Here's the place to discuss all things classis - vision, ministries, meetings, retreats, reports, budget, staff - and more.
Pastor Church 
Del
Stanley & Monica
Karl
Norman
The succession plan outlined in the Board of Trustees (BOT) supplement to the Agenda for Synod indicates that both the previous interim Executive Director and deputy Executive Director will continue on in other roles until March of 2015. Does any other organization work this way?
A couple of weeks ago, I was talking with a friend who is a pastor. Our conversation drifted towards preaching and how much our own preaching had changed over the years when he said, “When I look at some of my first sermons I just want to throw them away.”
A while back I was at a classis leadership event and noticed that most of the presenters were not “home grown”. It got me wondering whether something ought to be done about it.
Last week I attended a Next Step in Congregational Faith Formation workshop. Though not quite what I’d expected it was more than I thought it would be.
In a classical discussion the people arguing against a proposed classical staff position pointed out that churches already have lots of resources available to them. Now, there is one less resource for congregations to access.
One of the recommendations in last year’s Diakonia: Remixed report was that the Christian Reformed Church allow for longer, more flexible terms of service for elders and deacons. I recently discovered that the Presbyterian Church in Canada had taken a step in the opposite direction.
I can hardly remember seeing or hearing a church visit report that was anything less than glowing. Does this reflect the questions visitors ask? Do we only find what we are looking for?
Maybe it was just January, but we were weary and the churches we served felt the same. What can classes can do to help weary churches, and what resources do classes need to do this?
I have only served as a church visitor once so I cannot claim any deep insight into the position. However, for most of my term I wondered whether classis really cared whether or not visits were made.
The role of a classical counsellor is simply to see that “ecclesiastical regulations have been observed” in the calling of a minister. Is something more needed in a time when the relationship between congregation and pastor is a cause for concern?
If a person is willing to lie to self, a spouse, a church council, a congregation and to God, why do we expect that person will be honest and transparent in an accountability group?
Classical agendas are shaped with different goals in mind. These do not always include user-friendliness.
At a Council meeting it became clear that most members had little experience with or awareness of classis. What can classis do to spread the word?
When I was ordained into ministry, the assumption was that a call to ministry was a call for life. In the years since then, that assumption has been challenged.
In 2006 the synod of the CRC changed article 41 of the church order. To the best of my knowledge there has never been an evaluation to determine whether the revision has proven to be an effective way to encourage mutual accountability and address issues of common concern.
There is much I like about the shepherding model. I especially like the emphasis on listening. I just think that the listening should take place sooner.
I told the construction worker that I was a little jealous that my sons got to go to work wearing safety boots and hard hats. With a knowing grin he said, “The grass is always greener.” Then he stopped himself and added, “But I wouldn't want to do what you do.”
In my experience deputies usually perform their task with the wisdom and decorum that is called for. Not everyone agrees.
Churches that tell stories tend to be healthier than those that rely on more traditional means of communication. How might classes incorporate storytelling into their deliberations?
