The Presbyterian Ruling Elder

An Essential Guide, Revised for the New Form of Government

Paul S. Wright, Stephens G. Lytch

• Publisher: Geneva Press
• Year: 2014
• ISBN:
  9781611643800
• Topic: Theology & Religion
• Subtopic: Christian Denominations

This accessible resource on the Presbyterian ruling elder is especially designed for those considering becoming ruling elders and those who have been elected to this ordered ministry. It explains the meaning of the term "ruling elder and the qualifications and duties of this ministry. The book goes on to explore the relationship of ruling elders to other elders, the role of the ruling elder on session and in the presbytery, and the relationships to pastors and to the whole church. Fully revised based on the new Form of Government of the Presbyterian Church (U.S.A.), this book is invaluable for new ruling elders preparing for their role.

Chapter 1

God Calls Persons to Serve

You are a Protestant and you belong to a particular branch of Protestantism called “Reformed.” Even more particularly, you are a member of the Presbyterian Church in that family of Reformed churches. This particularity makes a big difference when you, as a layperson, seek to define your relationship to the church. You may have taken it quite for granted that as a church member you are called on to teach in the education program, to serve on committees that determine the programs of your church, to assist the pastor in parish visitation, or to perform the many other tasks necessary to the ministry and mission of your congregation. You may have participated in worship as a liturgist, preacher, or member of the choir. Whatever part you may have taken in the life of your church, you have correctly assumed, because you are a Christian and a church member, that you have the right and duty to be more than a spectator or a passive recipient of work done by “professionals.” In a very real sense, laypersons are the church.

Let us take this thought a little further. Is the distinction we commonly make between laypersons and clergy a valid one? Certainly in such fields of human endeavor as medicine or law it is valid to differentiate between laypersons and professionals. Doctors and lawyers have specialized knowledge and skills that the rest of us do not possess, and we would be foolish not to recognize and avail ourselves of their competencies. But is this true also in matters of religion?

There are hierarchical churches that teach that this distinction must be recognized within church order. They hold that two orders of believers were created by Christ: a clerical order, with a unique status in relation to God, and a lay order, which stands in an inferior and different position ecclesiastically and functionally in the church. According to this concept there are gradations of spiritual authority, conferred by the rite of ordination into the succession of the apostles, in order that the church might be infallibly guided in all that pertains to right doctrine and moral living. All this is seen as a divine provision for the proper government of the church and for the nurture of the flock of God.

It is obvious that this is not the concept or practice of the Protestant church, and in particular it is not the way of the Presbyterian Church. The Form of Government of the Presbyterian Church (U.S.A.) states that “the Church’s ordered ministries described in the New Testament and maintained by this church are deacons and presbyters (teaching elders and ruling elders)” (G-2.0102). It may sometimes appear that there are two classes of people in the church—ministers and laypersons—but our constitution makes it clear that ministry, the work of the church, is one ministry. The difference between “lay” and “clergy” lies in particular functions performed by those who are ordained. “The existence of these ordered ministries [ruling elders, teaching elders, and deacons] in no way diminishes the importance of the commitment of all members to the total ministry of the Church” (G-2.0102).

Teaching elders must fulfill certain academic and other requirements (see G-2.06), including four years of college and three years of theological study while in covenant relationship with session and presbytery as inquirers and candidates. They are then ordained to a call by presbytery and perform certain functions that other persons do not, in particular the administration of the sacraments and moderating the session. If there is a valid distinction between “lay” and “clergy,” it is at this point.

For Presbyterian Protestants, the following two things are clear regarding the relationship of clergy and laypersons.

1. Priesthood is a vocation of every member of the church. Each believer is a priest. “Members and those in ordered ministries serve together under the mandate of Christ” (G-2.0101). We may all come to God without benefit of an intermediary because Christ is our Mediator. We may make our confessions and receive forgiveness by that right, which our Lord has bestowed on us. At the same time, all believers are to serve a priestly function to each other. In his pastoral letter, James exhorts believers to “confess your sins to one another, and pray for one another, so that you may be healed” (Jas. 5:16). Each person who is a forgiven sinner may be the channel of God’s grace to another sinner who is seeking God’s forgiveness and peace. Indeed, this loving service may be more effectively performed by a spiritually experienced Christian who is a friend than by a pastor. A part of our calling to be Christian bestows this privilege on us.

The priesthood of all believers underlies the worship of a Protestant church. Worship is a corporate act in which all participate and in which each participant helps the other. This is particularly evident at the Lord’s Table, where the one presiding points to Jesus Christ as the host. With the people, the one presiding gives thanks for the gifts of bread and wine and sets them apart for their sacred use. The elements are passed from person to person as dramatic evidence of the truth that we have one Redeemer and that we are all brothers and sisters. As persons partake of the bread and wine, they are led by the Holy Spirit to discern the real within the symbol, to offer their own and others’ needs to God, and to receive enabling grace. The emphasis is on the conversation between each soul and Christ, who is really present by faith. Thus each acts as his or her own priest, in partaking, and as priest to others, in passing the elements and in praying for others.

The priesthood of all believers is most obvious in worship in the sacrament of the Lord’s Supper, but it exists in other parts of worship as well. Martin Luther observed that congregational singing is a priestly service in which each worshiper helps others to praise God. Greeting each other with an offering of God’s peace and sharing mutual concerns and joys in prayer are means of grace within common worship. Leading our families in worship in the home and interceding with love for friends, neighbors, and those in need of God’s grace are special ways in which every believer acts as priest. When we are what we ought to be, every believer in Christ is one through whom others may come to God and God’s grace may be poured out on them.

2. This relationship between persons in the Presbyterian Church is also seen in our concept of ordination. By ordination we refer to a religious rite practiced certainly from very early times in the Christian church (Acts 6:6; 13:3; 1 Tim. 4:14; 5:22). It is based on the conviction that the Holy Spirit bestows gifts on believers for the common good (1 Cor. 12:4–11). We acknowledge these gifts of special tasks and skills by ordaining, or “setting apart” through the laying on of hands, certain persons to orders in the church. Thus distinctions that may be made in the Presbyterian system are based on functions and on the recognition of those special gifts bestowed by the Holy Spirit that are to be used for the good of all.

Teaching elders are “responsible for a quality of life and relationships that commends the gospel to all persons and that communicates its joy and justice. They are responsible for studying, teaching, and preaching the Word, for celebrating Baptism and the Lord’s Supper, and for praying with and for the congregation” (G-2.0504). Most of these duties are to be shared with others, specifically with ruling elders and deacons, and this section of the Book of Order, G-2.0504, goes on to indicate how this is to be done.

Ruling elders are so named not because they “lord it over” the congregation (Matt. 20:25), but because they are chosen by the congregation to discern and measure its fidelity to the Word of God and to strengthen and nurture its faith and life. Ruling elders, together with teaching elders, exercise leadership, government, spiritual discernment, and discipline and have responsibilities for the life of a congregation as well as the whole church, including ecumenical relationships. (G-2.0301)

The ministry of deacon as set forth in Scripture is one of compassion, witness, and service, sharing the redeeming love of Jesus Christ for the poor, the hungry, the sick, the lost, the friendless, the oppressed, those burdened by unjust policies or structures, or anyone in distress. (G-2.0201)

Since we are concerned in this book with the work of the ruling elder, let us look for a moment at some points of similarity and difference between the orders of ruling elder and teaching elder. As presbyters (those having governance and serving as members of councils in the church), ruling elders and teaching elders have equal standing. The vote of ruling elders in sessions, presbyteries, synods, and General Assemblies counts just as much as does that of teaching elders. General Assembly is made up of equal numbers of ruling elders and teaching elders, and in presbyteries and synods the numbers are approximately equal. Obviously, there is little if any distinction made between the two orders in the governance of the church. On the contrary, there is significant parity between them. This is important in the life of the Presbyterian Church.

But there are differences. Ruling elders do not labor in “Word and doctrine.” This is required of teaching elders, who are also called ministers of the Word and Sacrament, and if it is to be done in a fitting and profitable manner, requires special training and faithful preparation (2 Tim. 2:15). Teaching elders will, therefore, ordinarily be more skilled in preaching and teaching the Word. Indeed, such persons may be said to have been called by the Holy Spirit to this vocation, for which academic discipline is intended to make them worthy workers. So by divine call and by training, the teaching elder occupies a position of unique value and responsibility in relation to the flock of Christ. Teaching elders are honored and respected not because of any attributes or powers within themselves, but because of the calling of God and the training they have received fo...

Table of contents

• Cover
• Half-title Page
• Title Page
• Copyright Page
• Contents
• Introduction
• Chapter 1: God Calls Persons to Serve
• Chapter 2: Who Qualifies to Be a Ruling Elder?
• Chapter 3: What Must a Ruling Elder Be?
• Chapter 4: The Session
• Chapter 5: The Churches and the Church
• Chapter 6: The Session and the Pastor