THE LEAST PASTORED PEOPLE IN ANY CHURCH - ECCLESIOLOGY Part 7

I have long said that the least pastored person in any church is the Pastor’s wife. I suspect this may still be true but I cannot offer any supporting data for this hunch. However, what empirical data I can offer is fairly easy to confirm is that the people who are the least pastored and most neglected in any church are its singles. These maybe: (i) young adults who have left their parental home, (ii) a divorcee, (iii) a widow or widower, or (iv) an unmarried adult. Often times singles are made to feel like they are abnormal and that being married (or at least ‘paired’) is the norm they should be striving for. Most churches do not have a very good theology of singleness - but they should, because chances are they have all four categories of singles already represented in their church. What I hope to do is not merely rehash the problem, but offer some practical measures for addressing.

A BIBLICAL APPROACH TO SINGLENESS

Biblically, the goal of being a single is not to be married. Every faithful follower of Christ should not make marriage their idol. If you are single Christian and you think that your life is less than it should be because you are not married, you should repent. The biblical goal of singleness is actually the biblical goal for each person: be holy. This involves living your life to please and glorify God (Eph. 5:10; 1Pet. 1:15). It is not mean shaving your head, joining a convent, and living on a mountain-top isolated from the world (it might though if that’s what God calls you to do!). Being holy involves living as a whole person. Wholeness is literally the idea behind the word - integrity. This means living as one person no matter what or who your audience is. Do not think that being married will necessarily help you in striving towards this goal (you can verify this by asking someone who is married, “Since being married, do you sin less than you did before you were married?”).

SINGLENESS AS A NORMAL WAY TO LIVE

Biblically, many of the finest examples of godly living were single. I think of Jeremiah, Daniel, Deborah, Anna, Paul, and of course - Jesus. Each of these people were celibate, content, and profoundly fulfilled. Some, like the apostle Paul, actually saw being single as an advantage to fulfilling what God had called him to do. But he also said that his singleness was a gift from God (1Cor. 7:7) - a gift that not everyone has received. 

The brief selection of people whom I have just referred to in the above paragraph reveal that being single can be a divine calling. For some this will be a temporary calling, for others it may be for life. In either case there are challenges which singles may find more difficult to navigate than those who are married might. The first is loneliness. 

LONELINESS

Isa. 53:2 For He grew up before Him like a young plant,

and like a root out of dry ground;

He had no form or majesty that we should look at Him,

and no beauty that we should desire Him.

Isa. 53:3 He was despised and rejected by men,

a man of sorrows, and acquainted with grief;

and as one from whom men hide their faces

He was despised, and we esteemed Him not.

Being single can mean greater isolation from others and increased time alone, but it does not necessarily have to mean being lonely. Times of loneliness will be normal for singles. Church communities should be aware of this challenge for singles and sensitively respond. The apostle Paul, whom we have just seen was called to be single, found that in his loneliness he could draw support from other believers who were sensitive to Paul’s situation (being imprisoned).

Luke alone is with me. Get Mark and bring him with you, for he is very useful to me for ministry.

Second Timothy 4:11

In Frederic W. H. Myers’ 1863 poem, Saint Paul, he captures how the imprisoned apostle faced his solitude and potential loneliness with worship of the Christ-God who was with always with him:

CHRIST! I am Christ’s! and let the name suffice for you,

Ay, for me too He greatly hath sufficed;

Lo with no winning words I would entice you,

Paul has no honour and no friend but Christ.

   

Yes, without cheer of sister or of daughter, 

  Yes, without stay of father or of son, 

Lone on the land and homeless on the water

  Pass I in patience till the work be done

 

Yet not in solitude if Christ anear me

   Walketh Him workers for the great employ,

Oh not in solitude, if souls that hear me

   Catch  from my joyance the surprise of joy.

Hearts I have won of sister or of brother

   Quick on the earth or hidden in the sod,

Lo every heart awaiteth me, another

  Friend in the blameless family of God.

SUGGESTIONS FOR CHURCH TO MINISTER TO SINGLES

1.  Pastors and elders - be sensitive to singles and do not ignore them. Counter the trend within most churches where singles are the least pastored segment within any church.

2.  Take a biblical approach of ministering to singles by discipling them to be holy by giving them a pathway to Christoformity. Help them understand that their primary life-goal is not to be married, but to know, love, serve, and intimately follow Christ (holiness). 

3.  Do not treat singles as deficient people who need to married to be ‘fixed’. The challenges of singleness, such as loneliness, can be responded to in a healthy way by a caring church community which can provide friendship and authentic fellowship for singles. 

4.  Recognise that some singles are hopeful of finding a soul-mate. Therefore, do not take a “one size fits all” approach to pastoring the singles in your church (remember that there are four categories of singles who do not all want the same thing). This may mean that  programs, events, groups, are facilitated by a church whereby singles who are open to courtship can socialise together to improve their chances of this happening.

Let me know what you think about this in the comments below.

Part 6 - ECCLESIOLOGY - AND THE FAMILY HOME

 

Over the nearly four decades I was pastoring, I was guilty of making an assumption. While I was preaching through the bible; writing small-group bible studies; baptising new converts; counselling engaged couples to prepare them for marriage; dedicating new-borns; taking young men through the manhood rite of passage; and, officiating our young ladies through the affirmation of womanhood, I was assuming that parents were taking what they learned and were teaching them to their children. But it seems I was mistaken. 

[A young man participating in the Manhood Rite of Passage]

In recent times I have spoken with several parents who have been dismayed that their children seemed to have given up on church and living as Christians. Coincidentally, each of these parents have said, “All we can do is pray!” I certainly think that parents should be praying for their children — but I do not think that it is all that parents can do - or should have done. 

[My wife, children, grandchildren, and John.]

PARENTS NEED TO ‘DISCIPLE’ THEIR CHILDREN

It is a lot easier to become a parent than it is to be a parent. Fathers and mothers are ordained by God to raise their children to know God and His Word. This necessarily involves being the community of a church family. The New Testament links being a family: husband and wife, with their children, connected into a local church.

In the same way husbands should love their wives as their own bodies. He who loves his wife loves himself.  For no one ever hated his own flesh, but nourishes and cherishes it, just as Christ does the church,  because we are members of his body.  “Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh.”  This mystery is profound, and I am saying that it refers to Christ and the church.  However, let each one of you love his wife as himself, and let the wife see that she respects her husband.

Ephesians 5:28-33 

Each father, in particular, has the responsibility to pastor his wife and children. While it may not be feasible for a husband and father to do everything on the list of pastoral duties which I mentioned in the opening paragraph, the responsibility to read God’s Word; lead in prayer; correct, teach, instruct; take his son/s through a manhood rite of passage; affirm his daughter/s as a woman and lady; dedicate his newborn to the Lord; with his wife and children is. 

Last week, Kim and I became Grandparents for the second time. We now have a grandson and a granddaughter. My children now repeat how they were pastored by me and Kim. Two days after my granddaughter was born we drove down to Hobart to be with Tyrone and Steph and Dorothy. When I asked Tyrone if he was praying with Dorothy each night, he affirmed that he was — but also added, “And we’re reading the Gospel of John chapter by chapter as well!”  

Here is what every Christian father and mother should do with their children to disciple them to be followers of Christ:

1.  Be role models of fully-devoted followers of Christ.

2.  Let your child/ren see your devotion to Christ as you read your bible and pray.

3.  Pray, and read the bible, with your child each day (I recommend at the end of the day as they have gone to bed).

4.  Be involved with a local church so that your children recognise that they have a biological and a spiritual family (get them involved in Kids' Church/Sunday School, then Youth Group, as they grow up).

5.  Eat your evening meal at a table as a family and make giving thanks to God (“saying grace”) then treat this time as a routine for talking together, reading a devotional to them, and then training your child/ren to pray).

6.  Fight for your child's spiritual well-being in prayer regularly throughout your day.

7.  Make enhancing the romance of your marriage a priority.

[Officiating at an Affirmation of Womanhood ceremony where a newly turned teenage young lady is presenting with a pearl necklace, and the men of the church are charged to protect her:] 

THE DISCIPLESHIP CONNECTION BETWEEN A LOCAL CHURCH AND THE FAMILY HOME

If we were to read through Colossians 3:1-21,  we would read of the link between the home and the local church. Of the character traits prescribed in this important passage are not possible to attain without a healthy connection within a family, and a local church. This is why both are spiritually important for the development of young children into fruitful, faithful, full-on, followers of Christ. Something I haven’t mentioned - perhaps because it is obvious -  is the important modelling role that the senior minister/leader of a church plays. Reading through First Timothy 3:1-7, where the New Testament lists the requirement for an elder/shepherd, it grounds these requirements in what happens in the church leader’s home: “He must manage his own household well, with all dignity keeping his children submissive - for if someone does not know how to manage his own household, how will he care for God’s church!” (1Tim. 3:4-5).  This is why the senior pastor and his wife must exemplify what a Christian home looks and sounds like to their congregation.

[My daughter, Zoe, with her drawing of me (I'm apparently wearing the green jelly-bean one-piece), Kim,  Tyrone, Zoe’s self-portrait, and her big sister, Ebony. {Ruby was not born yet.}]

Let me know what you think in the comments below.

ECCLESIOLOGY PART 5 - ELDERSHIP AND GOVERNANCE

 ELDERSHIP AND GOVERNANCE

Every local church needs to be led, and to be governed. Both of these two wings also need to be structured. While I appreciate that some Christians just want their local church to be ‘simple’, even a simple church still requires leadership, government, and structure, Church Polity is the term describing how a church is led, governed and structured. Denominational churches have a Church Polity which involves some external authority such as a bishop, moderator, superintendent, or president, being an integral component in a local church’s governance. Beyond this potential layer of accountability and governance most local churches have some form of internal governance which they ground in their understanding of what the New Testament teaches. Yet, local churches may be governed: 

(i) Congregational Government through democratic decision-making by each congregant member. 

(ii) Elder-led Government through presbytery leadership decision making by the elders. 

(iii) Pastor/Minister/Priest collaborative leadership with a Board of Officers entrusted by the congregation to make decisions on their behalf. 

(iv)  A Senior leader and an Operational Team comprised of staff members who make decisions on behalf of the church. 

Another way to think of the different paradigms of local church government is: (i) Congregational (each member participates), (ii) Episcopal (decisions can be made by a bishop), and (iii) Presbyterian (decisions can be made by a presbytery of local church leaders with denominational decisions being made by representatives from each presbytery who comprise a session). In each form of government there are local church leaders who may be called ‘elders’. The elders of a church are also called 'overseers' of a church. They are called to lead, protect, correct, feed, and care for the flock. I think every elder needs to learn how to do these things. This involves being trained how to pastorally listen to congregants.  For example, every elder needs to know how to respond to someone who pours out his or her heart to him about their recently traumatic loss of a beloved family member happening at the same time he or she had had their own medical event which led them to be hospitalised. At this point, if the elder interrupts, and says, “That’s nothing! You think that’s tough? Listen to what I’ve been going through! I’ve... [insert further evidence that the elder was not listening or caring to what he was being told].” Any elder who responds like this needs to be trained to empathise with those they are charged to care for. To further consider what the role of elders and overseers is according to what the Bible says, we begin with a consideration of how the Titus 1 defines this:   

Note the Apostle Paul's instructions to Titus on the qualifications of any elder:

We should also consider the further details that the Apostle Paul prescribed for the appointment of elders in First Timothy:

An elder is approved by the church as a person of godly character who exemplifies Christoformity (living consistently as follower of Christ).  An elder is not a young Christian. He has demonstrated that he is godly, loyal, husband and father. Elders are called to be shepherds who care for the sheep. This care also involves teaching, discipling, and correcting. In a church where there are several elders they should cooperate as a council with a first among equals identified as a Chair. The Chair convenes the council meeting, submits an agenda for approval for the meeting, leads the council in prayer, receives reports from the other elders, ensures that minutes are taken of the meeting and schedules their next meeting. The minutes of the Council meeting are sent out immediately to the elders after their meeting. Where there is also a senior pastor or minister, the Chair works closely with that senior leader.

Elders should not be appointed hastily. If a church is less than 50 people, it will not need 12 elders! If a church is larger than 500 congregants, it will almost certainly need more than 12 elders! The number of elders for a church needs to be reviewed as the size of a church changes. I would recommend that a church appoints its elders on an annual basis to enable for an elder to choose not to be reappointed, and the existing council of elders to not offer reappointment as well. Any such appointments satisfy the requirements for an elder outlined in Titus 1, and First Timothy 3. The position of an elder is primarily a pastoral role. The position of a deacon is largely one of practical service which includes management of finances, assets, staff appointments and remuneration, health and safety, compliance, and policies and procedures. 

When a church grows numerically, it will need to grow and adjust its structure. This includes how it is staffed, the function of its elders, and the role of its deacons as they oversee its management board. If you have anything to add to this, or feedback on this article, leave them in the comments below.

ECCLESIOLOGY, Part 4 - THE NEED FOR ASSEMBLING

When most people think of ‘church’, I suspect they either think of a building with a steeple, or, the people in a Sunday meeting of a congregation. In this post, I’m addressing the latter understanding of church. Christ has ordained that His church meets together regularly. The original history of the Church (the Book of Acts) reveals that the first Church met in the Jerusalem where thousands gathered in the Temple’s outdoor precinct; and, in one another’s homes around Jerusalem. As the Church grew around the Mediterranean world, local churches initially met in the large homes of wealthy householders. These Greco-Roman households provided a ready-made structure to these new churches. It wasn’t too long before problems arose in many of the local churches. This is something that we should all be very thankful for, because the result of these church problems were the New Testament epistles. Within these epistles we find the biblically ordained liturgy (how a church service is conducted) for when a church assembles. Let’s consider what this is...

1. THE CHURCH IS ORDAINED TO ASSEMBLE TOGETHER

When you are assembled in the name of the Lord Jesus and my spirit is present, with the power of our Lord Jesus

FIRST CORINTHIANS 5:4

I grew up going to a Primary School where the Principal held an outdoor “assembly” every week. I think Mr. Blackie was ex-military, at least that’s what one of the other students said when we had to standard to attention, salute the flag, then stand at ease. It was during this weekly assembly that important announcements were made, special achievements were mentioned, and the school’s rules were reinforced. At the conclusion of the assembly we were all given a small glass bottle of milk and an al’foil lid to drink (which was no fun on a hot summer’s day after these bottles of milk had gone-off in the outdoors full-sun!) This weekly assembly gave me a fuller understanding of what the apostle Paul was referring to when he wrote to the Corinthians. When the church gathered on the Lord’s Day each week, they were to assemble. They were, in a way, to ‘stand’ to attention, give God honour, pay attention to what said, then have a time of fellowship. This was not a mere optional obligation for believers. The writer to the Hebrews exhorts all believers to not to neglect the gathering (assembling) together - as is the habit os some! (Heb. 10:25). 

A Christian is one who (i) believes (in the saving work of Jesus Christ); (ii) belongs in a local church family; and, (iii) behaves in accord with the teaching of Christ. Each church family is called to assemble each week - that is, every believer is called to join with his or her church family and praise God together, participate in the ordinance of Holy Communion together, give heed to preaching and exposition of God’s Word, worship the Lord with their giving, and minister the grace of fellowship to one another. To consider more about the theology of the assembling of the church, I suggest The Community of the King by Howard A. Snyder. 

2. THE CHURCH IS ORDAINED TO PRAISE TOGETHER

Christianity is one of the few religions in which singing is a vital component of its worship of God. When a church praises God together with singing, it helps to refocus the worshipers onto the greatness of God. Congregational praise can be a positive distraction from the cares and worries of life. Singing our praise to God can be prayerful, meditative, and uplifting.  Praising God together can also be an effective witness to outsiders:

And in order that the Gentiles might glorify God for His mercy. As it is written,

“Therefore I will praise you among the Gentiles,

and sing to your name.”

ROMANS 15:9

Praising God should be thoughtful so that it engages the mind and the heart of a believer. The Church has a long tradition of producing thoughtful hymns that enable this. There some denominations of churches which will only use the Psalms as the songs of their congregational praise - but, Colossians 3:16 encourages the use of much more than Psalms as the basis for church praises:

Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God.

COLOSSIANS 3:16

This act of worship—singing—by a congregation is not dependent on whether someone is a good singer, because singing praise is a matter of heart, not talent! This is why every believer who attends their church family’s worship service is obliged to join in singing. 

3. THE CHURCH IS ORDAINED TO CONDUCT THE ORDINANCE OF HOLY COMMUNION TOGETHER

Jesus established certain ordinances (also identified as sacraments by some Church traditions) for His Church. These are universally acknowledged as holy communion (eucharist), water baptism (some denominations also refer to this as christening), and marriage. Each of these involve the interaction of the Holy Spirit.

Holy Communion - Christ, on the night He was betrayed, instigated the Lord’s Supper where He took unleavened bread, gave it to His disciples, and said “This is My body, take and eat.” Then He took the cup of unfermented fruit of the vine, and gave it to His disciples, and said, “This is My blood, drink this in remembrance of Me.”

¶ Now as they were eating, Jesus took bread, and after blessing it broke it and gave it to the disciples, and said, “Take, eat; this is My body.” And He took a cup, and when He had given thanks He gave it to them, saying, “Drink of it, all of you, for this is My blood of the covenant, which is poured out for many for the forgiveness of sins. I tell you I will not drink again of this fruit of the vine until that day when I drink it new with you in My Father’s kingdom.”

MATTHEW 26:26-29

Holy Communion is a sacred ordinance of the Church. The earliest Christians came to recognise this ordinance as a significant aspect of their Sunday worship service. They understood Christ’s emphatic statement that the bread and wine - the elements (also referred to as 'accidents' by some church traditions) - were “My body” and “My blood” meant that when believers celebrated Holy Communion in faith that Christ Himself was present by His Spirit. That is, when the early believers ate and drank the communion elements in faith, they were actually nourishing their souls on Christ. Perhaps churches today might need to recapture some of this reverence for this sacred ordinance. At the very least, celebrating Holy Communion as a church congregation is one of the sacred things which constitutes an assembling of believers as a church.

4. WHEN THE CHURCH ASSEMBLES IT IS TO GIVE HEED TO THE PREACHING AND TEACHING OF GOD’S WORD

The apostle Paul told Timothy, his lieutenant, that his role at Ephesus was to preach the Word (2Tim. 4:2). The preaching and teaching of God’s Word was instigated by the apostles from the Church’s outset (note Acts 15:35; 1Peter 1:25). This demands two important things. Firstly, preachers and teachers of God’s Word are responsible for developing their skill and expertise to fulfil their ministry. I would strongly encourage preachers to learn how to preach the Word of God expositionally, rather than reading or reciting a sermon from a script. Do not read your sermon - preach it! For any preacher who would like to begin to hone their craft, I suggest, The Preacher’s Portrait, some New Testament Word Studies, by John R. W. Stott. Preachers should remember that the aim of a sermon was for a congregation not merely to hear a sermon, but to apply its lessons by heeding it.

Secondly, believers must learn how to listen and heed the preaching and teaching of God’s Word. Believers should bring their bibles to church and come prepared to take notes of what is preached and taught. This is an important component of what Christ has ordained for His church when they assemble.

5. WHEN THE CHURCH ASSEMBLES IT IS TO WORSHIP GOD THROUGH ITS GIVING

The Mosaic Law prescribed in the Old Testament including the bringing animals to be sacrificed, offerings of gold and silver (money), and the concept of regular giving in support of the Levites and priests referred to as tithes. Jesus told His hearers that they should tithe (Matt. 23:23). This was said in the context of the Mosaic Law still being current - despite the general corruption of the Levites and priests. It might then be tempting to dismiss to dismiss such a comment from Christ with a wave of the hand and a “But we’re now in the New Covenant” exclamation. However, before you do so, consider that much of what Christ taught about New Covenant ethics went higher - not lower - than Old Covenant ethics. Consider what Christ said about such things like murder, or adultery. In the case of murder, Jesus raised the standard to hating being equivalent to the sin of murder (Matt. 5:21-22), and for adultery He raised it to lusting after a woman being equivalent to adultery (Matt. 5:27-28)! 

In the early chapters of the Book of Acts we see how the early Church understood what Christ was teaching about giving - and it was certainly not a lower standard than the Old Covenant.

And with great power the apostles were giving their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. There was not a needy person among them, for as many as were owners of lands or houses sold them and brought the proceeds of what was sold and laid it at the apostles’ feet, and it was distributed to each as any had need. Thus Joseph, who was also called by the apostles Barnabas (which means son of encouragement), a Levite, a native of Cyprus, sold a field that belonged to him and brought the money and laid it at the apostles’ feet.

ACTS 4:33-37

The apostle Paul instructed the Corinthians that as they met each Sunday (“the first day of the week”) to also receive a special offering to support the impoverished Jerusalem believers (1Cor. 16:2). In writing to the Ephesians via Timothy, Paul stated that the church was to support those who dedicated themselves to the preaching and teaching of God’s Word (1Tim 5:17). Today, giving continues to be an act of worship by New Covenant believers who give as God has blessed them.

As the Church expanded around the Empire and beyond, and churches grew where it was impracticable to continue meeting in homes of even wealthy householders, funds were raised to build houses of worship and teaching. Yet, the primary need for believers to give financially to their local church was to support the ministry of those who shepherded the local church congregation. Today, this same purpose remains and is supplemented when wealthier churches give to missions projects beyond their immediate locality as well.

6. WHEN THE CHURCH ASSEMBLES IT IS TO MINISTER THE GRACE OF GOD ONE TO ANOTHER THROUGH FELLOWSHIP

When the church assembles it is also called to fellowship. This is a spiritual discipline which seeks to be commune through Christ with a brother or sister in Christ. It involves listening, caring, responding, and sharing. It is an important part of what happens when a church assembles. Done well, it is a blessing. Done effectively, it results in prayer. Done habitually it leads to closeness with another brother or sister in Christ. While it has a place in the time that a church family has met for weekly worship, it also takes place outside of this time.

But if we walk in the light, as He is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin.

FIRST JOHN 1:7

We have seen that the New Testament describes and prescribes the components of a liturgy for when a local church assembles. This includes: prayers together, the singing of praise together, partaking of Holy Communion together, hearing and heeding the teaching and preaching of God's Word, bringing our financial gifts, and prayerful/caring/thoughtful fellowship one with another. Sadly, it seems that today, many believers have come to see weekly church assembling as an optional thing. I would encourage all believers to make assembling each week with their church family one of their highest priorities. I would also strongly urge all believers to contribute their willing participation in each of the aspects of their church's liturgy outlined above. In doing so, we may once again begin to see what the apostle wrote about about in Ephesians 3:8-10. If you are interested in exploring the theology of Christian fellowship, I suggest Life Together by Dietrich Bonhoeffer.

Amen.

Leave your feedback, thoughts, comments, below:

ECCLESIOLOGY Part 3 - STRUCTURE

 Ecclesiology is the study of the Church. There are three vital sources from which we can draw to do ecclesiology: (i) the Scriptures; (ii) theology; and, (iii) the history of the Church. In referencing the universal Church of all ages, locations, and distinctions, a first letter capital is used: Church. In referencing a particular church in a particular location at a particular time, no capital letter is used. Thus, I have served as a pastor, I have served four churches, but Jesus the Christ is the Chief Shepherd over the Church (1Pet. 5:4). Because a local church is an expression of the Church, and it is biblically described metaphorically as a human body (1Cor. 12), the body of Christ (Eph. 5:23), a family (“household” Eph. 2:19), and a building (Eph. 2:20-22), it is necessarily structured. This structure, like its metaphors, means that its composite is greater than the sum of its parts. Structure therefore means that it is organised, and ordered. This has two profound implications for any church: firstly, a local church is to be structured so that it has orderly leadership (Titus 1:5); and, secondly, that every local church should be in relationship with the Church as represented by leaders outside of itself (as evidenced in Acts 15 for example). Here is a reflection on church structure for your consideration and profit.  

THE ROLE OF A SHEPHERD

The language of the New Testament to describe a leader of a local church is drawn upon the writings of the prophets in the Old Testament. The prophets described GOD as a ‘shepherd’ who leads and cares for His people as it they were His flock (Isa. 40:10-11). GOD expected His priests and princes to similarly care for His people on His behalf as they too were shepherds. By the time of  Jeremiah, these leaders were denounced as not being true shepherds (Jer. 6:3; 10:11; 12:10; 23:1-2). God then declared that the day would come (when the New Covenant was instigated) that He would send true shepherds to truly care for His people-

¶ “ ‘And I will give you shepherds after My own heart, who will feed you with knowledge and understanding.

JEREMIAH 3:15

"I will set shepherds over them who will care for them, and they shall fear no more, nor be dismayed, neither shall any be missing, declares the LORD."

 JEREMIAH 23:4

A shepherd “watches over” his sheep. In a similar way, GOD the Son has appointed shepherds to watch over those who gather as a local community of believers. The description of a church as a ‘household’ gives us an understanding the that earliest apostles understood that a church bore some resemblance to the structure of a Greco-Roman household, where the householder served as the overseer. 

The householder provided for, protected, accommodated, and gave identity to each member of the household. This presents a beautiful and challenging picture to pastor, elders, ministers, today of their enormous responsibility within a local church.

A wise pastor will lead his pastoral charge by setting the direction of the church, developing other leaders, guarding doctrine so that it accords with Scripture, and bringing various levels of corrective discipline as required (2Tim. 4:1-2). 

While a local church may have a plurality of leaders, but it is biblical and appropriate for them to recognise a first among equals which exhibits humility, accountability, and authority. Such a recognition should be supported by an obvious sense of God’s call upon, and gifting of, that person.

ECCLESIOLOGY Part 2 - ECCLESIOLOGY HAS A PURPOSE

I have pioneered a church (Williamstown, Victoria). I have also served as a state church-planting director for the Tasmanian Assemblies of God. But over time I became increasingly concerned with helping existing churches. My last pastorate, where I was a senior pastor for twenty-nine years, had had two previous senior pastors. I finished up my time there with the intention of making sure it was ready for its fourth senior pastor. Since concluding my charge at Legana, I am now doing what I can to help other pastors who take on an established church. This is something I have been concerned about for some time. While there are challenges in pioneering a church, there are different challenges involved in taking on an established church — both for its new pastor, and its congregation (and especially for its staff). I admire church-planters; but, I really admire pastors who succeed another pastor and lead that church into sustained growth. After years of observing pastors who have successfully taken on an established church, I have noticed that there is always certain things they do which make it even more successful. While some denominational leaders are calling for increased church-planting, I’m calling for church-regeneration!

This is why ecclesiology is important because if someone is going to attempt to pastor and lead an established church, it is important to have an understanding of biblical ecclesiology. That is, it is important to understand what the church is - based on how the bible describes it. Here are the foundational points of ecclesiology that are essential for revitalising an established church:

Priority #1.  Refocus the church’s existence to give God glory. It does this through gathering together to offer worship together, to give heed to the preaching and teaching of God’s Word - the Bible. (Eph. 3:21)

Priority #2. Restructure the church as a body so that each part of the body functions accordingly. This requires that it be led by those who are gifted to do so. Just as a body is organised with each organ connected appropriately to function together as a whole, so it is with a church. Some believers are gifted to lead. Other believers are gifted to teach, or serve, or give, or encourage, or administrate, or show hospitality. Every believer should be able to contribute their gift or serve in some capacity (Eph. 1:22-23; 5:23; 1Peter 2:5).  

Priority #3. Re-envisage the church as a functional family. The pastor has a fatherly duty to accept responsibility for creating a community of believers where people are known to each other, enabled to offer care to each other, and, to pray for and with each other. This necessarily involves having meals together in each others homes, and, together as a church family. When it meets together, children are safe, women are protected, and men are encouraged to be virtuous. Paul told Timothy that he should teach people how to treat older men and women, and younger women in particular - all with the respect (1Tim. 5:2; James 2:15). That is, people within a church should treat each other as family — as if they were brothers and sisters. The result of this re-envisaging will increasingly make the church attractive to people outside of the church who have no experience of family. This feeds into Priority #4. 

Priority #4,  Re-open hearts, minds, and hands, for the benefit of those outside of their church.  In 1944, Archbishop William Temple, famously said, “The church is the only institution that exists primarily for the benefit of those who are not its members.” Archbishop Temple was only partly correct. The first three priorities are for the benefit of a local church. This fourth priority will be the most challenging for any church a new pastor is attempting to revitalise. It will take the greatest amount of time to achieve - especially if the first three higher priorities are ignored. A wise new pastor will lovingly exercise his shepherd’s authority to gently broadcast to his congregation that together, they should pray for God to bring new attendees into their church. And when God answers their prayers, and visitors begin to come to their church, they should warmly welcome them. Similarly, a wise pastor will describe what a warm welcome looks like - and doesn't look like. 

One of the challenges that a new pastor and an established church will inevitably face in welcoming visitors to their church will be their self-perception. Many churches are comprised of friends. The challenge for such churches is to recognise that a church of friends is not necessarily a friendly church. Perhaps the best way for those who attend a church, where everyone is a friend, to recognise this, is for them to go and visit another church and experience what it is like to be a visitor to a church.

THE PURPOSES OF A LOCAL CHURCH

I have written here about the purposes of a local church [READ]. In the meantime, I trust that you can see from these 4 turn-around priorities for a church, that it is not simply to: “evangelise the lost”. But it certainly does include this, yet it may not be the sole purpose for a church every time they gather each Sunday. A great place to start in developing a biblically solid ecclesiology is Paul's Epistle to the Ephesians. It is divided into six chapters and addresses six key relationships (one for each chapter) that are important for any local church. Over the next few instalments of this blog I will continue to expound on the implications of developing a such a sound ecclesiology by every senior pastor, and every congregation.

Dr. Andrew Corbett.