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Church Name

Officer Training Manual

(Date)

The 2013 Church Officer Training Class Materials are presented as information only by PCA RBI.

These materials can be formatted and re-characterized to agree with the electing church’s procedures and policies.

Unless noted otherwise, all Scripture notations are from the English Standard Version (ESV).

Readings:

Helping Others Change (Lesson 2, 3, 4) by Paul David Tripp & Timothy S. Lane

The Story-Line of the Bible by Craig Bartholomew and Michael Goheen,

The Reason for God, Ch. 7 “You Can’t Take the Bible Literally” by Tim Keller, ©2008Timothy Keller, Penguin Group Inc, 375 Hudson Street, New York, New York 10014

Saved by Grace, Ch. 12 “Sanctification” by Anthony Hoekema, ©1989 William B. EerdmansPublishing Company, 225 Jefferson Ave. S.E., Grand Rapids, MI 49503

Far as the Curse is Found, Ch. 14 “The Eschaton: the Renewal of All Things” by MichaelWilliams

CPC Fold Leader Guide 2006

An Outline of PCA Church Government by James A. Meek

Parliamentary Procedure…at a glance

Church Discipline by D.J. MacNair (~19895-86)

Discipline: Grace for the Offended – Gospel Coalition Blog by Jonathan Leeman (4.19.12)

Preface to the Book of Church Order

Outline of the BCO, PCA

Doctrinal Requirements for Officers (BCO Study)

Table of Contents

Syllabus

Job Descriptions

Class Notes/Discussion Questions

Readings

Elder Materials

Deacon Materials

Book of Church Order (BCO)

Forms:

Biographical Sketch &

Statement of Commitment

Officer Training ScheduleRevised

Required Texts:• The Shepherd Leader (TSL), Timothy Z. Witmer• Westminster Confession of Faith (WCF)• On Being Presbyterian (OBP), Sean Lucas• Engaging God’s World (EGW), Cornelius Plantinga

Location: [insert location]

Goal: Prepare future church officers to lead members of (Name) Presbyterian Church with grace, humility, and excellence. We will do so by working together to better understand:

• The Purpose of Leadership: Changed Liveso Selections from Helping Others Change (Christian Counseling & Education Foundation)

• The Resources of Leadership: Reformed World and Life Viewo Overview of the Bible (Creation-Fall-Redemption)o Overview of Reformed Theology (WCF)

• The Structures of Leadership: The Local Churcho Overview of BCO & WCF (Chapters 25-31)o Fold Leadership Team Handbook and/or Deacons Handbook

Readings to be completed before classes begin:• Elders: Part I of The Shepherd Leader• Deacons: Miscellaneous articles (sent with Officer Training information letter)

Date Time Topic Readings

Part Two: The Resources of Leadership

Date Session 3: The God Who Speaks: Scripture WCF 1 Bartholomew &

Goheen, “The Story-Line of the Bible” pp. 36-42

“You Can’t Take the Bible Literally” from Keller’s Reason for God pp. 43-52

Complete study questions

Date Session 4: Human Dignity & Depravity WCF 4.2 & 6 Plantinga, EGW, pp.

28-34, 47-62) Complete study

questionsDate Session 5: The God Who Saves: Soteriology WCF 9-12

Lucas, “The Priority of Amazing Grace,” (ch.2, OBP, pp. 33-

Session 5: The God Who Saves: Soteriology(continued)

50) Complete study

questionsDate Session 6: The God Who Saves:

Sanctification WEF 13-18 “Sanctification,”

Hoekema’s Saved By Grace, pp. 53-73

Date Session 7: The God Who Reigns: Sovereignty

WCF 2-5 Lucas, “God is

King,” (ch.1, OBP, pp. 15-32)

Plantinga, EGW, pp. 19-28


Date Session 8: The God Who Saves: Covenant Theology

WCF 7-9 Lucas, “Covenant

Theology,” (ch.3, OBP, pp. 51-66)


Date Session 9: The God Who Makes AllThings New: Eschatology

WEF 17-18, 32-33 Williams, “The

Eschaton,” from Far as the Curse is Found

Plantinga, EGW, pp. 94-100


Part Three: The Structure of Leadership

Date Session 10: The Church: Introduction and Fold Teams

WCF 25-26Lucas, “What in the World is the Church?” (ch. 4, OBP, pp. 67-81)

“Fold Leader Guide”Date Session 11: The Church: Worship Lucas, “Godpel-

Driven Presbyterian Worship” (ch. 7, OBP, pp. 115-131)

Keller article, “Evangelistic Worship” pp. 91-100

WCF 21Date Session 12: The Church: Sacraments Lucas, “Sacraments”

(ch. 5, OBP, pp. 82-96)

WCF 27-29Date Session 13: The Church: Government Lucas, “Decently and

in Order” (ch. 8,

OBP, pp. 132-148) J. Meek: “An Outline

of PCA Church Government” – skim and complete”Brief Bible Study on Church Government” questions 1-7 pp. 101-113

Skim “Parliamentary Procedure…at a glance” p. 114


Date Session 14:Elders – Shepherding

Deacons – Mercy Ministry

Final exams distributed

Deacons : read Church Mercy Ministry Manual

Elders : read The Shepherd Leader: Part 2, pp. 101-190

Date Session 15:Elders – ShepherdingDeacons – Building & Grounds

Final Exams Due Deacons : read

Building & Grounds Manual

Elders : read The Shepherd Leader: Part 3 pp. 191-249; “Church Discipline;” “Discipline: Grace for the Offended”

Date Deacon candidates attend Diaconate meetingDate Elder candidates attend Session meetingDate Officer Interviews

Additional Important Dates:

Date: Officer Elections @ Annual Meeting

Date: Ordination & Installation

Date: Deacons’ Dessert & Elders’ Dinner

Job Descriptions

Position: Senior Pastor

Purpose: The Senior Pastor's calling is to be the visionary and administrative leader among the ruling elders of the church.

Nature and Scope:

A. Reporting relationship: 1. The Senior Pastor reports regularly any unusual successes, failures, or frustrations to the

Session.2. Reporting to the Senior Pastor are the Assistant Pastors, Administrative Assistant, Church3. Administrator, and Music Director (other management staff).4. He is an ex officio member of all committees.

B. Duties and responsibilities:

1. Preaching: The Senior Pastor hones his preaching skills and thoroughly studies to offer well-delivered and theologically expert sermons.

a. Sunday mornings: He preaches all Sunday mornings unless on vacation or providentially hindered. An Assistant Pastor may preach in the Senior Pastor's absence. It is the Senior Pastor's responsibility to find his substitute.

b. Sunday evenings: He assigns the evening services which he is not preaching.

c. Other occasions: He is encouraged to preach on other occasions within or outside [Church Name] which do not hinder the preaching ministry at [Church Name]. As often as possible, the Senior Pastor should request the Session's blessing on outside appointments.

2. Teaching: The Senior Pastor should be the standard bearer for excellence in teaching.

a. Christian Education: He teaches regularly in other forums besides the pulpit (e.g. Sunday school).

b. Continuing education: He is encouraged to pursue such studies that will sharpen his preaching/teaching skills.

c. Other occasions:

3. Worship: The Senior Pastor is ultimately responsible for the design and execution of all the worship services. He leads the worship staff in weekly and long-term planning of all services.

4. Pastoral Care: The Senior Pastor's primary flock is the Session and staff.

5. Prayer: In cooperation with the fold elders he solicits prayer requests and personal appointments with seven families per week.

6. Counseling: He counsels as needs arise. He is also responsible to refer those who are in desperate conditions or who are in need of long-term help. He must be careful to divide the counseling load so that it does not take away from his chief responsibility as preacher/teacher. He solicits the help of the Diaconate when those in need of outside professional counseling cannot afford it.

7. Visitation: He visits members in the hospital when possible. He visits for special needs (counseling, death, shut-in, etc.). And he visits with third time visitors at quarterly desserts held in his home.

8. Administration: He is ultimately responsible for the administration of [Church Name]. He must keep abreast of the entire physical, financial, operational, and spiritual condition of the organization through his staff and through ministry team reports from the elders.

He is responsible to assure quality performance among the staff. He solicits performance reviews from all his staff and ensures that they do the same with their subordinates. He is also responsible to provide ongoing training, encouragement, and rewards for the personal and professional growth of the staff.

9. Special Ministries: His involvement in ministries outside of [Church Name] must be focused in such a way that they do not detract from his primary calling.

10. Denominational Leadership: He is a regular attender of the General Assembly and serves in whatever way he is asked which does not detract from the ministry at [Church Name]. As pastor of the historic [Church Name] he is expected to be involved in special formal and informal efforts to aid the presbytery, denomination, and its agencies.

11. Sessional Leadership: The Senior Pastor is the visionary leader of the staff and Session. He is expected to bring such suggestions and plans to the Session that will enhance the ministry of [Church Name] and fulfill its Philosophy of Ministry. He is also responsible to encourage the gifts of the officers through personal teaching and informal nurture.

Updated:

Elder’s Job Description

A. Administration: Elders are encouraged to provide general oversight to assigned ministry areas.

1. Call the chairman of assigned committee once per month. Meet with all the chairmen at least once per quarter.

2. Attend the Session business meeting on the [insert date and time].

3. Pray regularly for committee chairmen.

B. Pastoral Care: Elders are encouraged to minister to the congregation through the Fold Teams. The size of the folds prevents the elder from intensive personal ministry. This also gives others the opportunity to practice their ministerial gifts.

1. Attend the Session prayer meeting [insert date and time].

2. Meet with Fold Teams quarterly.

3. Pray with the pastor once per quarter for seven families in your fold.

4. Visit or call those seven families within the quarter (doing so will cover your fold within a year).

5. Host a fold dinner or other event at least once per year, either as a fold/visitor luncheon or as a private dinner.

6. Attend all funerals, if practical.

7. Visit and minister to shut-ins.

Titus 1 Meaning 1 Timothy 3 1 Timothy 3 1 Timothy 3

Elders Overseers Deacons

blameless not to be called to account (particularly with respect to the points to be mentioned in

cf. above reproach(v. 2)

blameless, (v. 10)

one wife’s husban

faithful in the marriage relationship

one wife’s husband (v. 2)

one wife’s husband (v. 12)having

believing children (who are) not open to the charge of dissolute behavior nor unsubmissive

having children who share the Christian faith of their fathers and who adorn that faith with a godly conduct.

cf. managing well his own household, with true dignity keeping his children in subjection,

cf. managing well his children and his household (v.12)

Overseers

for the overseer as God’s steward must be blameless, (This has already been ex- plained.)

(explanation of “not self- pleasing”) not self-indulgent to the point of showing arrogance to others (cf. 2 Timothy 3:2 and 2 Peter 2:10)

contrast and cf. “self-loving” (v. 2)

not hot-tempered

not given to outbursts of wrath

cf. not given to blows, not contentious (v. 3)not (one

who lingers) beside (his) wine

not a drunkard not (one who lingers) beside (his) wine (v. 3)

cf. not addicted to much wine (v. 8)

not given to blows

not eager to use his fists, not bellicose, no spitfire

not given to blows(v. 3)not greedy

of shameful profit

no embezzler, pilferer (cf. Titus 1:11; also cf. 1 Peter 5:2 adverb)

cf. not fond of money (v. 3)

not greedy of shameful profit (v. 8)

but hospitable “loving strangers”; here, especially; ready to befriend and to lodge destitute, traveling, or persecuted believers (cf. 1 Peter 4:9) Opens home & heart

hospitable (v. 2)

Titus 1 Meaning 1 Timothy 3 1 Timothy 3 1 Timothy 3

Elders Overseers Deacons

loving the good

loving goodness, virtuous, ready to do what is beneficial to others

contrast and cf. “unloving toward the good” (v. 3)self-

controlled or sensible

of sound mind, discreet, sane(cf. Titus 2:2, 5)

self-controlled (v.2)fair performing one’s duty

toward manpious (or “holy”)

performing one’s duty towardGod (cf. 1 Timothy 2:8)

contrast and cf. “impious” or “unholy” master of

himselfpossessing the moral strength to curb or master one’s sinful drives and impulses (cf.Genesis 39:7-9; 50:15-

contrast and cf. “unrestrained” (v.3)holding on to

the trustworthy word which is in line with the doctrine

clinging to and applying himself to the sacred tradition which is in harmony with the sound doctrine, that is, with the doctrine which, in turn, is based

cf. keeping hold of the mystery of our faith with a pure conscience (v. 9)in order that

he may be able both to encourage (others) by means of his sound teaching and to refute those who contradict it

to the end that every overseer may be able by means of his sound teaching to incline will and heart to the joyful service of God, and to expose the errors of those who rebel; that is, to withstand these opponents, if at all possible bringing them to an acknowledgment of their error and to repentance; at least, convincing believers that these adversaries are wrong. Not all the overseers or elders areactually called upon to

qualified to teach(v. 2)

Head Usher/Team Leader Checklist**(as applies to the church building structure)

Before the Service Arrive at least 20 minutes prior to beginning of service Make sure sanctuary lights are on the proper setting Turn on balcony and stairwell lights Remove piano cover (if necessary). It should be stored behind the pulpit area to the side of the

platform Place Silver on Communion Table (unless it is Communion Service) (See PEW AND SILVER

ARRANGMENT SHEET) Check pew racks (See PEW AND SILVER ARRANGMENT SHEET) Rope off back three rows using red ropes in the bottom left-hand drawer of the usher’s cabinet) Fill Baptismal Font with WARM water (if service contains a baptism). There is a sink in the area

behind the pulpit Fill the pastor’s water glasses with cold water Locate worship bulletins, children’s bulletins, welcome folders and any other materials to be

handed out for the service WARMLY greet members, visitors and guests and assist in seating, if necessary

During the Service Shut doors to sanctuary approx. xx minutes prior to scheduled beginning of the service Seat late arrivals only during appropriate times as indicated in the Order of Worship schedule Take offering and count attendance (see OFFERING AND ATTENDANCE SHEET) Keep at least one usher in the Narthex throughout the service (except during offering) to handle

individual situations as they arise

After the Service Put Silver pieces back into their blue sacks (after 11:00 and 6:00 services only) Gather attendance sheets from the Fellowship Pads (after 6:00 only). Make sure to check choir

loft, balcony, cry room and bride’s room. Restock any pads running low on attendance sheets (extras in the usher’s cabinet)

After attendance sheets have been gathered, place them in the clear, plastic tray on the wall of the coat room just off the Narthex (NOT IN DROP BOX)

Clean up pews and aisles of trash, discarded bulletins, etc. Bulletins should be placed in the recycling bins

Straighten the pew racks after EVERY service (PEW AND SILVER ARRANGEMENT SHEET) Put materials back in usher’s cabinet and tidy up Narthex area Put piano cover back on piano after 6:00 service Secure the building. Make sure all doors are locked, even if there is a function in the fellowship

hall. Turn off all lights, UPSTAIRS AND DOWSTAIRS. If people are still in the building, tell the person in charge to turn off the lights and make sure the doors are tightly shut before leaving

Offering and Attendance

The manner of collecting and recording the offering is as follows:

4 ushers are aligned in the back of the sanctuary (two in the center and one on each side) with one offering plate each

The pastor will announce “….. as the ushers come forward” and the ushers proceed down the aisle holding the offering plate straight out in front of them, faces up

After the Offertory Prayer, ushers collect in the transept area first. The ushers in the center aisle crosses over and goes to the far side, with the ushers on the outside aisles going around the corner

Proceed, row by row, from the back to the front of the transept and then from the front to the back of the main section of the church

While collecting the offering, make a count of the attendance (see below) After collecting offering on the main floor, two ushers should collect offering in the balcony and

Bride’s Room, and conduct a count Two ushers take the plates, an offering form and a blue bank bag to the library to account for the

offering One usher should count the number of children and volunteers in the nurseries and check for an

offering in the choir room (kept in a blue bag near the front of the room) Cash is separated into 1’s, 5’s, 10’s, 20’s 50’s and 100’s, and each is counted and recorded on the

Offering Form. Change is counted together and recorded Checks should be separated into a pile (face down) and counted. NOTE: DO NOT COUNT DOLLAR

AMOUNTS OF CHECKS Envelopes that indicate designated giving are left in the envelopes and the number of envelopes is

counted. Envelopes containing NON-DESIGNATED giving are emptied and treated like other non-designated cash or checks

Total attendance is recorded After counts have been verified by head usher and one other usher, put all collected the blue bank bag

and place in drop box in the narthex. Make sure two ushers/deacons have signed the offering sheet The attendance sheet should also be place in the bag

Attendance Figures for Services:

Include all in pulpit area (pastors, choir, organist, etc.) at [insert times] services ONLY All services – Usher Team, Sanctuary Worshippers, Balcony Worshippers, Cry Room Worshippers,

Bride’s Room Worshippers, Narthex Worshippers, Nursery children and volunteers

Offering Form

DATE:

SERVICE: (Circle One) [insert service times]

ATTENDANCE: CURRENCY: (Include Envelopes)

(Please don’t leave this blank!)

Number Denomination $ Amount

Change

Ones

Fives

Tens

Twenties

Fifties

Checks

Envelopes

SIGNATURE (2 Deacons/Ushers)

After counting, rubber band money and checks. Please put initials by any corrections. Using a pen, sign above and place in the money bag.

Situational Ushering

SITUATION Attendee requests seat cushionRESPONSE Seat cushions are located on the shelves in the Coat closet off of the Narthex

SITUATION FIRE or other emergencyRESPONSE Implement the [Church Name] Evacuation Plan*

SITUATION Noisy children in the sanctuary or balconyRESPONSE Encourage them to sit in Bride’s Room. The cry room downstairs is primarily for

nursing mothers

SITUATION Medical Emergency (heart attack, fall, etc.)RESPONSE Pray. Call 911 (Phone in Narthex, press a phone line to get out). DO NOT move an

injured person. Request medical attention from a trained professional who may be inattendance

SITUATION Family member wants to videotape or photograph all or part of a worship serviceRESPONSE We do not allow cameras (flash or otherwise) in the sanctuary during worship

SITUATION Person walks in off the street for financial assistance during church serviceRESPONSE Direct them to the HEAD DEACON or a deacon on the Mercy Ministry Team. DO

NOT give money to ANYONE

SITUATION Person walks in off the street asking for prayer/help during church serviceRESPONSE Ask them to wait until the service is over and find an elder, deacon or pastor to meet

with them. DO NOT meet with any stranger while alone in the Narthex or other partof the church

* The updated evacuation plan, based on changes in the building, will be distributed in class.

[Church Name] Evacuation Plan

The updated evacuation pan, based on changes in the building, will be distributed in class.

Storage

Restroom

Main Level

[Church Name] Evacuation

Route

Men

Fellowship Hall

Storage Kitchen

Kitchen

SanctuarySeating

Media

Balcony

Women

Mare Room

Elevator

To Balcony

Church OfficesNarthex

Sanctuary

Family Room& Library

Note: Floor Plan should be used for church using this information. This is an example only.

15

Lower Level

[Church Name] Evacuation

Route

18Infant

Nursery

17ToddlerNursery

Men

Women

16SchoolOffice

13 1

9

11Heartland &Choir Room 12

14ChildrenʼsWorship

10

7

Utility

5

8Nursing Motherʼs

Room

3 Utility

6 Utility2

4

Class Notes /Discussion Questions

What is a Deacon? Elder?Session 1

[insert date]

Text: Deacons – Articles received in email (“Biblical Qualifications and Responsibilities of Deacons” & “What Makes Good Diaconal Ministry?” – under Deacon Materials)

Elder – The Shepherd Leader: Part 1 (pp. 9-105)

The Heart is the Target Session 2

[insert date]

Text: Selected chapters from Helping Others Change (HOC) (p. 1-35)

The God Who Speaks: Scripture Session 3

[insert date]

Introduction:

We begin our study of the resources of leadership with the main resource for all Christian living: the Bible. We have discussed in previous lessons how the Bible, as God’s ‘double-edged sword’ (Hebrews 4:12), is ‘our central tool in personal growth and ministry.’ So it is critical that we, as leaders, are confident that the Bible is trustworthy.

Text*: The Westminster Confession of Faith (WCF) chapter 1;

The article “The Story-Line of the Bible” which helps us grasp that the Bible is fundamentally the drama of redemption. (pp. 36-42):

An excerpt from Tim Keller’s book, The Reason for God (2008) in which he addresses a common criticism of the Bible in our age. (pp.43-52)

*As you read, please pay attention to the Scripture references mentioned in the questions below as they will direct you to key passages that reinforce the lesson.

Learning Objectives: 1. Increase confidence in trustworthiness of Scripture2. Understand the importance of the inspiration of Scripture

Reflection:

In You Can’t Take the Bible Literally, Dr. Tim Keller introduces the topic of the Bible by relating his own experience in college with biblical criticism and deep skepticism about its trustworthiness. Take a moment to reflect on your own history with the Bible. What has been the process by which God has led you to treasure the Bible as His holy Word?

Questions:

1. In WCF 1.1, there is a distinction made between what theologians call general revelation (‘the works of creation and providence’ see Psalm 19:1-4; Romans 1:18-20) and special revelation (how God is pleased ‘to reveal Himself’ in Scripture).

What is the difference between these two forms of revelation?

What does each teach us?

Why do we need special revelation?

2. What do we mean when we say the Bible is inspired? (WCF 1.2. See 2 Timothy 3:16)

What reasons does the WCF give to support the Bible’s claims about its divine authorship? (see WCF 1.5)

The last and most persuasive reason given by the WCF is ‘the inward work of the Holy Spirit bearing witness by and with the Word in our hearts.’ Why is this not a cop-out by appealing to our experience? (See 1 Corinthians 2:10-12).

3. Review Keller’s arguments for the historical accuracy of the gospels (pp.101-108).

Which of these arguments do you find most compelling?

Compare Keller’s analogy of ‘diving into the deep end of the pool’ (p.113) with WCF 1.9. How might you use this principle of interpretation in your own life? How might you use it to help a friend or family member (or church member) increase their confidence in the trustworthiness of Scripture?

4. What impressions do you have of ‘The Story-Line of the Bible’? Why is it so critical that we remember that the Bible is fundamentally a story?

Human Dignity and DepravitySession 4

[insert date]

Introduction:

There are many explanations of human condition in the world today. The biblical explanation can be summed up in two words: ‘dignity and depravity’ or ‘beauty and brokenness’ or ‘glory and garbage.’ To use Francis Schaeffer’s analogy, every human being is a ‘ruined castle,’ created in God’s image but ruined by sin. This lesson introduces us to this biblical picture of humanity.

Text: WCF 4.2 & 6

Plantinga (pp. 28-34, 47-62)

Learning Objectives: 1. Appreciate the significance of being made in God’s image.2. Apply the four-fold effects of the Fall to ministry.

Reflection:

The Russian poet and novelist Fyodr Dostoesky once wrote in his diary that the dividing line between good and evil is not between nations and parties but through every human heart. What do you think he meant by that?

Questions:

1. What does it mean for humans to be made in God’s image (Gen. 1:27-28)?

2. Consider the effects of sin on human beings by reading Genesis 3.

What do we see happening in Genesis 3 that shows us the effects of sin on our relationship with God?

Our relationship with one another?

Our self-understanding?

What do we learn from Genesis 3 about the nature of “original sin”? (See WCF 4.3)

Are people still made in God’s image after the Fall? What biblical passages would you use to support your answer?

3. Define, in your own words, the doctrine of “total depravity.” (See WCF 4.2 & Lucas p.37)

What are the implications for God’s redemption if our sin runs this pervasively through our lives? (See Lucas pp.25-26).

The God Who Saves: SoteriologySession 5

[insert date]

Introduction:

The biblical story in Genesis 1-3 teaches us about the human condition, the beauty and brokenness of our lives, the ‘ruined castles’ we have become as a result of Adam’s first sin. The effects were devastating, breaching our relationship with God and each other. However, there were signs of God’s redemptive plan even there in the Garden. In Genesis 3:8-9, God is on the move, seeking them out, and asking them questions. In 3:15, God promises a Redeemer will come from the line of the woman who will reverse the curse of sin. And in 3:21, God clothes the guilty pair with animal skins, a symbolic gesture of covering as well as the first shedding of blood as a provision for human need. This week, we explore more closely how God’s Promised Redeemer, Jesus, accomplishes the healing foreshadowed in the Garden and secured on the Cross.

Text: WCF 9-12;

Lucas, “The Prioriy of Amazing Grace” (Ch. 2)

Learning Objectives: 1. Develop a robust “practical Calvinism.”2. Increase our awe at the amazing grace of God.

Reflection:

Most people associate Calvinism with a particular view of how people are saved (ie. predestination). When you tell people you are a Calvinist, how do they respond, particularly to your conviction about doctrines such as predestination, sovereignty, free will, etc.?

Questions:

Read Dr. Lucas’ explanation of how TULIP developed as a summary of Calvinistic soteriology. What new insights does this historical background give you into this acronym?

1. Fill in the letters below with the appropriate phrase and identify a biblical passage that teaches this truth. (For assistance, see proof texts in the WCF). Be prepared to discuss each phrase in class.

Doctrine Key Biblical Passage

T

U

L

I

P

“Define ‘common grace’ and give some biblical examples (see Genesis 20:6; Luke 6:33; Matt. 5:44,45). How does this common grace inform our relationships with unbelievers, our willingness to work with them and support them?

3. Which comes first in salvation: regeneration or faith? Explain your answer using the WCF chapter 10.

4. According to WCF chapter 11.1, why is justification more than Jesus paying for our sins on the cross?

5. Read WCF 12 on adoption and then this statement by a young woman who discovered this doctrine for the first time:

“The study of adoption has clarified the confusion I once felt. Adoption is a legal procedure which secures a child’s identity in a new family...God didn’t choose to be our foster parent. We don’t get

kicked out of the family because of our behavior. We don’t have to worry day to day whether or not we are good enough to be part of the family... Jesus signed the adoption papers, so to speak, with his blood.”

6. Can you relate to this woman’s reflections?

How?

How might adoption be a powerful tool for shepherding others’ hearts?

The God Who Saves: Sanctification Session 6

[insert date]

Text: WCF 13-18

Hoekema’s “Sanctification” (pp. 53-73)

The God Who Reigns: SovereigntySession 7

[insert date]

Introduction:

The doctrine of God’s sovereignty is a hallmark of Reformed theology. But far from being merely fodder for theological arguments, this aspect of God’s character is ‘an exceedingly pleasant, bright and sweet doctrine’ bursting with implications for the daily Christian life. The goal of this lesson is to both better understand what the Bible teaches about God’s sovereignty and what difference it makes in our lives and in the lives of those we serve.

Texts: WCF 2-5

Lucas, “God is King” (Ch. 1)

Plantinga, Engaging God’s World (pp. 19-28)

Key Scripture: Ephesians 1:11-12, 3:10-11, Isaiah 46:10, Genesis 50:20, Acts 2:23

Learning Objectives: 1. Skillfully apply the doctrine of God’s sovereignty to the difficulties of life.

Reflection:

Was there ever a time when you struggled with the belief that God is sovereign (ie. thatGod is king)? What was the turning point in seeing this doctrine as a ‘delightful conviction?’

Questions:

1. In your own words, what are ‘God’s decrees,’ as described in WCF chapter 3?

Using the following biblical passages, list some characteristics of these decrees. (Ephesians 1:11, 3:11; Isaiah 46:10)

Why does WCF 3.2 insist that God doesn’t decree events based on His prior knowledge of the future? In other words, why does it matter if God foreordains based on His foreknowledge or foreknows based on His foreordination? (See Lucas p. 22)

2. Define God’s providence. (See WCF 5)

Suppose someone tells you that they feel like God is distant. How might the affirmation of God’s providence comfort them in the midst of pain and struggle?

What sorts of things are helpful to say about God’s providence in these situations—and what comments might be unhelpful, even harmful? (See Lucas pp.23-25)

3. How does the following statement by Plantinga help you better understand what the Confession means when it says God created to manifest His glory (4.1)? ‘Given God’s interior life that overflows with regard for others, we might say creation is an act that was fitting for God. It was so much like God to create, to imagine possible worlds and then actualize one of them.’ (Plantinga, p.23).

4. Dr. Lucas writes that ‘God’s kingly authority establishes human existence and, hence, human choice.’ Using Genesis 50:20 and Acts 2:23, explain what the WCF (e.g. 3.1) means when it claims that the sovereign God is not the ‘author of sin’ nor violator of the human will.

How does WCF 5.1-3 help explain the tension between God’s sovereignty and human responsibility?

5. How would you respond to the friendly challenge by a friend that Calvinists cannot share the gospel effectively with their neighbors because no one can know whom God has chosen? (See Lucas p. 29)

The God Who Saves: Covenant Theology Session 8

[insert date]

Introduction:

“There has always been only one way of salvation – faith in Jesus, God’s Redeemer. The difference is that the Old Testament believers looked forward to the Redeemer, relying on God’s promise, seeing it dimly and from afar (Heb. 11:13-16); we look back to Jesus Christ, the one revealed as fulfilling God’s promises about his chosen Redeemer (Heb. 12:1-2)” (Lucas 62).

Text: WCF 7-9Lucas, “Covenant Theology” (Ch. 3)

Learning Objectives: 1. Distinguish between Covenant Theology and other interpretive grids.2. Understand why we would call the Bible a “story.”

Questions:

1. In one sentence, define what the Bible means by ‘covenant.’

What are the basic elements of this covenant promise in the Old Testament? (p. 55; see Genesis 12:1-3)

What does the WCF mean by the ‘covenant of works’? (WCF 7.2, Lucas p. 54)

2. Compare and contrast covenant theology and dispensational theology (see Lucas pp. 58-59).

How does Covenant Theology affect the way we read the Bible?

3. Read WCF 7.5. What do you think about the claim that the promise, which God’s covenant makes, is his promise of Jesus Christ extended to his people? How does that help us understand that salvation was the same in the Old Testament as it is in the New Testament?

The God Who Makes All Things New: Eschatology Session 9

[insert date]

Introduction:

Last week, we discussed the various components of the Covenant Promise that function as unanswered questions raised by the Old Testament: (1) How will God’s people inherit the land Abraham was promised? (2) How will they become a great people once again? (3) How will God be present with a sinful people? In Jesus, all three questions are not only answered—but all expectations are exceeded. Jesus brings God’s presence closer than anyone imagined. Not only that but He gathers for Himself a people beyond ethnic Israel and from every tribe, nation, and ethnicity (see Acts 2:5-1; Ephesians 2:11-22; Revelation 5:9). But what about the land promises? How do those find their completion in the work of the Covenant Mediator, the Second Adam, Jesus our Redeemer?

Texts: WCF 17, 18, 32, 33

Williams, “The Eschaton” from Far As the Curse is Found (pp. 74-90)

Plantinga Engaging God’s World (pp. 94-100)

Learning Objectives:

To find hope for ourselves and for the people we shepherd, lead, and serve by embracing a biblical view of the future—more specifically, through this lesson we will:

1. Gain a fuller vision of what Jesus accomplished on the cross—the restoration of all things;

2. Understand the relevance of Revelation 21:1-5 to the biblical story;

3. Distinguish between escapist eschatology and restoration eschatology (“the study of last things”

4. Apply the implications of this view of the future for the Christian life in the present—especially for those struggling at work, or with personal pain, or even grief over death.

Reflection:

Is there one thought that has given you a fuller vision of what Jesus accomplished on the cross—the restoration of all things?

Do these things better explain your own experience in life? How?

How is a restorational view of the future a tool for pastoral ministry? How might you use these thoughts to be an encouragement to others?

Questions:

1. What is the difference between an escapist, annihilationalist, and restorational view of the future? (see p.272, Far As the Curse is Found)

2. Read Revelation 21:1-5. Reflect on the following (we’ll discuss these points in class):

Note how this echoes Abrahamic promise:

The descent of heaven to earth rather than the other way around;

The meaning of the word “new” in verses 1 and 2 (see p.288, Far As)

3. Read Romans 8:18-25. Consider what this passage teaches us about the relationship between God’s redemption of us and His restoration of His world? (See p. 275, Far As)

4. Is this idea of restorational eschatology new to you? How do Christians sometimes shortchange this idea?

5. How can church leaders encourage our people to live here and now in light of the cosmic scope of Christ’s redemption? What are the implications for how you view the various facets of human culture (politics, work, art, play, the environment, etc.)?

The Church: An Introduction Session 10

[insert date]

Introduction:

John Calvin once said that no one can have God as His Father without having the Church as his mother. By that, Calvin reminded us that the Church is vital to our spiritual health. In this lesson, we will discuss why.

Texts: WCF 25 & 26

Lucas, “What in the World is Church?” (Ch. 4)

“Fold Leader Guide”

Learning Objectives: 1. Consider the objections in our modern day to a high view of church1. Distinguish between the visible and the invisible church2. Articulate the importance of the church in the life of the believer.

Questions:

1. In Matthew 16:18, Jesus declares “on this rock, I will build my church.” This is the first use of the Greek word “ekklesia,” which means “assembly.” But Jesus obviously meant more than a mere gathering of people. So then, what did Jesus mean by this statement?

2. What do you think is meant by the WCF’s statement that outside of the church “there is no ordinary possibility of salvation?” (WCF 25.2) Does this suggest a higher view of the church than exists today among Christians in general?

3. What’s the difference between the “visible” and “invisible” church? (WCF 25.1-2 and 25.5) How is this a helpful distinction as we think about the church today? (see discussion in Lucas pp.75-77)

4. What is the biblical rationale for including children as members of the visible church? (see Lucas pp.78-79) How does this help us understand the purpose of baptism?

5. Read Acts 2:42 where we are given a description of the early church. What did this first century community of believers commit themselves to?

6. Read Acts 20:28 and Ephesians 5:22-33. How should these verses shape our view of the church and our attitude in serving in the church?

The Church: Worship Session 11

[insert date]

Introduction:

As we now turn to the structures of leadership, we consider the way in which God has ordered His people as the church. One of the fundamental callings of the church is to worship God. If only it were that simple! In this lesson, we will study what the Bible teaches us about worship and how we fulfill this high calling.

Texts: WCF 21

Lucas, “Gospel-Driven Presbyterian Worship” (Ch. 7)

Keller, “Evangelistic Worship” (pp. 91-100)

Copy of [Church Name] Sunday bulletin

Learning Objectives: 1. Be able to discuss these key theological concepts: the regulative principle of worship and the elements and circumstances of worship;2. Articulate how [Church Name]’s worship is a re-presentation of the gospel;3. Appreciate the evangelistic nature of the church’s worship in the midst of a

watching world.

Reflection:

When you hear the word ‘worship’ what do you think about? What are the various styles of worship you’ve experienced in your life?

Questions:

1. Unfortunately, as Dr. Lucas indicates at the start of his chapter, worship wars are commonplace in the church today.

Why do you think worship style is such a volatile issue among Christians?

In Dr. Tim Keller’s analysis of the current worship wars, he asks two provocative questions of the contemporary advocates and the traditional advocates: “Whose culture do we plug into?” and “Whose history do we adopt?” How do these questions reveal the overly simplistic nature of this debate over worship styles?

2. Referring to Isaiah 2:2-4 and 1 Peter 2:9, explain what Keller means by “doxological evangelism.”

How is this different than a “seeker service?”

How can we insure that the same worship experience edifies believers and educates unbelievers?

3. Read Leviticus 10:1-3 about Nadab and Abidu, a passage often cited by those who argue for the regulative principle of worship as a guide for the church’s worship.

Referring to this passage and WCF 21.1, give a brief definition of this principle (see Lucas p.117-118)

What are the strengths of this principle? What are its limitations? (see Lucas p. 127, Keller, p. 3 and footnote 12; also WCF 1.7)

4. Theologians distinguish between the “elements” of worship and “circumstances” of worship (see Lucas p. 119-121). Explain the difference.

*Practical Exercise on next page

Practical Exercise: Worship at [Church Name] (Please bring a copy of the church order of service with you)

[Church Name] Worship as engagement with God

1. Gospel-driven: Tim Keller: “You are more sinful and flawed than you ever dared believe yet you are more accepted and loved than you ever dared hope at the same time because Jesus Christ lived and died in your place.”

2. Participatory/dialogical

3. Style: High/Middle

Call to WorshipFunction: To exhort God’s people to turn their focus, hearts, minds, actions to revering God(Christ-Centered Worship, 159)—when we are using Scripture as our call to worship, we are actually being called by God.This is a reminder that it is God who initiates towards us in relationship and in worship—we don’t approach him until he approaches us first (Psalm 100 demonstrate these principles).

Hymn of AdorationThe Call to worship invites us into worship and invites us to respond - the Hymn of Adoration is this response to God’s call

InvocationThe purpose of the invocation is asking God to be with us - acknowledging that we need his presence and help in worship.

Confession of SinThe Confession of sin follows the invocation and comes early in the worship service because weacknowledge things:

i. God does not dwell in the presence of sin,ii. We have hurt / committed wrongs against our relationship with him,iii. We confess having confidence that he invites us to and confidence of the grace that is afforded to

us through Christ.We confess because God’s kindness leads us to repentance (Rom 2:4)—“we repent because we areforgiven, not to gain forgiveness. In our confession we experience God’s love because we confront our sin with the greatness of mercy that is already ours through faith in Christ” (X-Centered Worship, 183).

Assurance of PardonWe already noted that we confess our sins because we are forgiven, that we approach God because weknow his grace, the Assurance of Pardon confirms this.The Assurance of Pardon is not the pastor / preacher indicating that they themselves are granting theforgiveness or absolution but instead that they are speaking / communicating that God is the granter of

this pardon.

Prayer of intercessionPrayers for our people and the world.

OffertoryGiving back to God what he has given to us—this is to support the work of the church.

Hymn of Preparation

SermonThe purpose to preaching the sermon / reading the scriptures is to communicate to God’s people, whatGod says and to apply it to their lives. The chief goal of good preaching is to say what God says.A major component is that the truths embodied in the sermon would be lived out by the people - notthat they would simply have an understanding of greater knowledge.

Hymn of Response

BenedictionNot simply a conclusion to the service but a sending the people out with purpose and mission.This is only to be done by an ordained pastor because i) It conveys’ the official endorsement of thechurch on all that proceeded and ii) carry Christ’s own blessing on his people for the work he now callsthem to do (X-Centered Worship, 252).

Style: How? Participatory: Who? Missional: Why?

5. If someone in the church asked you, “Why do I need to come to church to worship God?” how would you respond in light of this lesson?

Bonus: Are you surprised to learn that more and more young evangelicals are moving toward more historic forms of worship? What accounts for this shift in emphasis?

Two sacraments:Rite of initiation: Baptism --> OT CircumcisionRite of sustenance: Lord’s Supper --> Passover

Sacraments: Signs and Seals of God’s GraceSession 12

[insert date]

Introduction:

As Presbyterians, we believe the two sacraments of baptism and the Lord’s Supper are“means of grace.”

Text: Lucas, “Sacraments” (Ch.5)WCF 27-29

Learning Objectives: 1. Grasp the importance of the Sacraments in the Christian life.

Questions:

1. Think about your religious upbringing prior to encountering Presbyterianism. As you consider Presbyterian beliefs about the sacraments, how does your prior religious life cause you to react to this chapter?

2. Reflect on how this chapter described the way in which sacraments sign, seal and mark. Are these helpful descriptions of what sacraments do? What are some other pictures or analogies for speaking about what sacraments do?

3. How does the “household logic” of the Bible, in both the Old and New Testaments, provide a strong rationale for household (hence, infant) baptism?

4. What do Presbyterians believe happens in the Lord’s Supper? How do we feed spiritually upon Christ and all his benefits?

5. What are some similarities and differences between baptism and the Lord’s Supper? How does seeing baptism as initiation and the Supper as confirmation clarify some of the differences in relation to our children?

Questions from Lucas, 95-96

Shepherding & Mercy Ministry Session 14

[insert date]

Text: Deacons – [Church Name] Mercy Ministry Manual

Elders – The Shepherd Leader: Part 2 (pp. 101-190)

Final exams distributed. Due back to [insert name] on [insert date].

Shepherding & Building and Grounds Session 15

[insert date]

Text: Deacons – [Church Name] Building and Grounds Manual

Elders – The Shepherd Leader: Part 3 (pp. 191-249)

“Church Discipline” Lecture Notes

“Grace for the Offended”

Readings

Elder Materials

CHURCH DISCIPLINE

I. Philosophy of Church Discipline

A. Discipline is an expression of Christ’s love for the church. It is a mark of the true church.Christ seeks for the church to mature.

B. Discipline is part of the discipling process, i.e., ministering the Word to people for their good. Its part of good shepherding. It is a positive, though often painful, thing.

C. Discipline is practiced in the face of people’s opposition; we must persuade people to do their job nevertheless. (See the cases of the sin in the Corinthian church, the idleness within the Thessalonians church, the Judaizers of the Galatian church, etc.) People’s natural inclination is to resist discipline, though it is for their good.

D. Discipline is always ministerial, not magisterial. We aren’t imposing our authority; we are administering Christ’s authority.

E. Discipline is always declarative; it declares, does not determine, what Christ has said.

F. Discipline is always spiritual and moral. It doesn’t use coercion or the sword. It may use the civil authorities only in exceptional cases.

BCO 27-3. The exercise of discipline is highly important and necessary. In its proper usage discipline maintains:

a. the glory of God,b. the purity of His Church,c. the keeping and reclaiming of disobedient sinners. Discipline is for the purpose

of godliness (1 Timothy 4:7); therefore, it demands a self-examination under Scripture.

Its ends, so far as it involves judicial action, are the rebuke of offenses, the removal of scandal, the vindication of the honor of Christ, the promotion of the purity and general edification of the church, and the spiritual good of offenders themselves.

II. Biblical Basis for Church Discipline

A. Matthew 16:19 – the first and key remarks made by Jesus about discipline. Its context is how Christ will build his church: it is built upon Peter and his confession, as he uses the “keys of the kingdom of heaven.” What are these keys?

1. Matthew 18:15ff – a clear case of discipline. Jesus now gives us an explanation of what“binding” and “loosing” are all about: dealing with a brother in sin. What are binding and loosing?

2. John 20:22-23 – the Johannine reiteration of Jesus’ remarks in Matthew 18. Binding and loosing are equivalent to “retaining” and “forgiving.” We have the right to declare to men before the Judgment Day the judgment day outcome—because of what Christ has said. All the time we welcome people into the kingdom; why do we not also declare that a man’s sins will be retained? We must say, “If you persist in your sin you’ll never enter the kingdom of heaven,” and accordingly remove such a one fromthe fellowship of believers. (In this light is seen the significance of Mt. 18:20) Remember, this doesn’t mean infallibility.

So the meaning of the keys is negatively, exercising discipline (“binding”) and positively, inviting men to the kingdom (“loosing”). The gospel is always double sided (2 Cor. 2:16). See Isaiah 22:22, Revelation 3:7, Matthew 23:13, Luke 11:52regarding the keys.

Note the future perfect passives in Matthew 16:19 (“shall have been”), but “shall be” is a permissible translation. Jesus is saying he will honor what we do in accordance with his revealed will. We act in accord with what he has already said. (Note also that in some passages the future perfect passive cannot be translated “shall have been.”)

The authority of the keys extends beyond the time of Peter and the apostles to the church throughout the ages.

a. Implied in Matthew 16:18 – the context is the ongoing work of the church and the ongoing opposition to the gates of hell.

b. Matthew 18:15-20 – lays down a general rule that applies to all such cases. The promise of Christ’s presence (v. 20), the encouragement to use the keys, clearly extends beyond Peter’s day.

c. 1 Corinthians 5:2ff; 5:12-13 – an example of later New Testament teaching that shows the power of the keys is to be exercised whenever necessary in the ongoing life of the church.

B. Matthew 18:15ff – what to do when an offense is personal and private (not when it is more public, as in 1 Cor. 5).

1. The one sinned against should first go to the sinning brother, to win him back to fellowship with the Father. Don’t mince words; reprove him. That’s the focused responsibility. (See Gal. 6:1 – as brothers, we’re responsible for each other.)

2. If the sinner doesn’t respond, the next step is to take one or two others along, to confirm which testimony is right and wrong. (Note – as a counselor, never promise someone that you won’t tell someone else about what he has done. Counseling and discipling go together.) These one or two others are witnessing the present confrontation, not necessarily the original offense. You produce witnesses when confronting an erring brother.

3. If there is still no repentance, you take the case to the Session (probably what is meant by “the church”), possibly communicating the decision to the whole church. You must ask God for a lot of wisdom and direction here (vv. 19-20).

4. Excommunication must follow, if the sinner does not respond even to this.

BCO 30-1. The censures which may be inflicted by church courts are admonition, suspension, excommunication and deposition. When a lower censure fails to reclaim the delinquent, it may become the duty of the court to proceed to the infliction of a higher censure.

BCO 30-2. Admonition is the formal reproof of an offender by a church court, warning him of his guilt and anger, and exhorting him to be more circumspect and watchful in the future.

BCO 30-3. Suspension, with respect to church members, is their temporary exclusion from the sealing ordinances.Suspension, with respect to church officers, is exclusion from their office and the sealing ordinances. It may be either definite or indefinite as to its duration.Definite suspension is administered when the credit of religion, the honor of Christ, and the good of the delinquent demand it, even though he may have given satisfaction to the court.Indefinite suspension is the exclusion of an offender from sealing ordinances, or from his office, until he exhibits signs of repentance, or until by his conduct, the necessity of the highest censure be made manifest.

BCO 30-4. Excommunication is the excision of an offender from the communion of the Church. This censure is to be inflicted only on account of gross crime or heresy and when the offender shows himself incorrigible and contumacious. The design of this censure is to operate on the offender as a means of reclaiming him, to deliver the Church from the scandal of his offense, and to inspire all with fear by the example of his discipline.

III. Encouragements to Discipline

A. The explicit command of Christ in Matthew 18. He asks of us only what is good for us and glorifying to him. This enables us not to fear the opinions of men.

B. That discipline is meaningful and effective, Matthew 16:19. Whatever we do in obedience to God is confirmed in heaven. A specific case shows the effectiveness of discipline (1 Cor. 5:5; 2 Cor. 2:6), even in this worst case of incest.

C. The promise of Christ’s presence, Matthew 18:19-20. He answers our prayers and leads us in the activity of discipline. See 1 Corinthians 5:4 as an application of this truth by Paul.

IV. The Concerns of Discipline

A. The offender

We want to bring him to repentance and restore him or, if that’s impossible, to exclude him. Some degree of punishment will be involved. See 2 Corinthians 2:6. Old Testament examples are 2 Samuel 12:13,14 (David brought shame on God’s name); Joshua 7:20-26 (stoning was the theocratic form of excommunication); cf. 1 Timothy 5:20. The elementof repentance is stressed in 2 Thessalonians 3:14, 1 Corinthians 5.5; restoration in 2Corinthians 2:6,7. Permanent exclusion is the difficult but necessary alternative if theoffender doesn’t repent. Any and all sins for which there is no repentance are to bedisciplined—the Bible does not distinguish a certain list of sins which should bedisciplined. Even personal and private sins can, if there is no repentance, be the subject of excommunication.

B. The church

1. Discipline is to deter others in the body, 1 Timothy 5:20.

2. It removes a leaven that infects, 1 Corinthians 5:6-8. If sin is not disciplined, it will encourage others to sin.

3. It prevents God’s wrath – see Joshua 7:26, 1 Corinthians 11:30-31, Revelation 2:5, 16:22, etc.

4. It manifests obedience and leads to spiritual growth. Paul was more concerned about the church’s obedience than the particular offense, 2 Corinthians 2:9 (Christ constantly puts his church to the test), 7:8-12.

C. The vindication of Christ’s honor and glory – see Matthew 16, 1 Corinthians 5, 2 Samuel12:13-14, Acts 5:3, 9, 11-14.

V. Passages in Paul’s Epistles. Case Study.

A. 1 Corinthians 5

1. The sin in view: incest/fornication. The church has failed to act and now is urged to do so. It is arrogance not to deal with public sin (v. 2). The action to which they are urged is expulsion (vv. 2, 5, 7, 1, 12, 13) since the man has persisted unrepentantly. “Delivering one to Satan” (v. 5), cf. 1 Timothy 1:20, Colossians 1:13, 1 John 5:19. This means excommunication.

2. Other sins which should receive identical treatment are mentioned in v. 10 (and in6:10). But that it’s not an exhaustive list is clear from v. 11, “such a man.”

3. Purpose for the discipline – with reference to the man it is both negative, for the destruction of his flesh (“flesh” can mean body, but not here; sinful lusts, here immorality and pride, are rather in view. Delivering him to Satan will show him how captured he is to that sin and impress him with the horror of eternal enslavement to Satan. So in this way even Satan can accomplish the purposes of God.) and positive, that his spirit may be saved in the day of Christ.

With reference to the church it is to remove the leavening effect of sin, v. 6. Inactivity can encourage both pride (v. 2) and the practice of the sin itself by others.

4. Does Paul run counter to Jesus’ habit of fellowshipping with sinners? No, because Paul’s point is to avoid fellowship with professed believers who are immoral. Furthermore, Jesus didn’t enter into or condone the sins of those with whom He ate. Paul’s teaching is not even to eat with one who breaks the covenant, for eating is a sign of worship and fellowship. Why? So that in horizontal dealings with others we reflect the true vertical relationships of men with God. God uses peer pressure to show His own displeasure with those who sin.

B. 2 Corinthians 2:5ff – speaks of the restoration of one who has repented.

1. Evidently, some people in Corinth did not go along with the discipline activity (v. 6).We should carry through discipline even if a minority is behind us.

2. Immediate comforting and restoration is called for as soon as one repents; don’t put any more demands on him. The man should be restored to fellowship (though not necessarily to church office). Promptness in both discipline and restoration is vital.

REMOVING NAMES FROM THE CHURCH ROLL – PCA

Governing BCO Principles

46-3 The church dismissing a member retains accountability till he joins another church;

46-7 A certificate of dismissal (normally) is valid for only one year.

Governing Practical Principles

Always read the wording of the BCO itself to be sure the exact procedure is followed.

Also –

Always act in love and compassion, taking as much time as seems necessary before finalizing the removal of a name from the rolls.

Automatic Removal

• Death of a member

• Ordination of a member to the office of Teaching Elder

Routine Circumstances

• Member has moved:

- too far from church

46-1Have the member ask for a certificate of dismission

- close to a sister church

46-2Session is to notify

• member to transfer;

• other Session of his residence;

• drop name from roll if he doesn’t transfer within a year without special permission

- residence unknown for a year

46-2Drop name from roll

• Member joins another evangelical church without notification

38-4Erase name from roll

• Member stops coming but is not hostile and has not joined another church

As of 1986 – nothing in BCOSession: Probably consider this same as member moving close to a sister churchbut not joining and therefore drop name from roll.

Hostile Circumstances

• Member willfully neglects church for one year

(Possible examples and instructions:

- because he is mad at someone in the church – Session should tell him to followMatthew 5:23;

- because he feels he has been wronged by someone in the church – Session should tell him to follow Matthew 18:1-18;

- because he doesn’t feel the church can meet his needs.)

• Member has no intention of fulfilling his church vows

(Possible examples:

- he makes it known he is no longer in submission to the elders [57-5, (3), 5];

- he makes it known he no longer will support the worship and work of the church [57-5, (3) 4].)

46-5Session shall

- determine 27-5 has been used where applicable;

- as an act of discipline remove name from roll;

- record as such.

Disciplinary Circumstances

• Member, under discipline, joins another evangelical church without notification

38-4Session shall

• notify church he has joined;

• erase his name.

• Officer, under discipline, joins a heretical church without notification

38-4Session shall

• strike his name from roll;

• withdraw authority from this church to use his office.

• Member has been censured by excommunication

30-4Session shall

• strike his name from roll;

• indicate in its records the censure.

DIRECTIVES AS TO THE DEGREE OF EXPOSURE ACCOMPANYING CENSURE OR ITS REMOVAL

Note the governing directives:

“Brothers, if someone is caught in a sin, you who are spiritual should restore him gently. But watch yourself, or you also may be tempted” (Galatians 6:1).

“When any member or officer of the church shall be found guilty of an offense, the court shall proceed with all tenderness and shall deal with its offending brother in the spirit of meekness, the members considering themselves lest they also be tempted” (BCO 36-1).

I. Administering Censure

A. Admonition: 36-3

For private offenses: Censure given by one or a few of the court.

For public offenses: Censure given by entire court; public announcement is optional. B.

Definite Suspension: 36-4

Censure given in presence of court alone or open session of the court; public announcement is optional.

C. Indefinite Suspension: 36-5

Censure given in presence of court alone or open session of the court; public announcement is optional.

D. Excommunication: 36-6

Censure given in presence of court alone or open session of the court; public announcement is optional. Note: If the censure is not administered publicly, some statement and instruction must be made to the congregation.

E. Deposition: 36-7


F. Deposition plus Censure: 36-7


G. Church member fails to appear after two citations:

Suspend: 33-2; or Excommunicate: 33-3; public announcement is optional (see above). H.

Teaching Elder fails to appear after two citations:

Suspend: 34-4; public announcement is optional (see above). I.

Teaching Elder fails to appear after third citation:

Deposed, suspended, or excommunicated: 34-4; public announcement must be made.

II. Removing Censure

A. Suspension: 37-2; before court. Congregational involvement is optional.

B. Excommunication: 37-3; restored before court. Congregational involvement is optional.

Note: If the congregation is not involved, some communication must be made to them. C.

Deposition: 37-4; 34-8


D. Deposition of Ruling Elder / Deacon: 37-5

He must be re-elected before serving.

E. Deposition of Teaching Elder: 37-6; 34-8

Slowly, great caution and testing of his sincerity is prerequisite along with repentance, before restoration.

PRACTICING DISCIPLINE

Approaching a Discipline Problem

In most cases, it is a good practice to ask several key questions before doing anything. It puts the case into proper perspective.

They are:

1. What are the known facts of the case at this moment?

2. Does it appear that these are at least all the essential facts? If not, in what areas of the case do essential facts appear to be missing? Should anything immediately be done to gather this information? If anything is done, will it be perceived that the case is already in formal judicial process?

3. What is the MAJOR cause(s) for the difficulty?

4. What interpersonal relationships seem to be involved (be sure to list all possibilities)?

5. What church programs seem to be involved?

6. What could have been done to avoid this problem? Are there immediate lessons to be applied to the life of the church?

7. What must be done now:

- to honor the Name of Christ?

- to bring restoration?

- to protect the church in the future?

It is wise to work with the first six questions before trying to answer the seventh question. The logical steps are:

• take the time to write out the answers to the first six questions and be sure that the elders agree on the wording;

• consider the probable implications raised by the data gathered in answering these six questions;

• attempt to prioritize the data;

• attempt to determine from the prioritized list all the issues that do not need immediately to be addressed or that can be dealt with later;

• address only those issues that cannot be serviced later.

This procedure should make it easier to “attack” the case. It will help in two other ways as well:

1. the parameters of the case will be fairly clear from this study, which in turn will guide the work done in answering question #7;

2. everyone charged with the responsibility of answering question #7 will have an agreed upon database with which to start working.

The answer to #7 will involve the interaction of all the data so far gathered. It will take great wisdom, love, and tenderness, coupled in firm commitment to even begin to answer in many cases. It often will take the advice of an outside, objective authority to develop all the proper steps, in chronological order, necessary to answer the question.

JUDGING AND FORGIVING

Matthew 5:23-24 Judge yourself and reconcile yourself to person you have wronged.

Matthew 7: Judge yourself before you correct a fault in another.Luke 6:37-42Matthew 18:21-35 The necessity of forbearance and forgiveness in the church.Romans 14:1-15:7 Don’t judge one another about disputable matters. Allow freedom of

conscience.1 Corinthians 4:1-7 God is the judge of his ministers. Do not pass judgment on those who do

the Lord’s work.Colossians 2:16-17 Don’t judge about matters of food and drink.Ephesians 4:31-5:2 Forbearance and forgiveness are to be the hallmarks of Christ’s church.James 2:12-13James 4:11-12 Mercy rather than judgment of one another.

RESTORING THE SINNER

Galatians 6:1-5 Only the spiritual can restore. James 5:19-20 Work hard to bring people back.1 John 5:16-17 Pray for those who fall into sin. Luke 15:1-7 Go after the straying sheep.

REBUKING ERROR

Galatians 2:11-14 Paul and Peter1 Timothy 5:19-20 Rebuking elder publicly.

UNITY IN THE BODY OF CHRIST

1 Corinthians 3:1-9 Be followers of Christ not men.1 Corinthians 6:1-18 Appoint your own judges to deal with problems between Christians,

or better, be wronged!Philippians 4:2-3 Eudodia and Syntyche – be of one mind.Philippians 1:15-18 Even when men’s motives are wrong, rejoice the gospel is preached.

SERIOUS DIVISIVENESS

Romans 16:17-18 Keep away from those who cause divisions.2 Timothy 2:14 Warn those who quarrel over words.2 Timothy 2:23-26 Avoid foolish arguments. Deal gently with those who oppose you.Titus 3:9-11 Warn again and again and then have nothing to do with those who are

divisive over minor issues.3 John 9-10 Diotrephes who honors only himself will have to be dealt with.

DISCIPLINE

Hebrews 12:4-11 God’s discipline arises from love.

Matthew 13:24-30, 36-43 Be careful not to root out the children of the king when you deal with evil.

IDLENESS

1 Thessalonians 5:14 Warn the idle.1 Timothy 5:8,132 Thessalonians 3:6-15 Rebuke, warn, and bring to his senses the idle man, but treat him as a

brother not an enemy.

SERIOUS MORAL SIN

Matthew 18:15-20 The steps of discipline.1 Corinthians 5:1-13; 6:9-20 Hand over to Satan the evildoer. Do not even eat with him.2 Corinthians 2:5-11 Forgive and restore those who repent.

FALSE DOCTRINE

Galatians 1:6-9; 5:7-12 Let them be anathema.1 Timothy 1:18-20 Hymenaeus and Alexander handed over to Satan.1 Timothy 6:3-5 False teachers condemn themselves by their words.2 Timothy 2:16-18 Avoid false teachers.2 Timothy 3:1-9 A form of godliness brings itself to ruin.Titus 1:10-16 Silence false teachers.1 John 4:1-3; 2 John 7-11 Test teachers.2 Peter 2:1-22; Jude 4-16 Watch out for false prophets.Revelation 2:2,6,14-16,20-25 Discipline false teachers.

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Discipline: Grace for the Offended

Posted By Jonathan Leeman on April 19, 2012@ 10:00 PM in Articles ofInterest, Commentary, Featured, Noteworthy I 9 Comments

"I believe the process of church discipline saved my life. When my marriage unexpectedly fell apart, my church held up the gospel before my eyes through the process of church discipline. When my wife abandoned me, my elders didn't."

[1]

This is the testimony of a man whose wife committed adultery and then left him. The tale, like all stories of broken marriages, is deeply grieving. "I had been left without reason by a woman who no longer regarded the teachings of Scripture on marriage." To this day she has not returned. The marriage is over, and she has been excommunicated from the church.

Right now I don't want you to focus on the tragedy. I want you to look instead at the beauty that quietly appears in a healthy church amid such tragedies, like catching a glimpse of Jesus' face in a crowd. Focus on the community of people who loved a man and his unfaithful wife---of all things-- through church discipline.

This man, a new friend, told me that his elders did two things:

"First, they pursued my wife with a gracious, firm call to repentance. Forbearing in their timing, sensitive in their decision-making, and erring on the side of patience, they were slow to move but sure of how they would respond if she chose to remain in her sin." He knew they loved his wife deeply, precisely because they begged her to abandon the way that leads to death.

Not that church discipline is always loving. Recently, in fact, I received an email from someone else who

has been disciplined by pastors who believe their decisions are always sacrosanct. There’s a recipe for abuse.

Still, if a Day of Irrevocable Assize awaits us all, then you must agree that it is loving to wave your arms---wildly if you must---at anyone sprinting toward the cliff. It's unloving to stay silent (Prov.13:24; 27:5). Church discipline, which begins with private remonstration and reluctantly goes public with excommunication, is just such a waving of the arms: Please, stop! Bridge out!

Pursuing the Sinned-Against

Yet here’s what I also want you to see: This man’s church did more than pursue his unrepentant wife. They pursued him, the sinned-against.

He explains, "Second, they pursued me, a member in good standing who was willing to do anything to see his marriage restored, with gracious, firm, and constant reminders of the gospel." And this pursuit, he said, "led to an extraordinary subjective experience of God's grace in and through his church."

Really? You experienced God's grace as your wife was disciplined?

Take notice: "When my wife left, my pastor was there to remind me that God had not forsaken me, but, rather, had forsaken his own Son in order to join himself to me.

"When flooded with doubt, erratic emotions, and overwhelming loneliness, my elders reminded me of God's sovereign, fatherly care for me.

"When, by the work of the Holy Spirit in my life, I was able to extend grace and love to my wife despite the almost inconceivable hardness of her heart, I heard them say, 'You are walking well.'

"When it became clear that my wife was committing adultery, they reaffirmed their commitment to walk with me through the entire process."

Does that make sense? When you are sinned against, especially with sin of any significance, it can feel like the universe has lost its balance. The scales of justice are off. As you stagger and reel, you need someone to say, "Yes, the scales are off. That was unjust."

I was once involved in counseling a woman whose husband had cheated on her. An older brother advised me to assure her not only of God's love, but of God's hatred for the sin. "God hates what your husband did. He's against it. He grieves with you." Yes, sin is first Godward, but don't forget the human element. Empathize with the hurting like Jesus did (Heb. 2:17; 4:15).

And here is where church discipline comes in. It's one thing to have an empathetic counselor say, "I'm so sorry." It's another thing to have King Jesus' formally authorized representative on earth, the local church, publicly recognize the injustice as an injustice (see Matt. 18: 17). It brings Christ’s own loving, affirming face into the crowd of your supporters: "Wherever two or three are gathered, there am I with

them" (Matt. 18:20).

This is what my friend saw and felt: "Never have I had such an acute sense of God's grace to me as when I stood on the ‘other side’ of a case of church discipline. There is no greater gift that the church can give to its members who have been victimized by sin than to rightly, graciously administer church discipline in accordance with the teachings of Scripture."

Beauty in Strange Places

Can you see it? The beauty of Christ’s love in this strangest of places? Few sins reach with destructive claws so deep into a heart as adultery. It's like the sharpest of knives cutting into the tenderest of spots. Yet it’s right there in that torn spot that Jesus would have the church show up, bringing affirmation and healing. It does this, in part, by addressing the sin honestly and explaining Jesus' strident opposition to it.

A church's process of discipline says to the person who has been sinned against, "Right there in that deep, deep place where you feel most torn open, you, who are made in the image of God, have been wronged. We, his royal representatives, know an injustice has been done, and we want you to know that God sees it. Indeed, he feels it because it’s against him, too. He's with you. What's more, he would have us, his beloved children, tell you that he loves you and is for you in that deep, deep spot. Nothing can separate you from his love, not even your spouse's betrayal."

Do you see it? How the face of Christ shows up even here---in the pursuit of both the sinner and the sinned against.

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Deacon Materials

The Biblical Qualifications and Responsibilities of Deacons

By Benjamin Merkle

Who should be a deacon? What does the Bible say deacons should do?

THE TWO BIBLICAL OFFICES: ELDERS AND DEACONS

Comparing the office of deacon to the office of elder will help us answer these questions. The primary spiritual leaders of a congregation are the elders, who are also called overseers or pastors in the New Testament. Elders teach or preach the Word and shepherd the souls of those under their care (1 Timothy 5: 1 - 7 ; Hebrews 1 3 : 7). Deacons, too, have a crucial role in the life and the health of the local church, but their role is different from the elders'. The biblical role of deacons is to take care of the physical and logistical needs of the church so that the elders can concentrate on their primary calling.

This distinction is based on the pattern found in Acts 6:1-6. The apostles were devoted "to prayer and to the ministry of the word" (v. 4). Since this was their primary calling, seven men were chosen to handle more practical matters in order to allow the apostles the freedom to continue with their work.

This division of labor is similar to what we see with the offices of elder and deacon. Like the apostles, the elders' primary role is one of preaching the Word of God. Like the seven, deacons serve the congregation in whatever practical needs may arise.

THE QUALIFICATIONS OF DEACONS

The only passage that mentions the qualifications for deacons is 1 Timothy 3:8-13. In this passage, Paul gives an official but not exhaustive list of the requirements for deacons.

The similarities of the qualifications for deacons and elders/overseers in 1 Timothy 3 are striking. Like the qualifications for elders, a deacon must not be an addict (v. 3,), not greedy for dishonest gain (v. 3), blameless (v. 2), the husband of one wife (v. 2), and an able manager of his children and household well (vv. 4-5). Furthermore, the focus of the qualifications is the moral character of the person who is to fill the office: a deacon must be mature and above reproach. The main difference between an elder and a deacon is a difference of gifts and calling, not character.

Paul identifies nine qualifications for deacons in 1 Timothy 3 8-12:

1. Dignified (v. 8): This term normally refers to something that is honorable, respectable, esteemed, or worthy, and is closely related to "respectable," which is given as a qualification for elders (1 Tim. 3:2)

2. Not double-tongued (v. 8): Those who are double-tongued say one thing to certain people but then say something else to others, or say one thing but mean another. They are two-faced and insincere. Their words cannot be trusted, so they lack credibility.

3. Not addicted to much wine (v. 8): A man is disqualified for the office of deacon if he is addicted to wine or other strong drink. Such a person lacks self-control and is undisciplined.

4. Not greedy for dishonest gain (v. 8): If a person is a lover of money, he is not qualified to be a deacon, especially since deacons often handle financial matters for the church.

5. Sound in faith and life (v. 9): Paul also indicates that a deacon must "hold the mystery of the faith with a clear conscience." The phrase "the mystery' of the faith" is simply one way Paul speaks of the gospel. Consequently, this statement refers to the need for deacons to hold firm to the true gospel without wavering. Yet this qualification does not merely involve one's beliefs, for he must also hold these beliefs "with a clear conscience." That is, the behavior of a deacon must be consistent with his beliefs.

6. Blameless (v. 10): Paul writes that deacons must "be tested first; then let them serve as deacons if they prove themselves blameless" (v. 10). "Blameless" is a general term referring to a person's overall character. Although Paul does not specify what type of testing is to take place, at a minimum, the candidate's personal background, reputation, and theological positions should be examined. Moreover, the congregation should not only examine a potential deacon's moral, spiritual, and doctrinal maturity, but should also consider the person's track record of service in the church.

7. Godly wife (v. 11): It is debated whether verse 11 refers to a deacon's wife or to a deaconess. For the sake of this discussion, we will assume the verse is speaking about the qualifications of a deacon's wife. According to Paul, deacons' wives must "be dignified, not slanderers, but sober-minded, faithful in all things" (v. 11). Like her husband, the wife must be dignified or respectable. Secondly, she must not be a slanderer or a person who goes around spreading gossip. A deacon's wife must also be sober minded or temperate. That is, she must be able to make good judgments and must not be involved in things that might hinder such judgment. Finally, she must be "faithful in all things" (cf. Tim. ·1 0). This is a general requirement which functions similarly to the requirement for elders to be "above reproach" (I Tim.3:2) and for deacons to be "blameless" ('I Tim. 3: I 0).

8. Husband of one wife (v. 12): The best interpretation of this difficult phrase is to understand it as referring to the faithfulness of a husband toward his wife. He must be a "one-woman man." That is, there must be no other woman in his life to whom he relates in an intimate way either emotionally or physically.

9. Manage children and household well (v. 12): A deacon must be the spiritual leader of his wife and children.

In general, if a moral qualification is listed for elders but not for deacons, that qualification still applies to deacons. The same goes for those qualifications listed for deacons but not for elders. For example, a deacon should not be double-tongued (v. 8, ESV). Paul does not explicitly say this about

elders, but no doubt it applies to elders since Paul has said that elders must be "above reproach," which would include this prohibition.

Still, we should observe the differences in the qualifications, since they either signify a trait that is particularly fitting for the office holder in order to accomplish his duties, or is something that was a problem in the location to which Paul writes (in this case, Ephesus). This should be clearer as we turn to considering a deacon's responsibilities.

THE RESPONSIBILITIES OF DEACONS

Whereas the office of elder is often ignored in the modern church, the office of deacon is often misunderstood. Based on the New

Testament, the role of the deacon is mainly to be a servant. The church needs deacons to provide logistical and material support so that the elders can focus on the Word of God and prayer.

The New Testament does not provide much information concerning the role of deacons. The requirements given in 1 Tim 3:8 focus on the deacon's character and family life. There are, however, some clues as to the function of deacons when their requirements are compared with those of the elders. Although many of the qualifications are the same or very similar, there are some notable differences.

Perhaps the most noticeable distinction between elders and deacons is that deacons do not need to be "able to teach" (v2). Deacons are called to "hold" to the faith with a clear conscience, but they are not called to "teach" that faith (1Tim 3)

This suggests that the deacons do not have an official teaching role in the church.

Like elders, deacons must manage their house and children well (1 Tim.12). But when referring to deacons, Paul omits the section where he compares managing one's household to taking care of God's church (1 Tim. 3:5). The reason for this omission is most likely due to the fact that deacons are not given a ruling or leading position in the church-that function belongs to the elders.

Although Paul indicates that a person must be tested before he can hold the office of deacon (1 Tim. 3:10), the requirement that he cannot be a new convert is not included. Paul notes that if an elder is a recent convert "he may become puffed up with conceit" (1Tim. 3:6)

One implication concerning this distinction could be that those who hold the office of elder are more susceptible to pride because they possess leadership over the church. On the contrary, it is not as likely for a deacon, who is in more of a servant role, to fall into this same sin. Finally; the title "overseer" (1 Tim. 3) implies general oversight over the spiritual well-being of the congregation, whereas the title "deacon" implies one who has a service-oriented ministry.

Beyond what we can glean from these differences in qualifications, the Bible does not clearly indicate the function of deacons. Yet based on the pattern established in Acts 6 with the apostles and the Seven, it seems best to view deacons as servants who do whatever is necessary to allow, the elders to

accomplish their God-given calling of shepherding and teaching the church. Just as the apostles delegated administrative responsibilities to the Seven, so the elders are to delegate certain responsibilities to the deacons so that the elders can focus their efforts elsewhere. As a result, each local church is free to define the tasks of deacons based on their particular needs.

What are some duties that deacons might be responsible for today? They could be responsible for anything that's not related to teaching and shepherding the church. Such duties might include:

• Facilities: The deacons could be responsible for managing the church property. This would include making sure the place of worship is prepared for the worship service, cleaning up, or running the sound system.

• Benevolence: Similar to what took place in Acts 6: 1-6 with the daily distribution to the widows, the deacons may be involved in administrating funds or other assistance to the needy.

• Finances: While the elders should probably oversee the financial business of the church, it may be best left to the deacons to handle the day-to-day matters. This would include collecting and counting the offering, keeping records, and so on.

• Ushers: The deacons could be responsible for distributing bulletins, seating the congregation, or preparing the elements for communion.

• Logistics: Deacons should be available to help in variety of ways so that the elders are able to concentrate on teaching and shepherding the church.

CONCLUSION

Whereas the Bible charges elders with the tasks of teaching and leading the church, deacons' role is more service-oriented. That is, they are to care for the physical or temporal concerns of the church. By handling such matters, deacons free up the elders to focus on shepherding the spiritual needs of the congregation.

Yet even though deacons are not the congregation's spiritual leaders, their character is of utmost importance, which is why deacons should be examined and held to the biblical qualifications laid down in 1 Timothy 3.

Benjamin L. Merkle is Associate Professor of New Testament and Greek at Southeastern Baptist Theological Seminary in Wake Forest, North Carolina. He is the author of 40 Questions about Elders and Deacons (Kregel, 2008) and Why Elders? A Biblical and Practical Guide for Church Members (Kregel, 2009).

May/June 2010

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What Makes Good Diaconal Ministry?

By Jeremy Smith

Good diaconal ministry begins with good deacons.

At our church, that means we keep our eyes open for men of 1 Timothy 3 and Acts 6 qualities. Men who have experienced God's condescending and sacrificial love and who, therefore, are motivated to empathetic and even costly service. Men who have been loved much and, in response to that love, want to love others. Men who are growing in the grace and love of Jesus, and who live in a way that demonstrates that growth in their actions.

In what follows, I will outline some thoughts for diaconal organization and structure based on how we apply the biblical principles at First Presbyterian Church in Jackson, Mississippi . But keep in mind, solid structures do not ensure biblical diaconal ministry. Organization can help, but good diaconal ministry depends on the man (or men) and not the model.

KEEP THE SPIRITUAL NATURE OF THE OFFICE IN MIND

Diaconal ministry is done best when we keep the spiritual nature of the office in mind.

Deacons in most churches have roles to fill that involve them in the "business of the church"-that is, matters related to buildings, budgets, or committees. And such business is good and right and important. But the office of deacon, while it focuses on physical matters, is a spiritual calling. It's a spiritual act of service for spiritual beings, albeit through physical means. Buildings and budgets and committees have their place as part of the work, yet they are not in themselves the work. Deacons were not invented to maintain the property of the church; they were invented to serve the people who comprise the church. That will mean taking care of the property in which the church meets, but one is primary and the other is not.

In other words, there is a difference between a deacon's work fixing the boiler and the work of the average HVAC technician. Or again, there is a difference between a deacon painting the fellowship hall and a house painter, even a Christian house painter. Jesus ordained the diaconal office expressly for the purposes of serving the church's spiritual good and unity. The HVAC technician or the house painter might desire such good for his customers, but the labor is fundamentally for profit. But the deacon works as a deacon expressly for the church's spiritual good and unity.

The best diaconal ministry is one where the urgent (a misbehaving boiler) does not detract from the important (showing Christian love to those who need it), and where tasks performed do not overshadow the motivation of service. Organizationally, this can be aided by minimizing the number of committees and meetings, reducing the emphasis and time spent on the "business" aspects of their job descriptions, and stressing that diaconal ministry is not coming together to vote on something (though they may do this) but is taking food to shut-ins, helping a widow with her finances, or attending to some other need or opportunity. In places where the diaconate is organized

around tasks (perhaps we could call them "specialists" as opposed to "generalists"), anything that keeps the motivation before the task is to be commended.

DON'T DO IT ALONE

Diaconal ministry is done best when it's not done alone.

In our church, each deacon is paired up with one elder, and they share the joint privilege of serving a specific group of individuals and families within the congregation. We call these groups "Folds." Through cooperating together, the elder and the deacon both do better work. They assist one another. They keep one another accountable. And they encourage one another.

The coupling is good for the congregation, but it's also good for the officers as it reinforces a complimentary view of the two offices.

REMEMBER YOU'RE SERVING PEOPLE

Diaconal ministry is done best when it is done humanly.

Deacons should serve people as people-people with spouses and children and jobs and fears and joys and mothers-in-law and sicknesses and dreams. And no small part of serving a human being is knowing that human being.

For example, you can better serve someone during a time of special need when you've already built a relationship with them. Our deacons are encouraged to get to know the families of their Folds and to be known by them.

KEEP DIACONAL MINISTRY DIACONAL

Diaconal ministry is done best when it is specifically diaconal/-when it's oriented to physical needs.

The members of the Folds are real people, and their needs are both spiritual and physical. God designed the offices of elder and deacon to serve these different needs. There is, of course, significant overlap in the two types of need, and to serve someone physically is a spiritual act of service, as I said earlier. But in Acts 6, the apostles recognize a physical need (equal distribution of food among the widows) alongside the spiritual need (teaching and prayer). By coupling our officers-devoting one elder and deacon to a specific portion of the congregation-we mean to address both the spiritual and physical needs of the church.

The best diaconal service happens when the deacon enthusiastically embraces his God-ordained calling. A good deacon likes being a deacon, and is not biding his time in the diaconate with hopes of being "promoted" to another rank within the church. Deacons who do will be frustrated by the demands and challenges of the office, and frustrated deacons make for bad diaconal ministry.

PREPARE YOUR DEACONS TO BE DEACONS

Diaconal ministry is done best when deacons are prepared to be deacons.

God calls men to office in his church, but the church must not be passive. A church should train and test such men according to Paul's instructions in 1 Timothy 3. After all, deacons need to know the Bible and embrace its great doctrines. The quality and order of their lives should be examined. And they need to be taught what it means to be a deacon. Good deacons are one of God's gifts to his church, and robust, biblical, and systematic training helps ensure that the gift is as good as God intends.

So invest in the deacons. Disciple them. Prepare them. Teach them. And then watch as God uses them for good in the lives of his people.

Jeremy Smith was executive minister of First Presbyterian Church in Jackson, Mississippi, for whom he literally wrote the book on deacons.

May/June 2010

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Book of Church Order (BCO)

Preface to the Book of Church Order

I. The King and Head of the Church

Jesus Christ, upon whose shoulders the government rests, whose name is called Wonderful, Counselor, the Mighty God, the Everlasting Father, the Prince of Peace; of the increase of whose government and peace there shall be no end; who sits upon the throne of David, and upon His kingdom to order it and to establish it with judgment and justice from henceforth, even forever (Isaiah 9:6-7); having all power given unto Him in heaven and in earth by the Father, who raised Him from the dead and set Him at His own right hand, far above all principality and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come, and has put all things under His feet, and gave Him to be the Head over all things to the Church, which is His body, the fullness of Him that fills all in all (Ephesians 1:20-23); He, being ascended up far above all heavens, that He might fill all things, received gifts for His Church, and gave all offices necessary for the edification of His Church and the perfecting of His saints (Ephesians 4:10-13).

Jesus, the Mediator, the sole Priest, Prophet, King, Savior, and Head of the Church, contains in Himself, by way of eminency, all the offices in His Church, and has many of their names attributed to Him in the Scriptures. He is Apostle, Teacher, Pastor, Minister, Bishop and the only Lawgiver in Zion.

It belongs to His Majesty from His throne of glory to rule and teach the Church through His Word and Spirit by the ministry of men; thus mediately exercising His own authority and enforcing His own laws, unto the edification and establishment of His Kingdom.

Christ, as King, has given to His Church officers, oracles and ordinances; and especially has He ordained therein His system of doctrine, government, discipline and worship, all of which are either expressly set down in Scripture, or by good and necessary inference may be deduced therefrom; and to which things He commands that nothing be added, and that from them naught be taken away.

Since the ascension of Jesus Christ to heaven, He is present with the Church by His Word and Spirit, and the benefits of all His offices are effectually applied by the Holy Ghost.

Outline of the Book of Church Order, PCA

Part I: Form of Government

The Church ................................................................................................................... Chapters 1-5

Church Membership ...........................................................................................................Chapter 6

Church Officers ............................................................................................................. Chapters 7-9

Church Courts (and Functions) ................................................................................. Chapters 10-15

Church Orders ........................................................................................................... Chapters 16-24

Church Congregational Meetings and Property ................................................................Chapter 25

Amendments .....................................................................................................................Chapter 26

Part II: Rules of Discipline

Nature of Church Discipline .............................................................................................Chapter 27

Rules for Disciplining Non-communicant Members ........................................................Chapter 28

Parts of Church Discipline Defined ........................................................................... Chapters 29-31

Rules Governing Cases with Process

a. Use of process described ................................................................................. Chapters 32-35

b. Use of censure described ............................................... .................................. Chapters 36-37

Rules Governing Cases Without Process ...........................................................................Chapter 38

Rules Governing Review by Higher Courts ............................................................... Chapters 39-45

Rules Determining Jurisdiction ..........................................................................................Chapter 46

Part III: The Directory for the Worship of God

The Principles and Elements of Public Worship.................................................................Chapter 47

The Sanctification of the Lord’s Day .................................................................................Chapter 48

The Ordering of Public Worship ......................................................................................Chapter 49

The Public Reading of the Holy Scripture.........................................................................Chapter 50

The Singing of Psalms and Hymns....................................................................................Chapter 51

Public Prayer .....................................................................................................................Chapter 52

The Preaching of the Word ...............................................................................................Chapter 53

The Worship of God by Offerings ....................................................................................Chapter 54

Confessing the Faith ..........................................................................................................Chapter 55

The Administration of Baptism .........................................................................................Chapter 56 (The Baptism of Infants & Children)

The Admission of Persons to Sealing Ordinances ............................................................Chapter 57

The Administration of the Lord’s Supper .........................................................................Chapter 58

The Solemnization of Marriage ........................................................................................Chapter 59

The Visitation of the Sick..................................................................................................Chapter 60

The Burial of the Dead ......................................................................................................Chapter 61

Days of Fasting and Thanksgiving....................................................................................Chapter 62

Christian Life in the Home ...............................................................................................Chapter 63

Doctrinal Requirements for Officers Source: Book of Church Order (BCO)

Form of Government

Preface

1. Who is the Head of the Church?

2. Where did the Church receive its system of government?

3. Who rules the conscience?

4. What responsibility is incumbent upon the local church with respect to church membership?

5. Which documents make up the constitution of the PCA?

Chapter 1

1. Name the three kinds of church government and their main distinctions. Which kind of government is the PCA? Support our form of government from the Scriptures.

2. Name the two offices in the Presbyterian Church. Give the Scriptural basis.

Chapter 2

1. Of whom does the visible church consist? The invisible?

2. Is not the unity of the Body of Christ destroyed by denominationalism?

3. What determines if a denomination is a true branch of the Church of Jesus Christ?

Chapter 3

1. What is the purpose of the church?

2. Whose law is the church to enforce?

3. When does the exercise of church power have divine sanction?

Chapter 5

Who has the authority to organize a church?

Chapter 6

1. Who are the members of the church?

2. What is the difference between communing and non-communing members?

Chapter 8 (See 1 Timothy 3 and Titus 1)

1. Compare the office of teaching and ruling elder. Do you feel that this distinction is biblical?

2. List some of the duties of Ruling Elders.

Chapter 9 (See Acts 6)

1. Describe the office of Deacon as indicated in the BCO and support from the Scriptures.

2. What is the difference between the work of the Elders and of the Deacons?

3. If there is a disagreement between the Diaconate and Session, which body has the final word?

4. List some duties of Deacons.

Chapters 10-11

1. Name the church courts and indicate their jurisdiction.

2. What is the purpose and power of church courts?

Chapter 12

1. List some of the specific duties of the church Session?

2. What “offices” exist within the Session and who occupies them?

Chapter 13

List some of the specific duties of the Presbytery.

Chapter 14

List some of the specific duties of the General Assembly.

Chapter 15

Describe the difference between a committee and a commission.

Chapters 16-19

1. Can any man be placed over a church as Pastor without the election of that church?

2. Why is every candidate for any office to be examined?

3. Explain the difference between a candidate and a licentiate.

Chapter 25

1. What is the procedure for calling a congregational meeting?

2. Of what does a quorum exist?

3. Who moderates this meeting?

4. Who owns church property in the PCA?

4. Upon what basis can a congregation withdraw from the PCA?

Chapter 26

What is the procedure for amending the BCO or the Confession of Faith?

The Rules of Discipline

Chapter 27

What are the aims of church discipline and cite Scriptural reasons and examples?

Chapter 29

What constitutes an offense?

Chapter 30

What censures may be inflicted by church courts? Explain the difference among them.

Chapter 36

What should you do if you know a church member or a church officer to be guilty of an offense? (See Matthew 18:15-17)

Directory for the Worship Of God

Chapter 47

What is the goal (or goals) of pure worship?

Chapter 49

What is the duty of all members on the Lord’s Day?

Chapters 49-55

How we are to worship and what is to be included in our worship?

Chapters 56-63

Discuss two other occasions for worship other than at church.

Forms:

Biographical Sketch


Completion Date:

Officer Nominee Biographical Sketch

(Please type information on a separate piece of paper, using the structure shown for “I”. For responses to section II, you need not rewrite the question; simply indicate with the appropriate letter the question to which you are responding. This sketch is to be handed in by session #4 on [insert date] and will be used to construct a short biography to be distributed to the church membership shortly prior to the [insert month] election of officers. If you would prefer to fill this out electronically, please let [insert name] know by e-mailing at: [insert email address]).

I. FACTUAL INFORMATION

Name Age:

Address

Home Phone Cell Phone

Work Phone Employer

Wife’s Name

Children’s Names and Ages:

I, my wife, and my children have all been baptized. (Yes or No)

II. SHORT ANSWER

A. Briefly describe how you came to Christ.

B. Briefly describe when and how you came to [Church Name].

C. Briefly describe what [Church Name] has meant to you and your family.

D. What ministries have you been involved in at [Church Name]?

E. What ministry have you most enjoyed being a part of at [Church Name] and why?

F. What leads you to believe that God is calling you to this office?

G. What do you enjoy doing most in your “spare” time?

H. What is your wife’s vocation and what are some of her hobbies?

I. What is your occupation?

J. What about your work do you enjoy the most?

K. If elected, what do you look forward to the most about serving as an officer at [Church Name]?


Month Day Year

Article VI, Section III of the Bylaws of [Church Name] requires that the nominees, both at the beginning and the end of the Officer Training Class, “consider, if they can, before God” and agree to the following questions. “Those who cannot do so in good conscience,” the Bylaws conclude, “will be asked to withdraw.”

Elders:

Will you accept the responsibilities of elder as described in 1 Timothy 3:1-13, Titus1:5-9, and the Bylaws of [Church Name]?

Will you agree to maintain and propagate the Reformed Faith as expressed in theWestminster Standards?

Deacons:

Will you accept the responsibilities of deacon as described in 1 Timothy 3:1-13, Titus 1:5-9, and the Bylaws of [Church Name]?

I understand that the role of Deacon is to minister proactively to the physical needs of widows within my assigned fold. In addition, I agree to minister to those members needing mercy ministry within my assigned fold. (Acts 7, BCO 9-2)

Will you agree to maintain and propagate the Reformed Faith as expressed in theWestminster Standards?

Signature

The Session expects the following from all elders and deacons. Any expectations or providential hindrances you might have to any of these should be expressed in writing to the Session:

1. To read the Bible through within the next year, if you have not already done so in your Christian experience.

2. To engage in a regular program of Bible study and prayer, including family devotions.

3. To review the Westminster Confession of Faith and Catechisms at least once a year.

4. To be faithful in attendance at Sunday morning and evening services as well as a small group on another night of the week.

5. To consult the Book of Church Order in the exercise of your duties.

6. To be faithful in attendance at officers’ meetings.

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