Tag: pastor

Working for Healthier Churches in the Bible-belt: The “Letter Transfer”

Pastoring a church in the Bible belt has exposed me to some interesting cultural experiences. The Bible-belt is that swath of states across the southern US which are still home to many cultural Christians. Cultural Christians (those who are Christian only in a cultural sense) share several characteristics with biblical Christians (i.e. true Christians), but cultural Christianity consists of more simple routine and mindless tradition by comparison.

A biblical Christian will commonly seek to know and follow Christ according to Scripture, reading the Bible and striving to align with its teachings, even in the face of cultural opposition. But a cultural Christian will generally adhere to and promulgate the “Christian” traditions he or she has seen or heard from other professing Christians who share the same culture. For the biblical Christian the Bible is functional; its content is authoritative and prescriptive for beliefs and practices. For the cultural Christian the Bible is a sacred religious object, much more akin to a good luck charm than an authoritative text.

One cultural Christian tradition in the Bible-belt is an activity called “transferring your letter.” If you read a lot of church history, or if you’ve ever been involved in a Bible-belt church, then you may know exactly what I’m talking about. But if you don’t know what “transferring your letter” is all about, then allow me to briefly explain.

Many cultural Christians are members of local churches.

As a matter of fact, the Southern Baptist Convention may consist of at least twice as many cultural Christian church members as biblical ones, based on the most recent numbers. Most cultural Christians do not attend church very often (usually less than 3 times a year), but they still count their membership as something of value. And, for some strange reason, many Bible-belt churches are still glad to count these non-attending and non-functioning people as members.

Over time, Christians (biblical and cultural alike) will regularly want to stop being a member of one church and become a member of another. A Christian might move to a new town, he or she might want to help support a new church planting effort, or there might be another good reason for the switch. The most common reasons I’ve noticed in the Bible-belt for members wanting to leave one church for another is (1) to avoid dealing with some personal sin that may be exposed, (2) to protest some action of the old church’s leadership, or (3) an effort to gain in social standing with a new church’s members.

Frequently in the Bible-belt, when a church member wants to make that move, then he or she will request to “transfer” his or her membership “letter.” The “letter” is referring to his or her official membership, and to “transfer” the “letter” is to move his or her official membership from one church to another.

Historically, a “letter of commendation” was regularly given to church members who left a local church in good standing as they moved from one town or area to another.

The “letter” was intended as a kind of passport among like-minded churches. A new and unfamiliar church could basically know that the “letter-carrying” Christian moving into town had been a good church member elsewhere. The pastors and the members of the new church would be generally assured that he or she would likely be a good addition to their church.

Today, “transferring your letter” is more of a perfunctory act between churches who are merely shuffling members as though they are numbers on a score board.

Many churches still vote on whether or not to “approve” of a request for a “letter transfer,” but almost no church member could tell you why he or she would ever vote against such a request, and a request is almost never denied. Often, churches simply gain some and lose some, while they hope for a net increase over time.

Anecdotally, the vast majority of church members who request to “transfer a letter” today are unhealthy church members who deserve no such praise or approval. They have decided to leave their old church for some superficial (or even sinful) reason, and they quietly disappear until the old church office receives a request for a letter from some other church nearby.

Today’s “letters of commendation” often go to the least commendable among professing Christians in a community.

As a pastor, I have been observing this peculiar phenomenon among Bible-belt Christians for nearly eight years now. I believe the practice is grounded in good ecclesiology and historically worthwhile. But I also believe the practice has become a severe threat to the health of local churches and to the witness of the gospel.

While the practice may have been constructive in the past, I believe the current practice of “transferring letters” (over the last 20-50 years) is broken beyond repair. This practice has effectively devalued church membership, encouraged cultural Christianity (i.e. unbiblical or false Christianity), assured many hell-bound sinners that they have nothing to fear from God’s judgment, and usurped the role of careful pastoral consideration of those who desire to join a local church.

I believe the practice of “transferring membership letters” today makes local churches far less healthy, I believe it makes the gospel far less clear, and I believe it makes Christian discipleship far more difficult.

I urge local church pastors to stop receiving church members “by letter” of recommendation. Do the hard and necessary (and fruitful) work of getting to know people before you invite them to become new church members. Don’t rely on a “letter” to commend a stranger to your church family; get to know the stranger so that he or she will no longer be a stranger.

I urge church members to communicate directly with churches and pastors, instead of asking a new church to “request a letter” from your old church. Tell your current church members where you’re going, and tell them what church you plan to connect with when you get there. Tell your old pastor or pastors about your new church, and invite your new pastor(s) to contact the old one(s). The church and pastors you’re leaving behind will be glad to know you are being cared for by another good church, and your new church and pastors will be glad to hear about your past spiritual growth.

I urge church members to stop voting to approve the “transfer of a letter” for any member who is not leaving on commendable terms. If you are part of a church that votes on members coming in and going out, then it is your responsibility (as a church member) to participate in these votes conscientiously. If someone has been an uncharitable, divisive, selfish, and/or inactive member of your church, then he or she will likely be the same kind of member of the next church. Don’t tell a church they are getting a commendable new member when they are in fact dealing with a person who ought to be reproved instead of praised.

In short, I urge pastors and churches to treat church membership as a serious and meaningful relationship. The Bible describes what church membership is supposed to look like (1 Corinthians 11:17-34; Colossians 3:1-17; Hebrews 10:23-25), and it tells us that the ultimate goal is Christian maturity (Ephesians 4:15-16). The Bible commands Christians to love one another in real and substantial ways in the context of meaningful relationships (1 John 3:16-18), so that the whole world will see the authentic love of Christ on display (John 13:34-35).

May God help us, and may He bless our efforts to live faithfully as witnesses for Christ in this world.

What’s the difference between “Pastors” and “Elders”?

Elders are qualified, recognized, and committed men who do the work of shepherding among a particular local church (Ephesians 4:11-16; 1 Timothy 3:1-7; Titus 1:6-9).

The Short Answer

There’s no biblical difference between pastors and elders. The two terms refer to one and the same New Testament church office.

Anyone who aims to parse out some distinction between pastors and elders is creating a modern invention and placing it on top of the biblical text. There may certainly be good reasons why a local church would use different titles for various church leaders, but the only case for doing so is a pragmatic or prudent one… not a biblical one.

Now, I hope you’ll read the remainder of this article in order to weigh the merit of my rationale for making such a claim.

Defining Our Terms

In the New Testament, the most common title or label for the leading, teaching, and shepherding office of the church is “elder” (πρεσβυτερος), appearing directly at least thirteen times in the New Testament. The word “overseer” (επισκοπος) is the second most common title for the office, and it shows up at least six times.

The label “shepherd” or “pastor” (ποιμην) is used only once as a label for the New Testament teaching and leading office of the local church. Most often (fifteen times), this word appears in the Gospels, and it refers to actual shepherds (tenders of sheep) or to Jesus as the metaphorical shepherd of His people.

Almost every time the label “shepherd” or “pastor” is used in the other New Testament books (besides the Gospels), it shows up in its verbal form (ποιμαινω). In other words, in the Bible, “shepherd” or “pastor” is usually what church leaders do… it’s not what church leaders are.

However, many Evangelicals today are familiar with the term “pastor” as a label for church leaders, because this word has been used by Protestants for hundreds of years. Baptists have been especially fond of the word “pastor” because it distinguishes Baptist church leaders from those of Presbyterian or Anglican churches.

Baptist churches have also often emphasized their understanding of the doctrine of the priesthood of the believer. Because all Christians are in some sense “priests” (1 Peter 2:9), Baptists refuse to acknowledge a special clergy or ministerial class of Christians.

And yet, despite the Baptist allergy to a professionalized pastoral ministry, it is quite common for Evangelicals (including Baptists) to act as though pastors are indeed separated Christian professionals. For example, most Evangelical churches in America have no unpaid pastors. Such a reality betrays the assumption that pastors are professional (or at the very least vocational) Christian teachers and leaders.

Since the Bible most often uses the term “elder” and since many wrongly assume pastors must be paid professionals, I believe it is probably helpful for Evangelicals (especially Baptists) to recover the use of the term “elder” for the pastoral office.

Describing the Officers

The two offices of the New Testament are elders and deacons. The former is an office of servant-leadership and loving instruction, and the latter is an office of selfless service. In the Bible, church leaders are always elders, and deacons always serve both the elders and the church body.

In short, elders are qualified, recognized, and committed men who do the work of shepherding among a particular local church (Ephesians 4:11-16; 1 Timothy 3:1-7; Titus 1:6-9).

Here are the various ways in which the Bible describes and/or prescribes the function and responsibilities of those who serve in the office of elder.

Elders (πρεσβυτερος) 
  • Acts 11:30 – Elders (πρεσβυτερους) received material gifts from other churches in order to distribute them to the needy among their own congregation.
  • Acts 14:23 – Multiple elders (πρεσβυτερους) were “appointed” by Paul and Barnabas in “every church” in Lystra, Iconium, and Antioch.
  • Acts 15:1-29 – Elders (πρεσβυτερους) are listed beside the Apostles as leaders of the church in Jerusalem.
  • Acts 16:4 – Elders (πρεσβυτερων) are listed beside the Apostles as having made an authoritative decision regarding the clarity and extent of the gospel.
  • Acts 20:17-38 – Paul addressed the elders (πρεσβυτερους) in Ephesus, calling them to be “overseers” (’επισκοπους) of God’s “church” (’εκκλησιαν).
  • Acts 21:17-26 – “All the elders” (πρεσβυτεροι) were gathered in Jerusalem to listen to Paul’s account of God’s work through his ministry, and Paul submitted to their counsel regarding his actions in their Jewish community.
  • 1 Timothy 4:14 – A “council of elders” (πρεσβυτεριου) commissioned Timothy for the task of ministry.
  • 1 Timothy 5:17 – Elders (πρεσβυτεροι) are those who “rule” or “manage” (προεστωτες [literally ‘stand over’]), and some elders make their living by “preaching and teaching” (λογω [literally ‘word’] and διδασκαλια).
  • 1 Timothy 5:19 – Christians are to be alert to the possibility of slanderous accusations against an elder (πρεσβυτερου).
  • Titus 1:5-6 – Elders (πρεσβυτερους) were appointed to churches in every town, and such appointments were necessary to put things in their appropriate order. Note in this passage that more than one elder was to be appointed in each singular town (i.e., church). This – a plurality of elders in each church – is the universal reality in the New Testament.
  • James 5:14 – The elders (πρεσβυτερους) of the church (’εκκλησιας) are to pray for ill church members.
  • 1 Peter 5:1-3 – The Apostle Peter wrote to the elders (πρεσβυτερους) among the dispersed Christians as a “fellow elder” (συμπρεσβυτερος), calling them to “exercise oversight” or “oversee” (’επισκοπουντες) the affairs of their respective congregations.
Overseer (’επισκοπος) 
  • Acts 20:17-38 – Paul says that the elders in Ephesus have been made “overseers” (’επισκοπους) in the “church” (’εκκλησιαν) by God Himself.
  • Philippians 1:1 – Paul addressed his letter to the “saints” (‘αγιοις) and the “overseers” (’επισκοποις) and the “deacons” (διακονοις) in Philippi.
  • 1 Timothy 3:1 – Paul labels the teaching and managing office in the church that of an “overseer” (’επισκοπης).
  • 1 Timothy 3:2-7 – Paul describes the qualifications for anyone who aspires to the office of “overseer” (’επισκοπον).
  • Titus 1:17 – Paul again describes the teaching and stewarding office in the church as that of an “overseer” (’επισκοπον).
Pastor (ποιμην) 
  • Ephesians 4:10-14 – Paul says that “shepherds” (ποιμενας) are gifts from Christ to the local church.
  • 1 Peter 5:1-3 – Peter exhorted “elders” (πρεσβυτερους) to “shepherd” (ποιμενατε) the “flock of God among them.”

If one simply reads the New Testament, without a previous commitment to the use of various terms among modern Evangelicals, he or she must necessarily conclude that the leading and teaching and shepherding office of a New Testament local church is that of elder. Furthermore, he or she would also conclude that the office must be occupied by faithful and exemplary men, who voluntarily take on the weighty task of caring for souls among a particular local church.

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.

Are Baptist Pastors Ordained?

The answer is… kind of, but probably not how you think they are.

In the western world, pastors have often been identified with other clergymen, such as priests, bishops, and the like. Clergy comes from an old word, cleric, and it simply refers to someone who is commissioned for Christian ministry. The commissioning of a person to Christian ministry takes on different forms among various ecclesiastical traditions, and these spring from varying perspectives of polity and ministry.

Presbyterians, Methodists, and Baptists are part of distinct denominations among Christianity, but the first two are not merely labeled groups of cooperating local churches. The Presbyterian Church of America and the United Methodist Church, both claim to be one “church” with many local congregations (the same is true of the Lutheran Church, the Episcopal Church, and the Anglican Church).

Local Baptist churches, on the other hand, voluntarily cooperate with other Baptist churches without any substantive oversight from outside entities. They exercise something called local church autonomy. In other words, each church is self-governed. Therefore Baptist churches have a distinct flavor among Protestant denominations, and it shows up in the way Baptists recognize and affirm their pastors.

Presbyterians and Methodists (as well as Anglicans and Episcopalians) license or ordain people to ministry, according to denomination-wide standards of education, experience, and doctrinal adherence. So, a person licensed as a Presbyterian or Methodist minister may carry such a license from one local congregation to another, because the ministerial authority comes from a denominational entity which transcends any particular church. Likewise, the denominational entity may also revoke a minister’s license, with or without the consent of any local church to which the minister might be giving service. This polity creates a kind of ordained or licensed hierarchy of ministers within the denominational structure.

Again, Baptists recognize no authority over the local church from outside of the church itself. So, Baptists have historically distinguished themselves among Protestants by practicing congregational polity, rather than presbyterian or episcopalian polity. Congregational polity holds that each local church or congregation is autonomous – self-governed – and not under the authority of any outside body. For Baptists, Christ rules each local church by His word (the Scriptures), and each body of members is responsible to collectively submit to Christ as well as exercise His authority among themselves.

While Baptists are doggedly congregational, they also understand that Christ gives pastors as gifts to lead and to care for each local church (Eph. 4:11-16; Acts 20:28; 1 Peter 5:1-4). The biblical office is that of “elder” (from presbyteros– Titus 1:5) or “overseer” or “bishop” (from episkopos– 1 Tim. 3:1), but Baptists have historically used the term “pastor” (from poimēn– Eph. 4:11).

Since each Baptist church is ultimately governed by the assembled body of its members, the collective members must affirm their own pastors, rather than have them assigned or appointed by some other authority. Baptist church members affirm and recognize men of exemplary character (1 Tim. 3:1-7; Titus 1:6-9) who are able to teach sound doctrine (Titus 1:9) and lead as model Christians (1 Tim. 4:6-16).

In some way, the members are ultimately responsible for the kind of men they affirm and the sort of teaching they support (Gal. 1:6-9; 1 Tim. 4:1-2; 3 Tim. 4:3-4), so Baptist churches have historically exercised the authority of the members by a formal vote (based on Acts 6:5 and 2 Cor. 2:6).

For Baptists, local church autonomy does not mean that each church must isolate itself from others. Rather, Baptist churches have historically been very happy to voluntarily cooperate with one another. Baptist churches have often benefitted from the recommendations and wisdom from other Christian churches.

One example of this kind of cooperation and benefit is observed in the common way Baptist churches today hire a new pastor. Baptist church members often invite applicants who have already been affirmed by another Christian church as qualified to serve as a pastor. In other words, they look for men who have already been ordained (or formally recognized) as a pastor or elder elsewhere.

It is precisely at this point that many Baptists today can be confused about what it means for someone to be ordained.

Because Baptist churches are autonomous, and because each congregation is responsible for affirming and supporting its own pastors, ordination is not (biblically speaking) something that can be conferred upon a man by anyone other than the congregation he is currently serving as a pastor. But, because of the common practice among churches, Baptists have become much like their Presbyterian and Methodist brothers and sisters in the way they think about ordination.

Baptist pastors and churches often act as though ordination to ministry is a rite of passage, placing the ordained man into a new category among all Christians everywhere (or at least among all others in their denomination). This simply is not true. It isn’t biblical, and it isn’t historically recognizable as Baptist ecclesiology or polity.

If a man has served as a pastor or elder in one congregation, then he may well be later recognized as a pastor or elder among another local church. However, the office does not travel with the man. Each local church must ultimately affirm or reject any nominated man as a pastor or elder.

So, are Baptist pastors ordained?

Well, Baptist churches, each exercising judgment and authority as a unique gathered congregation, in line with their biblical and historical practice, set men aside for pastoral ministry by affirming their character and ability to teach and lead (2 Tim. 2:2; Titus 2:1-10). In this way, the local church formally recognizes God’s own gifting of these men as shepherds, who are to serve as exemplary leaders of the people God has placed under their care (Acts 20:28; 1 Peter 5:1-4).

Personally, I can say that it has been one of my great joys in life to be affirmed as a pastor by those people who know and love me. I know and love them, and their tangible affirmation of God’s call upon my life to serve them is a priceless treasure.

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 Pastor supposed to do?

The ministry of the word of God is the sum and substance of the work of every pastor. While many pastors and churches may argue that some other task can (or even should) supersede the pastoral preaching and teaching and modeling of God’s word, none can do so on the basis of Scripture. Therein, it seems to me, lies the problem.

In our day, it appears there are generally three distinct categories on a spectrum of pastoral ministry philosophy.

Pastoral Ministry Philosophy

One idea is that a pastor is much like a self-improvement coach, whose main job is to motivate, inspire, and encourage spiritually-minded underachievers. Pastors who apply this philosophy are usually fond of highlighting personal potential and using the language of pop-psychology, and they are often quite reassuring and positive. These pastors seem to value mutual affirmation and inclusivity.

Another conceptual sketch of the pastoral role is akin to an organizational CEO. In this model of pastoral ministry, the pastor is the visionary leader with an innovative and effective strategy, which can skillfully assimilate attendees through pathways that can be noticeably illustrated on a structural flowchart. These pastors often value pragmatic efficiency and results.

The third general category of pastoral ministry philosophy perceives the ultimate responsibility of the pastor to be centered upon thinking about, teaching, and living according to the Bible. Pastors who understand themselves to be ministers of God’s word are compelled to spend time reading and thinking about the Bible. These pastors also talk about the Bible when they are with others, and they make time to help other people read and think about the Bible.

The three categories I have described here are distinct from one another, but they are not separate. In fact, you’ll probably notice all three (to greater and lesser degrees) in just about any pastor you measure. Pastors should, in a sense, be like a sports coach, urging their hearer on towards personal growth and action. Pastors must also, like a business executive, manage much in a local congregation. However, a pastor’s responsibility to a local church is first-and-foremost the ministry of the word of God.

A Ministry of the Word

In Acts chapter 6, we see this idea emphasized in the division of labor among pastors/elders and deacons (though these office titles are not specifically stated there). There was a dispute about how to best administrate the distribution of resources to needy people among a congregation. The pastors/elders refused to be distracted from their primary responsibility to pray and minister the word of God, so they appointed godly men to serve in the needed administrative task. This shows a division of labor, but it does not sufficiently explain what the pastoral ministry of the word is. For an explanation of such a weighty responsibility, let’s look at a powerful charge from one minister of the word to another.

The Apostle Paul said to his younger disciple and friend,

“I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom: preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching” (2 Tim. 4:1–2).

I cannot think of a stronger charge. In this sobering and inspiring charge, we can account for the “why” and the “how” of a word-centered pastoral ministry.

How?

Pastors are to be ministers of the word of God by preaching and by readily reproving, rebuking, and exhorting with complete patience and teaching. This is an all-of-life description with emphases on patience and preparedness, and a special attention to preaching. I understand preaching to be a kind of teaching accompanied by a call to repentance, faith, and reformation.

Why?

Pastors are to be ministers of the word of God because Christ is present, Christ is the judge now and forevermore, and Christ is coming with the fullness of His kingdom. It is Christ’s words that judge; His words are the blessing of life and the curse of death (Jn. 5:28-29). Christ is present in His words, and all His judgments are based on His words (Jn. 14:23-24).

In the end, the words of Christ alone will last (1 Pet. 1:22-25), and this compels the minister of God’s word to speak with boldness and confidence (2 Tim. 2:15) as a shepherd of God’s sheep who is destined to meet his glorious King face to face (2 Cor. 4:1-6).

May God raise up many godly men to pastor with such a perspective and conviction.

Who has authority in a Local Church?

Authority is a bad word in American culture, but this merely reflects every sinner’s natural desire to be free from all authoritative bonds. And yet, the practice of good authority seems to remain unwilling to yield to these sinful demands.

Authority is a bad word in American culture, but this merely reflects every sinner’s natural desire to be free from all authoritative bonds. And yet, the practice of good authority seems to remain unwilling to yield to these sinful demands. Just think about parental authority over children.

At the moment, to my knowledge, only exceptionally aloof social academics are arguing for children to be removed from all parental authority. Anyone who has ever tried to enjoy dinner at a restaurant with my family is glad to see me and/or my wife exercising authority over our unruly toddler, who would love nothing more than to wreak havoc in the world.

When parents express godly and righteous authority over their children, they demonstrate the character and nature of God (albeit imperfectly).  This is exactly what is to be done in the context of a local church as well.

If pastors/elders (the terms are interchangeable; see this ARTICLE) and fellow church members are passive and aloof towards sin in the congregation, then the members will believe God is too.  If pastors and fellow church members are loving disciplinarians, then the members will believe God is too.  If elders waver or become vague in their description of the actual content and implications of the gospel, then the members will think precision is unachievable and/or unimportant.

There are three ways I would like to emphasize the mutual responsibility of pastors and church members in the exercise of authority in the context of a local church. After these, I would like to articulate a distinct responsibility for those who lead as pastors among a local church.

Delegated Pastoral Authority

First, pastoral authority is a delegated authority, derived from God’s word and the elder’s fidelity to preaching and teaching Scripture (2 Tim. 4:1-2). The authority any pastor or group of pastors wields does not emanate from the origin of the person or the office. Rather, the authority springs from and is inextricably tethered to God’s word.

It is as though the pastors or elders can give no authoritative command that is not accompanied by a biblical citation. Of course, many pastoral decisions will have to be based on biblical principle and general prudence, but those big decisions that have no clear direction from Scripture might normally come as recommendations and not commands.

Vital Congregational Authority

Second, the local congregation is responsible to hold pastors/elders accountable in their teaching (2 Tim. 4:3-4). While congregations may be tempted to acquire preachers and leaders who will lead according to the desires of the congregation, the membership of the church is best served by those leaders who lead to please God and not men. Therefore, the congregation has an authoritative responsibility to acquire and encourage godly, faithful, biblically-courageous leadership.

This responsibility towards maintaining suitable leadership stems from the congregational authority to bring members in and put members out of the local church family. Baptism is the communal and public initiation of any person who becomes a disciple of Christ (Matt. 28:19), and this is the ceremony by which a local congregation affirms and commits to a relationship of mutual discipleship and fellowship with an individual believer.

As time goes by, the congregation bears the responsibility of holding one another accountable to Christ’s commands, and even taking disciplinary action against those who refuse to submit to Christ (Matt. 18:15-20). This is not, however, an authority given to any individual member or any group among the membership. Rather, this authority of bringing members in and putting members out of the local church family is to be exercised “when [they] are assembled in the name of the Lord Jesus” (1 Cor. 5:4-5).

Authoritative Leadership

Third, pastors/elders are to shepherd a local church family by providing oversight and leading by example (1 Pet. 5:1-5). Pastoring among a church family is no dictatorship, and neither is it a pure democracy, where leaders simply implement the mandate of popular opinion.

Pastors or elders are to oversee, which connotes management, administration, and leadership. Pastors are also to exemplify spiritual maturity, which indicates accessibility, familiarity, and personal care. By affectionate oversight and patient modeling, pastors are to authoritatively lead among a local church.

Enjoying Good Authority

Fourth and finally, church members are called to obey their pastors, and these leaders are warned that they will give an account to Christ for how they shepherd those under their care (Heb. 13:17; Acts 20:28). This idea, especially as it is conveyed in Hebrews 13:17, is quite potent for pastors and church members alike. It clearly distinguishes the authoritative responsibility of pastors, and it powerfully encourages church members to enjoy the benefits of godly leadership.

Indeed, godly leadership should be enjoyed and appreciated among the church family.

Summarizing Local Church Authority

In summary, I might say that pastors or elders and their respective congregations are mutually responsible to wield delegated authority.

The congregation’s authority seems to primarily focus on the inclusion and exclusion of members (encompassing the inclusion and exclusion of pastors or elders). Interwoven in this congregational authority is the authority to judge not only the “who” of the church family but also the “what” of the confession that binds the church family together. In this way, the local church guards the purity of the content of what is taught and what is believed among the members, fulfilling the New Testament characteristic of being the “pillar and buttress of the truth” (1 Tim. 3:15).

Furthermore, this general “in and out” authority of the congregation is tightly linked to the authority of the pastors, who are responsible to teach and train the congregation according to all of Christ’s commands. The pastoral teaching and training are to be done patiently and in an all-of-life fashion (1 Tim. 4:6-16), but always pointing the hearer back to God’s word as the fountainhead of truth and basis of all good authority.

May God grant that many local churches would experience and embrace this biblical concept of good and right authority.

What is a “good” pastor?

If you have been part of a local church or among the leadership of a local church, then you have probably thought or said something about the quality of a pastor or pastors.

“I love my pastor because he showed great care for me when my daughter was in the hospital last year.”

“That pastor is not so great because he doesn’t seem to connect well with guests and first-time visitors each Sunday.”

“That pastor is awesome because he doesn’t seem like a typical pastor.”

Whatever you might think about your pastor, or pastors generally, I’d like to invite you to consider the reality that pastors do indeed have a tremendous impact on the local church. In fact, one way to know if a church family is healthy and if they will grow healthier over time is to learn about the pastor or pastors who lead them.

Biblically qualified pastors or elders or “undershepherds” is one mark or feature of a healthy church, and Christians are wise to think more about this subject. Learn more about building healthy churches by visiting 9marks.org.

What are the biblical qualifications of an undershepherd (i.e. pastor or elder)? When you think of a well-qualified pastor, what comes to mind? Do the qualifications you are thinking about have any Scriptural support or are they based on your life experience or your preferences? How would you know if a man was qualified to serve as a pastor? How would you know if a man should be removed pastoring your local church?

Thankfully, the Bible gives a thorough list of pastoral qualifications and the Bible provides examples of good pastors.

  • A pastor or elder should have a clean reputation (1 Tim. 3:2, 7; Titus 1:6-7).
  • If He is married, he should be a faithful husband and his wife should be godly and faithful as well (1 Tim. 3:2, 4; Titus 1:6).
  • He should manage his household well (1 Tim. 3:4-5; Titus 1:6).
  • He should be self-controlled and financially temperate (1 Tim. 3:2-3; Titus 1:7-8).
  • He should be hospitable and mature in his Christian walk (1 Tim. 3:2, 6; Titus 1:8).
  • He should be doctrinally sound and able to teach sound doctrine to others (1 Tim. 3:2; Titus 1:9).

If you see men among your church family who meet these qualifications, then you should praise God for them. For such men are a gift from Christ to His people (Eph. 4:11-12), and they are a blessing to your soul (Heb. 13:17). If, however, you are sitting under the shepherding care of a man who fails to meet one or more of these qualifications, then you should have grave concerns.

We are warned in Scripture about false teachers (2 Pet. 2:1-3; 1 Jn. 4:1) and false gospels (Gal. 1:6-9). Furthermore, God blames congregations for listening to those who lead them astray (Gal. 1:6-9).

It is vitally important that every member of a local church understand these qualifications. If some church members measure the quality of pastoral leadership by some other standard, then an unqualified man may seem more valuable than he truly is, or a highly qualified man may seem less than desirable.

May God raise up more qualified pastors/elders and may He cause many churches to be healthier through the efforts of such men. May God also help church members to value and appreciate good pastors/elders by measuring them by biblical standards.

“Elders” by Jeramie Rinne

I think this is a great resource for both aspiring elders/pastors and formally recognized ones. This book was an honest and biblical introduction to what an elder is and what an elder does, applicable to every Christian.

If a man is considering becoming an elder himself, or if he is currently serving as an elder and considering his affirmation of other elders, this book will be a great help. Also, if a church member is considering what his/her expectations ought to be regarding his/her elders, this book will be exceedingly beneficial.

Rinne doesn’t assume anything (one of the great things about this book), and he asserts early on that one of the first “elder-related” duties is to “investigate whether you should in fact be an elder, based on the Bible’s qualifications.”

He goes on to say, “Don’t assume. Even if you have served as an elder before, allow God’s Word to vet your candidacy” (pg. 18). These are shocking and (hopefully) sobering words for anyone who is considering what it means to be an elder. The Bible lays out various character qualifications (1 Tim. 3; Titus 1) for those who would serve or are serving as elders, and Rinne walks through them all.

There is a conspicuous qualification for elders that is not necessarily related to a man’s character, namely the ability to teach. There is much more that an elder/pastor must do and even more that he can do, but the central focus of his task is teaching.

Summarizing the charge of pastoring (being an elder), Rinne says,

“Overseers [or elders] teach, pray, and serve so that their brothers and sisters might know Jesus more intimately, obey him more faithfully, and reflect his character more clearly, both individually and as a church family” (pg. 40).

This is the biblical job description and heartfelt desire of every godly elder/pastor who serves among a local congregation.

Rinne’s candid and biblical approach is commendable and refreshing. So much of what passes for Christian literature today is hardly recognizable as Christian. Church growth resources are pragmatic, concerned nearly entirely with strategy and systems. Against this backdrop, Rinne is a bright and beautiful light. He begins with the biblical definition and description of an elder, he continues by challenging elders to function according to the biblical mandate, and he ends with a biblical call to glorious service in Christ’s name.

In my own local church (as of July 2018), I am the only officially recognized elder. Other men are informally doing the work of elders, shepherding fellow church members, but the biblical office of elder is not clearly recognized among my congregation.

By God’s grace, we are seeing some significant growth in this area, and there are many church members who are beginning to understand the biblical teaching of what an elder is and what an elder does. I believe it may not be too much longer before we will be able to formally recognize at least a couple of other men among us as elders.

For now, I am prayerfully seeking to live out the call Rinne gives to elders throughout his book. I am teaching my people what qualifies a man to be an elder, and I am calling them to settle for nothing less (especially in me). I am seeking to know and be known by members of my congregation, though I am simply not able to know all of them as well as I can know some of them. I am striving to serve the word of God throughout the weekly activities of our congregational life, especially on Sunday mornings and Wednesday evenings (we do not currently have a Sunday night service).

Additionally, I am trying to call absentee members back into the fold, trying to lead with patience and kindness, and trying to be an example among the flock over which God has placed me. I do feel both the burden of pastoring and the weight of such a glorious task.

May God help me, and may He raise up many godly men to serve as elders/pastors among local churches.

See this book on Amazon by CLICKING HERE

A Pastoral Word about Mother’s Day

Pastors have a responsibility to speak truthfully and honestly about all things… especially those things about which we are often far-too-sentimental. Therefore, Mother’s Day can prove to be a somewhat difficult occasion for pastors.

On the one hand, I want to celebrate motherhood and encourage the already lofty spirits of those proud mothers in attendance. On the other hand, I want to remember the experience of those women in attendance who may not have such good feelings about Mother’s Day. In fact, I know some women who avoid church services on Mother’s Day precisely because of their ill feelings.

Mother’s Day is certainly a time for us to thank our own mother, congratulate mothers, and admire motherhood generally. There is much to be admired about motherhood, and all of the women who have given themselves to this role are worthy of thanks.

As with all things in creation, God defines motherhood. God created motherhood before the Fall and curse of sin, commanding the man and his wife to “be fruitful and multiply” (Gen. 1:28); therefore, motherhood is rightly understood as part of God’s good creation.

Motherhood can be a joyful experience. Children are a blessing from God (Gen. 29:31, 30:22; Ps. 127:3), and there is great wonder in watching them grow and learn and become adults… right before our eyes.

And yet, because of the Fall, motherhood is full of pain as well (Gen. 3:16). Some mothers may dread the arrival of Mother’s Day because it is another aching reminder of a child lost or a child aborted or a child estranged from the family they once knew. Maybe some mothers have deep regrets regarding their own past failures.

But isn’t this how things always seem to be in our fallen world? Aren’t we always looking at beautiful pictures through the broken glass of damaged frames?

Aren’t we always looking at beautiful pictures through the broken glass of damaged frames?

May God bless those mothers who are overjoyed by the blessing of motherhood.

May God bless those mothers who are overwhelmed by the pain of motherhood.

May God bless those women who aren’t mothers at all. Your femininity is certainly not incomplete without children, and God is the good heavenly Father who knows what is best for you.

 

Do you embrace godly authority?

“If anyone aspires to the office of overseer (or ‘pastor’ or ‘elder’), he desires a noble task” (1 Timothy 3:1).

Authority is not a particularly good word in our modern western culture. Many people decry the abuses of authority we encounter all around us, and rightfully so. However, the abuse of something good doesn’t make a good thing bad.

The Bible’s entire storyline is centered upon good and right authority. Essentially, when humans embrace God’s authority they flourish; when humans rebel against God and try to establish authority elsewhere they suffer. Adam and Eve exemplify this reality at the very beginning of the Bible, and the rest of the story is a continual picture of God calling humans to submit to His appropriate authority.

In the local church, we discover God’s good authority expressed through mutual submission to the Bible. Furthermore, we also come to understand God’s design for all sorts of authoritative relationships in our lives. This is especially true in the biblical office of pastor or elder. God delegates authority, and God calls all people everywhere to embrace and encourage godly authority.

4 Encouragements for Pastors doing Evangelism

Last week, I was toddling down the sidewalk, enjoying the scenic passage between my pastoral study and a local coffee shop. As I approached the counter, the barista and I exchanged knowing smiles, and the clerk handed me a warm cup of extra-bitter espresso (everyone knows lesser men drink that sugary stuff).

Finishing my afternoon energy shot and folding away my tattered copy of Augustine’s ancient book, Confessions, I noticed that a man sitting next to me was reading a Bible. I stroked my beard and wondered, “Is he reading an acceptable translation?” Thankfully, I observed the ESV impression on the binding when he raised the volume in order to give himself a closer look at the text. 

The man realized I was eyeing his Bible, and, with an inquisitive look, he longingly asked, “Sir, can you help me know what this means?” Sliding his Bible over to me, he put his finger on the page, indicating his concern with the Apostle Paul’s letter to the Ephesians. He was particularly vexed by chapter 2, verses 1-10, so I made use of the passage.

Starting with verse 1, I scourged him for being a terrible wretch. The pitiable man tearfully agreed, and even admitted that he was worse than I knew. Resisting his emotional attempt to derail my exposition by provoking my sympathies, I simply continued. But when I read verses 4 and 5, he rudely interjected, “Who is this ‘Jesus’?! And what does it mean to be ‘saved’ by ‘grace’?!”

As you probably figured, this story is entirely made up (except for the bitter coffee part… seriously, be a man). Evangelistic encounters may never happen like this. In fact, I am a pastor of a relatively small church in rural East Texas, and evangelism can be tricky in my neck of the woods. I only remember meeting one conscious non-Christian in the last four years. My hometown evangelistic conversations usually focus on inconsistencies between the professions of faith I hear and the unfaithful practices I see. I often feel like quoting Inigo Montoya. “You keep using the word, ‘Christian.’ I do not think it means what you think it means.”

Pastors can and should be exemplary evangelists, but sometimes the task can feel intimidating and exhausting. Here are four things I try to remember about evangelism so that I might be more faithful to the task.

One, evangelism is teaching the gospel with the aim to persuade.

I am stealing this definition of evangelism from Mack Stiles. His little book Evangelism is fantastic. Among numerous gems in this book, Stiles defines evangelism by writing, “Evangelism is teaching (heralding, proclaiming, preaching) the gospel (the message from God that leads us to salvation) with the aim (hope, desire, goal) to persuade (convince, convert).”[1]

Each part of this definition is worth our time, and Stiles dissects it in the book, but let me stress the content of evangelism here. Don’t assume the gospel. The gospel is the power of God, but only if we convey the message from God that leads sinners to salvation in Christ (Romans 1:16). I try to remember that evangelism is happening when I articulate, explain, and apply the message of the gospel of Jesus Christ.

Two, preaching and teaching are the pastor’s primary work of evangelism.

There are several passages in Scripture which make me involuntarily shudder when I read them. The Apostle Paul’s charge to Timothy “in the presence of God and Christ” is one of those passages (2 Timothy 4:1-5). What a thrilling and serious charge! The responsibility given to Timothy is “preach the word” (v2). Paul describes that task by writing, “be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching” (v2). After Paul warns Timothy of the resistance he is sure to encounter, Paul urges him again, “do the work of an evangelist” (v5).

These charges – “preach the word” and “do the work of an evangelist” – are not separate from each another. In other words, to be a preacher of the Scriptures is to do evangelistic work. I try to remember that the primary and profound work of every pastor is to teach the gospel among his own congregation by preaching good expositional sermons regularly. 

Three, evangelism is life to some and death to others.

While every pastor is responsible for teaching and preaching among his own congregation, he is also responsible to do so outside of the community of faith. And yet, the experienced Christian will know that not everyone hears the message of the gospel with gladness. In fact, some will not respond well at all.

The Bible reminds us that the “aroma of Christ” is a “fragrance of death to death” for some (2 Corinthians 2:15-16). Of course, some will breathe in the gospel with pleasure, as a “fragrance from life to life” (v16), but this is not always so. I try to remember that some people will love the gospel and others will actually hate it.

Four, the results of evangelism are God’s alone.

If the aim of evangelism is to persuade, then we measure success by rate and frequency of conversion, right? Well, not exactly. Obviously, our deep longing is for the lost to be found, the dead to be raised, the unregenerate to be born again. Therefore, we do celebrate when someone responds to our evangelistic efforts by repenting from sin and trusting in Christ.

However, we are unwise to think that evangelistic encounters are only worthwhile if we can record a positive response. The Bible buttresses our faltering confidence in the face of an undesirable reaction by reminding us that we may “plant” and “water” the seeds of the gospel, but “only God gives the growth” (1 Corinthians 3:7). I try to remember that faithful gospel conversations are always worthwhile, and I ask God to produce growth.

In pastoral ministry, there are plenty of expectations. If you are like me, then you may regularly leave the office with things left undone. But, we can both take heart. If we are faithfully teaching and talking about the gospel of Christ with fellow Christians and non-Christians, then we are doing the work God has called us to do. If we are lovingly and prayerfully conveying this exceptionally powerful message, then some will love Christ and others will hate us. In all of this, we may be sure that our Chief Shepherd sees all, and He shall reward His servants with an unfading crown (1 Pet. 5:4).

Now, let’s go get a manly cup of joe and talk with someone about Jesus.

[1]Stiles, J. Mack. Evangelism: How the Whole Church Speaks of Jesus (9marks: Building Healthy Churches) (p. 27). Crossway. Kindle Edition.

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