“It was the most fun Classis I’ve ever attended.”
An unusual word to describe a gathering of delegates, pastors, elders, and deacons. What ‘fun’ things happened in those hours from 4:00-9:00 p.m.?
What makes the classis structure so valuable? Here's a few of the things I've come to notice and like about classis.
In the last couple of weeks I have seen “Like us on Facebook” on the signs of two different churches and a truck dealership. Am I just old, or is there something odd about that?
In “Why Staff?” I suggested that unclear expectations may be one reason many classical staff positions seem to be falling by the wayside. Another reason might rest in the nature of the positions; they cannot help but function as consultants.
Classes that once had interim pastors, youth ministry consultants, or ministry coordinators, either no longer have these positions or have left them vacant. Perhaps we weren't clear about our expectations for these positions.
The persistence of questions about the purpose of classis suggests that we are still not sure what the role of classis is.
Not long ago a smaller church in our classis closed. I thought it represented a failure of imagination.
When I first started attending classes, meetings were always in a church sanctuary. That is rarely the case anymore.
The region some call Cascadia reminds us that national identities are not the only factors that affect ministry in North America.
A fellow pastor mused about leaving the Christian Reformed Church as a classis. As I reflected on this, I came to see that my connection to Classis was different from my relationship with other ecclesiastical bodies.
“How do we encourage people to serve as elders and deacons?” This is one of the more frequent responses to the church article 41 questions on the credentials for classis. That makes me wonder whether we are asking the right question.
A journey wall is a congregation wide experience in which a congregation posts their memories of positive and challenging experiences with the church, puts their story into chapters and then looks for repeated patterns across the life of the church.
Sometimes I wonder whether When Helping Hurts hurts helping.
A pastor I know once visited a church he’d served some years before. During the visit a member of that church had apologized for the way he’d acted while my colleague was his pastor.
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.”
The previous article gave an overview of my work the last eighteen months as a coach/consultant to churches of Classis Central Plains. I prefer to think of it as a “guide alongside.”
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.
What can a coach bring to a classis and its congregations? This blog describes the role of a coach for congregational health and mission in Classis Central Plains.
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.
A commentator suggested that for younger Quebecers sovereignty is not the burning issue it had been for a previous generation. Could the same be said about the CRC?
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.
A phone call asking what to do with “papers” raises questions about the nature of church membership a highly mobile society where people move from country to country and church to church.
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?