Chapter XXV
Electing, Ordaining, and Installing Ruling Elders and Deacons

1. Every congregation shall elect ruling elders and deacons, except in extraordinary circumstances. Those elected must be male communicant members in good and regular standing in the church in which they are to exercise their office.

Comment: A congregation ordinarily elects and has both ruling elders and deacons. It cannot come into being as a particularized church without local elders, though it may lack deacons. In such a case, the elders assume the duties of the diaconate until a native diaconate can be cultivated. Perhaps a church becomes such that it cannot elect its own officers through attrition and other circumstances. It may have to rely on augmentation from the presbytery, but it should always labor to furnish its session and diaconate from trained men within the congregation. “Men” is not used here generically but would indicate males. These men must be communicant members in good and regular standing (not under any discipline and otherwise of good reputation) in the particular congregation in which their service is envisioned.

2. Each congregation shall determine, by vote of communicant members in good and regular standing, to choose elders or deacons for either lifetime service or limited terms of service on the session or board of deacons. In a congregation that has determined to choose ruling elders or deacons for limited terms of service a full term shall be three years. When there are three or more ruling elders or three or more deacons the session or board of deacons shall consist of three classes, one of which shall be elected each year. A person may be elected for a full term or partial term. Ruling elders, once ordained, when they are not reelected to a term of service, shall not thereby be divested of the office, but may be commissioned to higher judicatories by the session or the presbytery, and may perform other functions of the office when so appointed by an appropriate judicatory. Similarly deacons, when not elected to a term of service in the congregation, may be commissioned by an appropriate judicatory to perform specific diaconal functions.

Comment: Elders may serve either lifetime or for terms of three years. This commentator, who clearly holds a three-office view, also believes that the biblical pattern for ruling elders is lifetime service with allowance for occasional leaves of absence. At the very least, if a congregation chooses term eldership, it should do so, in my view, without placing term limits of some sort in its local by-laws. The notion that a man may serve a term or two and then must take off a term (or a year) finds no biblical support in my opinion. I say this because some three-office men, even more so in the past, supported terms for ruling eldership so that the distinction might be sharp and clear between the minister who served for a lifetime and those other officers who were not in full-time ministry but only served distinct terms. Term-eldership can tend to lend to a “your turn” view of the eldership, which is common in some churches, but which, again, I find to lack biblical warrant.

Our polity, as expressed here in FG 25, clearly provides for either the lifetime or term office-bearing. In a church that has terms and has three or more officers in service in either of the offices (elder or deacon), they shall be in three classes, elected yearly. To properly populate the classes, men may be elected for shorter, but not for longer, terms. When a man is not in sessional service (he is in a “term” eldership church and is off the session for a time), he does not cease being a ruling elder (or a deacon, as the case may be). Thus, the session may commission him to serve at the presbytery or be eligible for service at the general assembly. He may serve likewise on committees of the higher judicatories. Deacons out of service also may serve in appropriate capacities, e.g., on presbytery or denominational diaconal committees.

3. In order that these sacred offices not be committed to weak or unworthy men, and that the congregations shall have an opportunity to form a better judgment respecting the gifts of those by whom they are to be governed and served, no one shall normally be eligible for election to office until he has been a communicant member in good standing for at least one year, shall have received appropriate training under the direction of or with the approval of the session, and shall have served the church in functions requiring responsible leadership. Men of ability and piety in the congregation shall be encouraged by the session to prepare themselves for the offices of ruling elder or deacon so that their study and opportunities for service may be provided for in a systematic and orderly way.

Comment: We as Presbyterians believe that ministers should have character and gifting appropriate to their offices and we believe the same, mutatis mutandis (with the necessary changes having been made), about elders and deacons. We do not require theological training and teaching ability for those offices, but we do believe that elders and deacons should be men who have clear gifts of governance and service, demonstrated in some measure both to those who hold such office already and to the congregation at large. To ascertain such, any man considered for either office should normally be a communicant member in said congregation for at least a year. The “normally” does require some flexibility as some circumstances may warrant.

In any case, such candidates for office should receive appropriate training (certainly including but not limited to things like a survey of the secondary and tertiary standards, a survey of church history, etc.) under sessional supervision and otherwise manifest the necessary gifts. The session should always “keep its eyes open” for men who are godly and able and direct such men in study and service opportunities so that they may be evidently fitted for office. The session should provide for training and opportunities in a systematic and orderly way. Some do on-going leadership training out of which emerge men whom the session taps for further training and development not only in general office but also in special office.

4. Any member of the congregation who is entitled to vote may propose to the session nominations for these offices. The session shall certify those nominees whom, upon examination, it judges to possess the necessary qualifications for office. At least one Lord's Day preceding the date appointed for the election the session shall announce to the congregation the names of those it has certified. Election shall be from among those certified.

Comment: Sessions provide for the election of elders and deacons variously. They often provide a time in their by-laws (e.g., “officer nominations may be made in September”) at which nominations may be made, at the end of which period they consider all the nominations of the congregation (including those of the session itself) and determine which candidates they wish to go forward with. Such candidates either enter into and complete or complete what they have previously begun by way of officer training. At the end of such preparation, the session examines and then certifies those that it determines are qualified. Such certified nominees are then presented to the congregation, with names of officer candidates disclosed at least one Lord’s Day before the congregational meeting called for, at least, that purpose.

5. After a person has been elected to the office of ruling elder or deacon the session shall determine a time for his ordination. The person elected shall be put in actual possession of his office only by ordination whereby he is solemnly set apart for the labor to which he has been called.

Comment: Following election by the congregation of men to the offices of elder or deacon, the session shall set time(s) for the ordination of such. Elders and deacons elect become elders and deacons in office only when ordination occurs as determined by the session. Ordination always involves the setting apart of the candidate to perform the functions of the office to which he has been called. The genius of Presbyterianism, once again, is that only those are brought into office who have the approbation both of those already in governance together with the consent of those to be governed (or served, in the case of the deacon).

6. The person elected shall be ordained and installed, in the presence of the congregation, in the following manner:

a. The minister, in the following or similar language, shall state the warrant and nature of the office of ruling elder or deacon, the character to be sustained by the officer, and duties to be fulfilled:

i. In the case of a ruling elder:

The office of ruling elder is based upon the kingship of our Lord Jesus Christ, who provided for his church officers who should rule in his name. Paul and Barnabas “appointed … elders in every church”; and Paul commanded that those who “rule well be counted worthy of double honor, especially those who labor in the word and in teaching.” In this passage the Scriptures distinguish between elders who labor particularly in the Word and in doctrine—usually called ministers or pastors—and elders who join with the minister in the government and discipline of the church—generally called ruling elders.

It is the duty and privilege of ruling elders, in the name and by the authority of our ascended king, to rule over particular churches, and, as servants of our great shepherd, to care for his flock. Holy Scripture enjoins them: "Take heed unto yourselves, and to all the flock, in which the Holy Spirit hath made you bishops, to feed the church of God, which he purchased with his own blood." As a consequence, ruling elders must be zealous in maintaining the purity of the ministration of the Word and sacraments. They must conscientiously exercise discipline and uphold the good order and peace of the church. With love and humility they should promote faithfulness on the part of both elders and deacons in the discharge of their duties. Moreover, they should have particular regard to the doctrine and conduct of the minister of the Word, in order that the church may be edified, and may manifest itself as the pillar and ground of the truth.

If they are to fill worthily so sacred an office, ruling elders must adorn sound doctrine by holy living, setting an example of godliness in all their relations with men. Let them walk with exemplary piety and diligently discharge the obligations of their office; and "when the chief shepherd shall be manifested," they "shall receive the crown of glory that fadeth not away."

ii. In the case of a deacon:

The office of deacon is based upon the solicitude and love of Christ for his own people. So tender is our Lord's interest in their temporal needs that he considers what is done unto one of the least of his brethren as done unto him. For he will say to those who have ministered to his little ones: “I was hungry, and ye gave me to eat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me.”

In the beginning the apostles themselves ministered to the poor, but subsequently, in order that they might be able to devote themselves wholly to prayer and the ministry of the Word, they committed that responsibility to others, having directed the people to choose men of good report, full of the Holy Spirit and of wisdom. Since the days of the apostles the church has recognized the care of the poor as a distinct ministry of the church committed to deacons.

The duties of deacons consist of encouraging members of the church to provide for those who are in want, seeking to prevent poverty, making discreet and cheerful distribution to the needy, praying with the distressed and reminding them of the consolations of Holy Scripture.

If they are to fill worthily so sacred an office, deacons must adorn sound doctrine by holy living, setting an example of godliness in all their relations with men. Let them walk with exemplary piety and diligently discharge the obligations of their office; and “when the chief shepherd shall be manifested,” they “shall receive the crown of glory that fadeth not away.”

b. He shall then propose to the candidate the following questions:

(1) Do you believe the Scriptures of the Old and New Testaments to be the Word of God, the only infallible rule of faith and practice?

(2) Do you sincerely receive and adopt the Confession of Faith and Catechisms of this Church, as containing the system of doctrine taught in the Holy Scriptures?

(3) Do you approve of the government, discipline, and worship of the Orthodox Presbyterian Church?

(4) Do you promise to seek the purity, the peace, and the unity of the church?

(5) Do you accept the office of ruling elder (or deacon) in this congregation and promise, in reliance on the grace of God, faithfully to perform all the duties thereof?

c. When each of these questions has been answered in the affirmative, the minister shall address to the members of the congregation the following question:

Do you, the members of this church, acknowledge and receive this brother as a ruling elder (or deacon), and do you promise to yield him all that honor, encouragement, and obedience in the Lord, to which his office, according to the Word of God and the constitution of this Church, entitles him?

d. When the members of the church have answered this question in the affirmative, by holding up their right hands, the candidate shall kneel and be ordained by prayer and with the laying on of hands to the office of ruling elder or deacon.

e. The minister shall then declare:

I now declare that ___________________ has been regularly elected, ordained, and installed a ruling elder (or deacon) in this church, agreeably to the Word of God, and according to the constitution of the Orthodox Presbyterian Church; and that he is entitled to all that honor, encouragement, and obedience in the Lord to which his office entitles him.

f. After this the minister shall give to him and to the congregation an exhortation suited to the occasion.

g. When there is an existing session, it is proper that the members of that body, in the face of the congregation, take the newly ordained elder by the hand, saying, in words to this purpose, “We give you the right hand of fellowship, to take part of this office with us.”

Comment: This section details how that one elected to the office of elder or deacon is actually ordained and installed into said office. The presiding minister (usually the pastor of the local congregation) sets forth matters relevant to the respective offices: he delineates the warrant and nature of the office(s) and enumerates the character qualities of the office-bearers and the duties that pertain to each office. This section gives a description of such for elders and then deacons. While further comment seems unnecessary here, these sections should be carefully observed in the life of the church, both as to who are qualified for office and what the office entails.

Five questions, similar in measure to those proposed to ministerial candidates, are put before the prospective officers whereby they might take the oaths and vows that properly accompany all office-bearing. The first three have to do with believing the Bible, receiving and adopting the confession and catechisms of this church, and approving the Book of Church Order. The fourth is a pledge to uphold the purity, peace, and unity of the church with the fifth being a promise to fulfill the duties of the office in reliance on the grace of God.

Upon the affirmation of these vows on the part of the ordinand, the congregation is then administered a vow, asking that they raise their right hands if affirming, that they will receive this brother in his office and accord him proper respect and obedience. Upon such congregational affirmation, the candidate, by the laying on of hands and prayer, is ordained and installed, and the presiding minister declares him to be duly elected, ordained, and installed as a ruling elder or deacon. The minister gives a fit exhortation to officer and congregation, and the members of the session extend to the newly ordained and installed elder the right hand of fellowship as one who will now take part in that office and the governance of the church.

7. A ruling elder or deacon who has been installed for a limited term of service may be elected to additional terms of service in the same or another congregation in accordance with the provisions of Section 2 of this chapter. When such a person is elected to further service he shall be publicly installed in the following manner:

a. The minister shall review before the congregation, in the following or similar language, the warrant and nature of the office of ruling elder or deacon, the character to be sustained by the officer, and the duties to be fulfilled:

i. In the case of a ruling elder:

The office of ruling elder is based upon the kingship of our Lord Jesus Christ, who provided for his church officers who should rule in his name. Paul and Barnabas “appointed … elders in every church”; and Paul commanded that those who “rule well be counted worthy of double honor, especially those who labor in the word and in teaching.” In this passage the Scriptures distinguish between elders who labor particularly in the Word and in doctrine—usually called ministers or pastors—and elders who join with the minister in the government and discipline of the church—generally called ruling elders.

It is the duty and privilege of ruling elders, in the name and by the authority of our ascended king, to rule over particular churches, and, as servants of our great shepherd, to care for his flock. Holy Scripture enjoins them: "Take heed unto yourselves, and to all the flock, in which the Holy Spirit hath made you bishops, to feed the church of God, which he purchased with his own blood." As a consequence, ruling elders must be zealous in maintaining the purity of the ministration of the Word and sacraments. They must conscientiously exercise discipline and uphold the good order and peace of the church. With love and humility they should promote faithfulness on the part of both elders and deacons in the discharge of their duties. Moreover, they should have particular regard to the doctrine and conduct of the minister of the Word, in order that the church may be edified, and may manifest itself as the pillar and ground of the truth.

If they are to fill worthily so sacred an office, ruling elders must adorn sound doctrine by holy living, setting an example of godliness in all their relations with men. Let them walk with exemplary piety and diligently discharge the obligations of their office; and “when the chief shepherd shall be manifested,” they “shall receive the crown of glory that fadeth not away.”

ii. In the case of a deacon:

The office of deacon is based upon the solicitude and love of Christ for his own people. So tender is our Lord’s interest in their temporal needs that he considers what is done unto one of the least of his brethren as done unto him. For he will say to those who have ministered to his little ones: “I was hungry, and ye gave me to eat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me.”

In the beginning the apostles themselves ministered to the poor, but subsequently, in order that they might be able to devote themselves wholly to prayer and the ministry of the Word, they committed that responsibility to others, having directed the people to choose men of good report, full of the Holy Spirit and of wisdom. Since the days of the apostles the church has recognized the care of the poor as a distinct ministry of the church committed to deacons.

The duties of deacons consist of encouraging members of the church to provide for those who are in want, seeking to prevent poverty, making discreet and cheerful distribution to the needy, praying with the distressed and reminding them of the consolations of Holy Scripture.

If they are to fill worthily so sacred an office, deacons must adorn sound doctrine by holy living, setting an example of godliness in all their relations with men. Let them walk with exemplary piety and diligently discharge the obligations of their office; and “when the chief shepherd shall be manifested,” they “shall receive the crown of glory that fadeth not away.”

b. He shall then propose to the officer the following question:

Do you agree to serve as a ruling elder (or deacon) in this congregation, and promise, in reliance on the grace of God, faithfully to perform all the duties thereof?

c. When the question has been answered in the affirmative the minister shall address to the members of the congregation the following question:

Do you, the members of this church, acknowledge and receive this brother as a ruling elder (or deacon), and do you promise to yield him all that honor, encouragement, and obedience in the Lord, to which his office, according to the Word of God and the constitution of this Church, entitles him?

d. When a majority of the members of the church who are present have answered this question in the affirmative, by holding up their right hands, the minister shall then declare:

I now declare that ______________ has been regularly elected and installed a ruling elder (or deacon) in this church, agreeably to the Word of God, and according to the constitution of the Orthodox Presbyterian Church; and that he is entitled to all that honor, encouragement, and obedience in the Lord to which his office entitles him.

e. After this the minister shall give to him and to the congregation an exhortation suited to the occasion.

Comment: This concluding section describes the circumstance in which a ruling elder or deacon serving in a limited term of office is reelected to serve an additional term. Once again, the minister reviews that which pertains to the respective offices of ruling elder or deacon: its nature and warrant and the character and duties of its incumbents. A single question involving continued willingness to serve as ruling elder or deacon is put to the officer, and the congregation is likewise asked to affirm their continued willingness to receive this brother as an officer. Upon the affirmation of officer and congregation, the presiding minister declares that said officer has been regularly elected and installed and gives a fit exhortation to officer and congregation appropriate for the occasion.

Alan D. Strange is a minister in the Orthodox Presbyterian Church and serves as professor of church history and theological librarian at Mid-America Reformed Seminary in Dyer, Indiana, and is associate pastor of New Covenant Community Church (OPC) in Joliet, Illinois. Ordained Servant Online, March 2022. A list of available installments in this series appears here.