What is Elder-led Congregationalism?

Elder-led congregationalism is an increasingly common polity (governing structure) among many Evangelical churches. Historically, this form of church polity was far more common, espeically among Baptist churches, but various factors contributed to its waning during the early and mid twentieth-century. Pragmatism (the unpropositional adoption of methods that work) and industry (an emphatic stress on efficiency and measurable success) became the tools of church growth, but many churches are discovering the inevitable down side of embracing such a short-sighted ministry philosophy.

What follows is a summary of what I believe is the biblical structure for leadership and membership among a local church. I believe the Bible speaks to the matter ever so much more than many church leaders and members might think. I also believe that applying biblical principles will always result in the greatest blessing from God – namely, growing Christians and Christ’s growing Kingdom – though God’s blessing may not always appear immediately or obviously in our dark and fallen world.

Defining our terms

Elders are pastors. Elders is the word most often used in the New Testament to refer to those qualified men who lead among a local church.

Congregationalism is the idea that the local church is not subject to outside governance (autonomous). Usually, the congregation bears at least some decision-making responsibility.

A congregation is the visible sum of those Christians who have agreed to unite on the basis of (1) a shared faith in and love for Jesus Christ, (2) a shared commitment to live as disciples or followers of Christ, and (3) a shared love and responsibility for one another.

Responsibility and Authority

As with any organization, the local church must operate on the basis of some understanding responsibility. Furthermore, responsibility necessarily comes with correlating authority – one can only be responsible for that which he or she has the authority or authorization to do.

In an elder-led congregational polity, the question is not which group is over the other, nor is it a matter of greater or lesser authority. In elder-led congregationalism, responsibility and authority are based on complementary biblical assignments summarized by distinct job descriptions.

The question is: Who is responsible for what?

Congregational Responsibilities

There are many tasks a church member might undertake, but these are the responsibilities Scripture lays squarely on the shoulders of every church member.

  • Attend the weekly Lord’s Day gathering (Heb. 10:24-25). Regular attendance is fundamental to church membership; it provides the context for fulfilling all other obligations.
  • Preserve the gospel (Matt. 16:13-19, cf. 18:15-20). Every church member is responsible to know the gospel and to know how what the gospel requires in the life of the church and of the individual Christian.
  • Participate in affirming gospel-believing disciples (Matt. 28:18-20, cf. 18:15-20; 1 Cor. 11:17-34). Church members affirm new Christians by giving witness to their public profession of faith (baptism). Church members ongoingly affirm one another by regularly observing the Lord’s Supper together. 
  • Participate in Members’ Meetings (1 Cor. 1:5:4-5, cf. 2 Cor. 2:5-8). Church members decide who is in and who is out of the church by voting during members’ meetings. These decisions cannot be made by proxy, nor can they be made in isolation.
  • Disciple other church members (Matt. 28:18-20; Eph. 4:15-16; Col. 3:12-17). Basic Christianity involves building up other believers. 
  • Share the gospel with non-members (2 Cor. 5:17-21). Because Christians have received and believed the gospel, they are ambassadors for Christ in the world.
  • Follow the recognized leaders of the church (2 Tim. 1:13; Heb. 13:7, 17). Church members benefit from godly leadership and example, but they benefit most when they follow godly leaders and imitate godly examples.

Elder Responsibilities

As is the case with all church members, elders may do all sorts of tasks. But elders also have clear responsibilities spelled out in Scripture.

  • Elders bear all the same responsibilities as other church members (Acts 20:28-29). While elders do have additional responsibilities, elders are church members too.
  • Shepherd church members (Heb. 13:7, 17; 1 Pet. 1:1-4). Good elders guide church members toward developing trust in Christ, toward spiritual health and growth, and toward faithfulness to the end.
  • Model godly character and teach sound doctrine publicly. Elders preach sermons and raise up other men to faithfully preach as well (1 Tim. 3:2, 4:6-11; 2 Tim. 2:2), they model Bible study and teaching through public forums and raise up other godly men to do the same (1 Tim. 3:2, 4:6-11; 2 Tim. 2:2), and they oversee every teaching outlet of the church (Eph. 4:11-16; 1 Tim. 4:16; 1 Pet. 5:1-4; Acts 20:28).
  • Model godly character and teach sound doctrine privately. As noted above, elders are responsible to personally disciple and evangelize, just like other church members (Phil. 4:8-9; Col. 3:12-17). Additionally, elders are responsible to raise up godly men who will also be able to teach, shepherd, and lead among the church (2 Tim. 2:2).
  • Lead the church with care and wisdom. Elders lead with authority in an effort to keep watch over the souls under their shepherding care (Titus 2:15; Heb. 13:17; 1 Pet. 5:1-4), and they oversee or direct the affairs of the church (Acts 20:28; 1 Tim. 5:17).

Elder-led Congregationalism: A Description

Elder-led congregationalism best harmonizes the various and distinct responsibilities given to church members and to elders in the New Testament. Church members believe and study the gospel, take responsibility for one another, and share the gospel far and wide. Elders lead, both by instruction and by example, and elders equip church members. 

With Elder-led congregationalism, the whole church is the disciple-making organism Christ commissioned it to be. Moreover, because God has designed it so, we know that ordering ourselves and functioning in this way will lead to spiritual growth and health.

In an elder-led congregational polity, everyone has a job description, and there is no such thing as an “inactive” church member. Everyone bears responsibility for the health and unity of the church, and everyone enjoys the blessings of such things. 

Simultaneously, members’ meetings don’t get bogged down in the minutia of day-to-day administration, nor do church members become enticed toward distraction from their fundamental responsibilities.

A Personal Disclosure

The reader may be interested to know that these ideas have not been formed in isolation or a sterile classroom. I have been the senior pastor of a small and rural Southern Baptist church since August of 2014. I became pastor with most of my ecclesiological convictions already in place, but I have also benefitted greatly from the experiences of applying doctrinal convictions to everyday circumstances.

Additionally, I am thankful for those theologians and pastors who continue to write about ecclesiological issues, providing pastors like me with much food for thought. Jonathan Leeman has been an especially prolific writer on this subject, and my own article reflects the time I’ve spent chewing on his content elsewhere (such as this article on the office of church membership or this article on the benefits of biblical congregationalism).

I highly recommend the books, articles, conferences, and podcasts of 9Marks ministry. I don’t know of any other group that thinks, talks, and writes about ecclesiology with such interest, joy, and biblically-grounded arguments like the folks at 9Marks.org.

What is True Baptism?

When were you baptized?

Doesn’t that seem like a simple question?

And yet, in my pastoral experience, baptism is the second most complicated and emotionally charged experience I get to work through with new church members.

Fundamental but Potentially Perplexing

Baptism is one of the core identifying marks of a Christian. Jesus Christ gave His disciples (i.e. Christians) two ordinances (or sacraments) – baptism and the Lord’s Supper (or communion). These two signs serve as the Christ-instituted distinguishing marks of Christian discipleship (Matthew 26:26-29, 28:18-20; Luke 22:14-20).

But, who should be baptized? Some say only adult Christians. Some say professing believers at any age. Some say adult Christians and their infant children.

Where should someone be baptized? Many people have been baptized in a church baptistry, a formal place within a church building designated for performing baptisms. Many others have been baptized outdoors, in lakes, ponds, rivers, oceans, and even swimming pools. Still others were baptized in some creative way, using a livestock trough or another repurposed container.

Who should perform the baptism? Throughout history, most Christians were baptized by an officially recognized minister. Recently, it has become more common for non-commissioned Christians to perform baptisms, though this is still far from the norm.

Should anyone ever get “re-baptized”? Many Evangelicals – especially in the fading Bible-belt of southern America – testify to having been baptized multiple times. It is quite common for me (I pastor a rural church in East Texas) to hear someone describe their experiences of having been “baptized” once as a youngster and again at some later point in life, often as part of something they call “rededication.”

As I said, baptism can become a complicated matter when you’re talking with someone about their own experience and trying to square that with the teaching from Scripture. So, I won’t try to answer every possible question about baptism here. Instead, I’d like to offer what I think are four indispensable elements of biblical baptism.

Some Useful Information

The reader will be helped by checking to see if all four of these elements were present at their own experience of baptism. If so, then I believe it was probably a true, biblical, Christ-honoring baptism. If one or more of these elements are/were missing, then I advise the reader to bring the matter to the attention of his/her pastor(s) or elder(s). He/They will be very happy to talk and think through this with you.

Whether you believe your baptism was true or not, you would probably do well to write out a brief assessment of your baptism experience, confirming that each element was present, or noting what was missing. Such a thoughtful exercise would likely benefit the reader greatly.

The reader will also be helped by knowing that various churches and denominations disagree about how to best answer the question: What is true baptism? I am a Baptist with strong ecclesiological convictions, which are largely built upon what I believe the Bible teaches about baptism and the Lord’s Supper. That said, I sincerely believe my description below is in submission to Scripture, which is the ultimate authority and arbiter of truth.

Let’s first look at the Bible’s teaching on baptism, and then I’ll base my four indispensable elements on what we learn from Scripture.

A Biblical Foundation

When Jesus commissioned His followers (i.e. Christians) to be His witnesses, from the time He ascended to the Father’s side until He returned at last, Jesus told them what to do. He told them to preach the message of the gospel and to make disciples of those who responded with faith and repentance. Those new disciples were to be baptized and catechized (they were to learn the teachings of Christ) by those who were already among the group. And Jesus’ disciples did what Jesus told them.

At the end of Matthew’s Gospel, we read Jesus’ commissioning charge. Jesus said, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations [or peoples], baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age” (Matthew 28:18–20).

Luke recorded a similar commission from Jesus, which must have been given soon after the other. At the beginning of Acts, Luke tells us what Jesus said right before He ascended to the right hand of the Father. Jesus said, “you will recieve power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth” (Acts 1:8). Just then, Jesus was “lifted up, and a cloud took him out of their sight” (Acts 1:9).

Then, the disciples waited. They waited for the promised gift of the Holy Spirit and for that moment when they would begin carrying out the mission Jesus had left for them. And the day of Pentecost came soon after.

The Apostle Peter stood out as the disciples’ representative when he preached the gospel to those gathered in Jerusalem on that day when the Holy Spirit came, giving the disciples boldness and power to bear witness to Christ.

Many heard Peter’s message, and some believed. Some in the crowd responded by saying, “Brothers, what shall we do?” (Acts 2:37). They were asking, “What must we do to become Christ’s disciples, beneficiaries of God’s grace in Christ?”

Peter said, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit” (Acts 2:38). Repentance and belief are two sides of the same biblical coin (as demonstrated by verse 41, cited below), and Peter called sinners to respond with humility and hope in order to be saved from their sin and the due penalty thereof.

But Peter also exhorted them to “be baptized… in the name of Jesus Christ.” This was clearly the outward and public display of repentance and belief, which are less immediately observable.

We are told, “those who received [Peter’s] word [i.e. those who believed] were baptized, and there were added [to the small existing group of disciples] that day about three thousand souls” (Acts 2:41). And all the disciples, both the old and the new, “devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers” (Acts. 2:42).

Thus the disciples activity and teaching demonstrate the apostolic and biblical understanding of what Jesus commissioned His disciples to do. The combination of these passage construct for us a solid foundation, upon which we may build a definition of true (i.e. biblical) baptism.

Four Indispensable Elements of Baptism

I am calling these elements of baptism indispensable because I believe that the removal of any of them will almost certainly indicate a redefinition of baptism, which would be a loss of biblical baptism. In other words, if one or more elements are missing in your “baptism” experience, it is very likely that whatever you did experience was not true baptism.

One, true baptism occurs after a person has been converted.

The biblical command to be baptized is only for those who are professing faith in Jesus Christ. Both in Jesus’ commission and in Peter’s exhortation, only “disciples” or “repenting and believing” ones are to be baptized. Such a one may turn out to be a false confessor later on in life, but strong efforts should be made to ensure that baptism is being offered only to those who at least appear to be believing the gospel and turning from sin.

My Presbyterian brethren and others may argue that the baptism command is also “for [the] children” of believers, since children are mentioned in the passage I cited above (Acts 2:39). However, the reader will note that it is “the promise” of salvation through Christ and not the command to “be baptized” that is extended to “your children” and also to “all who are far off” (Acts 2:39).

If anyone was “baptized” before they were converted, then such a “baptism” was not true.

Only a post-conversion baptism can be a true baptism.

Two, true baptism is performed in the name of Jesus Christ, who is the apex of God’s revelation and the focal point of the gospel.

The biblical observance of baptism necessarily associates the one being baptized (the baptizee) with Jesus Christ. This is not merely a verbal formula, contra the views of some in the Church of Christ, but a much fuller identification with the God of the Bible and the person by whom God offers salvation to sinners like us.

In Jesus’ commission, He says new disciples are to be baptized “in the name of the Father and of the Son and of the Holy Spirit” (Matt. 28:19). And Peter exhorts his hearers to be baptized “in the name of Jesus Christ” (Acts 2:38). The teaching of Scripture on the whole is that baptism is inextricably connected with the triune God (Father, Son, and Spirit) and the gospel of salvation through the work of Jesus Christ.

If someone was “baptized” in association with any non-Christian religion, any false gospel, or any message or group that denies an essential doctrine of historic Christianity, then such a “baptism” was not true.

Only a baptism associated with the biblical gospel, the biblical God, and the biblical Savior can be a true baptism.

Three, true baptism is experienced as a conscious act (both on the part of the one being baptized and on the part of those observing) of publicly confessing Jesus Christ as Lord and Savior.

The biblical command to be baptized is necessarily connected with a conscious, public profession of faith and a conscious, public affirmation of that profession. Those who are being baptized are consciously and publicly making their belief in Christ known to watching world. And those who are observing and celebrating baptism are consciously and publicly affirming that the one being baptized is (so far as they can tell) one of them.

This element of true baptism leans into the reality that baptism cannot be observed alone. No one can (biblically) baptize him or herself. Baptism is something you do and something you have done to you, similtaneously. Furthermore, both the baptizee and the baptizer (as well as other observing Christians) must be conscious participants.

Biblically and historically, the normal context for true baptism is the local church. Only in recent years has this normative practice been neglected. The readiest way to demonstrate this is by the fact that most Evangelical churches still today have some new church members join by the act of baptism. In many churches, this is a holdover practice from a time now past, without much (if any) teaching or intentionality. New converts joining a church’s membership by being baptized was the common practice of most Evangelical churches.

If someone was “baptized” in hopes that he or she would eventually become a Christian, or if someone was “baptized” when he or she did not understand the basic meaning of baptism (as a public profession of Christian faith and discipleship), then such a “baptism” is not likely true.

Only a conscious Christian can be baptized as a public affirmation from at least one other conscious Christian.

Four, true baptism is performed by the use of water; normally a good bit of it.

The word βαπτιζω or baptidzō (translated “I baptize”), which serves as the root of all other New Testament words related to the act of baptism, carries with it the concept of cleansing, immersing, and washing. Furthermore, the descriptions we have of baptisms in the Bible (particularly the baptisms of Jesus and of the Ethiopian official) seem to indicate full immersion.

In addition to these initial points, the biblical imagery of being associated in or by baptism with Christ’s death and burial is only portrayed by submerging someone under water and then drawing them back out again (Romans 6:1-4). The imagery fails to be depicted by merely pouring water over a person or only partially dipping him or her into some water.

I believe baptism should be carried out by fully immersing the baptizee, but I am not arguing here that immersion itself is an indispensable element of true baptism, because I can easily imagine some circumstances when larger quantities of water may be inaccessible. In such a situation, I believe a true baptism may still occur, but it would be disordered.

If someone was “baptized” without water at all, then such a “baptism” is likely not true. If someone was baptized by some other method than full immersion, then it’s worth asking more questions.

The question of what constitutes a true baptism is probably not a great concern among most churchgoers, but it should be. Baptism is one of the clearest commands Jesus ever gave His disciples, and every Christian should eagerly want to obey their Savior and King.

I hope this article will be useful for the reader to assess his or her own experience. I strongly advise the reader to bring specific questions about personal experience to his or her pastor(s) or elder(s). The local church is designed by Christ to be the community in which we work through such things.

I also hope that many will experience true baptism, not simply to check off a ceremonial checkbox, but as a conscious act of obedience to Christ, in whom sinners become heirs of all the blessings of God.

Should Churches Disobey?

Should churches in America disobey the government’s directive to avoid social gatherings in order to slow the spread of COVID-19?

The short answer is, no… but some folks might disagree with me. So, I’ll offer the following to support my answer.

First, Christian churches are assemblies governed ultimately by the Lord Jesus Christ, and the Bible (which is the word of Christ) commands Christians to submit to governing authorities in all things. A couple of Scripture passages are quite clear on the subject, and I recommend that the reader look up each of the following citations in their context.

An excerpt from Romans 13:1-7 says, “Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. Therefore, whoever resists the authorities resists what God has appointed… Pay to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed, respect to whom respect is owed, honor to whom honor is owed.”

An excerpt from 1 Peter 2:13-17 says, “Be subject for the Lord’s sake to every human institution, whether it be to the emperor as supreme, or to governors as sent by him… For this is the will of God…”

Of course, there are exceptions, but one should not pass by these obvious and sobering commands too quickly. If we are prone to individualism and personal autonomy (and it is highly likely that you are), then we are probably looking for exceptions to the rule far more than we are sincerely seeking to follow the rule.

Second, Christians (including local churches) should normally obey the government in all things, but there are narrow exceptions to this general rule. God’s people are to obey God by disobeying their governing authority if (and only if) their governing authority commands what God forbids or forbids what God commands. In the Bible, we have examples of both of these. 

In Exodus chapter 1, we meet two Hebrew midwives who were blessed by God for disobeying the king or pharaoh of Egypt. The pharaoh commanded Shiphrah and Puah to kill every Hebrew boy when he exited his mother’s womb (Exodus 1:16), but these women let the babies live because they feared God more than their earthly king. God had already commanded the preservation of human life (Genesis 9:5-6), and no earthly king can overturn God’s commands.

In Daniel chapter 3, we learn about three men who were preserved by God even as they disobeyed the king of Babylon. Nebuchadnezzar was a famous Babylonian king, so revered by his people that they constructed a massive statue to be worshiped in his honor. When Shadrach, Meshach, and Abednego refused to bow down before the image, they were sentence to death. God did save these men by His miraculous power, but their willingness to die before disobeying God’s command is a good and sober example to us all (Exodus 20:3-6).

In Acts chapter 4 we can read about two Apostles, Peter and John, who disobeyed their governing authority when they were forbidden to do what God commands. Peter and John were beaten by local officials for telling people about the exemplary life, the atoning death, and the glorious resurrection of Jesus Christ. These men were even threatened with further punishment if they continued their preaching, but Peter and John refused to keep silent because God had commanded them to proclaim of the gospel of Jesus Christ (Matthew 28:18-20; cf. Acts 1:8). They even prayed for greater boldness to tell more people about Jesus, and God gave it to them (Acts 4:24-30).

In each of these instances, God’s people were commended for disobeying their governing authorities, but only because their governing authorities were commanding or forbidding something in outright contradiction to God’s own instructions. If an earthly government or ruler forbids what God commands or commands what God forbids, then God is to be feared and obeyed above all others.

Third, and finally, Christians and churches in America aren’t being commanded to disobey God. In our case, the federal and state governments are not singling out religious institutions, nor are they specifically forbidding churches to meet together. Instead, government officials are calling upon all Americans (and citizens of specific states in many cases) to refrain from all social gatherings for a temporary period. Furthermore, the stated purpose for the temporary order is to preserve life, and local church pastors have no reason to believe otherwise. 

Time will tell how effective this governmental strategy has been, but for now, local churches should do their best to comply with these civil requests and orders. 

In almost all instances, God’s people are to give themselves to glad submission under the authority of their earthly governors or rulers. God’s people are to entrust themselves to God, knowing that there is coming a day when God will lay all hearts bare, and He will judge all things and all people rightly.

Marc Minter is the senior pastor of First Baptist Church of Diana, TX. He and his wife, Cassie, have two sons, Micah and Malachi.

Connect with Marc on Twitter or Facebook.

Must a Church Assemble?

What is a church?

This question is usually reserved for punctilious theologians or analytical pastors. Many Christians simply take it for granted that they know what a church is, often having their own local church in mind, with all its present traditions and cultural peculiarities. But this kind of thinking often creates a definition of the church that is almost entirely bound to a particular society and a limited historical moment.

I am asking a question about the essence – not merely function – of what a church is. I am asking about the essential elements of a local church, that stuff that’s always included in the ingredients, no matter the date or geography.

I believe a church is a local congregation of baptized Christians who are associated with one another by their mutual agreement to enjoy and follow Christ together.

So, yes, a church must assemble.

Some of the content in my statement above is specific to my own ecclesiology (doctrine of the church) and not essential to a universal definition of the church. What I think is essential to a universal definition of the church are the aspects of locality and congregating – a church must assemble. 

In what follows, I want to explain the necessity of physically gathering as a church by describing the meaning of a couple of important words – local congregation.

First, geographically local.

A church is a congregation of local Christians, those geographically nearby one another. Local means narrow, confined, or limited to a particular area. In order for a local church to be distinct from the universal church, it must necessarily be confined to a specific space and time. You cannot have a local church simultaneously placed in Singapore and in Seattle any more than you can have a local church simultaneously meeting on Sunday April 12, 2020 and on Sunday October 22, 1578.

Such an idea would not have been necessary to explain before the modern-day notion of a virtual presence. Some readers will immediately dismiss me as an old fuddy-duddy when I say that virtual reality simply is not reality, but there is a slew of experiences you simply cannot have virtually. You cannot virtually consummate a marriage, sustain a concussion, run a marathon, watch the sunrise, give birth to a baby, and the list goes on. 

One essential part of a local church is its geographical locality – the congregation of Christians must actually be present (really, not virtually) to call it a church in any meaningful sense.

Second, a congregation.

A church is a congregation or assembly of local Christians. It is common to use the term “church” in reference to a building or even to an institution (the Presbyterian Church), but the New Testament never uses the word “church” in such a way. The Bible clearly understands the word “church” to refer most often to a specific gathering or assembly of Christians in a particular locality (the local or visible church; see 1 Corinthians 11:18 or 2 Corinthians 11:8) and occasionally to all Christians everywhere and from all time (the universal or invisible church; see 1 Corinthians 15:9-10). 

Once again, Christians physically gathered together simultaneously in one specific location is part of the essence of what a church is.

The necessity of physically gathering is not only essential to what a church is, it’s also the basis upon which the whole life and function of the local church is built. Furthermore, to disembody the local church is to depart from the historical Christian understanding of unity between the spirit and the body, the ethereal and the physical.

A church is, by definition and by necessity, a local (physically present) congregation (gathering of Christians).

Therefore, a church must assemble. A church that doesn’t assemble is no church at all.

Third, and finally, some begging questions.

Are you saying that a church is only a church when it gathers on a Sunday? 

No, I’m not saying that. A church gathers regularly, and afterward the members disperse. Between their gatherings, members are scattered about as individuals and small groups. But these are members of the church and not the church itself. The church is what we see when the members gather.

Are you saying that a church is only a church if all the members are present?

No, I’m not saying that. It is rare for every member of a church to be present on any given Sunday, even among healthy churches that take membership seriously. Some members are going to be sick, some on vacation, some will be visiting family or friends in another part of the world, and some are homebound until death or Christ’s return. And yet, the church that intends to regularly gather the whole of her members is a church, despite the fact that some of her members are not present. 

Are you saying that church members can’t do meaningful Christian stuff anywhere besides the church house?

No, I’m not saying that. Christians can and should give time and effort to all kinds of meaningful Christian activities everyday of their lives. Christians should devote time to spiritual disciplines (Bible reading, prayer, meditation upon Scripture, confessing sin, etc.). Christians should show hospitality, both to their fellow church members and to non-Christian neighbors. Christians should intentionally disciple other Christians, helping one another follow Jesus together. Christians can and should do all sorts of good Christian activities, but we mustn’t call any of this “church,” because that’s not what this stuff is.

Are you saying that extenuating circumstances (like a worldwide pandemic) should not keep a church from physically meeting together?

No, I’m not saying that. As a matter of fact, as I type these words, I am experiencing the sorrow of having to cancel the last two Sunday morning gatherings of the church I pastor. It has been painful not to meet together, and we are not planning to meet together again on this coming Sunday morning. But we believe not meeting together for a time is one way we can express love and care for one another and for others in our community.

In conclusion…

I am grateful for all the good Christians have done and are doing in the name of Christ in the world. I believe many Christians are providing a compelling witness to the world about what it means to love Christ and to love others. May many more Christians live productive and Christ-glorifying lives.

My aim with this brief article is to touch on one aspect of ecclesiology (the doctrine of the church), which seems to be almost entirely unknown to many in American Evangelicalism. Christians can and should do all manner of good things in the world, in whatever circumstances we find ourselves. But let’s be mindful of what we label “church.”

It may be that the temporary absence of the gathered church will stir our affections for what we are truly missing.

Marc Minter is the senior pastor of First Baptist Church of Diana, TX. He and his wife, Cassie, have two sons, Micah and Malachi.

Connect with Marc on Twitter or Facebook.

FBCD Family Worship Guide 03/22/2020

FBC Diana members,

I want to encourage you to take time for Bible reading and study, prayer, and singing again this Sunday. Family and/or personal time devoted to such things is critical to our growth as Christians. You may use any structure that seems appropriate for you and/or your family, but I recommend following the outline below.

Scripture Reading

Read Psalm 90 aloud.

Prayer

Confession. Think of ways you and others might have sinned this previous week. Don’t accuse others in your prayer but do try to confess specific ways sin has been expressed in your home and family life.  

Supplication. Ask for God’s help in various ways. Here are some topics you might consider praying about:

  1. Pray for those most at risk and likely most fearful during the COVID-19 pandemic.
  2. Pray for those in our community who are feeling lonely or depressed.
  3. Pray for church members who may be facing hard financial stress.
  4. Pray that church members will set good priorities and use their time well.
  5. Pray for lost/unsaved friends and family members.
  6. Pray for church members to be gracious with others as we all express various convictions about what to do with our time and how to respond amid the pandemic.
  7. Pray that God will graciously provide for our financial obligations and that we will be able to maintain our church budget during this time.

Discussion Questions

You might spend some time simply talking through Psalm 90. And you might also use the following questions to help guide your discussion.

  1. What is the major theme or concept of this Psalm?
  2. What do we learn about God from the opening verses?
  3. How might we benefit from meditating on the reality that the LORD is God from “everlasting to everlasting”?
  4. How do verses 3-6 teach us to think about the span of our earthly lives?
  5. Does your normal perspective of life differ from these verses? Explain.
  6. How do verses 7-11 call our attention toward that great day when all people will stand before the LORD?
  7. What do you think it means that “our iniquities” and “secret sins” are set “in the light” of God’s presence?
  8. Why do you think the psalmist asks the question he does in verse 11? What do you think he is getting at?
  9. What are the two prayer requests in verses 12 and 13?
  10. What does it mean to “number our days”? And how would doing that give us “a heart of wisdom”?
  11. What is the psalmist asking in verse 13: “Return, O LORD! How long?”?
  12. What requests do you see in verses 14-17?
  13. What is the ultimate biblical expression of God’s favor?
  14. What is the Christian hope expressed in verse 17?

Songs to Sing

You might sing some familiar songs you like, and/or you might also sing the songs below. The lyrics and audio are linked for your convenience.

Come, Thou Fount of Every Blessing

O God, Our Help in Ages Past

How Firm a Foundation

The Sands of Time Are Sinking

Scripture Reading

Read Psalm 91 aloud.

Prayer

Thanks and praise. Offer thanks and praise to God for specific things that come to your mind today… maybe from recent personal experience or maybe from something in the Scripture or songs or discussion today.

Marc Minter is the senior pastor of First Baptist Church of Diana, TX. He and his wife, Cassie, have two sons, Micah and Malachi.

Connect with Marc on Twitter or Facebook.

FBCD Family Worship Guide 03/15/2020

What is family worship?

Family Worship is a name often given to the concept of doing intentional Christian discipleship in the home. The activity may include the same kinds of things we do each Sunday morning as a gathered church – such as Bible reading, Bible study, prayer, singing worshipful songs, and reciting and/or discussing catechism questions. Family Worship used to be very common among Christian families, and it was once understood as the foundation upon which all Christian discipleship is built.

You may use any structure that seems appropriate for you and your family, but I recommend following the outline below for this Sunday.

A Special Word to FBC Diana

FBC Diana members,

I want to encourage you to take time for Bible reading and study, prayer, and singing again this Sunday. Family and/or personal time devoted to such things is critical to our growth as Christians. You may use any structure that seems appropriate for you and/or your family, but I recommend following the outline below.

Scripture Reading

Read Psalm 135 aloud.

Prayer

Confession. Think of ways you and others might have sinned this previous week. Don’t accuse others in your prayer but do try to confess specific ways sin has been expressed in your home and family life.  

Supplication. Ask for God’s help in various ways. Here are some topics you might consider praying about:

  1. Pray for those most at risk and likely most fearful during the COVID-19 pandemic.
  2. Pray for widows, widowers, and those isolated in our community.
  3. Pray for younger and healthier church members to show love and care for elderly and/or sick church members.
  4. Pray for God to help us all to grow in our trust in Him.
  5. Pray for God to use this time of fear and uncertainty to draw sinners to Himself.
  6. Pray for church members and other Christians in our community to be prepared to have gospel conversations with those who are more interested in spiritual conversations during this time.
  7. Pray that our church members will continue to be thoughtful and intentional with their financial giving… and that we will all be good stewards.

Discussion Questions

You might spend some time simply talking through Psalm 135. And you might also use the following questions to help guide your discussion.

  1. What are some of the reasons in this passage that we should praise God?
  2. How does Galatians 3:27-29 help Christians to understand and enjoy the declaration in verse 4?
  3. How do verses 5 through 7 help us (1) to trust God, (2) to rest in God’s sovereignty, and (3) to know that God is in charge of everything?
  4. How do verses 8 through 14 speak of both God’s distribution of judgment and His provision of blessing?
  5. How might Christians be warned and comforted by verses 8 through 14?
  6. How might non-Christians be warned by verses 8 through 14, and how might they be offered hope in the gospel of Jesus Christ?
  7. How do verses 15 through 18 contrast the power and uniqueness of God with the impotence of false gods?
  8. What are some ways that we might “trust in” finances, experiences, personal health, or political agendas (Think of the kind of trust we ought to have in God alone)?
  9. Looking especially at verses 19 through 21, how should we respond to the truths we learn about God from this passage?
  10. What does it mean to “bless the LORD”? How might we specifically do that right now?

Songs to Sing

You might sing some familiar songs you like, and/or you might also sing the songs below. The lyrics and audio are linked for your convenience.

It is Well With My Soul

Dear Refuge of My Weary Soul

What’er My God Ordains is Right

Scripture Reading

Read Psalm 136 aloud.

Prayer

Thanks and praise. Offer thanks and praise to God for specific things that come to your mind today… maybe from recent personal experience or maybe from something in the Scripture or songs or discussion today.

Marc Minter is the senior pastor of First Baptist Church of Diana, TX. He and his wife, Cassie, have two sons, Micah and Malachi.

Connect with Marc on Twitter or Facebook.

What is a Membership Covenant?

A membership covenant is simply a summary of the agreement between church members. Historically, membership covenants were quite common among Protestant churches, including Baptists, Methodists, Presbyterians, and Anglicans. And many churches still use them today.

As a matter of fact, all local churches have some kind of membership covenant… even those churches who don’t have a formal status of “church member.” Written or unwritten, formal or informal, there is always some sort of basic agreement made between those gathered in the name of Christ for the purpose of public worship and edification.

Gathering in agreement and in the name of the Lord Jesus Christ is fundamental to the definition of what it means to be a Christian church.

That said, many churches publish a formal membership covenant. The purposes behind such a thing are manifold, but a simple and straightforward reason to have a formal membership covenant is so that members will know what is expected of them and what they should expect of one another.

One can read the whole New Testament, searching for every “one another” command, and thus summarize the biblical obligations and privileges of church membership, but it sure is easier and clearer if we can all agree on a basic set of promises that aim at representing the essence of such things.

Membership covenants of various lengths and content have been published over the years, but I am particularly fond of one authored by J. Newton Brown. Brown’s covenant was published by the Baptist Sunday School Board (now LifeWay) in 1853, and it was printed within the 1956 Baptist Hymnal because of how widely it was being used among Baptist Churches in America.

As with all membership covenants, one has to decide what to include and what to exclude. Truth be told, I think Brown’s covenant seeks to bind the conscience in ways that the Scripture does not, so I do not endorse it entirely. But there are many features that commend it.

As early as November of 1940 (though probably earlier), when First Baptist Church of Diana, TX (the church I pastor), was still called James Baptist Church, Brown’s membership covenant was formally embraced as the standing summary of members’ obligations and privileges.

The words below are a duplicate of that early Southern Baptist covenant (odd spelling included), which was adopted by those early members of FBC Diana.

Having been led, as we believe, by the Spirit of God to receive the Lord Jesus Christ as our Saviour, and on profession of our faith, having been baptized in the name of the Father, and of the Son, and of the Holy Ghost, we do now in the presence of God, angels, and this assembly, most solemnly and joyfully enter into covenant with one another as one body in Christ.

We engage therefore, by the aid of the Holy Spirit, to walk together in Christian love; to strive for the advancement of this Church in knowledge, holiness, and comfort; to promote its prosperity and spirituality; to sustain its worship, ordinances, discipline and doctrines; to contribute cheerfully and regularly to the support of the ministry, the expenses of the Church, and the relief of the poor, and the spread of the Gospel through all nations. 

We also engage to maintain family and secret devotions; to religiously educate our children; to seek the salvation of our kindred and acquaintances; to walk circumspectly in the world; to be just in our dealings, faithful in our engagements, and exemplary in our deportment; to avoid all tattling, back-biting, and excessive anger; to abstain from the sale and use of intoxicating drinks as a beverage, and to be zealous in our efforts to advance the kingdom of our Saviour.

We further engage to watch over one another in brotherly love; to remember each other in prayer; to aid each other in sickness and distress; to cultivate Christian sympathy in feeling and courtesy of speech; to be slow to take offense, but always ready for reconciliation, and mindful of the rules of our Saviour to secure it without delay.

We moreover engage that when we remove from this place we will, as soon as possible, unite with some other church, where we can carry out the spirit of this covenant and the principles of God’s Word.

Whether your church has a formal membership covenant or not, it is the privilege and obligation of every Christian to seek out intentional, meaningful, and regulated relationships with other Christians. May God bless your efforts to love Christ and to love His people by giving yourself to such relationships within a local church nearby.

Marc Minter is the senior pastor of First Baptist Church of Diana, TX. He and his wife, Cassie, have two sons, Micah and Malachi.

Connect with Marc on Twitter or Facebook.