The Protestant Priesthood of Westminster
I know that many who call themselves Reformed Christians believe the Westminster Standards to be a nearly perfect expression of biblical Christianity (I've even met a few who think it is inerrant). But I believe that it expresses some erroneous doctrines, particularly in its view of church officers and their functions. Although many of the errors of popery had been corrected, it seems to me that the Westminster doctrine propagated an unscriptural Protesant priesthood, which was not altogether different from that of the Romanists. In the following paragraphs, I am going to quote several excerpts from the Westminster Standards (which are in bold print) and then expound upon what I believe to be the errors expressed in them.
Comments about this post are welcome within the guidelines for posting comments.
The Form of Church-Government
Pastors
"...under the names of Priests and Levites to be continued under the gospel, are meant evangelical pastors, who therefore are by office to bless the people."
According to the section of the Westminster Standards from which this quote is taken, New Testament pastors are in some sense a continuation of the Old Testament priests and Levites, and some of the mediatorial functions performed by the priests are now to be performed by the pastors. But this is clearly contrary to the teaching of the Scriptures. The Old Testament priesthood was only a temporary and symbolic institution which has been fulfilled in Christ and permanently abolished along with the entire Temple system of worship (Heb. 7:1-10:23). There is no corresponding New Testament office. In the passage quoted above, the Westminster Standards reference Isa. 66:21 which reads: "And I will also take of them for priests and for Levites, saith the LORD." This is claimed to apply to evangelical pastors under the New Testament. But if we use the principle of "comparing spiritual things with spiritual" (1 Cor. 2:13), and allow this Old Testament prophecy to be interpreted by the New Testament Scriptures, we see that it refers to the priesthood of all believers (1 Pet. 2:5,9; Rev. 1:6, 5:10, 20:6), not to a new class of spiritual intermediaries.
It is not appropriate for the New Testament pastor to assume the mediatorial role of the Old Testament priest through whom blessings are to be administered to the people, now that Jesus Christ has come, who is the only true High Priest (Heb. 3:1, 4:14, 6:20), the only mediator between God and men (1 Tim. 2:5, Heb. 9:15), and the fulfillment of all that the Levitical priesthood only temporarily symbolized (Heb. 7:1-10:23).
The Directory for Family Worship
III. "As the charge and office of interpreting the holy scriptures is a part of the ministerial calling, which none (however otherwise qualified) should take upon him in any place, but he that is duly called thereunto by God and his kirk;"
It's hard to believe that this statement can be found in a so-called Reformation document. This seems to be a slightly softer version of Romanist doctrine. The people are not forbidden to possess the Bible, as in Romanism, but only those of the priestly “ministerial calling” are permitted to interpret it. Every true Christian should understand that not only is he permitted to interpret the Scriptures for himself, but he “is duly called thereunto by God” and specially enabled to do so by His Spirit.
Though the head of the household was to read the Bible to his family and the family members were to discuss it amongst one another, presumably such discussion was to be confined within the interpretations laid down by the religious authorities (i.e., the Westminster Assembly). It seems that the idea was that allowing ordinary Christians to interpret the Bible for themselves would give rise to heresies and divisions. But no man can have a conviction that a particular doctrine or set of doctrines is true unless he has made that determination by interpreting the Scriptures for himself, and though it may create an artificial show of unity in the short run, any fellowship which is based on the imposition of doctrines (even biblically accurate ones) by the few upon the many, and which suppresses the individual Christian's right and responsibility to search out the truth of the Scriptures for himself, is doomed to failure.
The Directory for the Publick Worship of God
Of Publick Reading of the Holy Scriptures
"Reading of the word in the congregation, being part of the publick worship of God, (wherein we acknowledge our dependence upon him, and subjection to him,) and one means sanctified by him for the edifying of his people, is to be performed by the pastors and teachers. Howbeit, such as intend the ministry, may occasionally both read the word, and exercise their gift in preaching in the congregation, if allowed by the presbytery thereunto."
Expounding upon the Scriptures in an assembly should be limited to those men who have been examined and approved by the elders, lest they teach error and lead many astray. Guarding the truth is one of the primary functions of the elder. But there is no biblical justification for limiting the reading of Scripture to any man or group of men in an assembly. As long as he doesn't add any commentary of his own, there is no reason to forbid any man from reading God's Word among gatherings of Christians.
Concerning Visitation of the Sick.
"It is the duty of the minister not only to teach the people committed to his charge in publick, but privately; and particularly to admonish, exhort, reprove, and comfort them, upon all seasonable occasions, so far as his time, strength, and personal safety will permit."
Throughout the Directory For Publick Worship, the words “ministry” and “minister” are restricted to an anti-scriptural clerical sense. It is true that only men with the knowledge and ability to preach and teach biblical doctrine are to be ministers of the gospel, and only qualified men are to hold offices of authority in the church, but every man and every woman is to be a minister (servant) to his fellow Christians.
One example is: “Phebe our sister, which is a servant of the church which is at Cenchrea” (Rom. 16:1). In the original Greek, the word for “servant” in this verse is “diakonos,” more often translated as “minister” in the New Testament Scriptures.
All Christians are brothers who are to do the following: “be subject one to another” (1Pet. 5:5), “confess your faults one to another” (James 5:16) “pray one for another” (James 5:16), “bear ye one another's burdens” (Gal. 6:2), “love one another” (John 15:17), “admonish one another” (Rom. 15:14), “exhort one another” (Heb. 3:13), and teach one another (Col. 3:16). These duties are not limited to a small class of professional churchmen.
Of Publick Prayer before the Sermon
"After reading of the word, (and singing of the psalm,) the minister who is to preach, is to endeavour to get his own and his hearers hearts to be rightly affected with their sins, that they, may all mourn in sense thereof before the Lord, and hunger and thirst after the grace of God in Jesus Christ, by proceeding to a more full confession of sin, with shame and holy confusion of face, and to call upon the Lord to this effect:" [verbal prayer follows]
This statement reflects a sacerdotal misconception of the functions to be performed by church officers. There is no example in the New Testament of any man praying on behalf of any other man or assembly. A man can pray for the congregation in his own prayers, and he can make suggestions to the congregants as to what they should pray for, but he cannot pray on behalf of the congregation, as if he is a mediator between the congregants and God. He is to endeavor to affect his hearers' hearts through preaching the word of God, not through spoken prayer. Prayer is a private, personal duty of every believer to God and the only mediator between God and men is Jesus Christ.
"It is presupposed, (according to the rules for ordination,) that the minister of Christ is in some good measure gifted for so weighty a service, by his skill in the original languages, and in such arts and sciences as are handmaids unto divinity; by his knowledge in the whole body of theology, but most of all in the holy scriptures, having his senses and heart exercised in them above the common sort of believers;"
It is wrong to make requirements for men aspiring to be pastors and teachers, that go beyond the requirements of the Bible, and are only the subjective standards of men. Who is to determine what arts and sciences are handmaids unto divinity and how learned a man must be in such arts and sciences? And where in the Bible is such knowledge required of any pastor or teacher? The only biblical requirements for such men are that they be “mighty in the Scriptures” (Acts 18:24) and “full of the Holy Ghost” (Acts 6:3), which is to be determined by the elders' examination of their knowledge, abilities, and manner of life. Everything that a man needs to know in order to properly interpret and expound upon the Scriptures is contained within the Bible itself, and no man has the right to require extra-biblical knowledge which God has not required.
Of Prayer after Sermon
"The prayer ended, let a psalm be sung, if with conveniency it may be done. After which (unless some other ordinance of Christ, that concerneth the congregation at that time, be to follow) let the minister dismiss the congregation with a solemn blessing."
Any man in the assembly may dismiss the congregation with a solemn blessing read from Scripture. When such functions are limited only to an ordained “minister” -- as if God's blessings must flow through the professional clergyman -- then it becomes an erroneous return to a priestly system. God administers blessings to His people directly through His Word and Spirit, and the efficacy of God's blessings do not depend on the man by whom the Word is delivered.
Of the Administration of the Sacraments
"The communion, or supper of the Lord, is frequently to be celebrated; but how often, may be considered and determined by the ministers, and other church-governors of each congregation, as they shall find most convenient for the comfort and edification of the people committed to their charge."
The Lord's Supper should be celebrated every time that the church comes together as a corporate body. (i.e., every Lord's Day). No man has been given the authority to limit the frequency of this God-ordained practice.
"After this exhortation, warning, and invitation, the table being before decently covered, and so conveniently placed, that the communicants may orderly sit about it, or at it, the minister is to begin the action with sanctifying and blessing the elements of bread and wine set before him, (the bread in comely and convenient vessels, so prepared, that, being broken by him, and given, it may be distributed amongst the communicants; the wine also in large cups,) having first, in a few words, shewed that those elements, otherwise common, are now set apart and sanctified to this holy use, by the word of institution and prayer."
Again, we have the professional "minister" acting as Old Testament priest. It doesn't matter who begins the action or who distributes the elements; and the elements are neither sanctified, nor blessed, by the words or actions of any particular man. Although only those men properly qualified to do so may preach an exposition into the meaning and purpose of the sacrament, any man who is a member of the congregation may read a passage from the Scriptures before the sacrament is taken, and it is everyone's responsibility -- in individual prayer -- to thank God and ask His blessing before partaking.
Church officers are not to be regarded as if they are a distinct class of holy men who mediate between the congregants and God, and somehow sanctify or at least legitimize the sacraments by their administration of them. Their function is to instruct the other congregants in the meaning and proper observance of the sacraments and to oversee the observance of them in order to make sure that they are kept in accordance with scriptural teaching. The New Testament has done away with the human intermediaries of the Levitical system (who only temporarily symbolized the true Mediator), and it is not the exclusive domain of the pastors to administer the sacraments as if they are Old Testament priests acting on behalf of the congregation.
The Westminster Confession quotes Jesus' instructions to the eleven apostles in Matthew 28:19 as proof that only ordained officers may baptize: "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." This supposedly places the administration of the sacraments exclusively in the hands of the apostles and their appointees. And the assumption is that today's local pastors are the successors of the apostles. But the apostles' mission was to teach others to observe the things commanded by Christ (Mat. 28:20), not to act as priestly intermediaries between God and other believers. There is no evidence in the New Testament Scriptures for the belief that sacramental functions were performed only by the apostles and their immediate appointees. Even when the true mediator between God and men (Jesus Christ) preached the gospel, He did not baptize, His disciples baptized (John 4:1-2). Some might claim that the twelve apostles are being referred to in this passage, but Paul made it clear that baptism was not a function that was limited, or even specifically designated to, the apostolic office: "I thank God that I baptized none of you, but Crispus and Gaius; Lest any should say that I had baptized in mine own name. And I baptized also the household of Stephanas: besides, I know not whether I baptized any other. For Christ sent me not to baptize, but to preach the gospel" (1 Cor. 1:14-17) Jesus Christ did not limit the administration of water baptism to Himself when He was present, and it seems that those He appointed as apostles did not limit the administration to themselves when they were present. On what basis then did the Westminster Assemblymen limit the administration of the sacraments to the ordained pastor?
Adherents to the Westminster Standards might point to the example of Philip's baptism of the eunuch in Acts 8 as proof that only ordained men have the authorization to baptize and ditribute the elements of the Lord's Supper. But Philip was ordained only as a deacon (Acts 6:5), and according to the Form of Church Government contained within the Westminster Standards, "it belongs not [to the deacons] to preach the word, or administer the sacraments."
And addressing the matter of the Lord's Supper in particular, when Paul wrote to the Corinthian church -- in a letter addressed to the entire church, not just the elders -- he spoke of "the cup of blessing which we bless" and "the bread which we break" (1 Cor. 10:16). He did not refer to it as "the cup of blessing which I bless for you," nor "the bread which the elders break for you". Though many in today's confessional denominations view their pastors as mediators between God and men, apparently the apostles did not even see themselves that way.
Comments about this post are welcome within the guidelines for posting comments.
The Form of Church-Government
Pastors
"...under the names of Priests and Levites to be continued under the gospel, are meant evangelical pastors, who therefore are by office to bless the people."
According to the section of the Westminster Standards from which this quote is taken, New Testament pastors are in some sense a continuation of the Old Testament priests and Levites, and some of the mediatorial functions performed by the priests are now to be performed by the pastors. But this is clearly contrary to the teaching of the Scriptures. The Old Testament priesthood was only a temporary and symbolic institution which has been fulfilled in Christ and permanently abolished along with the entire Temple system of worship (Heb. 7:1-10:23). There is no corresponding New Testament office. In the passage quoted above, the Westminster Standards reference Isa. 66:21 which reads: "And I will also take of them for priests and for Levites, saith the LORD." This is claimed to apply to evangelical pastors under the New Testament. But if we use the principle of "comparing spiritual things with spiritual" (1 Cor. 2:13), and allow this Old Testament prophecy to be interpreted by the New Testament Scriptures, we see that it refers to the priesthood of all believers (1 Pet. 2:5,9; Rev. 1:6, 5:10, 20:6), not to a new class of spiritual intermediaries.
It is not appropriate for the New Testament pastor to assume the mediatorial role of the Old Testament priest through whom blessings are to be administered to the people, now that Jesus Christ has come, who is the only true High Priest (Heb. 3:1, 4:14, 6:20), the only mediator between God and men (1 Tim. 2:5, Heb. 9:15), and the fulfillment of all that the Levitical priesthood only temporarily symbolized (Heb. 7:1-10:23).
The Directory for Family Worship
III. "As the charge and office of interpreting the holy scriptures is a part of the ministerial calling, which none (however otherwise qualified) should take upon him in any place, but he that is duly called thereunto by God and his kirk;"
It's hard to believe that this statement can be found in a so-called Reformation document. This seems to be a slightly softer version of Romanist doctrine. The people are not forbidden to possess the Bible, as in Romanism, but only those of the priestly “ministerial calling” are permitted to interpret it. Every true Christian should understand that not only is he permitted to interpret the Scriptures for himself, but he “is duly called thereunto by God” and specially enabled to do so by His Spirit.
Though the head of the household was to read the Bible to his family and the family members were to discuss it amongst one another, presumably such discussion was to be confined within the interpretations laid down by the religious authorities (i.e., the Westminster Assembly). It seems that the idea was that allowing ordinary Christians to interpret the Bible for themselves would give rise to heresies and divisions. But no man can have a conviction that a particular doctrine or set of doctrines is true unless he has made that determination by interpreting the Scriptures for himself, and though it may create an artificial show of unity in the short run, any fellowship which is based on the imposition of doctrines (even biblically accurate ones) by the few upon the many, and which suppresses the individual Christian's right and responsibility to search out the truth of the Scriptures for himself, is doomed to failure.
The Directory for the Publick Worship of God
Of Publick Reading of the Holy Scriptures
"Reading of the word in the congregation, being part of the publick worship of God, (wherein we acknowledge our dependence upon him, and subjection to him,) and one means sanctified by him for the edifying of his people, is to be performed by the pastors and teachers. Howbeit, such as intend the ministry, may occasionally both read the word, and exercise their gift in preaching in the congregation, if allowed by the presbytery thereunto."
Expounding upon the Scriptures in an assembly should be limited to those men who have been examined and approved by the elders, lest they teach error and lead many astray. Guarding the truth is one of the primary functions of the elder. But there is no biblical justification for limiting the reading of Scripture to any man or group of men in an assembly. As long as he doesn't add any commentary of his own, there is no reason to forbid any man from reading God's Word among gatherings of Christians.
Concerning Visitation of the Sick.
"It is the duty of the minister not only to teach the people committed to his charge in publick, but privately; and particularly to admonish, exhort, reprove, and comfort them, upon all seasonable occasions, so far as his time, strength, and personal safety will permit."
Throughout the Directory For Publick Worship, the words “ministry” and “minister” are restricted to an anti-scriptural clerical sense. It is true that only men with the knowledge and ability to preach and teach biblical doctrine are to be ministers of the gospel, and only qualified men are to hold offices of authority in the church, but every man and every woman is to be a minister (servant) to his fellow Christians.
One example is: “Phebe our sister, which is a servant of the church which is at Cenchrea” (Rom. 16:1). In the original Greek, the word for “servant” in this verse is “diakonos,” more often translated as “minister” in the New Testament Scriptures.
All Christians are brothers who are to do the following: “be subject one to another” (1Pet. 5:5), “confess your faults one to another” (James 5:16) “pray one for another” (James 5:16), “bear ye one another's burdens” (Gal. 6:2), “love one another” (John 15:17), “admonish one another” (Rom. 15:14), “exhort one another” (Heb. 3:13), and teach one another (Col. 3:16). These duties are not limited to a small class of professional churchmen.
Of Publick Prayer before the Sermon
"After reading of the word, (and singing of the psalm,) the minister who is to preach, is to endeavour to get his own and his hearers hearts to be rightly affected with their sins, that they, may all mourn in sense thereof before the Lord, and hunger and thirst after the grace of God in Jesus Christ, by proceeding to a more full confession of sin, with shame and holy confusion of face, and to call upon the Lord to this effect:" [verbal prayer follows]
This statement reflects a sacerdotal misconception of the functions to be performed by church officers. There is no example in the New Testament of any man praying on behalf of any other man or assembly. A man can pray for the congregation in his own prayers, and he can make suggestions to the congregants as to what they should pray for, but he cannot pray on behalf of the congregation, as if he is a mediator between the congregants and God. He is to endeavor to affect his hearers' hearts through preaching the word of God, not through spoken prayer. Prayer is a private, personal duty of every believer to God and the only mediator between God and men is Jesus Christ.
"It is presupposed, (according to the rules for ordination,) that the minister of Christ is in some good measure gifted for so weighty a service, by his skill in the original languages, and in such arts and sciences as are handmaids unto divinity; by his knowledge in the whole body of theology, but most of all in the holy scriptures, having his senses and heart exercised in them above the common sort of believers;"
It is wrong to make requirements for men aspiring to be pastors and teachers, that go beyond the requirements of the Bible, and are only the subjective standards of men. Who is to determine what arts and sciences are handmaids unto divinity and how learned a man must be in such arts and sciences? And where in the Bible is such knowledge required of any pastor or teacher? The only biblical requirements for such men are that they be “mighty in the Scriptures” (Acts 18:24) and “full of the Holy Ghost” (Acts 6:3), which is to be determined by the elders' examination of their knowledge, abilities, and manner of life. Everything that a man needs to know in order to properly interpret and expound upon the Scriptures is contained within the Bible itself, and no man has the right to require extra-biblical knowledge which God has not required.
Of Prayer after Sermon
"The prayer ended, let a psalm be sung, if with conveniency it may be done. After which (unless some other ordinance of Christ, that concerneth the congregation at that time, be to follow) let the minister dismiss the congregation with a solemn blessing."
Any man in the assembly may dismiss the congregation with a solemn blessing read from Scripture. When such functions are limited only to an ordained “minister” -- as if God's blessings must flow through the professional clergyman -- then it becomes an erroneous return to a priestly system. God administers blessings to His people directly through His Word and Spirit, and the efficacy of God's blessings do not depend on the man by whom the Word is delivered.
Of the Administration of the Sacraments
"The communion, or supper of the Lord, is frequently to be celebrated; but how often, may be considered and determined by the ministers, and other church-governors of each congregation, as they shall find most convenient for the comfort and edification of the people committed to their charge."
The Lord's Supper should be celebrated every time that the church comes together as a corporate body. (i.e., every Lord's Day). No man has been given the authority to limit the frequency of this God-ordained practice.
"After this exhortation, warning, and invitation, the table being before decently covered, and so conveniently placed, that the communicants may orderly sit about it, or at it, the minister is to begin the action with sanctifying and blessing the elements of bread and wine set before him, (the bread in comely and convenient vessels, so prepared, that, being broken by him, and given, it may be distributed amongst the communicants; the wine also in large cups,) having first, in a few words, shewed that those elements, otherwise common, are now set apart and sanctified to this holy use, by the word of institution and prayer."
Again, we have the professional "minister" acting as Old Testament priest. It doesn't matter who begins the action or who distributes the elements; and the elements are neither sanctified, nor blessed, by the words or actions of any particular man. Although only those men properly qualified to do so may preach an exposition into the meaning and purpose of the sacrament, any man who is a member of the congregation may read a passage from the Scriptures before the sacrament is taken, and it is everyone's responsibility -- in individual prayer -- to thank God and ask His blessing before partaking.
Church officers are not to be regarded as if they are a distinct class of holy men who mediate between the congregants and God, and somehow sanctify or at least legitimize the sacraments by their administration of them. Their function is to instruct the other congregants in the meaning and proper observance of the sacraments and to oversee the observance of them in order to make sure that they are kept in accordance with scriptural teaching. The New Testament has done away with the human intermediaries of the Levitical system (who only temporarily symbolized the true Mediator), and it is not the exclusive domain of the pastors to administer the sacraments as if they are Old Testament priests acting on behalf of the congregation.
The Westminster Confession quotes Jesus' instructions to the eleven apostles in Matthew 28:19 as proof that only ordained officers may baptize: "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." This supposedly places the administration of the sacraments exclusively in the hands of the apostles and their appointees. And the assumption is that today's local pastors are the successors of the apostles. But the apostles' mission was to teach others to observe the things commanded by Christ (Mat. 28:20), not to act as priestly intermediaries between God and other believers. There is no evidence in the New Testament Scriptures for the belief that sacramental functions were performed only by the apostles and their immediate appointees. Even when the true mediator between God and men (Jesus Christ) preached the gospel, He did not baptize, His disciples baptized (John 4:1-2). Some might claim that the twelve apostles are being referred to in this passage, but Paul made it clear that baptism was not a function that was limited, or even specifically designated to, the apostolic office: "I thank God that I baptized none of you, but Crispus and Gaius; Lest any should say that I had baptized in mine own name. And I baptized also the household of Stephanas: besides, I know not whether I baptized any other. For Christ sent me not to baptize, but to preach the gospel" (1 Cor. 1:14-17) Jesus Christ did not limit the administration of water baptism to Himself when He was present, and it seems that those He appointed as apostles did not limit the administration to themselves when they were present. On what basis then did the Westminster Assemblymen limit the administration of the sacraments to the ordained pastor?
Adherents to the Westminster Standards might point to the example of Philip's baptism of the eunuch in Acts 8 as proof that only ordained men have the authorization to baptize and ditribute the elements of the Lord's Supper. But Philip was ordained only as a deacon (Acts 6:5), and according to the Form of Church Government contained within the Westminster Standards, "it belongs not [to the deacons] to preach the word, or administer the sacraments."
And addressing the matter of the Lord's Supper in particular, when Paul wrote to the Corinthian church -- in a letter addressed to the entire church, not just the elders -- he spoke of "the cup of blessing which we bless" and "the bread which we break" (1 Cor. 10:16). He did not refer to it as "the cup of blessing which I bless for you," nor "the bread which the elders break for you". Though many in today's confessional denominations view their pastors as mediators between God and men, apparently the apostles did not even see themselves that way.
posted by Stuart DiNenno at 12/12/2004 04:04:00 PM
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