In today's world, it seems the first solution to every problem, is a course. Maybe a course is a good idea. But maybe it also seems a bit odd. When is the last time anyone took a course to be a parent? Maybe some have, but most have not. Yet most are good parents. I would suggest that the course to be an elder is given by the elders. They model what it is to be an elder. They demonstrate what it is all about. And a course, or a workshop may indeed help, since perhaps elders or those who might become elders don't spend enough time focussing on living the christian life and doing the things that elders might do. Maybe another problem is that there is too big a distinction between elders and pastors. Pastors ought to assume that elders have the authority to do what pastors do, and thus lead and teach them in those things. Elders are not business leaders, but spiritual leaders primarily. They need to understand their role. Maybe a course will help. As long as the course is not all about business, but is about spiritual leadership.
The issue is not about who has the right to make the claim. The issue is whether Jesus is the Son of God and is the Lord of all the earth. Persuasive speech may convince someone one way or the other, but will not change the truth of the statement.
Okay, we agree that a course needs to be about spiritual leadership. Does that course need to be limited to elders? Would not parents, fathers and mothers, grandparents, and even teens and young adults going to college or university also benefit from such a course? I guess I've always assumed that there is a leadership aspect to every course you take, every bible study you participate in, every catechism class young people attend. But maybe the leadership aspect should be stressed more.
Often courses or studies impart knowledge about a subject, without imparting ways of teaching those same concepts and knowledge to others. Maybe that should change. When a parent teaches a child, he is already teaching the child of that child. Do we have an awareness of that? How does that translate to the leadership of parents and elders and deacons within the church context?
The equipping of elders begins when children are young, when teenagers and young adults are learning, and when young parents begin to raise their children. The mandate from Matthew 28 to go into the world and preach the gospel is for every christian in their own situation; this is spiritual leadership in action. This is teaching, which elders are apt to do. Ruling a family well is a demonstration of leadership.... but the ruling of the family should be in the context of Matthew 28.
We learn by doing. But when we start "doing", we can learn from each other, and a course on this leadership, or a two hour group discussion on this once or twice a year, for accountability and growth sake, could be beneficial.
Spiritually united with Christ. I think the underlying problem is that many children are spiritually united with Christ many years before they make "profession of faith". It's like a couple getting married many years after having been "shacked up" together. So maybe we need to find a different analogy, or understand the Lord's supper differently, or need to do profession of faith in a very different way.
To me, the whole turning point of the discussion was a better understanding of I Cor. 11, the only place in scripture that talks about discernment re the Lord' supper. This passage does not talk about a discernment of the faith in general, but talks about a discernment of the body of Christ. It was adults, not children who were not discerning the body of Christ. And what was it that they were not discerning? Something quite simple. Sharing with each other the way Christ shared his life. Recognizing that every part of the body was important. Knowing that differences in wealth and understanding did not provide a different standing within the body of Christ, in the eyes of God.
They were all grabbing food for themselves and keeping it from others. This was the issue. This is the issue and the example of what a lack of discernment was. Christ had died for them, and they couldn't even share their food, or care for those who had less. Ironically very little attention is paid to this in the confessions, even though it was the main point Paul was making. This is what it means to be part of the body of Christ, which is the body of believers of which Christ is the head.
I don't have too much of a problem for individual churches deciding on how to apply this principle, although we all ought to confess the understanding of I Cor 11, and the principle found in that chapter.
Some young kids do a much better job of demonstrating their faith than some 30 year old confessing members. They share, and are concerned for the members of Christ. Whether you want them at "the table" is maybe not the issue? Maybe the issue is does Jesus want them there.
At one time, long, long ago, if you were nominated for an office, it was understood that you could not say "no", since you were called if chosen. The spiritual value of the office, and the spiritual responsibility of all professing members and the implicit promise that they would serve where called, meant that the main difficulty for a council nominating new members was whether they met the qualifications of office, being apt to teach, being of good character, and ruling their households well.
If the elder and deacon are seen only as another task, and not as a specific calling, then it is easy to say, "no, I won't serve as deacon, but perhaps I could clean the sidewalk, or paint the walls, or teach a class, or pay a little more to hire someone else to do the painting and lawncutting. Or maybe we could pay a lilttle more to hire another pastor... " The engagement should be at a spiritual level. Leadership does not mean looking at a budget, or listening to reports. It means listening to the Lord, and shaping the budget, and directing new ministries or invigorating old ministries. The excitement of listening to the Lord needs to infiltrate everyone, and thus it will also infiltrate potential leaders.
Everyone, including deacons, are in a position to encourage one another. True contentment, confidence, and stability come from a trust in God, that God knows what He is doing, even when people do not. Putting our confidence in humans or horses will miss the mark, and we will always be disappointed. Maybe stability should not be our goal, however. Perhaps our goal ought to be to seek God's will, whether it is stability or lack of stability, whether it is trial or comfort, whether it is triumph or struggle. God often seems to do His work through our trials and struggles, perhaps more than through our stability and earthly security.
Perhaps missions is part of our worship. It is part of our adoration and respect and love for the Lord, as well as obedience to his command to love our neighbors, to go into all the world and preach the Good News. Worshipping God, while not witnessing to others, or while not loving our neighbors, might mean a phony worship, a feel-good time, that doesn't cost us anything, and that simply validates us, rather than acknowledging God. Perhaps.
Good question, Melissa. Possibly you could guess at the answers also. Let me think out loud (on paper) a bit. I suspect there are a combination of reasons. Let me start with the calling of preachers. Ministers used to have a calling that really trusted in the Lord, both for the calling, and for provision. Some ministers really resisted the formation of a pension fund, just for that reason, because it seemed to take out the connection between the health of the church and providing for retired ministers. As time went on, the preacherhood became more of a career, rather than a calling (in spite of what it is called). This attitude also had an effect on everyone else, so that a farmer or carpenter now had a career instead of a calling, and it was mostly about making a living rather than providing a service or doing God's work in your daily occupation as a plumber or painter. This is a subtle shift in attitude, unnoticed by most people.
So this subtle shift also began to impact the roles of elder and deacon. These became tasks and jobs to do rather than a calling by God, but they were tasks without pay, and so became just another volunteer opportunity, competing with the myriads of other volunteer opportunities in any community, including in the church.
Associated with this is the increase in respect for wealth, for fiscal planning, for leisure, and the decline of respect for sacrifice and service and calling.
One more aspect of the lack of respect for calling is the perceived difference in calling for preachers vs elders and deacons. In many cases, too much stuff is shoved to preachers, as if they are the only spiritual leaders. This is very harmful to the other roles. The church order states these offices are equal in honor, but the church order itself does not treat them as equal in honor, and people including pastors do not treat them with the honor they require. Stating that a minister is of the word and sacraments is not necessary, for example. There is no reason that an elder could not administer the sacraments, and they should be encouraged to do so, by taking turns especially at Lord's supper. Elders ought to pronounce the blessings and benedictions without assuming that they are somehow less worthy to do so. These things do not require a masters of divinity, and thus there is no justification for making a distinction, other than wanting to make preachers into priests, which is not reformed, and not scriptural.
When preachers are asked to pray or lead at some social events, they ought to decline often, or deliberately ask an elder or deacon or former leader to do so, just to emphasize and teach the value of these callings.
This leadership training also occurs elsewhere such as in the home or at other activities. When we are at various board meetings or bible studies or at home having devotions around the table, we make a point of taking turns reading the bible, or praying, or leading in devotions, encouraging as many as possible to participate over time so that they have more opportunity to feel enriched, and less intimidated.
Family visiting was not only a chance to encourage families or listen to their concerns, but it was also a training by experienced elders and pastors for the newer and younger elders and pastors as to how to deal with and introduce spiritual matters and concerns and answers into a family setting. The less that is done is also resulting in a reduction of the training that used to happen.
The task of deacon has improved a bit over the years as it has become more proactive, I think. But I'm not sure if the message and reason for diaconal work that Stephen was stoned for, is obvious in the work of the deacons. Deacons also ought to be able to give a clear reason for their life and work and calling in such a way that the glory always is given to God, and that the message of Christ's sacrifice and body of believers is obvious. That is their calling.
I also want to say that men are strange beasts. Often they will leave tasks to women, if the women will do them. This seems to be the case in several mainline denominations, where when women entered into the offices of elders and deacons and pastors, there was the result of a direct decline of men who felt called to those offices. Maybe it was coincidental, maybe not. If men do not lead in the church, they will be less likely to feel the need to lead in the home. The lack of leadership by men in families has a direct result on the committment of the children to their faith life, and so a generation or two later, the children who grow up do not see their service in the church as a calling.
While I hear your theory of "busyness", it has been my experience that people have always been busy. Often busier in the past than today. But they often set different priorities for their "busyness".
Perhaps you also have some insights or theories on "the shrinking pool of people"? I would be interested to hear them.
One more comment, Melissa. In some smaller churches or even in some larger churches, there should be no shame attached to having continuing service by some deacons or elders, if there is a small pool of eligible office bearers. Some pastors have served continually in one church for twenty years, and if there is a need for this there should be no reason why longer terms or extended terms for some elders and deacons could not occur in the same way. If there is a sense of calling, rather than just a job to get it over and done with, then this extended term will not seem unnatural or difficult when there is a need for it.
I don't think it is a bad idea for a classis to examine a candidate, provided it is done as a service to the calling church, and provided proper respect is given to the responsibility of the local church to make the final decision. In other words, it is possible that the classis will deem the candidate acceptable, but that the local church will become aware of issues that will create problems, and so will decide that the candidate has not passed the classical interview. Or vice versa, that classis will find the candidate lacking, but the calling church will find the candidate acceptable. Classis should not lord it over the responsibility of the local church to decide. It should only make stipulations that impact the interaction of the candidate with the other churches of the classis, if necessary.
Posted in: An Invitation to Transformation
In today's world, it seems the first solution to every problem, is a course. Maybe a course is a good idea. But maybe it also seems a bit odd. When is the last time anyone took a course to be a parent? Maybe some have, but most have not. Yet most are good parents. I would suggest that the course to be an elder is given by the elders. They model what it is to be an elder. They demonstrate what it is all about. And a course, or a workshop may indeed help, since perhaps elders or those who might become elders don't spend enough time focussing on living the christian life and doing the things that elders might do. Maybe another problem is that there is too big a distinction between elders and pastors. Pastors ought to assume that elders have the authority to do what pastors do, and thus lead and teach them in those things. Elders are not business leaders, but spiritual leaders primarily. They need to understand their role. Maybe a course will help. As long as the course is not all about business, but is about spiritual leadership.
Posted in: Who Am I to Tell Someone to Accept My Religion?
The issue is not about who has the right to make the claim. The issue is whether Jesus is the Son of God and is the Lord of all the earth. Persuasive speech may convince someone one way or the other, but will not change the truth of the statement.
Posted in: An Invitation to Transformation
Okay, we agree that a course needs to be about spiritual leadership. Does that course need to be limited to elders? Would not parents, fathers and mothers, grandparents, and even teens and young adults going to college or university also benefit from such a course? I guess I've always assumed that there is a leadership aspect to every course you take, every bible study you participate in, every catechism class young people attend. But maybe the leadership aspect should be stressed more.
Often courses or studies impart knowledge about a subject, without imparting ways of teaching those same concepts and knowledge to others. Maybe that should change. When a parent teaches a child, he is already teaching the child of that child. Do we have an awareness of that? How does that translate to the leadership of parents and elders and deacons within the church context?
The equipping of elders begins when children are young, when teenagers and young adults are learning, and when young parents begin to raise their children. The mandate from Matthew 28 to go into the world and preach the gospel is for every christian in their own situation; this is spiritual leadership in action. This is teaching, which elders are apt to do. Ruling a family well is a demonstration of leadership.... but the ruling of the family should be in the context of Matthew 28.
We learn by doing. But when we start "doing", we can learn from each other, and a course on this leadership, or a two hour group discussion on this once or twice a year, for accountability and growth sake, could be beneficial.
Posted in: The Wait is Nearly Over
Spiritually united with Christ. I think the underlying problem is that many children are spiritually united with Christ many years before they make "profession of faith". It's like a couple getting married many years after having been "shacked up" together. So maybe we need to find a different analogy, or understand the Lord's supper differently, or need to do profession of faith in a very different way.
Posted in: The Wait is Nearly Over
To me, the whole turning point of the discussion was a better understanding of I Cor. 11, the only place in scripture that talks about discernment re the Lord' supper. This passage does not talk about a discernment of the faith in general, but talks about a discernment of the body of Christ. It was adults, not children who were not discerning the body of Christ. And what was it that they were not discerning? Something quite simple. Sharing with each other the way Christ shared his life. Recognizing that every part of the body was important. Knowing that differences in wealth and understanding did not provide a different standing within the body of Christ, in the eyes of God.
They were all grabbing food for themselves and keeping it from others. This was the issue. This is the issue and the example of what a lack of discernment was. Christ had died for them, and they couldn't even share their food, or care for those who had less. Ironically very little attention is paid to this in the confessions, even though it was the main point Paul was making. This is what it means to be part of the body of Christ, which is the body of believers of which Christ is the head.
I don't have too much of a problem for individual churches deciding on how to apply this principle, although we all ought to confess the understanding of I Cor 11, and the principle found in that chapter.
Some young kids do a much better job of demonstrating their faith than some 30 year old confessing members. They share, and are concerned for the members of Christ. Whether you want them at "the table" is maybe not the issue? Maybe the issue is does Jesus want them there.
Posted in: Alive? Welcome to Council!
At one time, long, long ago, if you were nominated for an office, it was understood that you could not say "no", since you were called if chosen. The spiritual value of the office, and the spiritual responsibility of all professing members and the implicit promise that they would serve where called, meant that the main difficulty for a council nominating new members was whether they met the qualifications of office, being apt to teach, being of good character, and ruling their households well.
If the elder and deacon are seen only as another task, and not as a specific calling, then it is easy to say, "no, I won't serve as deacon, but perhaps I could clean the sidewalk, or paint the walls, or teach a class, or pay a little more to hire someone else to do the painting and lawncutting. Or maybe we could pay a lilttle more to hire another pastor... " The engagement should be at a spiritual level. Leadership does not mean looking at a budget, or listening to reports. It means listening to the Lord, and shaping the budget, and directing new ministries or invigorating old ministries. The excitement of listening to the Lord needs to infiltrate everyone, and thus it will also infiltrate potential leaders.
Posted in: Can You Spell Stability?
Everyone, including deacons, are in a position to encourage one another. True contentment, confidence, and stability come from a trust in God, that God knows what He is doing, even when people do not. Putting our confidence in humans or horses will miss the mark, and we will always be disappointed. Maybe stability should not be our goal, however. Perhaps our goal ought to be to seek God's will, whether it is stability or lack of stability, whether it is trial or comfort, whether it is triumph or struggle. God often seems to do His work through our trials and struggles, perhaps more than through our stability and earthly security.
Posted in: Who Am I to Tell Someone to Accept My Religion?
Perhaps missions is part of our worship. It is part of our adoration and respect and love for the Lord, as well as obedience to his command to love our neighbors, to go into all the world and preach the Good News. Worshipping God, while not witnessing to others, or while not loving our neighbors, might mean a phony worship, a feel-good time, that doesn't cost us anything, and that simply validates us, rather than acknowledging God. Perhaps.
Posted in: Alive? Welcome to Council!
Good question, Melissa. Possibly you could guess at the answers also. Let me think out loud (on paper) a bit. I suspect there are a combination of reasons. Let me start with the calling of preachers. Ministers used to have a calling that really trusted in the Lord, both for the calling, and for provision. Some ministers really resisted the formation of a pension fund, just for that reason, because it seemed to take out the connection between the health of the church and providing for retired ministers. As time went on, the preacherhood became more of a career, rather than a calling (in spite of what it is called). This attitude also had an effect on everyone else, so that a farmer or carpenter now had a career instead of a calling, and it was mostly about making a living rather than providing a service or doing God's work in your daily occupation as a plumber or painter. This is a subtle shift in attitude, unnoticed by most people.
So this subtle shift also began to impact the roles of elder and deacon. These became tasks and jobs to do rather than a calling by God, but they were tasks without pay, and so became just another volunteer opportunity, competing with the myriads of other volunteer opportunities in any community, including in the church.
Associated with this is the increase in respect for wealth, for fiscal planning, for leisure, and the decline of respect for sacrifice and service and calling.
One more aspect of the lack of respect for calling is the perceived difference in calling for preachers vs elders and deacons. In many cases, too much stuff is shoved to preachers, as if they are the only spiritual leaders. This is very harmful to the other roles. The church order states these offices are equal in honor, but the church order itself does not treat them as equal in honor, and people including pastors do not treat them with the honor they require. Stating that a minister is of the word and sacraments is not necessary, for example. There is no reason that an elder could not administer the sacraments, and they should be encouraged to do so, by taking turns especially at Lord's supper. Elders ought to pronounce the blessings and benedictions without assuming that they are somehow less worthy to do so. These things do not require a masters of divinity, and thus there is no justification for making a distinction, other than wanting to make preachers into priests, which is not reformed, and not scriptural.
When preachers are asked to pray or lead at some social events, they ought to decline often, or deliberately ask an elder or deacon or former leader to do so, just to emphasize and teach the value of these callings.
This leadership training also occurs elsewhere such as in the home or at other activities. When we are at various board meetings or bible studies or at home having devotions around the table, we make a point of taking turns reading the bible, or praying, or leading in devotions, encouraging as many as possible to participate over time so that they have more opportunity to feel enriched, and less intimidated.
Family visiting was not only a chance to encourage families or listen to their concerns, but it was also a training by experienced elders and pastors for the newer and younger elders and pastors as to how to deal with and introduce spiritual matters and concerns and answers into a family setting. The less that is done is also resulting in a reduction of the training that used to happen.
The task of deacon has improved a bit over the years as it has become more proactive, I think. But I'm not sure if the message and reason for diaconal work that Stephen was stoned for, is obvious in the work of the deacons. Deacons also ought to be able to give a clear reason for their life and work and calling in such a way that the glory always is given to God, and that the message of Christ's sacrifice and body of believers is obvious. That is their calling.
I also want to say that men are strange beasts. Often they will leave tasks to women, if the women will do them. This seems to be the case in several mainline denominations, where when women entered into the offices of elders and deacons and pastors, there was the result of a direct decline of men who felt called to those offices. Maybe it was coincidental, maybe not. If men do not lead in the church, they will be less likely to feel the need to lead in the home. The lack of leadership by men in families has a direct result on the committment of the children to their faith life, and so a generation or two later, the children who grow up do not see their service in the church as a calling.
While I hear your theory of "busyness", it has been my experience that people have always been busy. Often busier in the past than today. But they often set different priorities for their "busyness".
Perhaps you also have some insights or theories on "the shrinking pool of people"? I would be interested to hear them.
Posted in: Alive? Welcome to Council!
One more comment, Melissa. In some smaller churches or even in some larger churches, there should be no shame attached to having continuing service by some deacons or elders, if there is a small pool of eligible office bearers. Some pastors have served continually in one church for twenty years, and if there is a need for this there should be no reason why longer terms or extended terms for some elders and deacons could not occur in the same way. If there is a sense of calling, rather than just a job to get it over and done with, then this extended term will not seem unnatural or difficult when there is a need for it.
Posted in: How Does Synod Work?
Why nine ministers and three elders?
Posted in: Classical Exams
I don't think it is a bad idea for a classis to examine a candidate, provided it is done as a service to the calling church, and provided proper respect is given to the responsibility of the local church to make the final decision. In other words, it is possible that the classis will deem the candidate acceptable, but that the local church will become aware of issues that will create problems, and so will decide that the candidate has not passed the classical interview. Or vice versa, that classis will find the candidate lacking, but the calling church will find the candidate acceptable. Classis should not lord it over the responsibility of the local church to decide. It should only make stipulations that impact the interaction of the candidate with the other churches of the classis, if necessary.