A Cross-roads Introduction: Learning to Do Ministry by the Book

During graduation at a local seminary, I experienced an anxiety all too common among graduates... the feeling of inadequacy prior to entering the ministry. I was told that this was normal; that the purpose of seminary was not to equip us fully, but simply provide tools for getting started.

So there I was, feeling less than adequate, with a burden to become a Christian Education Director in a local assembly. As such, I began wrestling with the whole Christian education concept:

• What was the biblical basis for Christian Education as done today? Was there one?
• Since Christian Education bears Christ's name, would it not be education as He would do it were He here Himself?
• Just how would Jesus do Christian Education? Or, would He have something better in mind?

These were--and still are--important questions for all of us called to ministry; for as the apostle bears witness that we are to be very careful how we build upon the foundation which he has laid, we will subsequently be called to give an account to the Lord Himself, with our works being tested, as it were, by fire. (1 Corinthians 3:10-13).

After careful consideration of these things, coupled with much prayer and seeking Christ's mind on the matter, He brought my attention to this passage: "All Scripture is inspired by God and profitable for teaching, reproof, correction, and training in righteousness...that the man of God may be adequate, fully equipped for every good work." (2 Timothy 3:16-17). While I was familiar with this text, I had not previously been enlightened to its implications. As I worked through those implications, blueprints began emerging.

Those blueprints I will be sharing during upcoming weeks.

Three Main Blueprints

For the word of God to adequately equip the man of God for the work of church ministry, it must reveal purpose, goals, and means by which those goals are attained. God reveals through His word that the overarching purpose for everything we do is bring glorify to Him (Rom. 5:2; 1 Cor. 10:31; 2 Cor. 1:20; 4:6; 4:15; Phil. 2:11). Goals by which He is glorified also proceed from Him via His word:

1. To worship Him in spirit and truth - upward focus (John 4:23).
2. To attain to the unity of the faith and maturity in Christ - inward focus (Eph. 4:11-16).
3. To make disciples of all nations - outward focus (Matt. 28:18-20).

Finally, God reveals through His word the means for attaining these purpose-driven goals. Blueprints containing these purpose-goals-means can be derived from Scripture and will be discussed in upcoming postings.

Blueprint for Worship

Worship may be defined as the bowing of the soul in love, reverence, and thanksgiving to God; its purpose being to glorify God as Creator, Lord, Savior, Shepherd, Counselor, and Refuge. The biblical basis for worship is founded upon numerous exhortations and examples located throughout Scripture. God is deemed worthy of worship because of His being, qualities, ways, and works (Psalm 96; Isaiah 55:8-11; Rev. 15:4). He is to be worshiped by all peoples of all ages (Psalm 22:27; 45:17; 145:4; Rom. 15:11; Rev. 13:8). We are to "...worship the Lord [our] God, and serve Him only" (cf. Matt. 4:10). Where that worship is to be done is inconsequential, as evident in Jesus' dialog with the woman at the well (John 4:19-21). This is still relevant today, whether we choose to worship in a home, building, rented facility, or outdoors. The Lord is particular not in where we worship, but how we worship: "But an hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for such people the Father seeks to be His worshipers. "God is spirit, and those who worship Him must worship in spirit and truth." --John 4:23-24 Jesus encapsulated the distinction between true worship--"in spirit"--and that which was expressed through ritual alone. Real worship happens when a believer's spirit is in connection with God via His Spirit (Rom. 8:26-27). Since God's Spirit is everywhere, worship can happen anywhere. Worshiping in "truth" implies that the human worshiper is in right standing before God and walking in accordance with His ways. With the coming of the Messiah, that also means being "in Christ," who is "the way, the truth, and the life" (John 14:6). With Jesus as our High Priest and Mediator, how could it be any other way? (Heb. 4:14-16; 1 Tim. 2:5; Rom. 8:34). The question of "when" to worship God is also superflous. While Christians for centuries have commonly gathered to worship on Sunday mornings, Gentiles during the early centuries of the church began their work week then. Since there was no Scriptural injunction on when to worship, work vs worship on Sunday became a matter of conscience vs submission vs necessity. What Scripture does say is that each person is to be "fully convinced in his own mind" (Romans 14:4-13). The goal, then, is to worship the Lord our God in spirit and in truth. The means for doing this is through heartfelt prayer, praise, and thanksgiving, all the while remaining in right standing with God through the blood of Christ. Details of worship style have largely to do with stewardship and will be discussed in a future posting.

Blueprint for Body-Life

The church is Christ's body on earth today. More than just a simple analogy with implications for evangelism, the body metaphor is also used as a way of describing the deep dynamic relationship that believers have with one another in union with Christ as their head. This relationship is one of spiritual fellowship and mutual edification, its purpose being to glorify God by promoting maturity and unity within the body. The term "body-life" is used to signify the effectual interaction that the members of Christ's body are to engage in, in order to pursue the ultimate goal of complete Christlikeness.

The biblical basis for body-life is set forth in Ephesians 4 and can be outlined as follows:

1. Christ, upon His ascension into heaven, gave gifts of leadership to the early church (v.11).
2. Possessors of these gifts (Paul, Barnabus, Philip, Timothy, to name just a few) used them to equip believers for the work of ministry (v.12).
3. Equipped believers in turn ministered to each another to bring about unity and maturity (v.12-16).

In addition, the Holy Spirit bestowed at least one spiritual gift to every member of the church body (Rom 12:4-8; 1 Cor. 12:7-11; 1 Peter 4:10-11). Today (even though the gifted leaders alluded to in Ephesians 4 have passed on) the Spirit of God continues giving gifts in order to complete the work begun. The call for us to continue in that work can be seen via the many "gift" and "one another" passages dispersed throughout the New Testament epistles. These gifts and one-anothers serve as the means by which believers are to be built up. The one-anothers include:

Loving one another - Having an inward attitude or affection which seeks the ultimate welfare of a fellow-believer (John 13:34; 1 Pet. 1:22; 1 Thess. 3:12; 1 Cor. 13:1-13).

Accepting one another - Wholeheartedly receiving into full fellowship all who believe in Jesus Christ, regardless of race, status, gender, spiritual maturity, etc., just as Christ accepted us to the glory of God (Rom. 15:7-12; 14:1; Gal. 3:26-28; 4:13-14; cf. Acts 28:2).

Being of the same mind toward one another - Having the same regard for all believers without partiality or attitude of superiority (Rom. 12:16; 2:11; James 2:1-9; 1 Tim. 5:21; Gal. 2:6-13).

Having the same care for one another - Maintaining equal interest in and concern for the welfare and ministry of every believer, based on full recognition and appreciation of his God-given position and function in the body of Christ (1 Cor. 12:25,26; Rom. 12:15; 2 Cor. 11:29; Phil. 2:20; cf. Luke 15:4-6).

Being of the same mind with one another - Maintaining the same attitude, love, spirit, purpose, and judgment [as to essentials of the faith] with fellow-believers (Rom. 15:5; Phil. 1:27; 2:2; Col. 3:14; 1 Cor. 1:10; 2 Cor. 13:11; Eph. 4:3,11-16; John 17:20-23; Acts 2:41-47; 4:24,32; 5:12; 6:1-7; 15:25).

Living in peace with one another - Abiding in unity with fellow-believers through submissive and gentle behavior, with no hint of discord (disputes, dissensions, enmities, factions, jealosy, complaining, etc.) (1 Thess. 5:13; 2 Cor. 13:11; James 3:13-18; 1 Pet. 3:8; 2 Pet. 3:14; Mark 9:50; Acts 15:33; Rom. 12:18).

Seeking good for one another - Pursuing what is beneficial for fellow-believers, even if wrongs have been incurred (1 Thess. 5:15; Rom. 12:17,21; Gal. 6:10; compare Acts 15:36-39 with Col.4:10, 2 Tim. 4:11; Rom. 14:19).

Regarding one another as more important - Esteeming fellow-believers more highly than self, even if it involves self-sacrifice (Phil. 2:2-8,25,30; Acts 4:34-37).

Being humble toward one another - Clothing oneself in modest, submissive behavior toward fellow-believers, suggesting a total lack of arrogance and pride (1 Pet. 5:5-6; 3:8; Eph. 4:1-2; Col. 3:12; Rom. 12:3).

Being devoted to one another in brotherly love - Having a close-knit family affection for fellow believers as brothers and sisters in God's household, showing warmth, tenderness, concern, and loyalty (Rom. 12:10,3; 1 Thess. 2:11; 4:9-10; Phil. 2:19-22; 2 Pet. 1:7-11).

Building up one another - Promoting in fellow-believers the development of Christ-like conduct and character by means of [Scripturally-based] teaching, motivating, and modeling (1 Thess. 5:11; Eph. 4:11-16; Rom. 14:19; 1 Cor. 7:35; 2 Cor. 12:19).

Serving one another - Freely and voluntarily take up any work or task which may be necessary, helpful, or advantageous to a fellow-believer's spiritual, physical, or mental welfare (Gal. 5:13; Mark 9:35; 10:45; Phil. 2:17; Eph. 4:29; Acts 2:45; 2 Tim. 1:16-18).

Greeting one another - Giving a verbal, physical, or written address to a fellow-believer that makes him feel a welcome part of the fellowship (Rom. 16:16; 1 Cor. 16:20-21; 2 Cor. 13:12; 1 Pet. 5:14; 3 John 14; Phil. 4:21).

Being kind to one another - Expressing love to fellow-believers through gracious deeds appropriate to the occasion and in a spirit of compassion, humility, gentleness, and patience (Eph. 4:32; Acts 9:36; Col. 3:12; 1 Cor. 13:4).

Being hospitable to one another - Joyfully receiving into one's home fellow-Christians--especially strangers and those in distress--and providing for their physical and material needs as for one's own (1 Pet. 4:9; Rom. 12:10-13; Heb. 13:2; 1 Tim. 5:10; 3 John 5-7; Acts 16:14-15,33-34; cf. Matt. 25:34-36).

Honoring one another - Manifesting esteem for fellow-believers by giving them preference over self (Rom. 12:10; cf. 1 Cor. 11:33; 12:20-21).

Admonishing one another - Cautioning or warning fellow-believers concerning sinful their attitudes, practices, or unmet obligations, urging or instructing them to bring those areas of their lives into conformity with God's word (Rom. 15:14; Col. 3:16; Acts 20:29-31; Phil. 4:2; 1 Thess. 5:14; 2 Thess. 3:15; Titus 2:2-6; 1 Cor. 4:14; 10:1-12).

Exhorting one another - Urging fellow-believers by strong appeal in pursuing some course of conduct or mindset (Heb. 3:12-13; Rom. 12:1; 1 Cor. 4:16; Eph. 4:1; 1 Thess. 2:11; 4:1; Phm. 8-11; Titus 1:9; Acts 20:1).

Encouraging one another - Inspiring fellow-believers with courage or confidence in pursuing some course of conduct or mindset (1 Thess. 5:11; Acts 18:27; Rom. 1:12; 15:4-5; Col. 4:8; 1 Thess. 3:2; Heb. 10:25).

Comforting one another - Bringing consolation or reassurance to a fellow-believer following a trying experience (1 Thess. 4:8,13-18; 3:7; 2 Cor. 1:3-7; 2:6-7; 7:4-7).

Being subject to one another - Yielding ourselves voluntarily and unselfishly to the will or authority of other believers, freely submitting to their decisions, instructions, or wishes (Eph. 5:21,22-24; 6:1; Luke 2:51; Heb. 13:17; 1 Cor. 10:32-33; 16:16; 2 Cor. 8:16-17).

Bearing with one another - Graciously enduring and put up with displeasing, offensive, or sinful attitudes and actions in fellow-believers [as God has with us] (Eph. 4:2; Col. 3:12-13; 1 Thess. 5:14; 2 Tim. 2:24; 4:2; 1 Cor. 13:4; Gal. 5:22; 1 Tim. 1:16; Matt. 17:17; Rom. 3:25).

Bearing one another's burdens - Taking upon oneself a fellow-believers difficulty, problem, or oppressive circumstance as if it were our own and assume any Christ-like action to alleviate it (Gal. 6:2; 6:1; Acts 11:27-30; Phm. 10,17-19).

Confessing your sins to one another - Acknowledge to fellow-believers one's sin as an outward sign of sorrow for the offense, intent to change, and desire for reconciliation. It is to be accompanied by prayer on the part of both parties for healing (spiritual, relational, physical) (James 5:13-18; Matt. 5:23-24; cf. Matt. 3:5; Acts 19:18-20).

Forgiving one another - Removing a fellow-believer's guilt that occured as a result of sin, regarding him from the heart with compassion and mercy rather than resentment or contempt (Eph. 4:31-32; Col. 3:12-13; Matt. 18:21-35; Mark 11:25-26; Luke 17:3-4; 2 Cor. 2:10-11).

Praying for one another - Making known to God the sins, needs, or concerns of fellow-believers, asking Him to act on their behalf so that His will might be accomplished (Eph. 6:18; James 5:16; Acts 12:5; 2 Cor. 1:9-11; 13:7-9; Col. 1:9; 4:12).

Teaching one another - Exposing, explaining, or instructing fellow-believers in biblical truth that they may understand it and apply it to their lives, having first let it become deeply implanted in our own (Col. 3:16; 1 Cor. 14:26; Acts 18:26; Rom. 2:21).

Stimulating one another to love and good deeds - Spurring fellow-believers on to self-sacrificial love and godly works by any Christ-like means (e.g., encouraging, exhorting, admonishing, rebuking (Heb. 10:24; cf. Acts. 15:31; 2 Tim. 4:2).

There are also some "one anothers" that we are not to engage in, specifically:

Not judging one another - Reckoning a fellow-believer as being inferior, incorrect, or immoral in his appearance, actions, or beliefs based on one's own standard rather than God's (Rom. 14:1-13; Matt. 7:1-2; John 7:24; James 2:1-4; Col. 2:16; Heb. 4:12; cf. Acts 23:3; 1 Cor. 9:8; 10:29; 1 Sam. 16:7).

Not speaking against one another - Speaking of a fellow-believer in such as way as to discredit, dishonor, depreciate or belittle his character or actions, giving outward indication that an inward judgment has taken place (James 4:11-12; 2 Cor. 12:20; Eph. 4:31; Col. 3:8; 1 Pet. 2:1; 3:9; 3 John 9-10).

Not complaining against one another - Expressing discontent, impatience, or displeasure with one believer to other believers, usually in a secret or covert manner (James 5:9; Col. 3:12-13; 1 Pet. 4:9; Acts 6:1; Luke 15:2; 1 Cor. 10:10-11).

Not challenging one another - Inciting or irritating a fellow-believer by contesting his work, reputation, position, or belief by words or actions in an effort to assert oneself or gain recognition (Gal. 5:26; cf. 6:12; 1 Cor. 3:3-4; 2 Cor. 10:12).

Not biting and devouring one another - Showing hostility and ill-will to fellow-believers through attacks on their person, character, worth, motives, beliefs, or actions in order to establish one's own advantage or superiority (Gal. 5:14-15; 3 John 9-10).

Not envying one another - Craving for oneself the position, ability, achievement, or possessions of a fellow-believer, usually with a sense of resentment that the other has the advantages one desires (Gal. 5:25-26; Rom. 13:13; 1 Cor. 3:2-3; 12:15-16; Eph. 5:3; 1 Tim. 6:6-8; 1 Pet. 2:1; James 4:2-3).

Not lying to one another - Telling as true that which is known to be false, distorting the truth in any way, or conveying a false impression of oneself or something, with the intent to deceive another believer (Col. 3:9-10; James 3:14; 5:12; Rom. 9:1; 16:17-18; 1 John 1:6; Acts 5:3; Rev. 21:7).

Spiritual growth is maximized when the Spirit of God uses both the word of God and the people of God to dynamically change lives. As stewards of Christ, we must ask ourselves, "Does the outer form and the inner setting of church we pursue best facilitate the work of the Holy Spirit in accomplishing spiritual formation?

...remember the parable of the talents? (Matthew 25)

Blueprint for Outreach

Years ago a pastor asked me how a church could change from being both denominational and institutional. Having heard that I derive my under-standing on how to do church from Scripture alone, he inquired whether a "theology of change" could be derived. After all, the church had over the centuries developed theologies on virtually all other subjects... God, man, sin, salvation, end times, etc. But IS THERE a theology of CHANGE in the Bible?

This was a great question; one that would not let me rest. God was faithful, and through prayer and patience the answer came. And yet it was there all the time, found from cover to cover in the Word. And so simple, too:

Repent.

When it comes to change, man tends to make so complex what God has made so simple.

...got change?

Other Blueprints:

The word of God fully equips the man of God for every good work. There-fore, if other areas of church ministry need attention, the man of God can rest assured that the Scriptures will make him adequate. He need only delve into the Scriptures for commands and principles that transcend time and culture, put them together so as to form a coherent blueprint, then apply the purpose-goal-means principle in a way that demonstrates good stewardship.

Church Leadership

The biblical basis for church leadership is founded upon numerous passages of Scripture located throughout Acts and the Epistles. These passages reflect the intentions of the founding apostles and can be summarized as follows:

1. Each church was to have its own body of elders (Acts 14:23; Titus 1:5).
2. Elders were to shepherd (pastor) the local church body as undershepherds of Jesus Christ, the Chief Shepherd (Head Pastor) (Acts 20:17-31; 1 Tim. 5:17; Heb. 13:17; 1 Peter 5:1-5).
3. Elders could be assisted in their duties by giving qualified, designated servants* charge over practical ministerial tasks.

The number of elders needed for a church is determined by Christ, the Head Pastor, who places a desire in the hearts of qualified men through His Spirit. As such, any man deemed qualified and having a God-given desire to serve as elder should be appointed to its office (Acts 20:28; 1 Tim. 2:12-14; 3:1). As a steward of God's household, an elder must be:

Above reproach (1 Tim. 3:2; Titus 1:6,7) - free of any factual charge of misbehavior.

Respectable (1 Tim. 3:2) - recognized as leading a well-ordered, disciplined, and honorable life.

A good reputation with those outside the church (1 Tim. 3:7) - has favor with those in the community as well (a leader with a bad reputation brings disgrace upon himself, the church, and the cause of Christ).

The husband of one wife (1 Tim. 3:2,12; Titus 1:6) - [assuming he is married] a man who remains faithful to his wife.

Having children who believe, not accused of dissipation or rebellion (Titus 1:6) - [assuming he is a father] one whose children demonstrate their having been raised in the discipline and instruction of the Lord; children who are true to the faith, not charged with leading a wild, self-indulgent lifestyle or being
disobedient to authority (Eph. 6:4; Prov. 22:6).

Managing his household well, keeping his children under control with all dignity (1 Tim. 3:4-5,12) - a man who tends to business and family-leading at home. (One who cannot manage his own household will be unable to handle the more difficult and demanding task of managing God's church).

Gentle (1 Tim. 3:3) - meek (with the implication of being forbearing, humble, and kind).

Temperate (1 Tim. 3:2,11) - stable; one who curbs his desires and impulses.

Self-controlled (Titus 1:8) - one who is in control of his thoughts, emotions, and actions.

Prudent/sensible (1 Tim. 3:2; Titus 1:8) - a balanced, rational, and wise man.

Just (Titus 1:8) - a man who conducts himself in accordance with what God requires.

Devout (Titus 1:8) - devoted to expressing properly his religious beliefs and practice.

Dignified (1 Tim. 3:8,11) - honorable in character, modest in dress, serious in purpose.

Hospitable (1 Tim. 3:2; Titus 1:8) - opens his home to the saints, providing for their physical and material needs as for his own.

Loving what is good (Titus 1:8) - devoted to goodness (both in attitude and action).

Free from the love of money (1 Tim. 3:3) - not a seeker of worldly treasure.

Not fond of sordid gain (1 Tim. 3:8; Titus 1:7) - not loving dishonest increase or advancement; not covetous.

Not addicted to wine (1 Tim. 3:3,8; Titus 1:7) - not a substance abuser.

Not pugnacious (1 Tim. 3:3; Titus 1:7) - not belligerent.

Not self-willed (Titus 1:7) - not self-pleasing, obstinate, independent, stubborn.

Not quick-tempered (Titus 1:7) - not expressing anger in an uncontrolled fashion.

Not double-tongued (1 Tim. 3:8) - does not say one thing to one person and something different to another; does not say one thing and know another.

Not a malicious gossip (1 Tim. 3:11) - not a deliberate spreader of harmful information or rumors about others.

Uncontentious (1 Tim. 3:3) - not quarrelsome; peaceable.

Not a new convert (1 Tim. 3:6) - not a babe in Christ (lest he become prideful of his high position of honor and authority).

Faithful in all things (1 Tim. 3:11) - reliable in all matters; consistent.

Holding fast to the mystery of the faith with a pure conscience (1 Tim. 3:9) - adhering to the revealed truths of the Christian faith without hypocrisy.

Holding fast to the faithful Word (Titus 1:9) - constantly committed, adhering whole-heartedly to God's word.

Able to teach (1 Tim. 3:2) - having knowledge of the Scripture, readiness to instruct, and the capacity to communicate.

The purpose of church leadership, then, is to glorify God by undertaking the awesome responsibility and wonderful privilege of overseeing the needs of His church. The goal of church leadership is to faithfully meet those needs, which include:

1. Protection against false teachers and their teachings (1 Tim. 3:15; Titus 1:9).
2. Assistance with temporal needs in times of distress (Acts 11:29-30).
3. Leadership in resolving controversy (Acts 15:13-22).
4. Counsel in spiritual matters (2 Tim. 3:16).
5. Prayer and healing (James 5:13-15; cf. 1 Cor. 11:25-32).
6. Exhortation in sound teaching (Titus 1:7-9).

*The New Testament (greek) word for "servant" is diakonos, often trans-literated "deacon." During the time of the early church, diakonos was a generic term that was used to simply indicate an officially recognized servant of the church.

Youth Ministry

"Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord." --Eph. 6:4

"Hear, my son, your father's instruction And do not forsake your mother's teaching." --Proverbs 1:8

The biblical basis for youth ministry begins and ends with dads. They are portrayed throughout Scripture as the family shepherd (Deut. 6:6-7; Proverbs 1-7; Eph. 6:1-4). Moms also play a role in the shepherding process, as shown in Prov. 1:8; and implied elsewhere (Eph. 6:1, & 2 Tim. 1:5; 3:14-15, where a believing father was not present). Still, it is the father who is foremost accountable for the spiritual nurture and admonition of his children.

For this blueprint to be complete, it must also include the role of the church. Since youth who believe are members of Christ's body, they can grow as members only if embraced into the church's life and mission. Unbelieving youth need exposure to the church as well; that in witnessing its love and unity, they may come under conviction that Jesus is the Son of God (John 17:20-23).

Just as the early church appointed officially recognized servants to attend to those in need (in this case widows, Acts 6:1-6), the church may appoint servants to meet the special needs of its youth. However, this must be done in a way that does not shift the emphasis on youth ministry away from dads to the church.

The purpose of youth ministry, then, is to glorify God by drawing children and adolescents into that which represents Jesus Christ on earth today: the church (Matt. 19:14; 21:15-16). The goal of youth ministry is to raise up a generation that knows the Lord and carries on His earthly mission. The means through which this is achieved is by integrating youth into the three areas of church ministry: worship, body-life, and outreach.

More will be covered on the subject of youth in an posting that deals with the intergenerational setting of church gatherings.

Blueprint for Change

Years ago a pastor asked me how a church could change from being both denominational and institutional. Having heard that I derive my under-standing on how to do church from Scripture alone, he inquired whether a "theology of change" could be derived. After all, the church had over the centuries developed theologies on virtually all other subjects... God, man, sin, salvation, end times, etc. But IS THERE a theology of CHANGE in the Bible?

This was a great question; one that would not let me rest. God was faithful, and through prayer and patience the answer came. And yet it was there all the time, found from cover to cover in the Word. And so simple, too:

Repent.

When it comes to change, man tends to make so complex what God has made so simple.

...got change?