CDM Archive

Discipleship Ministries of the PCA

Richard

Unceasing Worship

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Harold Best has written a thought-provoking book on worship that will challenge the reader’s thinking and behavior. He writes, “We are, every one of us, unceasing worshipers and will remain so forever, for eternity is an infinite extrapolation of one of two conditions; a surrender to the sinfulness of sin unto infinite loss or the commitment of personal righteousness unto infinite gain.”

His definition of worship is “… a continuous outpouring of all that I am, all that I do and all that I can become in light of a chosen or choosing God.” Here is what I mean: “God is the eternally Continuous Outpourer. Eternally he pours himself out to his triune self-the Father to the Son to the Spirit to the Son to the Father in unending love, adoration, sworn purpose, holiness, self-revelation and sovereign glory. God created us in his image. We are thus continuous outpourers-finite to be sure, but continuous outpourers… When we come to Christ by faith, we do not start to worship. Rather our fallen, creature-based worship is washed in the blood of the Lamb and turned right-side up. Now our outpouring, driven by faith, hope and love, is back directed where it was intended to be: to God through Christ by the power of the Spirit.”

Best teaches that authentic worship is continuous and not limited to a time and place. He sees the arts not as tools which are to do a job on us or manipulate us by thinking that God is nearer during singing or praying. In an interview he said that the arts have power and we respond to their power, but God’s power takes precedence and is not to be confused by artistic power. Arts are an expression of our faith, not the cause of our faith. His concern is that worship is being compressed not to just Sunday, but even to “music” which in some cases believers are worshipping worship or even worshipping music. That becomes our own kind of golden calf.

I found reading Harold Best almost like reading the late Francis Schaffer. I would find myself saying, “Wow, what a provocative thought!” The ninth chapter, “The Peculiarity Of Music And Its Unique Role” will give the reader much food for thought. There is one caveat at the end of chapter 11 where he refers to icons and wants to “celebrate and encourage their presence…” but he also warns against their being used to mediate the presence of God or stand in his place. That becomes idolatry. One could wish that Best had given some examples of the difference for the reader. It would also have been good if he had developed more of his ideas on how the various arts besides music could be used in corporate times of continuing worship with brothers and sisters. This book should be read and re-read by pastors, music directors, and music/worship leaders as well as elders.

Live to Tell: Evangelism for a Postmodern Age

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dick.jpgThis is a challenging book because it takes you out of your comfort zone and challenges you to think outside the traditional boundaries of evangelism and disciple making. While it aims at a traditional understanding of a person’s relationship with the Lord and his people, it suggests a different approach to that end.

Kallenberg, a professor of Religious Studies at the University of Dayton, Ohio, challenges us to realize that Christians are missionaries today. Our culture is not oriented to or always friendly toward Christianity. Our role is to make disciples in our postmodern culture. This means that we need to have some understanding of postmodernism, as far as this is possible. If we totally reject that philosophy and fail to hear its thrust and even its plea, we will miss opportunities to do effectively missionary work.

Kallenberg challenges us to be willing “to sing the gospel story in a postmodern key…while not suggesting that postmodernism is not without its own dangers.” For example, modernism was the philosophy of western culture until the mid-20th century that focused on words, logic, reason, individualism, and skepticism. Ministering to a modern person required certain ways of communicating truth. The prevailing postmodern philosophy requires that we know that philosophy and the culture it is producing for the sake of winning some to Christ. While modernism put the individual before the group, postmodernism focuses more on the group.

Postmodernism demands a more relational approach to disciplemaking than did modernism with its emphasis on propositions. To be effective in ministry to a postmodern world, we need to know how to blend relations and propositions together. We cannot assume, for example, that talking about God in the traditional way will be understood because there are different categories today that were not significant then.

We talk about meeting people where they are in order to lead them to where we want them to be. This book gives several illustrations of that process. It also revisits the concept of conversion. Some Reformed theologians have written about two kinds of conversion. One type is an instantaneous conversion after deep conviction by the law. The other type is an evangelical conversion that comes as a part of the Christian education process of making disciples. (See the lead article by Bob Palmer and the “In Case You’re Asked” page). Kallenberg talks about conversion both as something that happens to the individual but also has social implications. Conversion not only connects us with God but with the covenant community as well. Conversion also gives us a new focus and understanding of the world around us. As covenant people, we have tended to neglect the significance of the covenant, which encompasses both vertical and horizontal relations in our Christian lives.

Today, making disciples requires showing the reality of Christ and the Gospel in our lives as never before. People, especially younger people, are looking for the difference that being a Christian makes in a person’s life. Unless they see that, they are not drawn toward it. And, we must be able to explain how one belief interfaces with another belief in what is called a web of beliefs. Yet, we must not attempt to explain all the mystery surrounding the Christian faith.

While some would say Kallenberg endorses use of the world’s methods, I think he would maintain that we not use the world’s methods but rather that our approach must reflect and understanding of the world around us in order to communicate in the most meaningful way. When a missionary, in the traditional sense, goes to the mission field, he or she has to learn something about the culture in order build a relation and understanding of the people to whom they are to minister. The same is true for us.

If you read this book carefully and thoughtfully, you will be challenged in new ways to understand and practice disciple making. As Kallenberg points out, there is no one way that always works in evangelism and disciple making. And relating to those educated prior to 1970 as well as after will require some adjustments. One example in conclusion: Kallenberg asks a legitimate question: “How can we convey the universal truth claims of Jesus to an audience that instinctively rejects universal claims?” One way is by making the church, a showcase of Christianity as well as the pillar of truth.

City on a Hill: Reclaiming the Biblical Pattern for the Church in the 21st Century

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This is a book for and about the Church living in a postmodern, post-Christian culture. It is book that should be read and discussed by pastors and all officers who are called to serve the Body of Christ. Philip Ryken has written another fine book calling the church to practice the biblical pattern of ministry.

The book is written around the theme of Acts 2:42-47 and 4:34, 35. Ryken sets forth with great clarity and conviction what it means to be a teaching, worshiping, caring, and growing church. He diagnoses the two sins of relativism, and narcissism as major problems facing the church. He describes how the church should defeat these problems by asking what the Bible teaches about the ministry, not by asking what do people want or what the culture says is relevant.

In the chapter on worship he reminds the reader that worship is for God and not for some other purpose, however noble. With regard to music Ryken says, “Although all good music has an entertaining quality, its primary function is not to entertain, but to glorify God, and as it does so, to teach.” He also makes the point that worship is not primarily for the benefit of non-Christians. He quotes Marva Dawn that some worship leaders “confuse worship with evangelism and evangelism with marketing.”

Elders should take care to read the chapter on “Shepherding God’s Flock.” He points out that the pattern for biblical leadership is not hierarchical, but collegial. “A Christian church has a team of shepherds who provide loving pastoral care for every member of the church family.”

Deacons likewise should give attention to the chapter entitled “Serving with Compassion.” His handling of the text in Matt. 25 about the parable of the sheep and goats is essential reading for all deacons. Ryken writes about the six acts of charity, and shows how they are not the cause or basis of salvation, but are the way of showing one has been saved by God’s grace. As a matter of fact, Christians will have to give an account of their works before the Lord. He also describes how these six acts of charity describe six aspects of salvation. Go and read for your edification.

The chapters on fellowship and small groups, and thinking and acting biblically regarding discipleship are rich in application for biblical patterns. The book has an action guide in the back that leaders can use for discussion, evaluation, and finding other resources. Philip Ryken is setting a great pattern of writing books on the church that are much needed in this twenty-first century. Leaders should not let these go unread.

What is the Session’s Role in the Planning Process?

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“Let the elders who rule well be considered worthy of double honor especially those who labor in preaching and teaching” (1 Timothy 5:17). This is the key verse for the two orders of elder in the PCA, ruling and teaching. Consider for a moment the title of Ruling Elder. The word “rule” in 1 Timothy 5:17 literally means “to stand before” in the original Greek. It also can be translated “to care for, to give aid, and to lead” (Thayer’s Lexicon). The duty of elders is to be out front leading the flock of God, which is a part of shepherding. Shepherds with a plan can better lead a congregation.

A synonym for “elder” in the New Testament is the word “overseer” which means one who is charged to see that things are done right. It also has a meaning of looking after, and caring for. It is interesting that both root words for rule and oversee include the concept of caring and looking after the affairs of others. The spiritual oversight of the members of the church is the elders’ responsibility. Shepherds who have planned well will know what they are called to oversee.

In thinking about the phrase “rule well” and what that means for the elders serving as a Session, it would seem they need to have a strategic plan that would describe how ruling well would look. As leaders in the church, they need to be integrally involved in planning the course and direction of the church’s ministry. This will involve following the instruction of Paul to the Corinthians regarding worship that “all things should be done decently and in order” (1 Corinthians 14:40).

The question is, “How do they rule well?” One has to turn to 1 Thessalonians 5:12 where Paul instructs the believers, “to respect those who labor among you and are over you in the Lord and admonish you, and to esteem them very highly in love because of their work.” The honor comes as the elders “labor among” the people. They are to be loved “because of their work.” The Session of the church must not act as a board of directors, which simply makes decisions and pronouncements regarding the programs of the church. To do so puts them in danger of ruling in a hierarchical and dictatorial manner. This also leads to power struggles in churches, and sets groups against one another. They can only rule well as they live and labor among people, by getting to know them and their needs, and by getting involved in their lives.

If you look at Chapter 12 of the BOCO you will find a description of the duties of the Session, the first being “to inquire into the knowledge, principles and Christian conduct of the church members under its care.” Session members cannot fulfill this duty unless they have a plan to effectively accomplish this inquiry. Notice that the word “care” is used to describe the relationship of the Session to the members.

As you read the remaining list of duties you will quickly see that the Session will need to plan how they are going to fulfill each of these duties. The Session must plan how to divide among themselves the labors for which they are responsible. They must also delegate and appoint others to assist in the ministry. This helps in the development of the Body by utilizing their spiritual gifts. In order for Session members to make right decisions about the ministry of their church they will need to know the spiritual gifts and graces of their people. Elders can know these things only as they personally interact with the members of the congregation. The Apostle Paul reminded the Ephesian elders how he ministered not only publicly, but also from house to house while he was with them. Such household ministry almost seems a thing of the past in many churches today. One reason may be that Sessions fail to plan for such ministry.

Whenever the Session involves itself in the process of planning, they should model the teaching of James 4:13-15: “Those who say that tomorrow we will go into such and such a town and spend a year there and trade and make profit-yet you do not know what tomorrow will bring. Instead you ought to say, ‘If the Lord wills, we will live and do this or that.'” This puts planning in the proper perspective of God’s will and allows Him to dispose of our plans and their results Proverbs 16: 1,9. This doesn’t mean that leaders should not plan, but they should be open to the Lord’s leading them through his Spirit and Word, and through prayer. Read Acts 16:6-10 for another example of being open to the Lord’s leading in the planning process.

The elders must remember that they are members of the congregation and as such they and their family must be actively participating in the various ministries. This is another aspect of “ruling well.” If the programs of the church have no value to the Session and their families, why would you expect it to have value to the other members of the Body? Remember 1 Thessalonians 5:12; it is only as leaders work hard among the people that the people will show honor and respect. When Sessions often think they are delegating they are really dictating, and not willing to show a servant’s heart.

Planning becomes a must for them to be effective and efficient in their ministry of leadership. In planning, the Session must practice and model the process then they must include others in the congregation to join them by exercising their spiritual gifts. If the Session is a good model, it will encourage the ministry committees of the church to listen and follow their example in planning the various programs of the church. This allows for shared leadership and also servant leadership. To grow up into the fullness of the stature of Christ means that each part of the Body, each ligament, must do its part, Ephesians 4:16.

Whenever the Session sets out to make plans for the future, they must take great care to give themselves to earnest and fervent prayer that the Lord would grant wisdom and power to carry out their plan for His glory. I think you will find that in many non-growing churches the Session does not have a sense of purpose nor a plan for ministry. The church carries on the same activities year after year without knowing why they do what they are doing, and no one ever evaluates the activities because there is no strategic plan to measure results. Moses led, ruled, and cared for the nation of Israel, because he knew God’s plan and followed it. The Lord left a plan for his disciples when he ascended into heaven (Acts 1:8).

Finally, the Session must remember the words of Hebrews 13:17. There the writer commands believers to obey leaders and submit to them, because they (leaders) will have to give an account for watching over the souls of believers. That accountability should highly motivate elders to be careful to plan and to fulfill their duties as set forth in BOCO chapter 8, and 12. These two chapters should be read on a regular basis at Session meetings.

How Do Deacons Relate to Mercy Ministry?

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The office of deacon is one of two ordinary and perpetual offices that are given to the New Testament church. In context of church leadership, deacons are shown to be a part of the team. Paul addresses them specifically along with elders in Philippians 1:1, and gives the qualifications for each office in 1 Timothy 3:8-13. Deacons are called to serve a very important purpose. The church displays its idea of that purpose through how it prioritizes the duties of deacons. Before looking at the most prevalent view of what deacons do in our churches, consider what Calvin wrote in his Institutes of the Christian Religion:

“As to the order of the diaconate, I would raise no dispute, if the office which existed under the apostles, and a purer Church, were restored to its integrity. But what resemblance to it do we see in their (Roman Church) fictitious deacons?”In the same paragraph, regarding the ordination (of deacons) by the bishop, Calvin writes,”But they act just as if one were to say he was ordaining apostles, when he was only appointing persons to kindle the incense, clean the images, sweep the churches, set traps for mice, and put out dogs…After this, let them not pretend that those whom they appoint to mere stage-play are deacons.”

These are indeed stinging words for those who denigrated the office of deacon through the centuries. In the years leading up to the Reformation, the church had strayed far from the teaching of Scripture on the ministry of deacons. How do we view the duties of deacons in our times? We live in a vastly different culture from that of the early church. Today, churches often own large properties and buildings and deacons are delegated the responsibility of their care. In the PCA Book of Church Order, the duties of deacons are spelled out. “They shall have the care of the property of the congregation, both real and personal, and shall keep in proper repair the church edifice and other buildings belonging to the church.” Over the years, I have found that deacons readily admit that this is the duty that occupies most of their time and energy. According to Scripture and Calvin’s comments, this ought not to be.

Alexander Strauch has written a book, Minister of Mercy, The New Testament Deacon in which he writes, “Thus the work of the deacons, the servant-officers of the church, is to oversee people’s practical, material needs. This necessitated the administration of church funds. Since the first Christians did not have buildings to maintain, the first deacons were preeminently people-helpers and administrators of the church’s charity. They were ministers of mercy.”(Italics added)

Calvin also addresses what he calls the squandering and diversion of funds by the church from a true diaconal ministry. “I say, that what is employed on the adorning of churches is improperly laid out, if not accompanied with that moderation which the very nature of sacred things prescribes, and which the apostles and other holy fathers prescribed, both by precept and example…Meanwhile, so far are they from taking due care of living temples, that they would allow thousands of the poor to perish sooner than break down the smallest cup or platter to relieve their necessity.”

There is the danger of reducing the office of deacon from what the BOCO says is “spiritual in nature” to one of caretakers of property and buildings. We overburden deacons with upkeep of material structures that require nothing of the qualifications outlined in 1 Timothy 3:8 and Acts 6:3. Consider briefly the description of the office of deacon in BOCO 9-1, “The office is one of sympathy and service.” These descriptive words are relational and people oriented. One definition of “sympathy” is the capacity to enter into and share the feelings of another. It is also a feeling of compassion and pity. The primary ministry of deacons is to people, people, people, not property, property, property. Repeatedly, the Scripture speaks of God’s concern for the poor, for widows, orphans, those who are hungry, in prison, unclothed, and the fatherless. Deacons need to learn the heart of God, and reflect that as they do their work.

The next phrase in the BOCO goes on to say “…after the example of the Lord Jesus.” What a high calling to be commissioned to follow the Lord Jesus Christ’s example. In Mark 10:45, Jesus said, “For the Son of Man came not to be served but to serve, and to give his life as a ransom for many.” The Apostle Paul concurred in 2 Corinthians 8:9, “Yet for your sakes he became poor, so that you by his poverty might become rich.” Jesus was a man of compassion, and he has provided for his compassion to be carried on, through the office of deacons. The disciples on the Emmaus road describe Jesus of Nazareth as “a man who was a prophet mighty in deed and word before God and all the people.” The challenge for deacons today is to be known as men who are mighty in deeds of mercy before God and all the people. “For those who serve well as deacons gain a good standing for themselves and also great confidence in the faith that is in Christ Jesus.” (1 Timothy 3:13)

The very first duty set forth in BOCO 9-2 is that deacons are to minister “to those who are in need, to the sick, to the friendless, and to any who may be in distress.” Each of these categories can be found in every one of our PCA churches. This duty is first in the list, and should be first in priority for every board of deacons. Because this ministry is so vital and large in scope, the Session should study well BOCO 9-7:

“It is expedient that the Session of a church should select and appoint godly men and women of the congregation to assist the deacons in caring for the sick, the widows, the orphans, the prisoners, and others who may be in any distress or need.” Here is where the spiritual gifts of mercy and giving are practiced in the communion of the saints.

In conclusion, the church should be warned against undermining the office of deacon by establishing separate committees of mercy without the inclusion and oversight of the deacons. This goes against the very nature of the church government as set forth in Scripture. Deacons are assigned the responsibility for mercy ministry. Dr. George Fuller says in the introduction to his book, Resources For Deacons, “They must organize the ministry of mercy. They must become God’s channel for mobilizing the members of his church to minister in the lives of others.” By doing so they will multiply the blessing of God in the lives of multitudes of suffering people. Dr. Fuller also states that “the low estate of the office of deacon today is what we brought upon it, not what God intended.” It behooves the elders of the church to issue a fresh call and challenge to deacons to reclaim their rightful role in the church. Calvin might say this would mean breaking down some traditions in the church and breaking loose more resources for mercy ministry. Only then will the church see deacons acquire a good standing and great confidence in the faith that is in Christ Jesus.

As deacons gain vision for mercy ministry and pray for the Holy Spirit to fill them, they will lead the church in showing the mercy and love of Christ, both in the Body and in the community.

Suggested Reading

Minister of Mercy The New Testament Deacon, Alexander Strauch

Resources for Deacons, Tim Keller

Institutes of the Christian Religion, John Calvin, Book IV

The Handbook for Deacons, Gerard Berghoef & Lester DeKoster

Book of Church Order, Chapter Nine

Ministries of Mercy, Tim Keller

Westminster Confession of Faith, Chapter XXVI

Deacons: Leading Churches Into Pure and Undefiled Religion

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The role of deacons is critical to the ministry of the local church. However, for some time it has suffered from a poor image. In reformed circles the office is rightly seen as one of service and helps. But with the growth of church buildings and property, deacons are often viewed more as caretakers of property and less as caretakers of people. I have talked with many deacons in recent years who have confirmed that most of their time is spent on property and repair issues. Alexander Strauch makes this significant comment in his book The New Testament Deacon, “Since the first Christians did not have buildings to maintain, the first deacons were preeminently people helpers and administrators of the church’s charity. They were ministers of mercy.” Which of these two descriptions does the Bible and the Book of Church Order (BCO) teach? Let’s briefly consider this question.

In Luke 22:27 Jesus describes himself as a deacon when He says, “But I am among you as one who serves.” He even demonstrated service in the upper room with the towel and washbasin. His miraculous works were to heal and show mercy to those suffering in body as well as soul. After the resurrection, on the road to Emmaus, His disciples described Jesus with these words, “He was a prophet, powerful in word and deed before God and all the people.” He was the perfect example of a Prophet/Servant. His redemption included the whole person and all of creation. What better incentive could deacons have than to realize that the eternal Son of God saw Himself as a deacon in the service of His heavenly Father. Nothing could bring higher esteem to the office.

BCO 9-1 says that the office of deacon is one of sympathy and service. This obviously places the significance of the office in ministry to people. In the introduction to Tim Keller’s Resources for Deacons, George Fuller says, “The office of deacon is a high calling under Jesus Christ. It is not a training ground for elders, although some deacons later become elders. It is not a secondary office; it is not unimportant. It is absolutely critical to the life of the church, in spite of often being ignored.” The last phrase of BCO 9-1 describes the office in these words, “it expresses also the communion of saints, especially in their helping one another in time of need.” This description of the office is in line with the sentiments of The Westminster Confession of Faith, Chapter XXVI, 1-2, on the Communion of the Saints. Deacons are called to lead the whole church in mercy ministry.

Within in the PCA, mercy ministry has taken on a rather high profile in the last several years. This has been partly due to several conferences organized by the Committee on Christian Education and Publications. The most recent conference in March 2001 was jointly sponsored by CE/P and Mission to North America. Almost six hundred people attended; only ninety-five were deacons. It seems there needs to be an awakening among pastors and deacons regarding the diaconal role in mercy ministry.

One clear wake-up call comes from BCO 9-2 where the duties of the office are described as follows:

  1. Minister to those in need, sick, friendless, and any in distress.

  2. Develop the grace of liberality in members.

  3. Devise methods of collecting gifts and distribute these gifts among objects to which they were contributed.

  4. Have care of property, and keep in proper repair.

This list of duties demonstrates again that the primary focus of deacons is ministry to people, and that property takes a secondary place. Whether you believe the seven in Acts 6 were actually the first deacons or were just the prototype of what was to follow, it is clear that they were chosen for ministry-to help the widows.

Finally, BCO 9-7 reads, “It is often expedient that the Session of a church should select and appoint godly men and women of the congregation to assist the deacons in caring for the sick, the widows, the orphans, the prisoners, and others who may be in any distress or need.” Deacons are to be out front, leading and overseeing the work of mercy ministry in the local church. It is a mistake to assign mercy ministry primarily to a team outside the diaconate. This will only reinforce the image of deacons as primarily groundkeepers and building maintenance workers.

James 1:27 says, “Religion that God the Father accepts as pure and faultless is this; to look after orphans and widows in their distress and to keep oneself from being polluted by the world.” The words “to look after” are a good description of the importance of mercy ministry and the role of deacons. Many deacons may need to revisit their call and even be retrained to fulfill the role and responsibilities of that call. This review will help correct the way the congregation sees the office and will encourage the deacons in their ministry. Then they will be able to experience what Paul wrote in I Timothy 3:13, “Those who have served well gain an excellent standing and great assurance in their faith in Christ Jesus.”