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Seniors' Ministries

Do I Know You?

May 1, 2002 by Bob

Most everybody talks about relational ministry. Yet relationships are so easy to miss because our agendas call for more important things.I’m embarrassed that I don’t know the names of some of the people in our little church. That creates an awkwardness that inhibits any attempt to go further. Think of the people in your congregation, your Sunday school class, people you see regularly, whose names you don’t know. It’s one reason why the church can seem so impersonal.

Consider the visitor-or is she a regular attendee you’ve simply never met? Do you introduce yourself? I never will forget the time I introduced myself to a woman at church. I asked if she was visiting and she informed me that she was a charter member. That sort of response can be a big inhibitor to saying, “Hi, my name is _____.” But if you don’t the visitor might leave saying, “I attended that church and no one spoke to me.” And knowing a person’s name is just the beginning.

A Session or Deacon’s meeting might start with a conversation about what’s happening in everyone’s life and a time of prayer for each other. It could take a half hour or more, and it could be the most important thing you do. It will help everyone come together for the business at hand. It could surface some significant information, and it will add a little more glue to the bond that solidifies each one’s commitment to the others.

A Sunday school class ought to be about more than increased understanding of a biblical text. To be effective it must rub that passage against our lives. One way to do that is to help people talk to each other about ways they think the Spirit might want them to respond. A class could break into groups of three to five for exercises that help them get to know each other better, know the Bible better, and listen to God apply the Word to their hearts. Variations on this theme work in almost any age group. For instance, take an egg timer to a children’s class and let everyone have one minute. While the sand falls each one in turn can talk about the most fun he ever had, his favorite toy or best friend, or describe his mother or father. As the teacher, don’t forget to take your turn, too.

Many of us live in metropolitan areas where most everybody is from some place else. Often relatives live a considerable distance away, and neighbors seldom know each other. Houses are empty during the day and closed up during the evening. Many times I’ve heard neighbors say, “People will be out when it’s warmer.” But summer comes and, “People will be out when it gets cooler.” The reality is people don’t come out much at all. Relationships in the neighborhood, at the office, or at school are important. But if they don’t extend beyond the confines of that environment they have limited value. And the same is true of relationships at church. Hopefully, the believer will have friendships with some that extend beyond the confines of a church program.These relationships are necessary for us to not simply survive, but thrive in this Christian pilgrimage.

Filed Under: Church Leadership, Men, Seniors, Women, Youth Tagged With: Church Leadership, Men's Ministries, Seniors' Ministries, Teachers/Disciplers, Women's Ministries, Youth Ministries

The Cost of Love

March 1, 2002 by Bob

Sigmund Freud argued that each individual has a limited quantity of love. Consequently, the more a person loves someone else, the less love he has for himself.Rollo May took issue with that position. He observed that when a person falls in love he feels more valuable and treats himself with more care. He further suggested that this inner sense of worth comes whether or not the love is reciprocated. He agreed with those who say that we are able to love others to the extent that we are able to love ourselves.

For some time I have maintained that love is elicited. The more we are loved, the greater our potential for love. If such is the case Freud has given us a half-truth. We do have a limited capacity for love.And May has given us a half-truth. To love someone who loves us in return is scary (we are giving without any assurance that we will receive), but it is invigorating nonetheless. It renews us, giving us an even greater capacity for love. But to love someone who does not return our love can drain us.

Love is commanded in the Scripture. I’ve often been asked how that command squares with my position. Usually behind the question is the assumption that since love is commanded it must be controlled by the will.Not necessarily. I may be able to will to treat you in a loving way. But love is always greater than the sum of its parts. The difference between doing loving things for you and feeling love for you may be subtle but it is there. And at times that difference can register in a profound way. For instance, parents may determine to treat all their children alike, yet love one more than another. Teachers may consciously try to not allow favoritism even though they are attracted to some students and possibly even repelled by others. In each case I suggest that the individuals involved are able to see the difference between loving acts and love itself.

Some might maintain that we never express love to another person without meeting some need of our own. But if there is a love that approximates the love of Jesus, it must be possible to love someone who either cannot or will not acknowledge our love. And to love such a person is costly. Because our resource of love is not restored in the process.

Are we able to pay the price? We are if we are receiving love. The Christian experiences regularly the love of Jesus through friends, worship, instruction from His book, prayer and reflection on what He has told us and done for us, especially during the tough times.

Are we willing to pay the price? That is a question that must be answered within the context of specific relationships. Can I love the son who has broken my heart? Can I love the student who I can’t seem to reach? Can I love the church member who seems to have so little to give to me? Or the neighbor who irritates me?

We know God’s answer. He loved us while we were his enemies. And we know God’s desire. He tells us to love each other the way he loves us.Suppose that we belong to Jesus and we are willing to try to love someone we haven’t been able to love. If love is more than doing loving things, how do we go about it?

I suggest first, that we try to get to know the person. That knowledge might put our feelings in a different perspective. If we still have “problems” with the person try to think about why we consider those things to be problems. That also could give us a different perspective. Risk talking about our feelings with the person. That must be done with great care remembering that our objective is not alienation but to break through the barriers that keep us from loving. Ask for God’s wisdom as well as the ability to love that person.As we love we are renewing and enlarging the ability of others to love. And as representatives of Jesus Christ our love enables others to feel His love.

Filed Under: Church Leadership, Men, Seniors, Women, Youth Tagged With: Church Leadership, Men's Ministries, Seniors' Ministries, Teachers/Disciplers, Women's Ministries, Youth Ministries

Not a Village, but a Church with a School

March 1, 2002 by Editor

By Robert Rogland. Can you think of a greater heartbreak for believing parents than to see their children grow up without a living faith in Christ? Too many godly fathers and mothers live with that heartbreak. Some have seen their children grow up more interested in the world than in Christ; others have seen a son or daughter actually reject Him. What can be done to ensure that our covenant children will grow up to trust and love and serve our Savior?

The Bible charges parents to bring up their children in the training and instruction of the Lord (Eph. 6:4). But other Christians also have a measure of responsibility: When the Lord commanded his church to teach all nations, surely that included covenant children as well (Matt. 28:18-20). Our Directory of Worship, a part of the Book of Church Order, reminds us that “Believers’ children within the visible Church, and especially those dedicated to God in Baptism, are non-communing members under the care of the church” (DW, Chapter 57-1; emphasis added). When we witness the baptism of an infant, do we not vow to pray for that child? Do we not also vow to help him or her come to true faith, repentance, and obedience and to become a communing member of the church-in other words, to help the child grow up to be a believing, practicing follower of Christ?

Others may debate whether or not it takes a village to raise a child, but well-taught Christians should have no doubt that, under ordinary circumstances, it takes a church to raise a Christian child. The Christian school can be a powerful arm of the church as it works towards that end.

The Role of the Home

Much of the work of raising a child to be a Christian is informal. Parents instruct in conversation and show by example what a Christian believes and does (Deut. 6:7). Children learn to pray and worship first by participating in family devotions and praying with Mommy or Daddy at their bedside. They learn the importance of keeping God’s Law and the consequences of disobedience as they disobey and are disciplined. They learn God’s unconditional love for His children as they see their parents’ unconditional love for them. A boy or girl learns what it is to walk by faith when he or she sees Dad and Mom face crises with trust in God. Children learn what love for strangers is through hospitality extended in the home. Through such experiences, and the interpretation of them furnished by their parents, children learn most of what it is to be a Christian in faith, word, and deed.

The Role of the Church

The church also has a role in the upbringing of a covenant child. It is in the services of the church that children learn corporate worship, worship even more important than family worship as far as the Scriptures are concerned. The Lord’s Supper, with all the grace it conveys, is celebrated in the church, not the home. Pastors and Sunday school teachers provide formal instruction in Bible and doctrine. In the church, children encounter others who share their parents’ faith, an encouraging thing considering that not many of the neighbors are likely to share the family’s faith. What the Bible says about Christ dying for the world is more believable when the child sees that biblical faith is not confined to the family circle. In the church, children see that some Christians have one gift, some another, all to be used for the good of the Body. Indeed, it is only in the church that the concept of the Body of Christ finds meaning. The immediate Christian family is never called the Body of Christ.

The Role of the School

There comes a time in every child’s life when formal instruction becomes necessary. Children need to learn a lot of facts and skills. They need to build a Christian worldview, a framework for seeing everything in its relationship to biblical truth. Here Christian parents face three basic choices: home schooling, public schooling, or Christian schooling. I don’t intend to condemn either public schooling or home schooling in this article; we all know children from believing homes who have succeeded in growing in Christ and in Christian thinking under all three regimens. But I write as a teacher in a Christian school to tell others how the Christian school can be a partner with the home and the church in raising children for the Lord.

What are the particular benefits of sending your child to a Christian school? The greatest is surely this: teachers in the Christian school view the training of covenant children as their calling from God and have prepared themselves to exercise that high calling faithfully and effectively. The teacher is the single most important element in any school experience. More than textbooks and other learning materials, more than the physical facilities where the school is housed, more than schoolmates, the dedicated, competent Christian teacher exercises the most important influence on a child during school hours.

To be sure, no one will love your child and be dedicated to his or her success in school more than you. If love and dedication were the only considerations, I suppose everyone should homeschool. But some parents can’t homeschool, and others realize that they don’t know how to teach effectively in a formal way or (especially in the upper grades) don’t know the material their children need to learn. Plus, in homes with children of different ages, the parent simply may not be able to teach all of them well and do all the other things necessary to keep the home running. The competent Christian teacher has academic knowledge, professional expertise, and an interest in your child that will enable her or him to be your partner-and the church’s partner-in giving your son or daughter the knowledge, skills, and biblical worldview he or she needs.

A second benefit of Christian schooling is that your child will be part of a Christian community. There your child rubs shoulders with Christian peers, much as you rub shoulders with fellow Christians in the life of the church. Covenant children are members of the church, but they do not participate as equals with communing members on Sunday morning or Wednesday evening. But in the Christian school, children have the experience of participating as equals with other Christians-immature Christians like themselves, to be sure, but equals nonetheless. They will be offended and have to learn to forgive; they will offend and have to seek forgiveness for foolish and sinful words and acts. They will have opportunities for leadership. They will pull together in common projects for the sake of Christ and His kingdom. The Christian school is not a church, but it is a training ground for church life as well as for life in the world. And all this takes place under the supervision and guidance of adult Christians who spend six to eight hours a day devoted to your child’s growth and development in Christ.

A third benefit of the Christian school is that it is a prism refracting the phenomena of nature, the events of history, and all the other facts of life and the world through the medium of the Bible. The diverse interpretations of men and things given by the media and the public school are naturalistic and worldly. (While a Christian school environment provides an ideal setting for this, let us thank God for the many godly public school teachers who do not dish up the world this way to their pupils.) Christian parents must continually challenge and correct non-biblical ideas their children encounter. Some parents do this consistently and well. The church also, through its teaching ministry, must expose and correct worldly ideas that bombard its members, children as well as adults. The Christian school partners with the parents and the church in this task.

“All right, you make a good case for Christian schooling on paper,” the skeptical reader may reply, “but I know Christian schools that are virtually indistinguishable from public schools. The instruction is mediocre, the facilities are inadequate, and the kids are just as worldly as public school kids. Why should I send my child to a school like that?”

The answer to that question is, of course, you shouldn’t send your child to such a school. Parents need to be discerning as they look for a Christian school for their children. All Christian schools are not equal. To be sure, all or nearly all Christian schools will have a dress code, a weekly chapel service, and required Bible classes. Virtually all will feature instruction extolling a creationist approach to science. But there is much more to a Christian school than that! Christian parents should settle for nothing less than the following:

1. The school you choose must not be staffed with pious teachers who lack academic and professional competence, nor should it employ those who are merely competent, apart from godliness. The teachers must be models of what educated, godly disciples of Christ ought to be, and they must make both learning and godliness attractive to their pupils by word and by example.

2. The school must teach all subjects from a biblical perspective, consciously helping its pupils develop a mature Christian world and life view. That view must be comprehensive, embracing all of human life and experience. The great Dutch Reformed thinker Abraham Kuyper said it well: There is not a square inch of life or thought where Christ has not said, “This is mine!” I believe that “reformed thinkers” have worked out what a biblical world and life view entails more completely and consistently than Christians of other traditions, and I conclude that the ideal Christian school is reformed as well as evangelical. Yet it is not smug, obnoxious, or sectarian in upholding reformed convictions. If a Christian school can make the reformed view of God, men, and life attractive to non-reformed Christians, as well as to Presbyterians, it has struck the right balance.

3. The school must challenge its pupils to practice consistent biblical thinking and living both in and out of the classroom. Compartmentalization-thinking and behaving as a Christian in school and church, thinking and living like the world the rest of the time-is a great temptation for all of us, children included. A good Christian school challenges its students to think and live as Christians all the time, and tries to show them how.

If you already have this kind of Christian school in your community, well and good. If you do not, why not ask your Session to consider starting a church-based school? My experience and observations have reinforced the conviction that the Christian school functions best when it operates as a cooperative ministry of the church rather than under the auspices of an independent board. Few independent Christian schools are consistently reformed. Establishing and operating a school under the authority of the church should make it easier to maintain a reformed philosophy. If God leads you to pursue the seemingly daunting task of starting a Christian school, CE&P can put you in contact with PCA churches and schools that would be happy to share their experiences, observations, and ideas with you.

No Christian school is ideal. Christian teachers are sinners saved by grace, just like other Christians. They do not always carry out their commission with complete faithfulness. Maybe some of the teachers are not as well trained as they could be. Here is an opportunity for parents with particular expertise to volunteer to help. Maybe a particular teacher does not relate well to your child, or to other children. Here is an opportunity to talk with that teacher. Be an active parent! Meet with and get to know the teacher. Let him or her know your concerns. The Christian school is a partner with the home and the church. Partnership requires communication.

When you are tempted to be critical of your Christian school, remember that parents and churches are not perfect either. But our gracious God does for us above what we ask or think. God is faithful even if we are faithless (Rom. 2:2-3). How much more will he bless if we faithfully seek godly education for our covenant children!

Filed Under: Church Leadership, Men, Seniors, Women Tagged With: Church Leadership, Men's Ministries, Seniors' Ministries, Teachers/Disciplers, Women's Ministries

Theodicy: Understanding the Goodness of God in the Midst of Evil

January 1, 2002 by Charles

Recently several people have asked our staff to recommend good material on theodicy. These inquiries may have arisen as the result of the September 11 tragedy in New York City, Washington, D.C., and Pennsylvania. It is certainly natural and understandable that people would ask questions when events such as those occur.

We have been taught that God is wise, powerful, and good-that he rules his world completely. We have further been taught that God determines all things that come to pass. But the question surfaces: If God is good and all-powerful, why is there evil in his world? Is he really God? All-powerful? Good? Does he really rule his world? Where does he fit into the picture with all the bad things going on? And bottom line, we ask, How is it possible to reconcile the realities of life-sin, evil, and wickedness-with God’s all powerful and good rule? Theodicy is an attempt to justify and harmonize those things.

The problem is that we tend to approach this topic solely within the area of reason and logic. That is not all bad, but when we are talking about God, reason and logic have their limits because God transcends both. Even the notion of trying to justify God’s control puzzles us because if God is who he says he is, why do bad things continually happen to good people? And, we cannot cop out by saying there are no good people, true as that may be. It begs the real question that theodicy seeks to address. Historically people have tried to deal with this complex subject in many ways. The following four key explanations prevalent today will serve our purposes in this pr

Filed Under: Church Leadership, Men, Seniors, Women, Youth Tagged With: Church Leadership, Men's Ministries, Seniors' Ministries, Teachers/Disciplers, Women's Ministries, Youth Ministries

Love Your (Muslim) Neighbor as Yourself

January 1, 2002 by Bob

According to Open Doors with Brother Andrew (a nondenominational service agency primarily working to distribute Bibles to limited access or closed countries) of the forty countries where Christians are persecuted the most, seventy-five percent are dominated by Islam.

Islam is a theocratic religion that is designed to dominate other religions and peoples. We in America are not as sensitive to this fact as are Christians living in those countries. Many are being persecuted, even unto death. Fundamentalist Muslims tend to interpret passages regarding jihad in the Qur’an and the Hadiths (sayings of Muhammad) as referring to timeless commands for holy war, while other Muslims might see these passages as being more self-defensive or interpreted more broadly to mean striving for God’s truth. The media has kept both aspects before us recently. (See the interview with Dr. Anees Zaka in the lead article.) Terrorists tend to have a victim mindset and believe they have to defend their land, truth, and way of life. This is part of their aggressiveness as far as their religious orientation is concerned.

Several examples will illustrate this point:

Abu Huraira: Allah’s Apostle said, “I have been ordered (by Allah) to fight the people till they say: ‘None has the right to be worshipped but Allah,’ and whoever said it then he will save his life and property…” (2:272; 24:1.483). Saying attributed to Muhammad.

Narrated Ikrima: The statement of Allah’s Apostle, “Whoever changed his Islamic religion, then kill him” (9:45; 84.2.57).

Narrated Abu Haraira: Allah’s Apostle said, “To the person who carries out jihad for His Cause and nothing compelled him to go out but the Jihad for His Cause, and belief in His Words, Allah guarantees that He will either admit him into Paradise or return him with the reward or the booty he has earned to his residence from where he went out” (9.413.28.549).

Part of the motivation within Islam comes from their belief that there can be no assurance of salvation outside of dying in holy war.

As far as Americans living stateside are concerned, most Muslims are extremely approachable. They enjoy friendships and the giving and receiving of hospitality is a positive thing for them. Sadly, most expatriate Muslims who have been in the United States for five or ten years have never been inside a Christian’s home! Since the September 11 tragedy, there has never been a better time to get to know Muslim neighbors and love them as you love yourself! We encourage our readers of Equip for Ministry to see the importance of seizing this opportunity which was intended for evil and trust God to use us as part of transforming the evil into good. Let’s use this time to learn more about Islam, but even more to pray for opportunities to reach out and dialogue with them.

Filed Under: Church Leadership, Men, Seniors, Women Tagged With: Church Leadership, Men's Ministries, Seniors' Ministries, Teachers/Disciplers, Women's Ministries

A Strategy for Evangelizing the Post Modern

September 1, 2001 by Editor

By William J. Larkin. Postmodernism is the worldview of the dawning age, the environment forming for twenty-first century civilization. It is the mind-set embodied in the young, playful postmodern M.D. content to practice medicine a limited number of hours at a “Doc in a Box” instead of building up his own practice because he wants “time” to pursue his own interests, his “play.” It is the environment we live in, when, moving at the speed of light, we can experience, at a distance, events in “real time” in a place called “cyber-space,” which is actually nowhere.

This forms a worldview which impacts how we understand and receive the gospel. Indeed, how can we communicate a gospel that is truly “good news” to the postmodern person (or any cultural being for that matter)? We must “exegete” the culture from the inside out. We must interpret the Scriptures at a metacultural level. Then, we must bring the two together in effective gospel communication. After describing the shift to postmodernism, which is occurring all around us-exegeting our culture-and understanding the good news at its most fundamental level, we will illustrate how the two may be brought together.

Exegeting the Culture: Postmodernism

What is postmodernism? Originally, this label applied to a movement in western architecture which moved away from the boxy, modernist, glass and steel functionalism of the first half of the twentieth century to an eclectic, decorative, and more humane style. Since the 1980s, however, it has come to describe a broader cultural shift away from modernism, the worldview characterizing western civilization since the eighteenth century Enlightenment. Though some see postmodernism as modernism reaching its logical extreme, a hyper-modernism, most believe “post” points to a worldview distinct from modernism. Not only is it chronologically “post,” it is “post” in the sense of critique, for it claims to supersede and replace modernism.

So fundamental and comprehensive is the shift postmodernism brings, we must keep in mind certain basic worldview categories if we are to understand what is happening.The postmodern thinker has turned away from modernist views of the nature of the universe and reality and how we relate to them, and the nature of humans, language, and text.Postmodernism is not a passing fad but the dawning age of twenty-first century western civilization. A postmodern environment is not a cultural context of an isolated intellectual elite. It is the cultural context forming around us. Postmodern types of individuals are already walking onto the stage of history. We work and play with them. They may even sit across from us at the dinner table.

Postmodern: The Dawning Age

We know that the postmodern age is the dawning age, when we observe that under the weight of history and experience the “Modernist Project” is collapsing. Themes of the modernist “grand narrative”-this worldview’s explanatory myth of origin, power and destiny-have been discredited. Hence, there is an openness to viewing reality differently.

From Closed to Open. In science for example, postmodernism has demonstrated that we do not live in a self-contained, closed universe where all change is simply a rearrangement of eternally existent phenomena. Rather, we inhabit an open universe which began with a “Big Bang” and is continually expanding to an uncertain end. Will our universe know eternally emergent evolution? Or, is the universe headed for an evitable cold, empty, starless night in which proton decay means matter’s last gasp?

From Totalizing to Deconstruction. Modernism’s reductionistic and totalizing approach to explaining reality involved the penchant for declaring one of its features the basic building block which explained everything. For example, Marx’s materialistic economics of class struggle claimed to explain all events of human history. Yet, experience and history in the twentieth century have discredited one totalizing explanation after another, because when each was given full reign in society, it created the exact opposite of its ideal. Marxism was to bring about the progressive emancipation of labor. That ideal died in the streets of Budapest in 1956, if not before, in Stalin’s purges of the thirties. Indeed, the twentieth century totalitarian regimes of the left and the right, and their attendant atrocities, give evidence that the “Modern Project” has failed to find a basis for morality and society.

From Purpose to Play. Modernism believed in the inevitability of progress, the improvement of all humanity through the advances of capitalist techno-science. A trip to Disney World and the Epcot Center lets you experience this quintessential modern ideal-science and technology meeting all your needs and wants, titillating your senses and firing your imagination.

From Metaphysics to Irony. Sobered by the use of science in the creation of weapons of mass destruction and realizing the potential of scientific advances for evil, as well as good, postmoderns reject the modern belief in the inherent goodness of knowledge. They are not convinced that the progressive emancipation of reason and freedom is humankind’s destiny. This was the German ideal, the most erudite people in the modern western world. And where did that erudition and incarnation of the “inherent goodness of knowledge” reach its climax? In the experiments of Auschwitz. No wonder the postmodern turns from a pursuit of knowledge, which confidently constructs a metaphysic, to a quizzical, if not cynical, exercise in irony.

From Christianity to Spirituality. Though the “Modernist Project” with its closed, self-contained universe and its human-centered ideals of progress and improvement actually has no room for biblical Christianity, still the Christian faith was the dominant religion of modern Europe and North America. The postmodern historical critique casts its penetrating light on modern Christianity. Here is the indictment of Jean-Fran

Filed Under: Church Leadership, Men, Seniors, Women, Youth Tagged With: Church Leadership, Men's Ministries, Seniors' Ministries, Teachers/Disciplers, Women's Ministries, Youth Ministries

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