Our Doctrine Of The Church: Interchurch Communion: The Practice, Second London Confession 26.15

Second London Confession 26.15

“In cases of difficulties or differences, either in point of doctrine or administration, wherein either the churches in general are concerned, or any one church, in their peace, union, and edification; or any member or members of any church are injured, in or by any proceedings in censures not agreeable to truth and order: it is according to the mind of Christ, that many churches holding communion together, do, by their messengers, meet to consider, and give their advice in or about that matter in difference, to be reported to all the churches concerned; howbeit these messengers assembled, are not intrusted with any church-power properly so called; or with any jurisdiction over the churches themselves, to exercise any censures either over any churches or persons; or to impose their determination on the churches or officers.” (Acts 15:2, 4, 6, 22, 23, 25; 2 Corinthians 1:24; 1 John 4:1)

Scripture Reading: Acts 15:1-29

“But some men came down from Judea and were teaching the brothers, ‘Unless you are circumcised according to the custom of Moses, you cannot be saved.’ And after Paul and Barnabas had no small dissension and debate with them, Paul and Barnabas and some of the others were appointed to go up to Jerusalem to the apostles and the elders about this question. So, being sent on their way by the church, they passed through both Phoenicia and Samaria, describing in detail the conversion of the Gentiles, and brought great joy to all the brothers. When they came to Jerusalem, they were welcomed by the church and the apostles and the elders, and they declared all that God had done with them. But some believers who belonged to the party of the Pharisees rose up and said, ‘It is necessary to circumcise them and to order them to keep the law of Moses.’ The apostles and the elders were gathered together to consider this matter. And after there had been much debate, Peter stood up and said to them, ‘Brothers, you know that in the early days God made a choice among you, that by my mouth the Gentiles should hear the word of the gospel and believe. And God, who knows the heart, bore witness to them, by giving them the Holy Spirit just as he did to us, and he made no distinction between us and them, having cleansed their hearts by faith. Now, therefore, why are you putting God to the test by placing a yoke on the neck of the disciples that neither our fathers nor we have been able to bear? But we believe that we will be saved through the grace of the Lord Jesus, just as they will.’ And all the assembly fell silent, and they listened to Barnabas and Paul as they related what signs and wonders God had done through them among the Gentiles. After they finished speaking, James replied, ‘Brothers, listen to me. Simeon has related how God first visited the Gentiles, to take from them a people for his name. And with this the words of the prophets agree, just as it is written, ‘After this I will return, and I will rebuild the tent of David that has fallen; I will rebuild its ruins, and I will restore it, that the remnant of mankind may seek the Lord, and all the Gentiles who are called by my name, says the Lord, who makes these things known from of old.’ Therefore my judgment is that we should not trouble those of the Gentiles who turn to God, but should write to them to abstain from the things polluted by idols, and from sexual immorality, and from what has been strangled, and from blood. For from ancient generations Moses has had in every city those who proclaim him, for he is read every Sabbath in the synagogues.’ Then it seemed good to the apostles and the elders, with the whole church, to choose men from among them and send them to Antioch with Paul and Barnabas. They sent Judas called Barsabbas, and Silas, leading men among the brothers, with the following letter: ‘The brothers, both the apostles and the elders, to the brothers who are of the Gentiles in Antioch and Syria and Cilicia, greetings. Since we have heard that some persons have gone out from us and troubled you with words, unsettling your minds, although we gave them no instructions, it has seemed good to us, having come to one accord, to choose men and send them to you with our beloved Barnabas and Paul, men who have risked their lives for the name of our Lord Jesus Christ. We have therefore sent Judas and Silas, who themselves will tell you the same things by word of mouth. For it has seemed good to the Holy Spirit and to us to lay on you no greater burden than these requirements [or necessary things]: that you abstain from what has been sacrificed to idols, and from blood, and from what has been strangled, and from sexual immorality. If you keep yourselves from these, you will do well. Farewell.’” (Acts 15:1–29)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

Second London Confession 26.14 takes up the question, of how should individual local congregations relate to one another. The answer given is that churches must pray for the good and prosperity of other churches, and when they have the opportunity, they ought to hold communion among themselves to encourage their peace, increase of love, and mutual edification. When our confession says that churches ought to hold communion together it means they ought to enter into formal relationships with each other. In other words, churches ought to form associations. While 2LCF 26.14 states the principle and necessity of formal associations, 2LCF 26.15 lays a foundation for the practice of associationism. Should local churches enter into formal relationships with each other? 2LCF 26.14 says, yes. Paragraph 15 now says something about how associations should function, practically speaking. 

Second London Confession 26.15 Explained

The first portion of the paragraph speaks of the difficulties and differences that sometimes arise within churches and between churches. “In cases of difficulties or differences”, the paragraph begins. Churches will sometimes experience difficulties, that is to say, problems or perplexing situations that require advice. And sometimes differences will arise within churches or between churches. Differences is a stronger word than difficulties. Sometimes difficulties lead to differences of opinion within a church or even division. 

 The paragraph goes on to say, “In cases of difficulties or differences, either in point of doctrine or administration…” Sometimes churches will find that they are facing difficulties in doctrinal questions, and sometimes those difficulties will become differences. And other times churches will find that they are facing difficulties in administrative issues (church discipline cases, perhaps), and sometimes those difficulties will become differences within the congregation. Whether they are difficulties or differences, and whether they are over doctrinal questions or administrative concerns, churches in formal association with each other can offer assistance in the form of advice. 

The beginning of the paragraph goes on to mention a number of possible scenarios as it pertains to those affected by the difficulties or differences, when it says, “wherein either the churches in general are concerned, or any one church, in their peace, union, and edification; or any member or members of any church are injured, in or by any proceedings in censures not agreeable to truth and order…”

So then, the difficulties or difference might be of concern to the churches of the association in general, or they might be confined to one church in particular, or the difficulty or difference might be of concern to only one member or a handful of members of a church who think they have been treated unjustly in a church discipline case. This is what is meant by the phrase,  “or any member or members of any church are injured, in or by any proceedings in censures not agreeable to truth and order…” In any of these scenarios, an association of churches can help. 

The remainder of the paragraph outlines how churches can help churches while also establishing proper boundaries. 

The words, “it is according to the mind of Christ” remind us of what we confess in 2LCF 26.4, that the Lord Jesus Christ is head of the church. It also reminds us that Christ the Lord has revealed his mind (or will) for interchurch communion in his Word. The question, of how should local churches relate, is not left to us to answer. God’s Word provides the answer. It is found throughout the New Testament, but the Acts 15 passage we read a moment ago is certainly of prime importance. 

“[I]t is according to the mind of Christ, that many churches holding communion together”, that is to say, in formal association with each other, “do, by their messengers, meet to consider, and give their advice in or about that matter in difference, to be reported to all the churches concerned…” Notice a few things about this statement. 

One, churches are to assist churches by their messengers. Messengers’ are representatives selected by the churches. Typically, they are elders. Deacons may also serve as messengers. And in our association, if no elders or deacons are available to represent the church, leading brothers from the church can be selected to represent the congregation. This is what is described in Acts 15, by the way. I will not re-read the text for you now. But if you were to read it again you would do well to notice that Apostles, elders, and leading brothers represented the churches concerned. 

When our confession states that churches may help churches by their messengers it clarifies that all the members of one church should not try to assist all the members of another church when difficulties arise. Why? For one, a different approach is modeled in Acts 15, as has just been stated. Two, this would be very impractical if not impossible. Three, this would be disorderly. Given that elders and deacons are called to lead in the ministry of the Word and in service respectively, it makes sense that elders and deacons (or other leading men) from one church should be appointed to advise other churches when difficulties arise.

The final portion of 2LCF 26.15 establishes important boundaries when it says, “howbeit these messengers assembled, are not intrusted with any church-power properly so called; or with any jurisdiction over the churches themselves, to exercise any censures either over any churches or persons; or to impose their determination on the churches or officers.”

What power do the messengers from one church have over another church? They are not “entrusted with any church-power properly so called…” They do not have the power of liberty in another local church, for they are not members of that church. And elders do not have the power of authority over another church, for they are not elders in that church. 

What, then, do the messengers’ of one church in an association have the power to do in another church? When called upon to do so, they may assist another church by looking into their difficulty or difference to make determinations and to give advice. They may not, however, have “jurisdiction” over another church, “exercise any censures either over any churches or persons”, or  “impose their determination on the churches or officers.” While we believe in a robust associationism (associationism with real muscle) we are committed to respecting the autonomy and independence of each local church.   

One question that often arises at this point is, what power does an association have in a situation where a church goes off the raise doctrinally or administratively? The answer is simple, an association of churches does have the power to disassociate from a church and to state its reasons for disasociation publically.  

How should churches associate? 

“In cases of difficulties or differences, either in point of doctrine or administration, wherein either the churches in general are concerned, or any one church, in their peace, union, and edification; or any member or members of any church are injured, in or by any proceedings in censures not agreeable to truth and order: it is according to the mind of Christ, that many churches holding communion together, do, by their messengers, meet to consider, and give their advice in or about that matter in difference, to be reported to all the churches concerned; howbeit these messengers assembled, are not intrusted with any church-power properly so called; or with any jurisdiction over the churches themselves, to exercise any censures either over any churches or persons; or to impose their determination on the churches or officers.” (Acts 15:2, 4, 6, 22, 23, 25; 2 Corinthians 1:24; 1 John 4:1)

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