Systematic Theology, by Louis Berkhof - New Leaven

authority, but maintain the right to enforce the law of Christ, the King of the Church.
And even so they claim no other than a ministerial or declarative power, regard the law
as binding only because it is backed by the authority of Christ, and apply no other
censures than those which He has sanctioned. Moreover, they feel that compulsion
would conflict with the nature of their power and could never result in real spiritual
benefit. All the members of the Church possess this power in a measure, Rom. 15:14;
Cor. 3:16; I Thess. 5:11, but it is vested in a special measure in the officers, John 21:15-17;
Acts 20:28; I Pet. 5:2. The ministerial character of this power is brought out in II Cor.
1:24; I Pet. 5:2,3.
(2) To draw up canons or church orders. Numberless occasions arise on which the
Church is prompted to make enactments or regulations, often called canons or church
orders. Such enactments are not to be regarded as new laws, but merely as regulations
for the proper application of the law. They are necessary to give the outward polity of
the Church a definite form, to stipulate on what terms persons are permitted to bear
office in the Church, to regulate public worship, to determine the proper form of
discipline, and so on. General principles for the worship of God are laid down in
Scripture, John 4:23; I Cor. 11:17-33; 14:40; 16:2; Col. 3:16(?); I Tim. 3:1-13; but in the
regulation of the details of divine worship the churches are allowed great latitude. They
may adapt themselves to circumstances, always bearing in mind, however, that they
should worship God publicly in the manner best adapted to the purpose of edification.
In no case may the regulations of the Church go contrary to the laws of Christ.
b. The potestas iudicans. The potestas iudicans is the power that is exercised to guard
the holiness of the Church, by admitting those who are approved after examination, and
by excluding those who depart from the truth or lead dishonorable lives. It is exercised
especially in matters of discipline.
(1) Scriptural teachings respecting discipline. Among Israel unintentional sins could be
atoned for by a sacrifice, but sins committed “with a high hand” (intentional) were
punished with extermination. The cherem (the ban or that which is devoted) was not
only an ecclesiastical, but also a civil punishment. The uncircumcized, the lepers, and
the impure, were not permitted to enter the sanctuary, Lev. 5 f.; Ezek. 44:9. It was only
after Israel lost its national independence, and its character as a religious assembly
became more prominent, that the ban, consisting in exclusion from the assembly,
became a measure of ecclesiastical discipline, Ezra 10:8; Luke 6:22; John 9:22; 12:42; 16:2.
Jesus instituted discipline in His Church, when He gave the apostles and, in connection
with their word, also the Church in general, the power to bind and to loose, to declare
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