“These were more fair-minded than those in Thessalonica, in that they received the word with all readiness, and searched the Scriptures daily to find out whether these things were so.” – Acts 17:11
“And my speech and my preaching were not with persuasive words of human wisdom, but in demonstration of the Spirit and of power, that your faith should not be in the wisdom of men but in the power of God.” – 1 Corinthians 2:4-5
As much as it’s true that synods, councils, and assemblies are for “the better government, and further edification of the church…” (Westminster Confession of Faith (WCF) 31.1), and they are to do so “ministerially to determine controversies of faith, and cases of conscience; to set down rules and directions for the better ordering of the public worship of God, and government of his church…” (WCF 31.2), it’s also true that “all synods or councils, since the Apostles’ times, whether general or particular, may err; and many have erred. Therefore, they are not to be made the rule of faith, or practice; but to be used as a help in both.” (WCF 31.3)
As you know, church councils and courts have been and are comprised of fallible men who seek to be wise and make godly decisions but can err in what they say and do. Considering various facets of error, what if the church is believed to have erred in its governance in the use of church discipline? Does the accused (whether an individual or a judicatory) just have to take it, so to speak, if they believe the action(s) taken to be biblically wrong, with no path of further examination or recourse? No, absolutely not. Know the OPC Book of Church Order BD VII-IX lays out the path and use of appeals, dissents, protests, and complaints.
- Appeal- “An appeal in a judicial case is the removal of the case to an appellate judicatory by the filing of a petition asking that the final judgment of a lower judicatory be reversed or modified. An appeal may be taken by the accused, or by a judicatory whose judgment has been reversed or modified by an appellate judicatory.” (BD VII.1) An example of this in action is when a member of a local church has been disciplined by the Session and the member believes the Session erred in the decision and discipline applied. He can then appeal the decision to the Presbytery. If the Presbytery hears the matter and upholds the Session’s decision, if the member desires, he can appeal the Presbytery’s decision to the General Assembly.
- Dissent- “Any member of a judicatory who is entitled to vote on a question and who votes against the action or judgment of the judicatory thereon may request that his vote be recorded in the minutes of the judicatory.” (BD VIII.1) Dissents are actually very common in the business of the church, as commissioners request that their No vote be recorded in the minutes.
- Protest- “Any member of a judicatory may file a written protest stating his reasons for objecting to an action or judgment of the judicatory. A protest must be filed with the moderator or clerk within ten days after the judicatory has taken the action or announced the judgment, provided, however, that a protest against an action or judgment of the general assembly must be filed prior to the dissolution thereof. A protest shall be read to the judicatory and shall be recorded in the minutes.” (BD VIII.2) Know that though protests are read to the judicatory, the judicatory isn’t obligated to provide an answer to the protest in its minutes. However, it can if it so desires. (BD VIII.3)
- Complaint- “A complaint is a written representation, other than an appeal or a protest, charging a judicatory with delinquency or error. It may be brought by an officer or other member of the church against the session or the presbytery to which he is subject, by one session against another session, by a session against the presbytery which has jurisdiction over it, or by one presbytery against another presbytery.” (BD IX.1) Know that when a complaint is filed, the judicatory charged with delinquency or error hears the matter first. “If, after considering a complaint, the judicatory alleged to be delinquent or in error is not convinced that it has been delinquent or has erred, and refuses to make amends, the complainant may appeal to the next higher judicatory having jurisdiction.” (BD IX.3)
Thinking more about the provisions of an appeal and complaint, what about the occasion when the office of the keys has been used in excommunicating an individual? What if the one excommunicated believes the court of the church erred in carrying out such discipline? Can he appeal the action? Though any consideration of an appeal would be mindful of what court carried out the action, the circumstances, sin of the appellant, response and behavior of the appellant during the process of discipline, care taken by the court, censures preceding the excommunication, etc., the process of considering such an appeal would be rightly detailed, but, Yes, the man could file a petition, according to BD VII.1. Know that it’s common for the higher appellate judicatory (i.e. Presbytery or General Assembly) to remand the matter to the lower court that took the action for consideration, rather than reverse the decision. Indeed, justice, reconciliation and restoration should be in view, as the matter is reviewed with continued humility and care. If after review, the court realizes it did err, or a higher court adjudges such, amends will be determined and made. (BD IX.7)
What about when the courts of the church excommunicate individuals, even ministers, for unbiblical or frivolous matters, claiming the accused was in continued unrepentant sin, but what the individual was accused of wasn’t true sin according to Scripture? Think of Martin Luther at the Diet of Worms and his subsequent excommunication by Pope Leo X for his stand against indulgences, and teaching of Sola Fide and Sola Scriptura. Think also of J. Gresham Machen and his being deposed by the PCUSA largely for his formation of the Independent Board for Presbyterian Foreign Missions. You can think of others in the modern day as well. Considering the errors of Rome and the reality that the PCUSA no longer held to the full authority of Scripture, and liberalism dominated its leadership respectively, was Luther and Machen moving on and forming other churches right and acceptable? Yes, for both Rome and the PCUSA have abandoned fidelity to the Scriptures and the true Gospel. For example, in his book, Christianity and Liberalism, Machen presses the truth that modernism isn’t merely a different branch of Christianity, but an entirely different religion. Liberalism and those who embrace it have abandoned the foundational doctrines of Christianity, Christ, and the Gospel. They weren’t a faithful church as they were no longer bound to the Word of God. Indeed, faithful churches must be bound to the truth of Scripture. Therefore, Machen and those with him desired to return to the Word of God and forsake the wisdom and commandments of men.
Considering all of this, how ought you to receive to the determinations of the courts of the church? “…which decrees and determinations, if consonant to the Word of God, are to be received with reverence and submission; not only for their agreement with the Word, but also for the power whereby they are made, as being an ordinance of God appointed thereunto in his Word.” (WCF 31.2)
I hope this is helpful to you as you seek to have a well-rounded, biblical understanding of church discipline.
Rich blessings to you in Christ, our Lord,
Pastor Miller
Works Cited:
- Westminster Assembly. “Chapter 31: Of Synods and Councils.” The Confession of Faith, The Orthodox Presbyterian Church, 2005, opc.org/wcf.html.
- The Orthodox Presbyterian Church. Book of Discipline. The Book of Church Order of the Orthodox Presbyterian Church, 2025 ed., The Orthodox Presbyterian Church, 2025, opc.org/BCO/BD_2024.html. Accessed 19 May 2026.
- Machen, J. Gresham. Christianity and Liberalism. 1923. Reprint, Ligonier Ministries, 2023.