenant, Christ is the Head of the Church.
(Ephesians 1:22-23; 5:23-24; Colossians 1:18)
3. Because the church is Christ’s possession and He is its Head, the principles governing the Church are not a matter of human preference, but of divine revelation.
(Matthew 28:18-20; Colossians 1:18)
4. The universal Church possesses a spiritual unity in Christ and in the Scriptures.
(Matthew 16:18; Ephesians 2:20; 1 Timothy 3:15; 2 John 9)
5. Federal organization does not belong to the essence of the Church (esse) but it does serve the well-being (bene esse) of the Church. Even though churches stand distinctly next to one another, they do not thereby stand disconnectedly alongside one another.
(Acts 15:1-35; Romans 15:25-27; Colossians 4:16; Titus 1:5; Revelation 1:11, 20)
6. The exercise of a federal organization is possible only on the basis of unity in faith and in confession.
(1 Corinthians 10:14-22; Galatians 1:6-9; Ephesians 4:16-17)
7. Member churches meet together in consultation to guard against human imperfections and to benefit from the wisdom of a multitude of counselors in the broader assemblies. The decisions of such assemblies derive their authority from their conformity to the Word of God.
(Proverbs 11:14; Acts 15:1-35; 1 Corinthians 13:9-10; 2 Timothy 3:16-17)
8. In order to manifest our spiritual unity, local fellowships should seek the broadest possible contact with other like-minded churches for their mutual edification and as an effective to the world.
(John 17:21-23; Ephesians 4:1-6)
9. The Church is mandated to exercise its ministry of reconciliation by proclaiming the gospel to the ends of the earth.
(Matthew 28:19-20; Acts 1:8; 2 Corinthians 5:18-20)
10. Christ cares for His Church through the office-bearers whom He chooses. These office bearers are two in number: elders and deacons. Elders hold the responsibilities of ruling and teaching the Church; deacons hold the responsibility of performing mercy ministries yet exercise no governing responsibility. Elders and deacons are set apart by the laying on of hands.
(Acts 6:2-3; 1 Timothy 3:1, 8; 5:17)
11. The Scripture encourages a thorough theological training for the ministers of Word and a succession of sound doctrine.
(1 Timothy 4:16; 2 Timothy 2:14-16, 3:14, 4:1-5; 1 Corinthians 11:23, 15:1-2; 2 Timothy 2:2)
12. Being the people of God, chosen and redeemed, the Church, under the supervision of the elders, is called to worship Him according to the Scriptural principles governing worship.
(Leviticus 10:1-3; Deuteronomy 12:29-32; Psalm 95:1, 2, 6; Psalm 100:4; John 4:24; Ephesians 5:19; Colossians 3:16; 1 Peter 2:9)
13. Since the Church is the pillar and ground of the truth, it is called through the teaching ministry to build up the people of God in faith.
(Deuteronomy 11:19; Ephesians 4:11-16; 1 Timothy 4:6; 2 Timothy 2:2, 3:16-17)
14. Christian discipline, arising from God’s love for His people, is exercised in the Church to correct and strengthen the people of God, maintain the unity and the purity of theChurch of Christ, and thereby bring honor and glory to God’s Name.
(1 Timothy 5:20; Titus 1:13; Hebrews 12:7-11)
15. The exercise of Christian discipline is first of all a personal duty of every child of God, but when discipline by the Church becomes necessary, it must be exercised by the elders of the Church.
(Matthew 18:15-20; Acts 20:28; 1 Corinthians 5:13; 1 Peter 5:1-3)
C. Regarding Parity:
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Any fellowships that are established are informed of these convictions, yet are free to seek affiliation with whatever Reformed church or denomination they believe to be most consistent with Scripture.
[1] Missionary Pastors are those called to pastoral ministry in a missionary context. They may be engaged in establishing successive fellowships, or they may be called to remain at a local fellowship as Pastor.
[2] And while not necessarily normative, there does seem to be a pattern of plurality in ministry in the New Testament. For instance, Jesus sent the apostles out in pairs (Mark 6:7) and the seventy in pairs (Luke 10:1). There were, likewise, missionary pairs: Paul and Barnabas, Paul and Silas, and Barnabas and John Mark. All of these seem to indicate a preference for a plurality – both for the sake of effectiveness as well as accountability.
The practice of planting local assemblies has its roots in the Acts of the Apostles. It is, of course, imperative to share the gospel with others. In a setting where the Christian faith either does not have a substantial presence, or has a presence characterized by a deficient system of theology, it is especially important also to provide an environment of sound, biblical instruction, as well as a stable connection to other believers. The preeminent means of doing this is to establish a local fellowship.
The Evangelical Reformed Fellowship provides Missionary Pastors[1] with financial and administrative support in planting and leading local fellowships. Such fellowships are subsequently encouraged to align with other Reformed churches and/or denominations.
While the Evangelical Reformed Fellowship is not a denomination, there are certain convictions that inform our beliefs on biblical polity. Historically, the Christian community has been divided in the structure of the local church and in the function of its officers. The Evangelical Reformed Fellowship believes that while the New Testament, does not offer exhaustive guidelines for church government, it does provide significant information as to God’s plan in this regard. Following the Regulative Principle of the Reformation, the polity we support is a "modified federal" system. This is a blend of plural elder congregationalism and representative connectivity (or federalism).
The following points demonstrate our convictions regarding polity:
A. Regarding Elders
- The New Testament indicates that there was a plurality of elders in each local church (or fellowship) - Titus 1:5 (Note the plural: elders)[2]
- The candidates for the office of elder are referred by the local church body (or by another elder, if the candidacy is for a newly-established fellowship) – Acts 6:3
- The candidates are examined as to their doctrine and reputation – 1 Timothy 5:22
- The elders are appointed – or, ordained – by other elders (i.e., representing the General Council of Elders) by the laying on of hands – 1 Timothy 4:14
- At the installation – or, appointment – service for the elder, the local fellowship publicly approves the elder and pledges to submit to his leadership (Hebrews 13:17); likewise, the elder publicly confesses his faith and his commitment to the local fellowship (Acts 15:22)
For more on elders, click here.
B. Regarding Connectivity
In addition to the ideas expressed above (i.e., regarding elders), there is also evidence of a body of elders which possessed and exercised spiritual authority over its several members individually (Acts 15:2), as well as over the church collectively (Now we [Paul, Silas, and Timothy – i.e., elders] command you, brethren, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother that walks disorderly, and not after the tradition which they received of us, 2 Thess. 3:6; cf. Acts 16:4).
Foundational Principles of Christian Polity
1. The Church is the possession of Christ, who is the Mediator of the New Covenant.
(Acts 20:28; Ephesians 5:25-27)
2. As mediator of the New Covenant, Christ is the Head of the Church.
(Ephesians 1:22-23; 5:23-24; Colossians 1:18)
3. Because the church is Christ’s possession and He is its Head, the principles governing the Church are not a matter of human preference, but of divine revelation.
(Matthew 28:18-20; Colossians 1:18)
4. The universal Church possesses a spiritual unity in Christ and in the Scriptures.
(Matthew 16:18; Ephesians 2:20; 1 Timothy 3:15; 2 John 9)
5. Federal organization does not belong to the essence of the Church (esse) but it does serve the well-being (bene esse) of the Church. Even though churches stand distinctly next to one another, they do not thereby stand disconnectedly alongside one another.
(Acts 15:1-35; Romans 15:25-27; Colossians 4:16; Titus 1:5; Revelation 1:11, 20)
6. The exercise of a federal organization is possible only on the basis of unity in faith and in confession.
(1 Corinthians 10:14-22; Galatians 1:6-9; Ephesians 4:16-17)
7. Member churches meet together in consultation to guard against human imperfections and to benefit from the wisdom of a multitude of counselors in the broader assemblies. The decisions of such assemblies derive their authority from their conformity to the Word of God.
(Proverbs 11:14; Acts 15:1-35; 1 Corinthians 13:9-10; 2 Timothy 3:16-17)
8. In order to manifest our spiritual unity, local fellowships should seek the broadest possible contact with other like-minded churches for their mutual edification and as an effective to the world.
(John 17:21-23; Ephesians 4:1-6)
9. The Church is mandated to exercise its ministry of reconciliation by proclaiming the gospel to the ends of the earth.
(Matthew 28:19-20; Acts 1:8; 2 Corinthians 5:18-20)
10. Christ cares for His Church through the office-bearers whom He chooses. These office bearers are two in number: elders and deacons. Elders hold the responsibilities of ruling and teaching the Church; deacons hold the responsibility of performing mercy ministries yet exercise no governing responsibility. Elders and deacons are set apart by the laying on of hands.
(Acts 6:2-3; 1 Timothy 3:1, 8; 5:17)
11. The Scripture encourages a thorough theological training for the ministers of Word and a succession of sound doctrine.
(1 Timothy 4:16; 2 Timothy 2:14-16, 3:14, 4:1-5; 1 Corinthians 11:23, 15:1-2; 2 Timothy 2:2)
12. Being the people of God, chosen and redeemed, the Church, under the supervision of the elders, is called to worship Him according to the Scriptural principles governing worship.
(Leviticus 10:1-3; Deuteronomy 12:29-32; Psalm 95:1, 2, 6; Psalm 100:4; John 4:24; Ephesians 5:19; Colossians 3:16; 1 Peter 2:9)
13. Since the Church is the pillar and ground of the truth, it is called through the teaching ministry to build up the people of God in faith.
(Deuteronomy 11:19; Ephesians 4:11-16; 1 Timothy 4:6; 2 Timothy 2:2, 3:16-17)
14. Christian discipline, arising from God’s love for His people, is exercised in the Church to correct and strengthen the people of God, maintain the unity and the purity of theChurch of Christ, and thereby bring honor and glory to God’s Name.
(1 Timothy 5:20; Titus 1:13; Hebrews 12:7-11)
15. The exercise of Christian discipline is first of all a personal duty of every child of God, but when discipline by the Church becomes necessary, it must be exercised by the elders of the Church.
(Matthew 18:15-20; Acts 20:28; 1 Corinthians 5:13; 1 Peter 5:1-3)
C. Regarding Parity:
- All elders are equal in office: all rule, all teach [though the one who principally teaches may naturally develop into a “first among equals” (primus inter pares)]
________________________________________________________________
Any fellowships that are established are informed of these convictions, yet are free to seek affiliation with whatever Reformed church or denomination they believe to be most consistent with Scripture.
[1] Missionary Pastors are those called to pastoral ministry in a missionary context. They may be engaged in establishing successive fellowships, or they may be called to remain at a local fellowship as Pastor.
[2] And while not necessarily normative, there does seem to be a pattern of plurality in ministry in the New Testament. For instance, Jesus sent the apostles out in pairs (Mark 6:7) and the seventy in pairs (Luke 10:1). There were, likewise, missionary pairs: Paul and Barnabas, Paul and Silas, and Barnabas and John Mark. All of these seem to indicate a preference for a plurality – both for the sake of effectiveness as well as accountability.
