Regarding Ruling Elders: The Foundations of Presbyterian Polity — Basic Operating Principles, Part Two

First Corinthians 14:40 is a Bible verse that has been a north star for Presbyterians: “Let all things be done decently and in order.” This instruction from the Apostle Paul is connected to another instruction given earlier in 1 Corinthians 14:26: “Let all things be done for building up.” The long-standing Presbyterian concern for “decently and in order” is, at its best, a concern to shape a life together that builds up the church, its members and the world.

The third and final chapter of the Foundations of Presbyterian Polity section of the Book of Order reflects on how we can conduct our life together in ways that build up. It sets forth principles that have guided the order of this denomination for centuries, quoting and rephrasing two documents from early in the history of Presbyterians in the United States — the “Historic Principles of Church Order” (F-3.01) and the “Principles of Presbyterian Government” (F-3.02).

The first, the “Historic Principles of Church Order,” was adopted as a prefix to the Form of Government in 1788, the year before the establishment of the General Assembly. This is now F-3.01. [Note: this information is given in an extensive footnote to this section. This chapter is notable for substantial footnotes that provide helpful historical information.] The “church” in F-3.01 refers to the church that both includes and extends beyond the Presbyterian Church (U.S.A.).

The Historic Principles are marked by their interconnectedness. “God alone is the Lord of Conscience” affirms the place of individual, private judgment in matters of religious belief and living. Each and every person is called and empowered to make their judgment about what God requires of us, and that right is “unalienable,” which is to say that it cannot be alienated from us or handed over to anyone else.

And, in the next point, the Historic Principles affirm that “every Christian Church, or union or association of particular churches, is entitled to declare the terms of admission into its communion …” (F-3.0102). Private judgment alone provides no meaningful basis for us to shape a life together. So, we can come together in congregations, in mid councils, in this denomination, based on a particular way of shaping life together. If, the Principles of Order note, we find that our collective life is misshaped, we can consider other options. “… in the exercise of this right (to declare the terms of its order) they may, notwithstanding, err, in making the terms of communion either too lax or too narrow: yet, even in this case, they do not infringe upon the liberty or the rights of others, but only make an improper use of their own” (F-3.0102).

The Historic Principles of Church Order places the importance of truth and truth-seeking alongside a call for mutual forbearance in the search for truth whenever possible, acknowledging that there are matters on which faithful Christians can disagree with one another. The Historic Principles affirm the election of leaders by the body they are to lead. Alongside this, they affirm that the power leaders in the church have is “only ministerial and declarative,” not coercive. The Principles of Order repeatedly affirm the importance and value of church discipline: “… the vigor and strictness of (the church’s) discipline will contribute to the glory and happiness of any church.” (F-3.0108) This affirmation can provide some context and understanding for the detailed instruction found in the Church Discipline section of the Book of Order.

The second document, the “Principles of Presbyterian Government” (F-3.02) is a “restatement” of the “Historic Principles of Church Government,” which was adopted by the new General Assembly in 1797. The original form of that document is quoted in a footnote and is well worth the brief time it takes to read it. The revision of the title of the document, from “Church Government” to “Presbyterian Government” is one more acknowledgement that the church exists beyond the PC(USA).

The majority of principles named in F-3.02 are described in a single sentence. Three principles get a longer treatment: “Governed by Presbyters” (F-3.0202), “Gathered in Councils” (F-3.0203), and the final principle, “General Authority of Councils” (F-3.0209). Governed by Presbyters includes an explanation of “ruling elder,” seeking to ward off unhelpful images connected to “ruling.” Gathered in Councils provides an explanation of the relationship between the various levels of council: session, presbytery, synod and General Assembly. General Authority concerns which powers are assigned to which council. The other six principles name basic elements of our polity.

For Reflection

• Which of the principles in F-3.01 and 3.02 do you find most helpful?
• Which of the principles in F-3.01 and 3.02 do you find surprising?
• Which of the principles in F-3.01 and 3.02 do you find difficult?

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Barry Ensign-George is a teaching elder in the Presbyterian Church (U.S.A.). He has served as a pastor in Iowa and at the denominational level in the Office of Theology & Worship.

Throughout 2025, monthly Regarding Ruling Elders articles will focus on the Foundations of Presbyterian Polity as included in our Book of Order. Ruling elders can benefit from these reflections as they consider their own ministries and call to serve as leaders in the Presbyterian Church (U.S.A.).

© 2025 Barry Ensign-George

Work licensed for publication in “Regarding Ruling Elders: A Monthly Series for Serving Faithfully.” Congregations and mid councils may print copies for educational use. Permission is needed for any other use, including copying and reprinting.

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