AKA Dr. Raymond A. Blacketer. Reformation scholar, sometime professor, native Californian, lover of the Reformed confessions, brought into the Christian Reformed Church through evangelism. Formerly pastor of Neerlandia CRC in Northern Alberta, Canada, and First Cutlerville CRC, Byron Center. Currently working as a theological editor and translator.
Thank you Sheri for these practical helps. They are exceptionally helpful. Administration is a spiritual gift (cf. the interesting Greek word "cybernesis," I Cor. 12:28) that often goes overlooked, but not by those who know that a good administrator can be the glue that holds a church's ministry together.
I would baptize the child, not as an infant or adult baptism, but more accurately, as covenantal baptism. When we were evangelized into the church, my mother was baptized and made profession of faith, and I was baptized at age 11 ,and my sister at age 6. My pastor (John Rozeboom) explained what baptism was about in an "age and ability appropriate way" (as we have been saying lately with our focus on faith formation and the issue of children and the Lord's Supper). Was it "infant baptism" or "believer's baptism"? Neither term is really fitting; it was covenantal baptism. I was baptized because my single mom, the head of our household, was baptized, just like Lydia and her househould, or the Philippian Jailor (poor guy has no name!) and his household (Acts 16).
Also, it is quite appropriate to say that a person is baptized into Christianity, though more appropriately, that one is baptized into the church. This is not a statement about God's eternal decree of election; it is a recognition that this person, at whatever age it occurs, is now breathing the air of the confessional community (credit to Henry DeMoor for that phrase, I believe). There is a well-known remark of CS Lewis on this topic: "Don't bother at all about the question of a person being 'made a Christian' by baptism. It is only the usual trouble about words being used in more than one sense. Thus we might say a man 'became a soldier' the moment he joined the army. But his instructors might say six months later 'I think we have made a solider out of him.' "
In addition, we do not baptize because we presume that a child is elect, though Abraham Kuyper championed that view, and it was common in the CRC beginning about a century ago and through maybe the 1950's - 60's. The "Liberated" Reformed Churches (Canadian Reformed and American Reformed) still think we teach that perspective (presumptive regeneration). But this perspective has rightly fallen by the wayside. We do not baptize on the basis of a presumption. We baptize on the basis of God's claim and God's promise. We baptize because we recognize that God's covenant promises come to an individual through a community; we baptize because God's claim on a child's allegiance will come to that child through the influence of at least one believing parent (I Cor. 7:14).
I would agree that no council has the authority to bind a delegate's vote beyond the confessional standards, period. No council has the authority to bind a delegate's conscience at a deliberative assembly, the key word being deliberative. Otherwise there is no reason to deliberate. The Westminster Confession 20.2 forbids the binding of a person's conscience beyond scripture, because "God alone is Lord of the conscience." Any attempt by a council to do so would be liable to being overturned by classis and/or synod, and would reflect an unhealthy and ungodly attempt to control, domineer, or "lord it over" the delegate, as the Church Order says, art. 85.
Hi, Liz, from your old pastor! Well, we are experimenting with all gluten free bread next Sunday. I tried a sample from the local bakery. It won't win any flavor awards, that's for sure! I've been told the cost is significantly higher as well (not that cost is the most important factor). So we will be looking at the responses to this post for good ideas! It's not only a health issue, but an inclusion issue, a spiritual issue, and maybe a good opportunity for the congregation to reflect on what communion, in the true sense of the word, really means.
Since I didn't get any good leads I am starting from scratch. I did see something from the Canadian Council of Christian Charities (http://www.cccc.org/members_sample_documents_view/html/17), but it was far too fundamentalist-oriented for our purposes.
This is what I have so far; constructive feedback welcomed. We will discuss it tonight as a council.
Neerlandia Christian Reformed Church
Ministry Volunteer Standards and Covenant
Created October 26, 2011
Neerlandia Christian Reformed Church values its ministry volunteers. As a Christian church that seeks to glorify God, to be obedient to his Word in Scripture, and to witness to the Christian faith, we also have certain lifestyle and conduct expectations of those who volunteer to lead and serve in the ministries of our congregation. Leaders and volunteers are expected to aspire to lead a Christian lifestyle, to witness to their faith, to maintain healthy spiritual practices, and to cultivate respectful standards communication. Ministry leaders and volunteers agree to adhere to these standards, and agree that when these standards are violated they submit to correction and, if warranted, removal from leadership or service in that ministry.
These standards apply to leaders and volunteers in all of our ministries, including Sunday school and catechism; Gems and Cadets; Teen Club and Youth Ministry; Coffee Break; music groups; and members of church committees. Where required, volunteers undergo background checks in order to comply with our Safe Church policy.
Lifestyle Standards
Leaders and volunteers are called to live a life worthy of the calling they have received from Jesus Christ (Ephesians 4:1) and to witness to the good news of salvation by the way they live their lives (Matthew 5:16). Activities that would constitute violations of this standard would include habitual drunkenness and drug abuse, marital unfaithfulness or premarital sex or cohabitation, use of pornography, criminal conduct, and physical or verbal abuse. Persons who are undergoing a separation or divorce may be asked to step back from their ministry for a time in order to focus on their own spiritual health.
Church Commitment
Leaders and volunteers are expected to be professing members in good standing of Neerlandia Christian Reformed Church, with the exception of baptized members under the age of 18 who may not have yet made profession of faith. Any exceptions to this requirement must be approved by council. Leaders and volunteers are expected to regularly attend worship services. It is particularly important that catechism teachers and mentors understand and affirm the Reformed perspective on the Christian faith.
Communication Standards
Ministry leaders and volunteers commit to supporting the leadership and staff of Neerlandia Christian Reformed Church. They also commit to maintaining Christian standards of grace and respect in their words and communication (Colossians 4:6). Leaders and volunteers commit to avoiding malicious gossip and slander, destructive criticism of other volunteers or the church leadership, and spreading rumors. Ministry leaders commit to maintaining appropriate confidentiality when people speak to them in confidence.
Covenant
I understand and agree to the standards for ministry volunteers and commit to these standards
as a leader, volunteer, or committee member in ____________________________.
Obviously we're not just going to blindly adopt someone else's policy; I was looking for some examples on which to build. I am in the midst of writing one now, and of course it will require council approval. The issue came up in council when there were cases of leaders involved in what I will vaguely call gross public sin or in a few cases boycotting church but still wanting to retain seats on committees or positions of leadership. I'm not thinking of the lists of vices that one had to foreswear, for example, at Wheaton College in the old days, some of which in the CRC where considered nigh unto holy virtues, if the smoke in the consistory room and the borrelje van Jenever after huisbezoek (drink of gin after the elder visit) was any indication.
I don't think it's a black and white issue, or that any genuinely caring and loving person will automatically insist on having only grape juice at the Lord's Supper. There are certain contexts (e.g. an inner-city ministry) where the choice might be more obvious. But how does this choice, consciously or not, reflect how we view God's gifts in creation, and the biblical symbolism of the elements, and the meaning of the sacrament? I think we need more reflection and dialogue on that matter, without quick judgements levelled at those who disagree. Exclusive use of grape juice has the benefit of not being a temptation, and of not requiring a choice, and of being the same for all. On the other hand, there might be things we lose, biblically, liturgically, spiritually, theologically, and formation-wise, in the process. Consider a few reflections by thoughtful Christian pastors and writers. First from Frederick Buechner:
"Unfermented grape juice is a bland and pleasant drink, especially on a warm afternoon mixed half-and-half with ginger ale. But it is a ghastly symbol of the life blood of Jesus Christ, especially when served in individual antiseptic, thimble-sized glasses. Wine is booze, which means it is dangerous and drunk-making. It makes the timid brave, and the reserved amorous. It loosens the tongue and breaks the ice, especially when served in a loving cup. It kills germs. As symbols go, it is a rather splendid one."
Second, from William Willimon, "Communion as a Culinary Art":
"Wafers and pellets that look more like fish food than bread of the world will not do. Grape juice with too much water and too little spirit will not do. What is more basic and symbolic than bread? What is more joyous and sad than wine? And yet, bread and wine, like all human creations, are ambiguous gifts. In a world where one-third of humanity is starving or close to starving, do we Americans need to be reminded of the demonic nature of selfish, egocentric gluttony? (Christians have an age-old answer for the sin of overconsumption, and it is called fasting.) And do we pastors, who so frequently encounter the human ravages of alcohol, need to be lectured on the evils of drink in a lonely and desecrated world?
Against my own abstaining Methodist forebears I would argue (and I think John Wesley would back me up on this) that wine is necessary at the Lord’s Supper not only because it is obviously related to the full range of biblical imagery of the “fruit of the vine” and the “spirit” but also because it is a symbol of humanity’s creative and demonic potential. We sometimes use God’s gifts in a way that makes them humanity’s curses. What is more blessed than fine wine at a good meal? What is more destructive than addiction and Dionysian submission to wine when it is used in inhumane, unredeemed ways? For the Christian, all foods are good and clean, not only because they are gifts of God but also because these ambiguous human creations have meaning only under the name and blessing of Christ." (http://www.religion-online.org/showarticle.asp?title=1186)
So, I think there are lots of issues swirling around under the surface that maybe we don't think about. I prefer to have both available, because of the rich symbolism of wine that just is not there or there to the same extent with the over-sweet breakfast drink: the antiseptic germ-killing, purifying nature of wine; the celebratory, banquet-evoking nature of wine; even the dangerousness, the non-safe nature of wine, and the amorous and social connotations that Buechner brings up, and which I think are definitely present in the biblical imagery of wine. There may also be a certain piety at play that looks at wine, consciously or slightly sub-consciously, as somewhat naughty or sinful. Add to that a de facto Zwinglianism that says "it's just a symbol so who cares?" Clearly there must always be an alternative for persons who cannot or choose not to drink alcoholic wine; hospitality and Christian charity make that abundantly clear and non-controversial. But even in that case, alcohol-free wine would be preferable in my book; I find grape juice sickeningly over-sweet and a less than satisfying substitute. But even discussing this in some quarters invites an attack on one's motives (which I know from personal experience), and that should not be the case. Hospitality also implies listening to different points of view.
The appropriate response is pastoral care by the pastor, youth pastor, and elders, and it is clear that any blatant disregard for the life of Christian discipleship precludes profession of faith, as per Church Order art. 59b: "Baptized members shall be encouraged to make a public profession of faith with the use of a prescribed form in a public worship service. Before their profession of faith, they shall give an appropriate testimony of their faith, life, and doctrine to the elders. The names of those who will make a public profession of faith shall be announced to the congregation for approval at least one Sunday before their profession takes place. Upon their public profession of faith, they shall be designated as “confessing members.”
--So, their "life" is a factor in making a profession of faith, and the public testimony of how they live their lives is also a matter for congregational input. To allow persons who are disregarding basic principles of Christian discipleship to make profession of faith is not gracious, loving, or helpful. It is rather a concession to the great idolatry of our age: Moralistic Therapeutic Deism, the narcissistic "faith" that dominates the youth culture of North America, as a number of persons have written about. One of the main features of this Moralistic Therapeutic Deism, and the associated concept of extended adolescence, is that many young adults believe that if they're good, they'll get to heaven, but they also paradoxically disregard biblical teaching regarding being "good," e.g. reserving sex for marriage, etc. http://www.ptsem.edu/uploadedFiles/School_of_Christian_Vocation_and_Mission/Institute_for_Youth_Ministry/Princeton_Lectures/Smith-Moralistic.pdf
Posted in: Microsoft Office 365: Also Free, Also in Canada
Thank you very much for this information! I have signed up and started the process for our congregation.
And Google docs are from the devil! :)
(At least when you try to use them with MS Word).
Posted in: Effective Job Descriptions
Thank you Sheri for these practical helps. They are exceptionally helpful. Administration is a spiritual gift (cf. the interesting Greek word "cybernesis," I Cor. 12:28) that often goes overlooked, but not by those who know that a good administrator can be the glue that holds a church's ministry together.
Posted in: What Should the Church Do When a Child, Grade 2, Is Too Old for Infant Baptism and Too Young/Not Ready for Believer's Baptism?
I would baptize the child, not as an infant or adult baptism, but more accurately, as covenantal baptism. When we were evangelized into the church, my mother was baptized and made profession of faith, and I was baptized at age 11 ,and my sister at age 6. My pastor (John Rozeboom) explained what baptism was about in an "age and ability appropriate way" (as we have been saying lately with our focus on faith formation and the issue of children and the Lord's Supper). Was it "infant baptism" or "believer's baptism"? Neither term is really fitting; it was covenantal baptism. I was baptized because my single mom, the head of our household, was baptized, just like Lydia and her househould, or the Philippian Jailor (poor guy has no name!) and his household (Acts 16).
Also, it is quite appropriate to say that a person is baptized into Christianity, though more appropriately, that one is baptized into the church. This is not a statement about God's eternal decree of election; it is a recognition that this person, at whatever age it occurs, is now breathing the air of the confessional community (credit to Henry DeMoor for that phrase, I believe). There is a well-known remark of CS Lewis on this topic: "Don't bother at all about the question of a person being 'made a Christian' by baptism. It is only the usual trouble about words being used in more than one sense. Thus we might say a man 'became a soldier' the moment he joined the army. But his instructors might say six months later 'I think we have made a solider out of him.' "
In addition, we do not baptize because we presume that a child is elect, though Abraham Kuyper championed that view, and it was common in the CRC beginning about a century ago and through maybe the 1950's - 60's. The "Liberated" Reformed Churches (Canadian Reformed and American Reformed) still think we teach that perspective (presumptive regeneration). But this perspective has rightly fallen by the wayside. We do not baptize on the basis of a presumption. We baptize on the basis of God's claim and God's promise. We baptize because we recognize that God's covenant promises come to an individual through a community; we baptize because God's claim on a child's allegiance will come to that child through the influence of at least one believing parent (I Cor. 7:14).
Posted in: How Should Older Baptized Members Come to the Lord's Table?
I think these are really great comments. The one about Classis Holland especially!
I put together a list of resources on our church website: http://www.fcvcrc.org/worship/children-lords-supper.cfm
Posted in: Is It Appropriate for Council or Classis to Instruct Their Delegates How to Vote?
I would agree that no council has the authority to bind a delegate's vote beyond the confessional standards, period. No council has the authority to bind a delegate's conscience at a deliberative assembly, the key word being deliberative. Otherwise there is no reason to deliberate. The Westminster Confession 20.2 forbids the binding of a person's conscience beyond scripture, because "God alone is Lord of the conscience." Any attempt by a council to do so would be liable to being overturned by classis and/or synod, and would reflect an unhealthy and ungodly attempt to control, domineer, or "lord it over" the delegate, as the Church Order says, art. 85.
Posted in: What Should the Church Do When a Child, Grade 2, Is Too Old for Infant Baptism and Too Young/Not Ready for Believer's Baptism?
Thank you, George; I'm working on it.
Posted in: Gluten-Free Bread for Lord's Supper
Hi, Liz, from your old pastor!
Well, we are experimenting with all gluten free bread next Sunday. I tried a sample from the local bakery. It won't win any flavor awards, that's for sure! I've been told the cost is significantly higher as well (not that cost is the most important factor). So we will be looking at the responses to this post for good ideas! It's not only a health issue, but an inclusion issue, a spiritual issue, and maybe a good opportunity for the congregation to reflect on what communion, in the true sense of the word, really means.
Posted in: Where can I find a sample policy regarding ministry standards and expectations for volunteers?
Since I didn't get any good leads I am starting from scratch. I did see something from the Canadian Council of Christian Charities (http://www.cccc.org/members_sample_documents_view/html/17), but it was far too fundamentalist-oriented for our purposes.
Posted in: Where can I find a sample policy regarding ministry standards and expectations for volunteers?
DRAFT DOCUMENT, SUBJECT TO REVISION
This is what I have so far; constructive feedback welcomed. We will discuss it tonight as a council.
Neerlandia Christian Reformed Church
Ministry Volunteer Standards and Covenant
Created October 26, 2011
Neerlandia Christian Reformed Church values its ministry volunteers. As a Christian church that seeks to glorify God, to be obedient to his Word in Scripture, and to witness to the Christian faith, we also have certain lifestyle and conduct expectations of those who volunteer to lead and serve in the ministries of our congregation. Leaders and volunteers are expected to aspire to lead a Christian lifestyle, to witness to their faith, to maintain healthy spiritual practices, and to cultivate respectful standards communication. Ministry leaders and volunteers agree to adhere to these standards, and agree that when these standards are violated they submit to correction and, if warranted, removal from leadership or service in that ministry.
These standards apply to leaders and volunteers in all of our ministries, including Sunday school and catechism; Gems and Cadets; Teen Club and Youth Ministry; Coffee Break; music groups; and members of church committees. Where required, volunteers undergo background checks in order to comply with our Safe Church policy.
Lifestyle Standards
Leaders and volunteers are called to live a life worthy of the calling they have received from Jesus Christ (Ephesians 4:1) and to witness to the good news of salvation by the way they live their lives (Matthew 5:16). Activities that would constitute violations of this standard would include habitual drunkenness and drug abuse, marital unfaithfulness or premarital sex or cohabitation, use of pornography, criminal conduct, and physical or verbal abuse. Persons who are undergoing a separation or divorce may be asked to step back from their ministry for a time in order to focus on their own spiritual health.
Church Commitment
Leaders and volunteers are expected to be professing members in good standing of Neerlandia Christian Reformed Church, with the exception of baptized members under the age of 18 who may not have yet made profession of faith. Any exceptions to this requirement must be approved by council. Leaders and volunteers are expected to regularly attend worship services. It is particularly important that catechism teachers and mentors understand and affirm the Reformed perspective on the Christian faith.
Communication Standards
Ministry leaders and volunteers commit to supporting the leadership and staff of Neerlandia Christian Reformed Church. They also commit to maintaining Christian standards of grace and respect in their words and communication (Colossians 4:6). Leaders and volunteers commit to avoiding malicious gossip and slander, destructive criticism of other volunteers or the church leadership, and spreading rumors. Ministry leaders commit to maintaining appropriate confidentiality when people speak to them in confidence.
Covenant
I understand and agree to the standards for ministry volunteers and commit to these standards
as a leader, volunteer, or committee member in ____________________________.
(ministry or committee)
_________________________________ ________________________
Name Date
Posted in: Where can I find a sample policy regarding ministry standards and expectations for volunteers?
Hi, John,
Obviously we're not just going to blindly adopt someone else's policy; I was looking for some examples on which to build. I am in the midst of writing one now, and of course it will require council approval. The issue came up in council when there were cases of leaders involved in what I will vaguely call gross public sin or in a few cases boycotting church but still wanting to retain seats on committees or positions of leadership. I'm not thinking of the lists of vices that one had to foreswear, for example, at Wheaton College in the old days, some of which in the CRC where considered nigh unto holy virtues, if the smoke in the consistory room and the borrelje van Jenever after huisbezoek (drink of gin after the elder visit) was any indication.
Posted in: Should wine or grape juice be served at Communion?
I don't think it's a black and white issue, or that any genuinely caring and loving person will automatically insist on having only grape juice at the Lord's Supper. There are certain contexts (e.g. an inner-city ministry) where the choice might be more obvious. But how does this choice, consciously or not, reflect how we view God's gifts in creation, and the biblical symbolism of the elements, and the meaning of the sacrament? I think we need more reflection and dialogue on that matter, without quick judgements levelled at those who disagree. Exclusive use of grape juice has the benefit of not being a temptation, and of not requiring a choice, and of being the same for all. On the other hand, there might be things we lose, biblically, liturgically, spiritually, theologically, and formation-wise, in the process. Consider a few reflections by thoughtful Christian pastors and writers. First from Frederick Buechner:
"Unfermented grape juice is a bland and pleasant drink, especially on a warm afternoon mixed half-and-half with ginger ale. But it is a ghastly symbol of the life blood of Jesus Christ, especially when served in individual antiseptic, thimble-sized glasses.
Wine is booze, which means it is dangerous and drunk-making. It makes the timid brave, and the reserved amorous. It loosens the tongue and breaks the ice, especially when served in a loving cup. It kills germs. As symbols go, it is a rather splendid one."
Second, from William Willimon, "Communion as a Culinary Art":
"Wafers and pellets that look more like fish food than bread of the world will not do. Grape juice with too much water and too little spirit will not do. What is more basic and symbolic than bread? What is more joyous and sad than wine? And yet, bread and wine, like all human creations, are ambiguous gifts. In a world where one-third of humanity is starving or close to starving, do we Americans need to be reminded of the demonic nature of selfish, egocentric gluttony? (Christians have an age-old answer for the sin of overconsumption, and it is called fasting.) And do we pastors, who so frequently encounter the human ravages of alcohol, need to be lectured on the evils of drink in a lonely and desecrated world?
Against my own abstaining Methodist forebears I would argue (and I think John Wesley would back me up on this) that wine is necessary at the Lord’s Supper not only because it is obviously related to the full range of biblical imagery of the “fruit of the vine” and the “spirit” but also because it is a symbol of humanity’s creative and demonic potential. We sometimes use God’s gifts in a way that makes them humanity’s curses. What is more blessed than fine wine at a good meal? What is more destructive than addiction and Dionysian submission to wine when it is used in inhumane, unredeemed ways? For the Christian, all foods are good and clean, not only because they are gifts of God but also because these ambiguous human creations have meaning only under the name and blessing of Christ." (http://www.religion-online.org/showarticle.asp?title=1186)
So, I think there are lots of issues swirling around under the surface that maybe we don't think about. I prefer to have both available, because of the rich symbolism of wine that just is not there or there to the same extent with the over-sweet breakfast drink: the antiseptic germ-killing, purifying nature of wine; the celebratory, banquet-evoking nature of wine; even the dangerousness, the non-safe nature of wine, and the amorous and social connotations that Buechner brings up, and which I think are definitely present in the biblical imagery of wine. There may also be a certain piety at play that looks at wine, consciously or slightly sub-consciously, as somewhat naughty or sinful. Add to that a de facto Zwinglianism that says "it's just a symbol so who cares?" Clearly there must always be an alternative for persons who cannot or choose not to drink alcoholic wine; hospitality and Christian charity make that abundantly clear and non-controversial. But even in that case, alcohol-free wine would be preferable in my book; I find grape juice sickeningly over-sweet and a less than satisfying substitute. But even discussing this in some quarters invites an attack on one's motives (which I know from personal experience), and that should not be the case. Hospitality also implies listening to different points of view.
Posted in: When a young person who's living a sinful lifestyle wants to make profession of faith; what's an appropriate response?
The appropriate response is pastoral care by the pastor, youth pastor, and elders, and it is clear that any blatant disregard for the life of Christian discipleship precludes profession of faith, as per Church Order art. 59b: "Baptized members shall be encouraged to make a public profession of faith with the use of a prescribed form in a public worship service. Before their profession of faith, they shall give an appropriate testimony of their faith, life, and doctrine to the elders. The names of those who will make a public profession of faith shall be announced to the congregation for approval at least one Sunday before their profession takes place. Upon their public profession of faith, they shall be designated as “confessing members.”
--So, their "life" is a factor in making a profession of faith, and the public testimony of how they live their lives is also a matter for congregational input. To allow persons who are disregarding basic principles of Christian discipleship to make profession of faith is not gracious, loving, or helpful. It is rather a concession to the great idolatry of our age: Moralistic Therapeutic Deism, the narcissistic "faith" that dominates the youth culture of North America, as a number of persons have written about. One of the main features of this Moralistic Therapeutic Deism, and the associated concept of extended adolescence, is that many young adults believe that if they're good, they'll get to heaven, but they also paradoxically disregard biblical teaching regarding being "good," e.g. reserving sex for marriage, etc. http://www.ptsem.edu/uploadedFiles/School_of_Christian_Vocation_and_Mission/Institute_for_Youth_Ministry/Princeton_Lectures/Smith-Moralistic.pdf