Consistories are regularly confronted with the joyful occasion of baptized members seeking to make profession of their faith, so that they may receive admission to the holy Lord’s Supper. These baptized members usually receive a visit from the office-bearers in response to their request. This element of the elders’ office is usually referred to as an examination of the motives. The office-bearers will want to verify the intentions of the baptized members when they make their request.

How will such an examination be conducted? What needs to be discussed? We would like to offer some observations and comments on this subject.

1. A Personal Examination⤒🔗

Article 60 of our (current) Church Order (CO, Article 61 in Book of Praise 2014) stipulates, “The consistory shall admit to the Lord’s Supper only those who have made public profession of the Reformed faith and lead a godly life.” To make this profession of faith, a form has been established, which we can find in our church book. As far as I am aware, this is the only item the churches have established regarding the admission to the sacrament of the Lord’s Supper.

No agreements have been made as to how and when someone will be admitted to make his or her profession. This matter has been left to the direction of the consistory. In classical arrangements for the church visitation, such questions arise as “Has the consistory examined the knowledge of Scripture and confessions, the godly life, and motives of those who asked for admission to the Lord’s Supper?” This question is in line with the fairly general practice in the churches.

Before anyone can make profession, he is examined by the consistory. This is usually done in such a way that the catechism students of the pre-confession class appear before the consistory (or council) to be examined in regard to their knowledge of faith while prior to this, in a personal conversation with the catechism students, they have been asked about their motives.

This interview about the motives has been moved from the consistory meeting to the visit at home, due to the personal nature of the case. It would not be easy for many pre-confession students to open their hearts in the consistory room. Even for the young people of this age of so-called openness, a wide forum of venerable elders can be rather imposing and make them shy!

More than once objections have been raised to such a separate examination of the motives. In this regard, M.B. van ’t Veer noted in one of the propositions in his dissertation in 1942, “It is desirable for those who wish to make profession of faith to let the "examination of the motives" coincide with the examination of their knowledge of faith before the consistory” (Proposition XVII).

It is instructive to take note of Van ’t Veer’s objections:

This two-fold examination favours the misunderstanding that is so common, namely, that the "inquiry into their faith" is something different than "the inquiry into their knowledge." The former promotes the error that faith is the only and all-important factor, if needs be even without knowledge, or with a minimum of knowledge, whereby faith runs the risk of becoming synonymous with "good intentions." And the latter all too soon takes on the character of an examination of knowledge, through which the awareness can be lost that here we are dealing with the knowledge of faith. These may never be separated, so that if this were done properly, just one action would be sufficient: the professing of one’s faith with the very personal and "appropriate" confession of the church.¹

W.A. Wiersinga has also pointed this out and identified yet another danger:

In fact it would be a great improvement if the examination of the motives and the examination of their knowledge were not separated from each other. Because of this we are constantly committing two errors, or at least we strongly facilitate this.

In the first place, we make the error that by separating the personal acceptance and the knowledge of truths we support the erroneous notion, as if they could ever be separated, and as if we could or were allowed to ever speak of these truths in a different sense than these being truths of faith.

And secondly, that in this way we are not teaching our young people to boldly witness to many others about their personal confidence in their Saviour; yes, that we are pretending that something like this can only happen in the company of two or three persons. While later, we can complain about this professing member having difficulty speaking openly about his own spiritual life!”²

However, in the meantime Wiersinga willingly submits to the current practice when he continues, “It will not be all that easy to come to a radical change of habits in this regard, and so it would appear best to leave it this way for the time being.”

We remind you of these objections for a moment, not to advocate the abolition of the separate examination of the motives, but to benefit from these warnings. We would like to point out the following observations:

1. Anyone who is going to separate the two matters runs the risk of losing his sense of balance. One person may consider knowledge to be the most important, because judging someone’s heart is not a matter that concerns us as people. On the other hand, another considers the examination of the motives to be the most important because knowledge is only a matter of good study and recall. It reminds of the well-known saying: “as long as things are right in the heart, the rest does not matter as much.”
   In this way a false dilemma is created between faith and knowledge, something that we have been warned about since the days of the Reformation (Calvin). Without knowledge it is impossible to love God. And Bible knowledge without love for God is not genuine faith. (We can think of the devil, who knows it so well.)
2. When examining the knowledge, which is done before the consistory, we need to remember that we are dealing with faith knowledge. An examination is being conducted into the evidence and place of faith of the catechism students: Do they understand the gospel? Do they understand the message of God’s salvation? Answering the questions that are asked is also a very personal matter. With his answer the pre-confession student gives testimony of his/her faith, of his/her faith. The student lets it be known what he believes, the doctrine he adheres to, which God he professes, and which Master he serves. Who dares to call this all a “mere intellectual affair”?!
3. The examination of the motives cannot take place responsibly without the gospel of God’s grace being discussed. In other words, it also centres on “knowledge.” The examination is not finished with asking just one question and getting a (satisfactory) response to it. If it is to be done in all seriousness, we will have to dig a little deeper. Here too the content of the faith is discussed, although the accents are different from the examination before the consistory.

In summary, we would like to state that when we keep an eye open for the dangers as identified, and remain aware of the unity of both examinations, then a separate examination of the motives does not warrant any negative label. The remainder of this article will strongly advocate maintaining this examination, in a precise and tacit manner.

2. The Purpose of the Examination←⤒🔗

a. The purpose of the examination is determined by the significance of the public profession.←↰⤒🔗

Let us be well aware of what it is: the profession of faith by members of the church. After all, we are dealing with baptized (i.e., non-communicant) members. This is in contrast to the public profession of faith of adults, who are incorporated into God’s church in the order of first making public profession and then being baptized (see the Form for the Baptism of Adults).

In our topic we are dealing with baptized members, with children of the covenant, who request admission to the Lord’s Supper, the (second) sacrament of God’s covenant. Note the explanatory notice connected with the Form for the Public Profession of Faith: “To receive admission to the holy supper, we ask you to answer sincerely the following questions.”

In fact, the entire focus of the public profession implies nothing more than the ecclesiastical form for admission to the Lord’s Supper. Asking the questions of the Form for Profession is in itself the ecclesiastical examination, which, depending on the public answer “I do” of each of the professing catechism students, decides whether or not they are admitted to the table of the Lord. The examination before the consistory, just like the personal examination of the motives, is only a pre-examination: it serves to prepare for the public profession of faith.

b. Being admitted to make public profession is ultimately about being admitted to the Lord’s Supper.←↰⤒🔗

The (twofold) examination of the pre-confession students is therefore governed by this objective. The key question the consistory has to deal with is this: Can we grant these baptized members access to the table of the Lord? That is why the self-evident guiding principle in the examination pertains to the requirements of the Scripture with regard to a celebration of the supper in faith. The purpose of both examinations is to determine whether the pre-confession catechism students meet the conditions set for the use of this sacrament.

And so we have arrived at the well-known question of the Heidelberg Catechism (Lord’s Day 30,  q/a 81): Who are to come to the table of the Lord? It is not only answer 81 of the catechism that gives indications about this, but also the Form for the Celebration of the Lord’s Supper and (of course) the Form for Public Profession of Faith. Comparison of these three ecclesiastical documents shows a striking parallelism. This is logical, because all three of these draw their content from the same Source!

c. Particularly an answer such as the one given in QA 81 of the catechism shows how difficult it is to draw a sharp distinction between the examination before the consistory and the examination of the motives.←↰⤒🔗

What is it that needs to be checked with the pre-confession students? In the words of the Catechism (q/a 2): whether they realize their misery, whether they believe their salvation and whether they are grateful for that salvation.

But if the desirability of a separate examination of the motives appears anywhere, then we certainly find these here. After all, is not the unique purpose of this examination this: that it must be ascertained whether the language of the lips of the catechism student originates from heartfelt service? It is easier to speak more freely about this in a personal conversation than in a broad meeting of the consistory. Traditionalism and formalism, for instance, are more easily exposed and identified in the presence of two or three persons than when there are five or ten. The presence of many others may act as an impediment to express personal feelings.

The common phrase for the discussion with the catechism student indicates its proper intention: an examination of the motives. Attention is paid to:

• what moves him or her to request access to the Lord’s Supper;
• why people want to make profession;
• whether people realize the significance of making profession;
• how sincere the baptized member is with this request;
• whether he/she takes a stand with the profession that will be expressed.

In other words, there is an examination being conducted to check into the motives of the heart, into someone’s disposition. It must be ascertained whether there is genuine desire to love the Lord God and to serve him. Office-bearers cannot look into someone’s heart, but the pre-confession students can allow others during a conversation to see what is living in their hearts!

d. The walk of life of the applicant in question is closely related to this. This, we believe, is a point that must also be discussed in the examination of the motives.←↰⤒🔗

H. Bouwman, in speaking of the examination with a view to admission to public profession, states, “Such examination needs to be about a person’s life, about the attitude of the heart and about the knowledge of the full council God for salvation.”³Here we encounter the triad of heart-knowledge, doctrine, and life. Since we have the practice of a personal examination of the catechism student in addition to the one before the consistory, the walk of life in that personal interview will need to be addressed. It has everything to do with one’s persuasion. The heart betrays itself in actual living! “A godly life” is a requirement to be admitted to the Lord’s Supper, as the churches have determined in the Church Order.

The question for whom the Lord’s Supper is instituted (q/a 81) is answered not only with “For those who are truly displeased with themselves because of their sins and yet trust that these are forgiven them for Christ’s sake,” but also with “For those who desire more and more to strengthen their faith and amend their life.” In this connection we pass along another remark that apparently came from the pen of Voetius: “It must have been proven through careful examination and good testimony to the consistory that the walk of the applicants is unerring and godly. Especially in the larger congregations, this needs to be examined properly.”⁴ Making profession also implies: a promise to act! It is about desiring to meet the requirements of God’s covenant.

We summarize this section. During the examination of the motives the office-bearers need to verify whether there are any Scripture-based objections to admit the pre-confession catechism student to the Lord’s Supper in consideration of their motives and walk of life.

3. The Importance of the Examination←⤒🔗

The importance of the exploration has actually already been given with the purpose as discussed above. However, we want to underline it even more. There has been a time (or is it still happening now?) that pre-confession students were prepared for the examination with the words, “Oh, don’t worry. This does not mean anything.” I have met many professed members whose examination of the motives indeed had little substance: a ten-minute visit, in which the official question was simply asked and just as easily provided with an (official?) answer. “I want to take responsibility for my own baptism” is a well-established answer that several parents have advised their children to say. Such stereotypical expressions, however, often serve more to cover personal motives than that they reveal them. A truly personal conversation is different from what you can predict in writing. The matter for which the office-bearers come to visit is too important to simply be dealt with in just a few sentences.

We again give the floor to W.A. Wiersinga. “This visit to the pre-confession catechism students is very important. After all, their admission to the Lord’s Supper is based especially on the testimony about them from the minister and your report on the motives. If both this testimony as well as your report is favourable, then the situation must be quite serious when their knowledge proves to be rather poor such that the consistory would refuse their application. We need to take good care of this admission to the public profession and thus to the Lord’s Supper. For if the church would not keep a watchful eye on this, it would itself be the cause of its own spiritual breakdown.”⁵

In this regard, Wiersinga therefore appeals to us not to become weak in discipline and to be as diligent as possible in this serious case against falsehood. A quote from the Form for the Baptism of Adults can be instructive here. Even though we are dealing with a fundamentally different situation (joining the church), there are also parallels: one becomes a professing member of the church; one receives access to the table of the Lord.

Referring to a number of Scripture passages, this form (the Form for the Baptism of Adults) states, “According to this rule the apostles baptized only those adults who had repented and professed their faith.⁶ Therefore also today no other adults should be baptized than those who have learned to understand, by the preaching and instruction of the Gospel, the glorious contents of holy baptism, and are thus able to give account of their faith by personal profession.”

Mutatis mutandis (that is, with the respective differences having been considered), this also applies to baptized members, who are admitted to the Lord’s Supper. With them it is about the baptism that they received already, and it applies to them so much more! It would be a sharp accusation against us if, for example, the table of God’s covenant of grace was guarded more faithfully in the mission field than here. In the examination of the motives, let us also realize that ecclesiastical decay has everything to do with the level of vigilance of the guards on Zion’s walls.

4. The Content of the Examination←⤒🔗

a. What is the setup of such an inquiry?←↰⤒🔗

In the comments about the purpose of the examination of the motives, we have already indicated in principle what would be inquired about with the baptized member. The question is now how we carry this out in practice. Does every office-bearer work it out for himself? Or can we help each other with useful advice? It may be beneficial to discuss this as consistory. In this way, with all diversity (due to the personal approach of the office-bearer) some equality can be applied in the manner of the examination. For example, it would be strange if in one and the same congregation the examination would last for fifteen minutes, while for the other it would take an hour, with the baptized members or the elders involved giving rise to such a difference. The young brothers and sisters soon realize this difference!

It would be completely incorrect if one catechism student was rejected and the other admitted simply because of the different approach of the visiting elders who report to the consistory. It seems good to me that members of the consistory, discuss with each other how people approach this matter, both to learn from each other and to look after each other.

b. The proper way←↰⤒🔗

The Form for the Public Profession of Faith can serve as a good guide to the examination, whether it is followed closely or not. Many office-bearers follow this in practice. In this way one can further elaborate on all kinds of aspects during the inquiry. This often depends on local or also personal circumstances that may require more emphasis. For example, I experienced with one consistory that they conduct the examination on the basis of the form, but then delve deeper into the third question (loving God, breaking with the world, leading a godly life). By also using the Ten Commandments various facets of the Christian walk are discussed concretely. A local situation may give additional motives to explore things somewhat more.

c. An example←↰⤒🔗

We would like to suggest a slightly different way in some greater detail. This is by no means intended as a standard model, but at most as a possibility, an example from practice. Of course, it is not our (personal) wording that matters to us, it is more about the aforementioned matters. Regarding the context of the examination, we think it would be proper (assuming two elders are present) that the spokesperson starts with prayer while the other ends with a prayer of thanks at the end. After the (short) prayer at the beginning, before asking questions, it is wise to state briefly the purpose of the visit: The reason for this visit is the request of the young brother or sister to be admitted to the holy supper.

Here follows the example. For convenience, we have numbered the various parts:

1. - How did you come to request access to the Lord’s Supper? (Or: What moved you to make profession of faith?)
    - Why do you want to celebrate the Lord’s Supper?
     In areas with a strong emphasis on pietism this may involve a discussion about people’s hesitation to participate in the sacrament. Or is this sacrament used too easily?

2. - What does your baptism mean to you personally?
       What is the value of God’s covenant to him/her? Do they realize the grace of that covenant? Gratitude for that covenant? Does this covenant give them certainty?
    - Are you grieved by your sins?
    - Is it difficult for you to believe or to accept the promise of forgiveness?
    - Have you ever given thanks for Christ’s redeeming sacrifice on the cross?

3. - Do you love the Lord?
      (This question was deliberately changed a bit from the third question of the form: “Do you declare that it is your heartfelt desire to love the Lord God?”)
    - Do you find it difficult to follow and to serve the Saviour?
    - Are you willing to deny your own will and to go the narrow way after the Lord? Do you realize that serving Christ can mean carrying a cross?

4. - Are you a living member of the church? Do you know yourself connected to the brothers and sisters in the church?
      Here you can discuss church attendance, participation with clubs or societies, etc. (Wiersinga: “Finally, on this visit, also immediately show them their place in the church of Christ as active members in full rights. They are not expected to just become contributing members, but they need to give themselves entirely as active members.”) In the church they will experience a lot of weakness, also in themselves. Let them always set a good example.

5. - Do you dare to stand up publicly for your Saviour?
    - Do you talk to others about faith and about the (service of the) Lord?
    - Is your choice for the Lord also clear in how you spend your leisure time? (This can possibly include a discussion about going to bars; idolization in, and of, sports; the use of media; addictions; and the like.)

6. - Have you ever read your Bible independently?
    - Do you have difficulty accepting that the entire Scripture — from beginning to end — is the Word of God? (The spirit of Scripture criticism may also be dormant in our pre-confession students.)

7. - Have you learned to pray personally? Do you always know what you can and may pray for?
    - Do you feel rich with such a confidential relationship with God?
    - Do you dare (like a child with Father) to appeal boldly to God’s promises?

8. - Why do you want to make profession in this church?

9. - (In situations of courtship) - Does the other person love the Lord?
    - Do you speak openly about the service of the Lord?
    - Do you love God more than the other?
    - Do you support each other in serving God?
      (If there is no courtship) - What is the most important thing to you with a potential date? (Also discuss church membership here in view of the evil of mixed courtship.)

10. - Can you sincerely promise all that is asked in the form?
      - Does it frighten you to give such a promise for life when you cannot know the future at all?
      - Do you realize that remaining faithful means more than promising to be faithful?
      - Will you continue to pray to God for strength so as not to deny the good confession?

5. An Examination as Part of Other Official Visits←⤒🔗

a. It should not be the case that the examination of the motives is the first official visit to this baptized member.←↰⤒🔗

Various aspects raised during this examination will also have been discussed or touched on during previous (home) visits to the relevant family. The examination of the motives may not be an isolated highlight in the church life of the catechism student. A faithful office-bearer will know his ward (his sheep!) somewhat in advance, although things may not have been discussed in such a personal manner at a prior visit. Various questions can therefore be connected to things that are already known. In short, the content of the examination should not come as a surprise to the baptized church member. Neither should the outcome of the examination come as a complete surprise for the elder!

b. The pre-confession student should also be aware that public confession of faith should not be considered as a high point in his/her life. There is one line — a lifelong line — from baptism to the Lord’s Supper.←↰⤒🔗

The requirements that apply to admission to make profession are applicable (and remain so!) to every celebrant of the supper. There are no more stringent requirements in the inquiry for pre-confession students than for home visits with professing (in other words, communicant) members. Whoever is not admitted to making a profession for any particular reason would also be addressed for the same reason after the profession of faith and would be kept away from the Lord’s table in case of hardening in sin.

Incidentally, when a baptized member cannot be admitted, the elders will certainly have admonished him/her earlier about the point in question. In short: Making profession of faith is no more than an entrance door to the Lord’s Supper. Thus, the pre-confession student will also understand that after the public profession, the enthusiasm for faith should be growing rather than fading.

6. A Negative Result of the Examination←⤒🔗

a. The office-bearers will have to report to the consistory whether the examination has been positive or not.←↰⤒🔗

From this result it also depends on whether the relevant baptized member will be admitted to the (further) examination before the consistory. Now the big question is of course: What determines an adequate outcome?

It is not feasible to provide a yardstick for this purpose that can be used in all circumstances. You can measure someone’s weight on a scale, but you can only appraise the inclination of someone’s heart (by using the guidelines of God’s Word). In the latter case you do not measure factual millimetres.

We realize that we are not providing many concrete guidelines as we attempt to answer the question of what constitutes an adequate outcome by saying that we must be convinced that the baptized member truly believes in the Lord and wants to serve him sincerely. This is, however, an important indication. This is what it is all about. And this must be possible to conclude from the personal conversation.

If there is uncertainty on this point, as a result of which the elders would hesitate with their admission, the conversation should be continued. In this case, tell the catechism student that you are leaving now, but that you hope to come back soon and inform clearly about the reason for this.

b. It goes without saying that we take into account the specific person and his talents when examining and valuing things.←↰⤒🔗

One person can say a lot in a few words, while another can say little in many words. As the saying goes: “Every bird is known by its note, a man by his word.” It is up to the elders to see through things.

As far as we are concerned, we need to be careful not to apply the Scriptural requirements too softly, but also not too strictly. Rutgers remarks in a very pastoral way in this regard, “that also with regard to faith and confession one cannot demand more than can be expected from novices.”⁷ Pre-confession students do not need to be like elders!

c. As a result of the examination of the motives we may arrive at the deplorable situation that we have to conclude that it would be very irresponsible to grant admission to making profession of faith.←↰⤒🔗

If we are still hesitant during the examination to inform the person about this, because we first want to discuss this further with the consistory, let him know so that he realizes what he is up to at the moment. If it is obvious that prior consultation with the consistory is not necessary, then do not hesitate to say so. Present the questions that will be asked when they want to make profession of faith and show them that they cannot sincerely respond with “I do.” Point it out to them therefore that the consistory may not admit them, because “Then the untruthfulness would be officially tolerated in the house of the Lord” and “God’s wrath would be kindled against the whole congregation”⁸; see also answer 82 of the Heidelberg Catechism.

The final decision on whether or not to grant admission naturally lies with the consistory. However, the case can be so clear that the office-bearers can anticipate this responsibly during the examination. In such a case, it is very important that we do not leave the catechism student without pointing out God’s promises and demands that exhort us to faith and repentance. The obligation for gratitude through the public profession continues to be an urgent matter for such a person!

d. In such situations it is of great importance that the office-bearers ensure a solid understanding with the parents of the concerned member. After all, they are primarily responsible for this baptized member of the church.←↰⤒🔗

Proper consultation with them can prevent many nasty situations and misunderstandings. Together we have to join forces to ensure that the sheep of the flock are on the right track. An honest approach in these things can only have a stimulating effect.

7. Concluding Remarks←⤒🔗

a. When is the best time to examine the motives?←↰⤒🔗

The answer to this question may depend on different practices. While this visit is generally made before the examination by the consistory, for the rest customs may vary. It may happen before the pre-confession classes, at the beginning, halfway or also at the end of the course. It also happens that pre-confession students are visited twice at home, once at the beginning and again at the end; the conversation in the second visit then connects to the first. The reason for this is a certain situation in the concerned local church.

We believe that it is best to have this examination take place prior to catechism classes, for these three reasons:

1. It may be necessary to continue the examination a second or even a third time (compare what was noted above under 6a). This argues for a timing that is well ahead of the planned date of the public profession.
2. If the examination results in a rejection, then it is extra unpleasant if this is done just before the (certainly expected) examination before the consistory and before the Sunday scheduled for that profession. In the meantime, the entire congregation knows who are receiving pre-confession catechization and therefore who are expected to make profession of faith. The matter thus acquires a much more public character. Even the family has to be suddenly informed before the Sunday when profession was planned.
3. Should the consistory have to respond negatively to a request for admission to make public profession, there is a good possibility to advise the catechist to follow regular catechization instead of pre-confession classes. It becomes a case that is much more difficult halfway through “the journey,” since it then becomes a public degradation.
   Ultimately, it is true that anyone who signs up for pre-confession catechism classes thereby expresses the wish (makes the request) to be admitted to the sacrament of the Lord’s Supper. Then the examination of the motives can be done immediately. This approach would imply that the declaration of intent to pre-confessional catechization must be made in time before the meeting season, and not once these classes have started already.

b. Who carries out the examination?←↰⤒🔗

To my knowledge there are three practices in this: (a) by the (one) ward elder, (b) by two (ward) elders, or (c) by the ward elder and the minister. I would like to object to the first practice. It seems to me a good thing (and in line with biblical principles) that the examination is done by two (consistorial) witnesses, for three reasons.

1. In the first place: because of the importance of the matter. The consistory depends to a large degree on the findings of the brothers who do the visit. One person is therefore an eerily narrow base.
2. Secondly: For the discussion with the catechism student it is more pleasant and beneficial that the office-bearers can complement each other (compare it with the home visit). Moreover, mutual accountability is not only a good thing for the consistory, but also for the brother or sister who is being examined! It can even be indispensable.
3. In the third place: In the event of a disappointing examination, it is extremely desirable not to have to point on your own in the direction of a consistorial rejection. You are dealing with sensitive issues that will require you to think out loud together.

c. A final note←↰⤒🔗

A seriously conducted examination of the motives can be a lifelong blessing for the brother or sister being visited. Let this thought encourage the office-bearers. The holiness still befits the house of the Lord — and you are that dwelling — for adornment (cf. Psalm 65:4; Ephesians 2:22).