Church Order and Discipline

9.1. Of the Burial of the Faithful, and of the Care to Be Shown for the Dead; of Purgatory, and the Appearing of Spirits

THE BURIAL OF BODIES. As the bodies of the faithful are the temples of the Holy Spirit which we truly believe will rise again at the Last Day, Scriptures command that they be honorably and without superstition committed to the earth, and also that honorable mention be made of those saints who have fallen asleep in the Lord, and that all duties of familial piety be shown to those left behind, their widows and orphans. We do not teach that any other care be taken for the dead. Therefore, we greatly disapprove of the Cynics, who neglected the bodies of the dead or most carelessly and disdainfully cast them into the earth, never saying a good word about the deceased, or caring a bit about those whom they left behind them. THE CARE FOR THE DEAD. On the other hand, we do not approve of those who are overly and absurdly attentive to the deceased; who, like the heathen, bewail their dead (although we do not blame that moderate mourning which the apostle permits in I Thess. 4:13, judging it to be inhuman not to grieve at all); and who sacrifice for the dead, and mumble certain prayers for pay, in order by such ceremonies to deliver their loved ones from the torments in which they are immersed by death, and then think they are able to liberate them by such incantations. THE STATE OF THE SOUL DEPARTED FROM THE BODY. For we believe that the faithful, after bodily death, go directly to Christ, and, therefore, do not need the eulogies and prayers of the living for the dead and their services. Likewise we believe that unbelievers are immediately cast into hell from which no exit is opened for the wicked by any services of the living. PURGATORY. But what some teach concerning the fire of purgatory is opposed to the Christian faith, namely, "I believe in the forgiveness of sins, and the life everlasting," and to the perfect purgation through Christ, and to these words of Christ our Lord: "Truly, truly, I say to you, he who hears my word and believes him who sent me, has eternal life; he shall not come into judgment, but has passed from death to life" (John 5:24). Again: "He who has bathed does not need to wash, except for his feet, but he is clean all over, and you are clean" (John 13:10). APPARITION OF SPIRITS. Now what is related of the spirits or souls of the dead sometimes appearing to those who are alive, and begging certain duties of them whereby they may be set free, we count those apparitions among the laughingstocks, crafts, and deceptions of the devil, who, as he can transform himself into an angel of light, so he strives either to overthrow the true faith or to call it into doubt. In the Old Testament the Lord forbade the seeking of the truth from the dead, and any sort of commerce with spirits Deut. 18:11). Indeed, as evangelical truth declares, the glutton, being in torment, is denied a return to his brethren, as the divine oracle declared in the words: "They have Moses and the prophets; let them hear them. If they hear not Moses and the prophets, neither will they be convinced if some one should rise from the dead" (Luke 16:29 ff.).

Proof texts

• John 5:24 — [24] Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life.
• John 13:10 — [10] Jesus said to him, “The one who has bathed does not need to wash, except for his feet, but is completely clean. And you are clean, but not every one of you.”
• Deut. 18:11 — [11] or a charmer or a medium or a necromancer or one who inquires of the dead,
• Luke 16:29 ff. — [1] He also said to the disciples, “There was a rich man who had a manager, and charges were brought to him that this man was wasting his possessions. [2] And he called him and said to him, ‘What is this that I hear about you? Turn in the account of your management, for you can no longer be manager.’ [3] And the manager said to himself, ‘What shall I do, since my master is taking the management away from me? I am not strong enough to dig, and I am ashamed to beg. [4] I have decided what to do, so that when I am removed from management, people may receive me into their houses.’ [5] So, summoning his master's debtors one by one, he said to the first, ‘How much do you owe my master?’ [6] He said, ‘A hundred measures of oil.’ He said to him, ‘Take your bill, and sit down quickly and write fifty.’ [7] Then he said to another, ‘And how much do you owe?’ He said, ‘A hundred measures of wheat.’ He said to him, ‘Take your bill, and write eighty.’ [8] The master commended the dishonest manager for his shrewdness. For the sons of this world are more shrewd in dealing with their own generation than the sons of light. [9] And I tell you, make friends for yourselves by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings. [10] “One who is faithful in a very little is also faithful in much, and one who is dishonest in a very little is also dishonest in much. [11] If then you have not been faithful in the unrighteous wealth, who will entrust to you the true riches? [12] And if you have not been faithful in that which is another's, who will give you that which is your own? [13] No servant can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.” [14] The Pharisees, who were lovers of money, heard all these things, and they ridiculed him. [15] And he said to them, “You are those who justify yourselves before men, but God knows your hearts. For what is exalted among men is an abomination in the sight of God. [16] “The Law and the Prophets were until John; since then the good news of the kingdom of God is preached, and everyone forces his way into it. [17] But it is easier for heaven and earth to pass away than for one dot of the Law to become void. [18] “Everyone who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery. [19] “There was a rich man who was clothed in purple and fine linen and who feasted sumptuously every day. [20] And at his gate was laid a poor man named Lazarus, covered with sores, [21] who desired to be fed with what fell from the rich man's table. Moreover, even the dogs came and licked his sores. [22] The poor man died and was carried by the angels to Abraham's side. The rich man also died and was buried, [23] and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side. [24] And he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.’ [25] But Abraham said, ‘Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish. [26] And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.’ [27] And he said, ‘Then I beg you, father, to send him to my father's house — [28] for I have five brothers — so that he may warn them, lest they also come into this place of torment.’ [29] But Abraham said, ‘They have Moses and the Prophets; let them hear them.’ [30] And he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent.’ [31] He said to him, ‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.’”

For discussion

1. The Assembly cited John 5:24 in support of this answer. Read it in context — how does it bear on what is claimed here?
2. 4 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
3. WCF 32.1 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WCF 32.1

9.2. Of Rites, Ceremonies and Things Indifferent

CEREMONIES AND RITES. Unto the ancient people were given at one time certain ceremonies, as a kind of instruction for those who were kept under the law, as under a schoolmaster or tutor. But when Christ, the Deliverer, came and the law was abolished, we who believe are no more under the law (Rom. 6:14), and the ceremonies have disappeared; hence the apostles did not want to retain or to restore them in Christ's Church to such a degree that they openly testified that they did not wish to impose any burden upon the Church. Therefore, we would seem to be bringing in and restoring Judaism if we were to increase ceremonies and rites in Christ's Church according to the custom in the ancient Church. Hence, we by no means approve of the opinion of those who think that the Church of Christ must be held in check by many different rites, as if by some kind of training. For if the apostles did not want to impose upon Christian people ceremonies or rites which were appointed by God, who, I pray, in his right mind would obtrude upon them the inventions devised by man? The more the mass of rites is increased in the Church, the more is detracted not only from Christian liberty, but also from Christ, and from faith in him, as long as the people seek those things in ceremonies which they should seek in the only Son of God, Jesus Christ, through faith. Wherefore a few moderate and simple rites, that are not contrary to the Word of God, are sufficient for the godly. DIVERSITY OF RITES. If different rites are found in churches, no one should think that for this reason the churches disagree. Socrates says: "It would be impossible to put together in writing all the rites of churches throughout cities and countries. No religion observes the same rites, even though it embraces the same doctrine concerning them. For those who are of the same faith disagree among themselves about rites" (Hist. ecclesiast. V.22, 30, 62). This much says Socrates. And we, today, having in our churches different rites in the celebration of the Lord's Supper and in some other things, nevertheless do not disagree in doctrine and faith; nor is the unity and fellowship of our churches thereby rent asunder. For the churches have always used their liberty in such rites, as being things indifferent. We also do the same thing today. THINGS INDIFFERENT. But at the same time we admonish me to be on guard lest they reckon among things indifferent what are in fact not indifferent, as some are wont to regard the mass and the use of images in places of worship as things indifferent. "Indifferent," wrote Jerome to Augustine, "is that which is neither good nor bad, so that, whether you do it or not, you are neither just nor unjust." Therefore, when things indifferent are wrested to the confession of faith, they cease to be free; as Paul shows that it is lawful for a man to eat flesh if someone does not remind him that it was offered to idols; for then it is unlawful, because he who eats it seems to approve idolatry by eating it (I Cor. 8:9 ff.; 10:25 ff.).

Proof texts

• Rom. 6:14 — [14] For sin will have no dominion over you, since you are not under law but under grace.
• I Cor. 8:9 ff. — [1] Now concerning food offered to idols: we know that “all of us possess knowledge.” This “knowledge” puffs up, but love builds up. [2] If anyone imagines that he knows something, he does not yet know as he ought to know. [3] But if anyone loves God, he is known by God. [4] Therefore, as to the eating of food offered to idols, we know that “an idol has no real existence,” and that “there is no God but one.” [5] For although there may be so-called gods in heaven or on earth — as indeed there are many “gods” and many “lords” — [6] yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist. [7] However, not all possess this knowledge. But some, through former association with idols, eat food as really offered to an idol, and their conscience, being weak, is defiled. [8] Food will not commend us to God. We are no worse off if we do not eat, and no better off if we do. [9] But take care that this right of yours does not somehow become a stumbling block to the weak. [10] For if anyone sees you who have knowledge eating in an idol's temple, will he not be encouraged, if his conscience is weak, to eat food offered to idols? [11] And so by your knowledge this weak person is destroyed, the brother for whom Christ died. [12] Thus, sinning against your brothers and wounding their conscience when it is weak, you sin against Christ. [13] Therefore, if food makes my brother stumble, I will never eat meat, lest I make my brother stumble.
• 10:25 ff. — [1] For I do not want you to be unaware, brothers, that our fathers were all under the cloud, and all passed through the sea, [2] and all were baptized into Moses in the cloud and in the sea, [3] and all ate the same spiritual food, [4] and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ. [5] Nevertheless, with most of them God was not pleased, for they were overthrown in the wilderness. [6] Now these things took place as examples for us, that we might not desire evil as they did. [7] Do not be idolaters as some of them were; as it is written, “The people sat down to eat and drink and rose up to play.” [8] We must not indulge in sexual immorality as some of them did, and twenty-three thousand fell in a single day. [9] We must not put Christ to the test, as some of them did and were destroyed by serpents, [10] nor grumble, as some of them did and were destroyed by the Destroyer. [11] Now these things happened to them as an example, but they were written down for our instruction, on whom the end of the ages has come. [12] Therefore let anyone who thinks that he stands take heed lest he fall. [13] No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it. [14] Therefore, my beloved, flee from idolatry. [15] I speak as to sensible people; judge for yourselves what I say. [16] The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ? [17] Because there is one bread, we who are many are one body, for we all partake of the one bread. [18] Consider the people of Israel: are not those who eat the sacrifices participants in the altar? [19] What do I imply then? That food offered to idols is anything, or that an idol is anything? [20] No, I imply that what pagans sacrifice they offer to demons and not to God. I do not want you to be participants with demons. [21] You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons. [22] Shall we provoke the Lord to jealousy? Are we stronger than he? [23] “All things are lawful,” but not all things are helpful. “All things are lawful,” but not all things build up. [24] Let no one seek his own good, but the good of his neighbor. [25] Eat whatever is sold in the meat market without raising any question on the ground of conscience. [26] For “the earth is the Lord's, and the fullness thereof.” [27] If one of the unbelievers invites you to dinner and you are disposed to go, eat whatever is set before you without raising any question on the ground of conscience. [28] But if someone says to you, “This has been offered in sacrifice,” then do not eat it, for the sake of the one who informed you, and for the sake of conscience — [29] I do not mean your conscience, but his. For why should my liberty be determined by someone else's conscience? [30] If I partake with thankfulness, why am I denounced because of that for which I give thanks? [31] So, whether you eat or drink, or whatever you do, do all to the glory of God. [32] Give no offense to Jews or to Greeks or to the church of God, [33] just as I try to please everyone in everything I do, not seeking my own advantage, but that of many, that they may be saved.

For discussion

1. The Assembly cited Rom. 6:14 in support of this answer. Read it in context — how does it bear on what is claimed here?
2. 3 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?

9.3. Of the Possessions of the Church

THE POSSESSIONS OF THE CHURCH AND THEIR PROPER USE. The Church of Christ possesses riches through the munificence of princes and the liberality of the faithful who have given their means to the Church. For the Church has need of such resources and from ancient time has had resources for the maintenance of things necessary for the Church. Now the true use of the Church's wealth was, and is now, to maintain teaching in schools and in religious meetings, along with all the worship, rites, and buildings of the Church; finally, to maintain teachers, scholars, and ministers, with other necessary things, and especially for the succor and relief of the poor. MANAGEMENT. Moreover, God-fearing and wise men, noted for the management of domestic affairs, should be chosen to administer properly the Church's possessions. THE MISUSE OF THE CHURCH'S POSSESSIONS. But if through misfortune or through the audacity, ignorance or avarice of some persons the Church's wealth is abused, it is to be restored to a sacred use by godly and wise men. For neither is an abuse, which is the greatest sacrilege, to be winked at. Therefore, we teach that schools and institutions which have been corrupted in doctrine, worship and morals must be reformed, and that the relief of the poor must be arranged dutifully, wisely, and in good faith.

For discussion

1. Put this answer in your own words, then say what it rules out — what belief is it written against?