Call number
Publication
Dallas, TX: Naphtali Press and Grand Rapids, MI: Reformation Heritage Books, 2020.
Physical description
383 p.; 27 cm
Notes
Other editions of this work, in our collection:
Hall, David W., 2018
Introduction
"Reformed Christians--living either in a modern or post-modern age--if not steeped in their own ecclesiastical heritage may underestimate the value of original intent for dwelling together in Christ's Church. At times, this concept of original intent seems forgotten, if not minimized. However, original intent, or the meaning of concepts as clarified by original contemporaries, has also been an equitable and beneficial concept for ecclesiology and church courts, as well as for the civil courts.
In modern ecclesiastical interpretation the use of original intent may clarify an issue that is frequently raised in churches, which both (1) claim their pedigree as descendants from the classic expressions of reformed polity, but which also (2) live in an excessively democratic and non-authoritarian culture. Such communions frequently exhibit an over-reactionary fear of church power, normally seeking refuge in greater degrees of democracy. As a result, churches of reformed heritage are often pressed--by the molding of the surrounding culture's ethos--toward a polarity that is more similar to congregational/democratic polity, than by principles of presbyterian/representative polity. In well-intended reaction away from hierarchical tyranny--real or imagined--some communions find themselves more aligned with democratic government than scriptural government.
In our non-authoritarian--and characteristically rebellious cultural milieu, it is important for the church not to unnecessarily or uncritically import secular notions into their government, especially when such notions carry danger and may pervert the earlier testimony. More particularly, it might help those who seek more grass-rootedness, or congregationalizing, to adopt the same principle normally followed in civil jurisprudence in this area. That is to say, if the principle of original intent is adequate and noble in civil constitutional law, then why would we employ a lesser standard in our own church? Lest we become ensnared in unconscious contradiction, we should at least consider the clarification of the concept of church power as evidenced by a document written or approved by many of the Westminster divines. Certainly the Westminster Confession of Faith is a seminal doctrinal statement of interest to reformed Christians. Yet, equally instructive may be the view of the church's authority as exhibited in a polity paradigm slightly earlier than the Westminster Confession.
This abridgment is released with the express purpose of calling American churches and ministers back to a more biblical sense of Church life. All too frequently, fine Christians seek the Lordship of Christ over many areas, all the while ignoring the application of that Lordship over one of the most central and vital areas of Christian living: the shape and structure of the Church. In the providence of God, others have gone before us and--with the same scriptural canon--extracted many of the timeless principles on that subject for us. Of course, some may choose to ignore such earlier studies, or possibly think ourselves wiser. Yet, most Christians desire to benefit from older brothers and sisters in the faith who have preceded us. We are regularly learning the dangers of spiritual isolationism."
CONTENTS
Introduction.
Part I: Of the nature of a Jus Divinum, or a Divine Right: and how many ways a thing may be Jure Divino, or of Divine Right.
1. That there is a Government in the church of Divine Right now under the New Testament.
2. Of the Nature of a Jus Divinum, or a Divine Right in General.
3. Of the nature of Jus Divinum, a divine Right in particular. How many ways a thing may be of divine right. And first, of a divine right by true light of Nature.
4. Of a divine Right by obligatory Scripture-Examples.
5. Of a jus divinum, a divine Right by divine Approbation.
6. Of a jus divinum, a divine Right, by divine Acts.
7. Of a jus divinum, a divine Right, by divine Precepts.
Part II: Of the Nature of that Church-Government, which is jure divino, of Divine Right according to Scripture.
1. The Description of Church-Government.
2. Of the Subject described, viz. Church-government, the terms being briefly opened.
3. Of the Genus or general nature of Church government viz. Power or Authority.
4. Of the Special difference of Church government from other governments. And first, of the special Rule of Church government, viz. the Holy Scriptures.
5. Of the proper Author or Fountain, whence Church government and the authority thereof is derived jure divino, viz. Jesus Christ our Mediator.
6. Of the Species, Special kind, or peculiar nature of this Power and Authority.
7. Of the various Parts, or Acts of this Power of Church-government, wherein it puts forth itself in the Church.
8. Of the End and Scope of this Government of the Church.
9. Of the Proper Recepticle and distinct Subject of all this power and authority of Church-Government, which Christ has peculiarly intrusted with the execution thereof, according to the Scriptures. And 1. Negatively, That the Political Magistrate is not the Proper Subject of this Power.
10. That the Community of the faithful, or the Body of the people, are not the Immediate Receptacle or Subject of the power of Church-government.
11. Of the proper Receptacle, or immediate Subject of the Power of Church-government: Affirmatively, what it is: viz/ Christ's own officers.
12. Of the Divine Right of Parochial Presbyteries or Congregational Elderships, for the government of the Church.
13. Of the Divine Right of greater Presbyteries (for distinction sake called Classical Presbyteries) for the Government of the Church.
14. Of the Divine Right of Synods, or Synodal Assemblies.
15. Of the subordination of particular Churches to greater Assemblies, for their authoritative judging and determining of Causes Ecclesiastical, and the Divine Right thereof.
Hall, David W., 2018
Introduction
"Reformed Christians--living either in a modern or post-modern age--if not steeped in their own ecclesiastical heritage may underestimate the value of original intent for dwelling together in Christ's Church. At times, this concept of original intent seems forgotten, if not minimized. However, original intent, or the meaning of concepts as clarified by original contemporaries, has also been an equitable and beneficial concept for ecclesiology and church courts, as well as for the civil courts.
In modern ecclesiastical interpretation the use of original intent may clarify an issue that is frequently raised in churches, which both (1) claim their pedigree as descendants from the classic expressions of reformed polity, but which also (2) live in an excessively democratic and non-authoritarian culture. Such communions frequently exhibit an over-reactionary fear of church power, normally seeking refuge in greater degrees of democracy. As a result, churches of reformed heritage are often pressed--by the molding of the surrounding culture's ethos--toward a polarity that is more similar to congregational/democratic polity, than by principles of presbyterian/representative polity. In well-intended reaction away from hierarchical tyranny--real or imagined--some communions find themselves more aligned with democratic government than scriptural government.
In our non-authoritarian--and characteristically rebellious cultural milieu, it is important for the church not to unnecessarily or uncritically import secular notions into their government, especially when such notions carry danger and may pervert the earlier testimony. More particularly, it might help those who seek more grass-rootedness, or congregationalizing, to adopt the same principle normally followed in civil jurisprudence in this area. That is to say, if the principle of original intent is adequate and noble in civil constitutional law, then why would we employ a lesser standard in our own church? Lest we become ensnared in unconscious contradiction, we should at least consider the clarification of the concept of church power as evidenced by a document written or approved by many of the Westminster divines. Certainly the Westminster Confession of Faith is a seminal doctrinal statement of interest to reformed Christians. Yet, equally instructive may be the view of the church's authority as exhibited in a polity paradigm slightly earlier than the Westminster Confession.
This abridgment is released with the express purpose of calling American churches and ministers back to a more biblical sense of Church life. All too frequently, fine Christians seek the Lordship of Christ over many areas, all the while ignoring the application of that Lordship over one of the most central and vital areas of Christian living: the shape and structure of the Church. In the providence of God, others have gone before us and--with the same scriptural canon--extracted many of the timeless principles on that subject for us. Of course, some may choose to ignore such earlier studies, or possibly think ourselves wiser. Yet, most Christians desire to benefit from older brothers and sisters in the faith who have preceded us. We are regularly learning the dangers of spiritual isolationism."
CONTENTS
Introduction.
Part I: Of the nature of a Jus Divinum, or a Divine Right: and how many ways a thing may be Jure Divino, or of Divine Right.
1. That there is a Government in the church of Divine Right now under the New Testament.
2. Of the Nature of a Jus Divinum, or a Divine Right in General.
3. Of the nature of Jus Divinum, a divine Right in particular. How many ways a thing may be of divine right. And first, of a divine right by true light of Nature.
4. Of a divine Right by obligatory Scripture-Examples.
5. Of a jus divinum, a divine Right by divine Approbation.
6. Of a jus divinum, a divine Right, by divine Acts.
7. Of a jus divinum, a divine Right, by divine Precepts.
Part II: Of the Nature of that Church-Government, which is jure divino, of Divine Right according to Scripture.
1. The Description of Church-Government.
2. Of the Subject described, viz. Church-government, the terms being briefly opened.
3. Of the Genus or general nature of Church government viz. Power or Authority.
4. Of the Special difference of Church government from other governments. And first, of the special Rule of Church government, viz. the Holy Scriptures.
5. Of the proper Author or Fountain, whence Church government and the authority thereof is derived jure divino, viz. Jesus Christ our Mediator.
6. Of the Species, Special kind, or peculiar nature of this Power and Authority.
7. Of the various Parts, or Acts of this Power of Church-government, wherein it puts forth itself in the Church.
8. Of the End and Scope of this Government of the Church.
9. Of the Proper Recepticle and distinct Subject of all this power and authority of Church-Government, which Christ has peculiarly intrusted with the execution thereof, according to the Scriptures. And 1. Negatively, That the Political Magistrate is not the Proper Subject of this Power.
10. That the Community of the faithful, or the Body of the people, are not the Immediate Receptacle or Subject of the power of Church-government.
11. Of the proper Receptacle, or immediate Subject of the Power of Church-government: Affirmatively, what it is: viz/ Christ's own officers.
12. Of the Divine Right of Parochial Presbyteries or Congregational Elderships, for the government of the Church.
13. Of the Divine Right of greater Presbyteries (for distinction sake called Classical Presbyteries) for the Government of the Church.
14. Of the Divine Right of Synods, or Synodal Assemblies.
15. Of the subordination of particular Churches to greater Assemblies, for their authoritative judging and determining of Causes Ecclesiastical, and the Divine Right thereof.