Recently, our son, Alan, had opportunity to preach from Galatians 2:1-17 at our young adult service, sevenoseven.
Maryanne and I were proud as mom and dad. Ryan and Even were proud as brothers.
Alan talked about the importance of preserving the gospel. He said, “In 2008 The Pew Forum on Religion & Public Life conducted telephone interviews with a nationwide sample of 2,905 Christian adults. What they found was that 52% of the Christians they interviewed think that at least some non-Christian faiths can lead to eternal life. That’s like over half this room believing that!"
He went on to say, "I don’t know where everyone in here stands, but I just want to say that this is a very unchristian view. It’s sad and it’s dangerous. I truly believe that our generation is one of the most accepting, loving generations in history."
Alan expressed a concern, "But with this strength also comes a corresponding weakness. Often we don’t want to offend people we care about. In our culture it’s easy to adopt a relativistic attitude so that each tradition and belief is treated equally as if everyone has saving access to God. It seems that the chief virtue in our society is never having to say 'You’re wrong' and simply letting others have his or her own opinions. That seems to be the way many of us today (even in our churches) think about matters of faith. We often find it hard to settle on anything. Our generation seems OK with questions but answers make us uncomfortable."
Alan said, "Now obviously we aren’t going to have all our questions answered in this life. There are many things I can’t even begin to understand, but here we are talking about the gospel. The good news that Jesus paid it all! He paid for our sins with His death and then rose again. No other faith has a Redeemer. No other faith offers a Savior who can bear our sins. But our Savior has flung the doors to heaven wide open for all who will turn from sin and trust in Him alone. If we are to call ourselves Christians or followers of Christ, of that fact we must be sure. Our LORD himself says, 'I am the way and the truth and the life. No one comes to the Father except through me.' This is the Gospel, this is real freedom, and this is what Paul was defending."
Alan continued, "So how can we preserve the gospel? I believe that we can preserve the Gospel today by lovingly holding fast to our precious Christian heritage that says Jesus and Jesus alone saves sinners. We can raise our hands and speak out in our classrooms. We can speak the truth in love to our family and friends when they attempt to place Jesus on the level of mere prophet, and good teacher. And we can live lives of love and service and demonstrate that the Spirit of the risen Savior lives in us. Let’s preserve the Gospel together."
I couldn't agree with him more. Check out a video of Alan's message on the sevenoseven website here.
This weekend, he's preaching at one of our church plants, Church of the Hills. It's an honor to have a son who's helping to preserve the gospel in NE Ohio.
Friday, July 17, 2009
Thursday, July 16, 2009
Give blood - a small thing that can make a big difference
In case you didn't know, this year’s Red Cross Blood Drive where CVC partners with the Red Cross and WCRF is approaching quickly.
I am encouraged that we are participating again this year. I signed up to give blood at 7:00 AM. What a nice way to start the day!
This is one of our outreach efforts. Our hope is that the drive will bring many who may not go to church through CVC’s doors, while helping out in a life-saving capacity with blood donations.
I ask you to consider making an appointment to give blood at this year’s drive on Tuesday, August 4. If you sign up early and tell someone about it, then it could prove very motivational for others who might see that you made an appointment. It’s a way for you to lead by example – to encourage our people to do a good deed by giving blood.
If you’re physically able and willing to give blood, let me encourage you do make an on-line appointment in the foyer this coming weekend. You may do so by calling 1-800-GIVELIFE (1-800-448-3543) or by going online to www.givelife.org (enter sponsor code: CuyahogaValleyChurch – new users will need to create a profile before scheduling an appointment). Note: Appointments are especially light between the hours of 11:00am – 3:45pm making it an ideal time frame to make an appointment.
If you have any questions, you can contact either:
- Karen Linhart, Coordinator (khlinhart@gmail.com)
- Gina Rutti, CVC Point person (grutti@cvconline.org)
Thanks for considering this!
This is one way to do the good works that we have learned about as we have been studying the book of Titus. What’s an essential ingredient for leadership in a local church? (See Titus 2:7.) Why did Jesus give Himself to redeem us and to purify us? (See Titus 2:14.) What is a mark of good citizenship? (See Titus 3:1.) What is an evidence of having true saving faith? (See Titus 3:8.) What’s something people should learn by being involved in a local church? (See Titus 3:14.) The answer to all these questions? Good works!
Giving blood is one of those good works – a small thing that can make a big difference.
I am encouraged that we are participating again this year. I signed up to give blood at 7:00 AM. What a nice way to start the day!
This is one of our outreach efforts. Our hope is that the drive will bring many who may not go to church through CVC’s doors, while helping out in a life-saving capacity with blood donations.
I ask you to consider making an appointment to give blood at this year’s drive on Tuesday, August 4. If you sign up early and tell someone about it, then it could prove very motivational for others who might see that you made an appointment. It’s a way for you to lead by example – to encourage our people to do a good deed by giving blood.
If you’re physically able and willing to give blood, let me encourage you do make an on-line appointment in the foyer this coming weekend. You may do so by calling 1-800-GIVELIFE (1-800-448-3543) or by going online to www.givelife.org (enter sponsor code: CuyahogaValleyChurch – new users will need to create a profile before scheduling an appointment). Note: Appointments are especially light between the hours of 11:00am – 3:45pm making it an ideal time frame to make an appointment.
If you have any questions, you can contact either:
- Karen Linhart, Coordinator (khlinhart@gmail.com)
- Gina Rutti, CVC Point person (grutti@cvconline.org)
Thanks for considering this!
This is one way to do the good works that we have learned about as we have been studying the book of Titus. What’s an essential ingredient for leadership in a local church? (See Titus 2:7.) Why did Jesus give Himself to redeem us and to purify us? (See Titus 2:14.) What is a mark of good citizenship? (See Titus 3:1.) What is an evidence of having true saving faith? (See Titus 3:8.) What’s something people should learn by being involved in a local church? (See Titus 3:14.) The answer to all these questions? Good works!
Giving blood is one of those good works – a small thing that can make a big difference.
Women in ministry (4)
Back in 1998, some people at CVC expressed concerns because some women were providing some of the leadership in our public worship services by doing such things as leading worship music, giving testimonies, praying, reading scripture, and making announcements. Some people at the time felt that only men should lead our public services in those ways. The Elders of CVC were asked then what the Bible says about the role of women in public worship services.
This past weekend, we looked at what Titus 1:5-9 had to say about eldership. On Saturday night, we received two questions about the role of women in leadership in the church.
What will follow over the next few days are the results of a Bible study that the Elders of CVC conducted back in 1998. It's called "A Biblical Position Paper on the Ministry of Women in the Public Services of CVC".
For the entire series of posts look here, here, and here.
***
In conclusion, we should affirm the participation of women in prayer and prophecy in the public services of the church. Their contribution should not be slighted or ignored. Nevertheless, women should participate in these activities with hearts that are submissive to male leadership, and they should dress so that they retain their femininity.
Men sometimes have gone father than Scripture and suppressed the valuable ministry contributions of women. There are innumerable ministries with which a woman can become involved in order to further God's kingdom on earth. The ministries women do become involved in, however. should be complementary and supportive of the male leadership in the church.
Such a supportive ministry does not rule out every public ministry of women when men are present. Many borderline cases depend on the demeanor and attitude of women. There are inevitably some gray areas in applying any basic principle of Scripture. We will work hard so that these gray areas do not destroy the fellowship and unity at CVC.
Although it is clear that Biblical writers consistently ascribe ultimate responsibility to men for the leadership of the church, there are also some ways in which women can instruct both men and women if the function of authoritative teaching to men is not involved.
It is appropriate for women to address a mixed audience as articulate and thoughtful representatives of a feminine perspective on many experiences of life. We think of the recent ministries of Corrie ten Boom, Elisabeth Elliot, Joni Eareckson Tada, Kay Arthur, and Beth Moore, women whom God has used significantly.
Once again, a quote from Dorothy Patterson might be helpful. "The church that follows God's plan seeks not to suppress women but to ensure full and proper use of their gifts in a divinely given framework. Scripture affirms that women with varied positions of service, influence, leadership, and teaching ftinctioned in the early church with modesty and order. These women did not teach or exercise authority over men. My fervent prayer is that we as women will work within the clear authority of His word, neither seeking recognition nor demanding higher office, making every effort to serve the Lord and trust Him to open opportunities appropriate to our gifts, giving us usefulness beyond our limitations and expectations."
At CVC, we want to receive all the ministry that God wishes to give us from both sexes. We want to experience both the masculine and the feminine perspectives in our church life and in its services. Therefore, while applying the principles found in I Timothy 3, I Corinthians 11, and I Corinthians 14, we will encourage the participation of women in appropriate "up front" ministries in our public services. Leading in corporate prayer, sharing testimonies, giving greetings and announcements, playing instruments, participating on the vocal team, acting in dramas, and facilitating worship are not only acceptable, but desirable, ministries for the women of CVC.
It is our prayer and confident hope that we not become pharisaical, legalistic, and divisive about these matters. This is our attempt to be faithful to God's word as it speaks to the role of women in ministry at CVC. At the same time, we will seek to apply the following principle: "In essential things, unity; in non-essential things, liberty; in all things, charity." We will seek to love, affirm, and cooperate with other believers who hold to either more conservative or more liberal views concerning the roles of women in ministry. We ask God for the grace to live and minister according to the spirit expressed in Ephesians 4:1-3, "Walk in a manner worthy of the calling with which you have been called, with all humility and gentleness, with patience, showing tolerance for one another in love, being diligent to preserve the unity of the Spirit in the bond of peace."
Sources:
Melik, Richard, "Women Pastors: What Does the Bible Teach?" SBC Life, May 1998, 4-6.
Patterson, Dorothy, "Equal, Yet Different." Discipleship Journal, Issue 77, 1993, 68-73.
Piper, John and Grudem, Wayne, ed. Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism. (Wheaton, Illinois: Crossway Books, 199t).
Robertson, A. T, Word Pictures in the New Testament. Volume 4, The Epistles of Paul. (Nashville: Broadman Press, 193 1).
This past weekend, we looked at what Titus 1:5-9 had to say about eldership. On Saturday night, we received two questions about the role of women in leadership in the church.
What will follow over the next few days are the results of a Bible study that the Elders of CVC conducted back in 1998. It's called "A Biblical Position Paper on the Ministry of Women in the Public Services of CVC".
For the entire series of posts look here, here, and here.
***
In conclusion, we should affirm the participation of women in prayer and prophecy in the public services of the church. Their contribution should not be slighted or ignored. Nevertheless, women should participate in these activities with hearts that are submissive to male leadership, and they should dress so that they retain their femininity.
Men sometimes have gone father than Scripture and suppressed the valuable ministry contributions of women. There are innumerable ministries with which a woman can become involved in order to further God's kingdom on earth. The ministries women do become involved in, however. should be complementary and supportive of the male leadership in the church.
Such a supportive ministry does not rule out every public ministry of women when men are present. Many borderline cases depend on the demeanor and attitude of women. There are inevitably some gray areas in applying any basic principle of Scripture. We will work hard so that these gray areas do not destroy the fellowship and unity at CVC.
Although it is clear that Biblical writers consistently ascribe ultimate responsibility to men for the leadership of the church, there are also some ways in which women can instruct both men and women if the function of authoritative teaching to men is not involved.
It is appropriate for women to address a mixed audience as articulate and thoughtful representatives of a feminine perspective on many experiences of life. We think of the recent ministries of Corrie ten Boom, Elisabeth Elliot, Joni Eareckson Tada, Kay Arthur, and Beth Moore, women whom God has used significantly.
Once again, a quote from Dorothy Patterson might be helpful. "The church that follows God's plan seeks not to suppress women but to ensure full and proper use of their gifts in a divinely given framework. Scripture affirms that women with varied positions of service, influence, leadership, and teaching ftinctioned in the early church with modesty and order. These women did not teach or exercise authority over men. My fervent prayer is that we as women will work within the clear authority of His word, neither seeking recognition nor demanding higher office, making every effort to serve the Lord and trust Him to open opportunities appropriate to our gifts, giving us usefulness beyond our limitations and expectations."
At CVC, we want to receive all the ministry that God wishes to give us from both sexes. We want to experience both the masculine and the feminine perspectives in our church life and in its services. Therefore, while applying the principles found in I Timothy 3, I Corinthians 11, and I Corinthians 14, we will encourage the participation of women in appropriate "up front" ministries in our public services. Leading in corporate prayer, sharing testimonies, giving greetings and announcements, playing instruments, participating on the vocal team, acting in dramas, and facilitating worship are not only acceptable, but desirable, ministries for the women of CVC.
It is our prayer and confident hope that we not become pharisaical, legalistic, and divisive about these matters. This is our attempt to be faithful to God's word as it speaks to the role of women in ministry at CVC. At the same time, we will seek to apply the following principle: "In essential things, unity; in non-essential things, liberty; in all things, charity." We will seek to love, affirm, and cooperate with other believers who hold to either more conservative or more liberal views concerning the roles of women in ministry. We ask God for the grace to live and minister according to the spirit expressed in Ephesians 4:1-3, "Walk in a manner worthy of the calling with which you have been called, with all humility and gentleness, with patience, showing tolerance for one another in love, being diligent to preserve the unity of the Spirit in the bond of peace."
Sources:
Melik, Richard, "Women Pastors: What Does the Bible Teach?" SBC Life, May 1998, 4-6.
Patterson, Dorothy, "Equal, Yet Different." Discipleship Journal, Issue 77, 1993, 68-73.
Piper, John and Grudem, Wayne, ed. Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism. (Wheaton, Illinois: Crossway Books, 199t).
Robertson, A. T, Word Pictures in the New Testament. Volume 4, The Epistles of Paul. (Nashville: Broadman Press, 193 1).
Pastors, elders, and overseers (5)
If you would like to pray for your church leaders, then Titus 1:5-9 gives us at least 4 areas where they need your prayers. Here's the fourth area that can be a prayer focus...
I will pray for my leaders’ teaching.
This is culture where truth is seen as relative. We value a pluralism that says whatever you want to believe is true for you and whatever I want to believe is true for me. In a culture that pormotes a tolerance for any and all conflicting turht claims, God calls leaders to stand strong for the truth of the Word of God.
Titus 1:9 says, "He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it" (ESV).
"Hold firm" means "constantly holding onto and not letting go." The "trustworthy word" refers to the essential truths of the Christian faith--the fundamentals which must not be compromised. "Sound doctrine" is literally "truthful teaching." To "rebuke" is to "correct" or "convince" those who "contradict" the truth.
An elder must cling firmly to, be devoted to, and adhere wholeheartedly to God's word. This presupposes:
1. A knowledge of the truth.
2. An ability and willingness to proclaim that truth.
The Christian message has never been universally popular. Some have always opposed it. We need leaders who are so well grounded in the truth of the Bible that they can accurately teach it to others and courageously defend the truth when it is attacked.
There are churches in NE Ohio that used to stand on the Word of God. But they don’t believe the Book anymore. Many churches that once stood for sound orthodox doctrine now reject nearly every major tenet of the faith. And now, they are just social clubs.
Churches need leaders who know what they believe and why they believe it and will stand for the truth when everyone else is falling down.
Refuting opponents of God's truth demands courage, effort, spiritual maturity, and knowledge of the truth. The church must be protected from those who speak against the Word, and the elders are called to do that job. (Acts 20:28-31).
Good churches have good leaders who do good teaching. Pray for them.
I will pray for my leaders’ teaching.
This is culture where truth is seen as relative. We value a pluralism that says whatever you want to believe is true for you and whatever I want to believe is true for me. In a culture that pormotes a tolerance for any and all conflicting turht claims, God calls leaders to stand strong for the truth of the Word of God.
Titus 1:9 says, "He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it" (ESV).
"Hold firm" means "constantly holding onto and not letting go." The "trustworthy word" refers to the essential truths of the Christian faith--the fundamentals which must not be compromised. "Sound doctrine" is literally "truthful teaching." To "rebuke" is to "correct" or "convince" those who "contradict" the truth.
An elder must cling firmly to, be devoted to, and adhere wholeheartedly to God's word. This presupposes:
1. A knowledge of the truth.
2. An ability and willingness to proclaim that truth.
The Christian message has never been universally popular. Some have always opposed it. We need leaders who are so well grounded in the truth of the Bible that they can accurately teach it to others and courageously defend the truth when it is attacked.
There are churches in NE Ohio that used to stand on the Word of God. But they don’t believe the Book anymore. Many churches that once stood for sound orthodox doctrine now reject nearly every major tenet of the faith. And now, they are just social clubs.
Churches need leaders who know what they believe and why they believe it and will stand for the truth when everyone else is falling down.
Refuting opponents of God's truth demands courage, effort, spiritual maturity, and knowledge of the truth. The church must be protected from those who speak against the Word, and the elders are called to do that job. (Acts 20:28-31).
Good churches have good leaders who do good teaching. Pray for them.
Wednesday, July 15, 2009
Women in ministry (3)
Back in 1998, some people at CVC expressed concerns because some women were providing some of the leadership in our public worship services by doing such things as leading worship music, giving testimonies, praying, reading scripture, and making announcements. Some people at the time felt that only men should lead our public services in those ways. The Elders of CVC were asked then what the Bible says about the role of women in public worship services.
This past weekend, we looked at what Titus 1:5-9 had to say about eldership. On Saturday night, we received two questions about the role of women in leadership in the church.
What will follow over the next few days are the results of a Bible study that the Elders of CVC conducted back in 1998. It's called "A Biblical Position Paper on the Ministry of Women in the Public Services of CVC".
For the entire series of posts look here and here.
Biblical Freedom for Women in Ministry
That women were free to exercise their giftedness in public ministry can be seen in I
Corinthians 11.
I Corinthians 11:3-10 (NASB)
3 But I want you to understand that Christ is the head of every man. and the man is the head of a woman, and God is the head of Christ. 4 Every man who has something on his head while praying or prophesying disgraces his head. 5 But every woman who has her head uncovered while praying or prophesying disgraces her head, for she is one and the same as the woman whose head is shaved. 6 For if a woman does not cover her head, let her also have her hair cut off,- but if it is disgraceful for a woman to have her hair cut off or her head shaved, let her cover her head. 7 For a man ought not to have his head covered, since he is the image and glory of God,¬but the woman is the glory of man. 8 For man does not originate from woman, but woman from man; 9 for indeed man was not created for the woman's sake, but woman for the man's sake. 10 Therefore the woman ought to have a symbol of authority on her head, because of the angels.
In this passage, Paul is addressing a disruption caused by some of the women in the church over their use of "head coverings" - a symbol of their relationship to authority. In a carefully reasoned argument, Paul expressed a theological conviction. If a married woman will not proudly wear a symbol of her right relationship to her husband, her family "head," she forfeits her privileges of praying and prophesying in church fellowships. Her ministry in the church is directly linked to her submission to her husband. Paul's words are forceful. Married women have no right to participate in the church service if they wish to assume the prerogative of family headship and/or if they wish to act as though they were single rather than married. Here proper family order is a prerequisite to a woman's participation in the church.
It is public praying and prophesying that the Apostle here has in mind. He does not here condemn the prayers or the prophecies, but the way in which they are done. When a women participates in public worship, she is to not dishonor her head, her husband, by appearing as if she were not in subjection to the man.
Permission for women to pray and prophesy in public
It must be noted that God's Word does allow women to pray and prophesy in a public assembly, according to I Corinthians 11:5. That the praying and prophesying took place in a public assembly can be seen for the following reasons: (1) The context favors the idea these chapters describe public worship. The subsequent topics focus on the Lord's Supper (11:17-34) and spiritual gifts (12:1-14:40), and these relate to public worship. (2) Prophecy was given to edify the community when gathered (I Corinthians 14:1-5, 29-33a); it was not a private gift to be exercised alone. (3) Even if the meetings were in a home, such meetings would have been considered public assemblies, since many churches met in houses (cf Romans 16:5; Philemon 2). (4) I Corinthians 14:33b-36 is best understood not to forbid all speaking by women in public, but only their speaking in the course of the congregation's judging prophesies (cf 14:29-33a). Understood in this way, it does not contradict 11:5. It simply prohibits an abuse (women speaking up and judging prophecies in church) that Paul wanted to prevent in the church at Corinth.
Women can pray and prophesy in public, but they must do so with a demeanor and attitude that supports male leadership because in the Corinthian culture wearing a head covering communicated a submissive demeanor and feminine adornment. Thus, God does not forbid women to participate in public worship, yet He does indicate that in their participation they should evidence a demeanor that is humble and submissive to male leadership.
Today, except in certain religious groups, if a woman fails to wear a head covering while praying or prophesying, no one thinks she is in rebellion. Lack of head coverings sends no message at all in our culture. Nevertheless, that does not mean that this text does not apply to our culture. The principle still stands that women should pray and prophesy in a manner that makes it clear that they submit to male leadership. Clearly the attitude and the demeanor with which a woman prays and prophesies will be one indication of whether she is humble and submissive. The principle enunciated here should be applied in a variety of ways given the diversity of the human situation.
Prophecy from females throughout the Bible
Women clearly functioned as prophetesses in both the Old Testament and the New Testament. Miriam is explicitly called a prophetess in Exodus 15:20, and she led the women in singing for Yahweh's triumph over Egypt (Exodus 15:21). The prophetess Huldah was consulted by the messengers of Josiah in II Kings 22:14-20. Other women probably functioned as prophetesses in the Old Testament but are unmentioned (cf. Isaiah 8:3), and Ezekiel pronounces judgment against daughters who prophesy falsely (Ezekiel 13:17-24). Compare also Nehemiah's words against the prophetess Noadiah (Nehemiah 6:14). The problem here was not that these women prophesied, but that they did not prophesy according to the word of the Lord. The most significant example of a prophetess is Deborah (Judges 4:4-5).
In the New Testament, too, women prophesy. And there may even be some indication that it was more common for them to do so. The prophetess Anna thanked God and spoke of Him when Jesus was brought to the temple (Luke 2:36-38). Peter cites Joel's prophecy that when the Spirit is poured out both "sons and daughters will prophesy. Even on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy" (Acts 2:17-18; cf Joel 2:28-32). Philip's four daughters are one indication that this promise was fulfilled, for they all prophesied (Acts 21:9). And, as we have seen, Paul also encourages women to prophesy, with proper adornment (I Corinthians 11:5).
Prophecy under authority
That women prophesied to men is clear in the case of Deborah, other women cited above, and I Corinthians 11:2-16. The last passage cited, however, is absolutely crucial for rightly understanding a woman's relationship to man as she prophecies. Again, what is Paul's concern in I Corinthians 11:2-16? It is that women who prophesy do so with proper adornment. Why is Paul concerned about how they are adorned? Because a woman's adornment says something about her relationship with men (11:10). I Corinthians 11:3 is the key to the passage: "Now I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God" (NIV). Thus, the reason Paul wants women to be adorned properly is that this adornment shows that a woman is submissive to male headship, even while prophesying. The way she is adorned indicates whether the man is the head, i.e., the authority.
To summarize, Paul affirms that women can prophesy, but even in the process of prophesying they are to do so in a manner and with a demeanor that will not violate male headship. Paul affirms that women have prophetic gifts, and he wants them to exercise those gifts in church, but he does not want them to overturn male leadership.
Prophecy vs. teaching
It should be noted that prophecy differs from teaching. Prophecy is based on spontaneous revelation (I Corinthians 14:20-33a), while teaching is an exposition of received revelation. A prophet, therefore, does not hold the same office as a teacher. Prophets speak forth God's revelation to the people, but the people go to the priests in the Old Testament to receive authoritative instruction based on tradition (Leviticus 1O:11; Deuteronomy 21:5; Malachi 2:6-7). It is instructive to note in the Old Testament that some women were prophets, but never priests. It is the priests who had the more settled and established positions of leadership in Israel.
Teaching involves a sustained and orderly exposition of divine revelation already given, while prophecy in the New Testament occurs when someone has a spontaneous revelation or impression, the whole or parts of which may or may not be from the Lord. Each prophecy is to be evaluated by church leadership. Everything is to be done in an orderly way.
It is concluded, then, from both the Old Testament and the New, that women functioned as prophets, and they used this gift for the edification of the people of God. God allows women to pray and speak, but only if their relationships with their husbands are proper.
We think it is prudent at this point to make a statement about the public expression of the supernatural sign gifts (miracles, tongues, interpretation, and healing). While we do not feel that these gifts have ceased, we are not a body where the expression of these gifts is emphasized. Since we are attempting to reach the unchurched in our services, we are sensitive to the fact that the public expression of the supernatural sign gifts often makes unchurched people feel uncomfortable and may lead them to focus on our methods of worship, rather than the Savior
Himself. Our position on the sign gifts is "seek not, forbid not" (I Corinthians 12:31 and 14:39). We will not permit controversy concerning the gifts of the Spirit to bring division to this body. (For a fuller understanding on the position of CVC, please read chapter 13 of Billy Graham's book, The Holy Spirit.)
This past weekend, we looked at what Titus 1:5-9 had to say about eldership. On Saturday night, we received two questions about the role of women in leadership in the church.
What will follow over the next few days are the results of a Bible study that the Elders of CVC conducted back in 1998. It's called "A Biblical Position Paper on the Ministry of Women in the Public Services of CVC".
For the entire series of posts look here and here.
Biblical Freedom for Women in Ministry
That women were free to exercise their giftedness in public ministry can be seen in I
Corinthians 11.
I Corinthians 11:3-10 (NASB)
3 But I want you to understand that Christ is the head of every man. and the man is the head of a woman, and God is the head of Christ. 4 Every man who has something on his head while praying or prophesying disgraces his head. 5 But every woman who has her head uncovered while praying or prophesying disgraces her head, for she is one and the same as the woman whose head is shaved. 6 For if a woman does not cover her head, let her also have her hair cut off,- but if it is disgraceful for a woman to have her hair cut off or her head shaved, let her cover her head. 7 For a man ought not to have his head covered, since he is the image and glory of God,¬but the woman is the glory of man. 8 For man does not originate from woman, but woman from man; 9 for indeed man was not created for the woman's sake, but woman for the man's sake. 10 Therefore the woman ought to have a symbol of authority on her head, because of the angels.
In this passage, Paul is addressing a disruption caused by some of the women in the church over their use of "head coverings" - a symbol of their relationship to authority. In a carefully reasoned argument, Paul expressed a theological conviction. If a married woman will not proudly wear a symbol of her right relationship to her husband, her family "head," she forfeits her privileges of praying and prophesying in church fellowships. Her ministry in the church is directly linked to her submission to her husband. Paul's words are forceful. Married women have no right to participate in the church service if they wish to assume the prerogative of family headship and/or if they wish to act as though they were single rather than married. Here proper family order is a prerequisite to a woman's participation in the church.
It is public praying and prophesying that the Apostle here has in mind. He does not here condemn the prayers or the prophecies, but the way in which they are done. When a women participates in public worship, she is to not dishonor her head, her husband, by appearing as if she were not in subjection to the man.
Permission for women to pray and prophesy in public
It must be noted that God's Word does allow women to pray and prophesy in a public assembly, according to I Corinthians 11:5. That the praying and prophesying took place in a public assembly can be seen for the following reasons: (1) The context favors the idea these chapters describe public worship. The subsequent topics focus on the Lord's Supper (11:17-34) and spiritual gifts (12:1-14:40), and these relate to public worship. (2) Prophecy was given to edify the community when gathered (I Corinthians 14:1-5, 29-33a); it was not a private gift to be exercised alone. (3) Even if the meetings were in a home, such meetings would have been considered public assemblies, since many churches met in houses (cf Romans 16:5; Philemon 2). (4) I Corinthians 14:33b-36 is best understood not to forbid all speaking by women in public, but only their speaking in the course of the congregation's judging prophesies (cf 14:29-33a). Understood in this way, it does not contradict 11:5. It simply prohibits an abuse (women speaking up and judging prophecies in church) that Paul wanted to prevent in the church at Corinth.
Women can pray and prophesy in public, but they must do so with a demeanor and attitude that supports male leadership because in the Corinthian culture wearing a head covering communicated a submissive demeanor and feminine adornment. Thus, God does not forbid women to participate in public worship, yet He does indicate that in their participation they should evidence a demeanor that is humble and submissive to male leadership.
Today, except in certain religious groups, if a woman fails to wear a head covering while praying or prophesying, no one thinks she is in rebellion. Lack of head coverings sends no message at all in our culture. Nevertheless, that does not mean that this text does not apply to our culture. The principle still stands that women should pray and prophesy in a manner that makes it clear that they submit to male leadership. Clearly the attitude and the demeanor with which a woman prays and prophesies will be one indication of whether she is humble and submissive. The principle enunciated here should be applied in a variety of ways given the diversity of the human situation.
Prophecy from females throughout the Bible
Women clearly functioned as prophetesses in both the Old Testament and the New Testament. Miriam is explicitly called a prophetess in Exodus 15:20, and she led the women in singing for Yahweh's triumph over Egypt (Exodus 15:21). The prophetess Huldah was consulted by the messengers of Josiah in II Kings 22:14-20. Other women probably functioned as prophetesses in the Old Testament but are unmentioned (cf. Isaiah 8:3), and Ezekiel pronounces judgment against daughters who prophesy falsely (Ezekiel 13:17-24). Compare also Nehemiah's words against the prophetess Noadiah (Nehemiah 6:14). The problem here was not that these women prophesied, but that they did not prophesy according to the word of the Lord. The most significant example of a prophetess is Deborah (Judges 4:4-5).
In the New Testament, too, women prophesy. And there may even be some indication that it was more common for them to do so. The prophetess Anna thanked God and spoke of Him when Jesus was brought to the temple (Luke 2:36-38). Peter cites Joel's prophecy that when the Spirit is poured out both "sons and daughters will prophesy. Even on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy" (Acts 2:17-18; cf Joel 2:28-32). Philip's four daughters are one indication that this promise was fulfilled, for they all prophesied (Acts 21:9). And, as we have seen, Paul also encourages women to prophesy, with proper adornment (I Corinthians 11:5).
Prophecy under authority
That women prophesied to men is clear in the case of Deborah, other women cited above, and I Corinthians 11:2-16. The last passage cited, however, is absolutely crucial for rightly understanding a woman's relationship to man as she prophecies. Again, what is Paul's concern in I Corinthians 11:2-16? It is that women who prophesy do so with proper adornment. Why is Paul concerned about how they are adorned? Because a woman's adornment says something about her relationship with men (11:10). I Corinthians 11:3 is the key to the passage: "Now I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God" (NIV). Thus, the reason Paul wants women to be adorned properly is that this adornment shows that a woman is submissive to male headship, even while prophesying. The way she is adorned indicates whether the man is the head, i.e., the authority.
To summarize, Paul affirms that women can prophesy, but even in the process of prophesying they are to do so in a manner and with a demeanor that will not violate male headship. Paul affirms that women have prophetic gifts, and he wants them to exercise those gifts in church, but he does not want them to overturn male leadership.
Prophecy vs. teaching
It should be noted that prophecy differs from teaching. Prophecy is based on spontaneous revelation (I Corinthians 14:20-33a), while teaching is an exposition of received revelation. A prophet, therefore, does not hold the same office as a teacher. Prophets speak forth God's revelation to the people, but the people go to the priests in the Old Testament to receive authoritative instruction based on tradition (Leviticus 1O:11; Deuteronomy 21:5; Malachi 2:6-7). It is instructive to note in the Old Testament that some women were prophets, but never priests. It is the priests who had the more settled and established positions of leadership in Israel.
Teaching involves a sustained and orderly exposition of divine revelation already given, while prophecy in the New Testament occurs when someone has a spontaneous revelation or impression, the whole or parts of which may or may not be from the Lord. Each prophecy is to be evaluated by church leadership. Everything is to be done in an orderly way.
It is concluded, then, from both the Old Testament and the New, that women functioned as prophets, and they used this gift for the edification of the people of God. God allows women to pray and speak, but only if their relationships with their husbands are proper.
We think it is prudent at this point to make a statement about the public expression of the supernatural sign gifts (miracles, tongues, interpretation, and healing). While we do not feel that these gifts have ceased, we are not a body where the expression of these gifts is emphasized. Since we are attempting to reach the unchurched in our services, we are sensitive to the fact that the public expression of the supernatural sign gifts often makes unchurched people feel uncomfortable and may lead them to focus on our methods of worship, rather than the Savior
Himself. Our position on the sign gifts is "seek not, forbid not" (I Corinthians 12:31 and 14:39). We will not permit controversy concerning the gifts of the Spirit to bring division to this body. (For a fuller understanding on the position of CVC, please read chapter 13 of Billy Graham's book, The Holy Spirit.)
Pastors, elders, and overseers (4)
If you would like to pray for your church leaders, then Titus 1:5-9 gives us at least 4 areas where they need your prayers. Here's the third area that can be a prayer focus...
I will pray for my leaders’ character.
The list of qualifications is awesome. It's consists of things that a pastor/elder/overseer is not. And it consists of things that a pastor/elder/oversee is. As I read through the list here in Titus, I was left thinking, “Maybe I should hand in my resignation right now!”
But one leader said, “Don't be discouraged as you work through this list. No one meets these qualifications 100%! We're not looking for perfection, but rather solid evidence of growth in each area.”
"For an overseer, as God's steward, must be above reproach. He must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain, but hospitable, a lover of good, self-controlled, upright, holy, and disciplined" (Titus 1:7-8, ESV).
You can be considered good at some jobs even if you have bad character. If you can hit a baseball well or sell houses well or performs surgeries well, it doesn’t really matter is you are cheating on your wife or cheating on your taxes. But character counts in leading the church of Jesus Christ.
Remember that this is an aspirational list. No one lives like this 100% of the time. Paul sets before us a worthy goal--which most of us will work on for a lifetime and still not completely reach. We ought to take this list seriously but also graciously and realistically.
This list is not meant to depress us, but to inspire us to grow.
A veteran 75-year-old missionary assessed his own life in light of this. His evaluation: "I'm above reproach, I'm the husband of one wife, I'm free from the love of the money, I don't linger over wine..." Then he paused for along moment and said, "But I could use some work in the rest of the areas."
Ask yourself, "If he would say that, what about me?" As you survey this list, you may see 5 or 6 areas of strength, 7 or 8 areas of growth, and 4 or 5 areas that need real work.
It's okay to say, "I can't meet those qualifications now." But go on to say, "By the grace of God, that's the kind of person I want to be." What God wants is not perfection, but growth.
Good churches have good leaders with good character. Pray for them.
I will pray for my leaders’ character.
The list of qualifications is awesome. It's consists of things that a pastor/elder/overseer is not. And it consists of things that a pastor/elder/oversee is. As I read through the list here in Titus, I was left thinking, “Maybe I should hand in my resignation right now!”
But one leader said, “Don't be discouraged as you work through this list. No one meets these qualifications 100%! We're not looking for perfection, but rather solid evidence of growth in each area.”
"For an overseer, as God's steward, must be above reproach. He must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain, but hospitable, a lover of good, self-controlled, upright, holy, and disciplined" (Titus 1:7-8, ESV).
You can be considered good at some jobs even if you have bad character. If you can hit a baseball well or sell houses well or performs surgeries well, it doesn’t really matter is you are cheating on your wife or cheating on your taxes. But character counts in leading the church of Jesus Christ.
Remember that this is an aspirational list. No one lives like this 100% of the time. Paul sets before us a worthy goal--which most of us will work on for a lifetime and still not completely reach. We ought to take this list seriously but also graciously and realistically.
This list is not meant to depress us, but to inspire us to grow.
A veteran 75-year-old missionary assessed his own life in light of this. His evaluation: "I'm above reproach, I'm the husband of one wife, I'm free from the love of the money, I don't linger over wine..." Then he paused for along moment and said, "But I could use some work in the rest of the areas."
Ask yourself, "If he would say that, what about me?" As you survey this list, you may see 5 or 6 areas of strength, 7 or 8 areas of growth, and 4 or 5 areas that need real work.
It's okay to say, "I can't meet those qualifications now." But go on to say, "By the grace of God, that's the kind of person I want to be." What God wants is not perfection, but growth.
Good churches have good leaders with good character. Pray for them.
Tuesday, July 14, 2009
Women in ministry (2)
Back in 1998, some people at CVC expressed concerns because some women were providing some of the leadership in our public worship services by doing such things as leading worship music, giving testimonies, praying, reading scripture, and making announcements. Some people at the time felt that only men should lead our public services in those ways. The Elders of CVC were asked then what the Bible says about the role of women in public worship services.
This past weekend, we looked at what Titus 1:5-9 had to say about eldership. On Saturday night, we received two questions about the role of women in leadership in the church.
What will follow over the next few days are the results of a Bible study that the Elders of CVC conducted back in 1998. It's called "A Biblical Position Paper on the Ministry of Women in the Public Services of CVC".
For the entire series of posts look here.
***
Biblical limitations-for women in ministry
Accepted at face value, two New Testament passages clearly limit the role of women in ministry.
I Timothy 2:9-12 (NASB)
9 Likewise, I want women to adorn themselves with proper clothing, modestly and discreetly, not with braided hair and gold or pearls or costly garments, 10 but rather by means of good works, as is proper for women making a claim to godliness. 11 A woman must quietly receive instruction with entire submissiveness. 12 But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. 13 For it was Adam who was first created, and then Eve. 14 And it was not Adam who was deceived, but the woman being deceived, fell into transgression. 15 But women will be preserved through the bearing of children if they continue infaith and love and sanctity with self-restraint.
Paul, in I Timothy 2:12, states, "I do not permit a woman to teach or to have authority over a man" (NIV). This verse is introduced by a statement that women should learn "quietly" and it is followed by the statement that she must "remain silent." The word "quietly" means being possessed by a calmness of spirit and peaceful disposition. It is set as the opposite to "teaching" and "having authority over a man." Paul does not expect that women will not or can not learn or teach (compare with Titus 2:3-5 and 2 Timothy 1:5; 3:14, 15). He states that they cannot teach or have authority over men. Thus, the clear instruction in I Timothy is that women should not have a pastoral position or perform the pastoral function, for that puts them in authority over men.
I Timothy 2:8-15 imposes two restrictions on the ministry of women: they are not to teach Christian doctrine to men and they are not to exercise authority directly over men in the church. These restrictions are permanent, authoritative for the church in all times and places and circumstances. The responsibilities and limits have been established by God since creation (I Timothy 2:13, 14).
The definition of "teaching"
"Teaching" is the careful transmission of the truths concerning Jesus Christ and the authoritative proclamation of God's will to believers in light of those truths. The activity usually designated by teach is plainly restricted to certain individuals who have the gift of teaching (see I Corinthians 12:28-30; Ephesians 4:11).
The teaching prohibited to women here includes what we would call preaching (note II Timothy 4:2: "Preach the word... with careful instruction" [teaching, didache]), and the teaching of Bible and doctrine in the church. Other activities - leading Bible studies, for instance - may be included, depending on how they are done. Still others - witnessing evangelistically, counseling, teaching subjects other than Bible or doctrine, sharing testimonies, facilitating worship, exhorting others, and especially giving prophecy (as expressed in 1 Corinthians II: 5) - are not the kind of teaching Paul describes here.
Paul's position in the pastoral epistles is consistent: he allows women to teach other women (Titus 2:3-4), but prohibits them to teach men.
Dorothy Patterson, in an article in Discipleship Journal, wrote, "The real issue is not what women can or cannot do in the church but how they respond to the Bible. Nothing in scripture suggests that godly women assumed positions of authority over men in the home or in the church. Service to God within the church can never be a purely private. Jesus rebuked the Thyatiran church for letting a self-proclaimed prophetess teach; He commended the Ephesian church for testing those who claimed to be apostles (Revelation 2:2). Thus, when a woman 'feels called' to do work that violates not only God's design in creation but also His written word, that must be judged by the church."
Paul's prohibition of women's having authority over a man would also exclude a woman from becoming an elder in the way this office as described in the pastoral epistles.
Paul's prohibition should not restrict women from voting, with other men and women, in a congregational meeting, for, while the congregation as a whole can be said to be the final authority, this is not the same thing as the exercise of authority ascribed, e.g., to the elders. Nor do we think Paul would intend to prohibit women from most church administrative activities. Therefore, having women serve as leaders and team members in a variety of ministries can be affirmed as long as the prohibition against teaching and exercising authority is observed. (It is appropriate to note here that Paul's concern in I Timothy 2:11-15 is specifically the role of men and women in activities within the Christian community, and we question whether the prohibitions in this text can rightly be applied outside that framework.)
I Corinthians 14:29-35, 40 (NASB)
29 Let two or three prophets speak, and let the others pass judgment. 30 But if a revelation is made to another who is seated, the first one must keep silent. 31 For you can all prophesy one by one, so that all may learn and all may be exhorted, 32 and the spirits of prophets are subject to prophets; 33 for God is not a God of confusion but of peace, as in all the churches of the saints. 34 The women are to keep silent in the churches; for they are not permitted to speak, but are to subject themselves, just as the Law also says. 35 If they desire to learn anything, let them ask their own husbands at home; for it is improper for a woman to speak in church. 40 But all things must be done properly and in an orderly manner.
This passage has been used to teach the absolute total silence of women in public services of the church. But when the passage is rightly understood in its context, it is seen to limit only a certain kind of speaking.
Evaluating prophecies
"Prophecy" in the New Testament is an extraordinarily broad category. In common church life, it was recognized to be Spirit-prompted utterance, but with no guarantee of divine authority in every detail, and therefore not only in need of evaluation (I Corinthians 14:29) but necessarily inferior in authority to the deposit of truth represented by the Apostle Paul (I Corinthians 14:37-38). Prophecy cannot escape such evaluation, and it presupposes that there is a deposit of apostolic teaching, a given content, that is non-negotiable and that can serve as the criterion both of further teaching and of prophecy.
God is here requiring that the church in Corinth carefully weigh the prophecies presented to it. Women, of course, may participate in such prophesying; that was established in I Corinthians 11 (as we will see in the next section). The point here, however, is that women may not participate in the oral weighing of such prophecies. That is not permitted in any of the churches. In that connection, they are not allowed to speak - "as the law says."
By this clause, Paul is probably referring to the creation order in Genesis 2:20b-24, for it is to that Scripture that Paul explicitly turns on two other occasions when he discusses female roles (1 Corinthians 11: 8, 9; II Timothy 2:13). Paul understands from this creation order that woman is to be subject to man - or at least that wife is to be subject to husband. In the context of the Corinthians weighing of prophecies, such submission could not be preserved if the wives participated.
Paul calls on the church to sort and sift the good from the bad in prophetic utterances: "Do not despise prophesying, but test everything; hold fast what is good" (I Thessalonians 5:20-21). When Paul says, "Two or three prophets should speak, and the others should weigh carefully what is said" (I Corinthians 14:20), he uses a verb for weigh carefully" (diakrino) that means "to sort or sift some things from others." This implies that in New Testament prophecies, not every word would be understood to be the Word of God. By contrast, in the Old Testament, a prophet who spoke anything untrue was to be put to death (Deuteronomy 13:1-5; 18:20-22). Instead, New Testament prophecies are handled not as authoritative words from God but as spontaneous impressions or insights that may or may not be, either in whole or in part, from God. Thus, the church must judge and evaluate prophecies in order to determine whether they, either in whole or in part, are sound.
Therefore, this passage does not prohibit women from speaking in public services. It does prohibit women from evaluating the authenticity, the appropriateness, and the genuineness of what has been spoken. God wants men to exercise their God-given leadership responsibility in this regard.
This past weekend, we looked at what Titus 1:5-9 had to say about eldership. On Saturday night, we received two questions about the role of women in leadership in the church.
What will follow over the next few days are the results of a Bible study that the Elders of CVC conducted back in 1998. It's called "A Biblical Position Paper on the Ministry of Women in the Public Services of CVC".
For the entire series of posts look here.
***
Biblical limitations-for women in ministry
Accepted at face value, two New Testament passages clearly limit the role of women in ministry.
I Timothy 2:9-12 (NASB)
9 Likewise, I want women to adorn themselves with proper clothing, modestly and discreetly, not with braided hair and gold or pearls or costly garments, 10 but rather by means of good works, as is proper for women making a claim to godliness. 11 A woman must quietly receive instruction with entire submissiveness. 12 But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. 13 For it was Adam who was first created, and then Eve. 14 And it was not Adam who was deceived, but the woman being deceived, fell into transgression. 15 But women will be preserved through the bearing of children if they continue infaith and love and sanctity with self-restraint.
Paul, in I Timothy 2:12, states, "I do not permit a woman to teach or to have authority over a man" (NIV). This verse is introduced by a statement that women should learn "quietly" and it is followed by the statement that she must "remain silent." The word "quietly" means being possessed by a calmness of spirit and peaceful disposition. It is set as the opposite to "teaching" and "having authority over a man." Paul does not expect that women will not or can not learn or teach (compare with Titus 2:3-5 and 2 Timothy 1:5; 3:14, 15). He states that they cannot teach or have authority over men. Thus, the clear instruction in I Timothy is that women should not have a pastoral position or perform the pastoral function, for that puts them in authority over men.
I Timothy 2:8-15 imposes two restrictions on the ministry of women: they are not to teach Christian doctrine to men and they are not to exercise authority directly over men in the church. These restrictions are permanent, authoritative for the church in all times and places and circumstances. The responsibilities and limits have been established by God since creation (I Timothy 2:13, 14).
The definition of "teaching"
"Teaching" is the careful transmission of the truths concerning Jesus Christ and the authoritative proclamation of God's will to believers in light of those truths. The activity usually designated by teach is plainly restricted to certain individuals who have the gift of teaching (see I Corinthians 12:28-30; Ephesians 4:11).
The teaching prohibited to women here includes what we would call preaching (note II Timothy 4:2: "Preach the word... with careful instruction" [teaching, didache]), and the teaching of Bible and doctrine in the church. Other activities - leading Bible studies, for instance - may be included, depending on how they are done. Still others - witnessing evangelistically, counseling, teaching subjects other than Bible or doctrine, sharing testimonies, facilitating worship, exhorting others, and especially giving prophecy (as expressed in 1 Corinthians II: 5) - are not the kind of teaching Paul describes here.
Paul's position in the pastoral epistles is consistent: he allows women to teach other women (Titus 2:3-4), but prohibits them to teach men.
Dorothy Patterson, in an article in Discipleship Journal, wrote, "The real issue is not what women can or cannot do in the church but how they respond to the Bible. Nothing in scripture suggests that godly women assumed positions of authority over men in the home or in the church. Service to God within the church can never be a purely private. Jesus rebuked the Thyatiran church for letting a self-proclaimed prophetess teach; He commended the Ephesian church for testing those who claimed to be apostles (Revelation 2:2). Thus, when a woman 'feels called' to do work that violates not only God's design in creation but also His written word, that must be judged by the church."
Paul's prohibition of women's having authority over a man would also exclude a woman from becoming an elder in the way this office as described in the pastoral epistles.
Paul's prohibition should not restrict women from voting, with other men and women, in a congregational meeting, for, while the congregation as a whole can be said to be the final authority, this is not the same thing as the exercise of authority ascribed, e.g., to the elders. Nor do we think Paul would intend to prohibit women from most church administrative activities. Therefore, having women serve as leaders and team members in a variety of ministries can be affirmed as long as the prohibition against teaching and exercising authority is observed. (It is appropriate to note here that Paul's concern in I Timothy 2:11-15 is specifically the role of men and women in activities within the Christian community, and we question whether the prohibitions in this text can rightly be applied outside that framework.)
I Corinthians 14:29-35, 40 (NASB)
29 Let two or three prophets speak, and let the others pass judgment. 30 But if a revelation is made to another who is seated, the first one must keep silent. 31 For you can all prophesy one by one, so that all may learn and all may be exhorted, 32 and the spirits of prophets are subject to prophets; 33 for God is not a God of confusion but of peace, as in all the churches of the saints. 34 The women are to keep silent in the churches; for they are not permitted to speak, but are to subject themselves, just as the Law also says. 35 If they desire to learn anything, let them ask their own husbands at home; for it is improper for a woman to speak in church. 40 But all things must be done properly and in an orderly manner.
This passage has been used to teach the absolute total silence of women in public services of the church. But when the passage is rightly understood in its context, it is seen to limit only a certain kind of speaking.
Evaluating prophecies
"Prophecy" in the New Testament is an extraordinarily broad category. In common church life, it was recognized to be Spirit-prompted utterance, but with no guarantee of divine authority in every detail, and therefore not only in need of evaluation (I Corinthians 14:29) but necessarily inferior in authority to the deposit of truth represented by the Apostle Paul (I Corinthians 14:37-38). Prophecy cannot escape such evaluation, and it presupposes that there is a deposit of apostolic teaching, a given content, that is non-negotiable and that can serve as the criterion both of further teaching and of prophecy.
God is here requiring that the church in Corinth carefully weigh the prophecies presented to it. Women, of course, may participate in such prophesying; that was established in I Corinthians 11 (as we will see in the next section). The point here, however, is that women may not participate in the oral weighing of such prophecies. That is not permitted in any of the churches. In that connection, they are not allowed to speak - "as the law says."
By this clause, Paul is probably referring to the creation order in Genesis 2:20b-24, for it is to that Scripture that Paul explicitly turns on two other occasions when he discusses female roles (1 Corinthians 11: 8, 9; II Timothy 2:13). Paul understands from this creation order that woman is to be subject to man - or at least that wife is to be subject to husband. In the context of the Corinthians weighing of prophecies, such submission could not be preserved if the wives participated.
Paul calls on the church to sort and sift the good from the bad in prophetic utterances: "Do not despise prophesying, but test everything; hold fast what is good" (I Thessalonians 5:20-21). When Paul says, "Two or three prophets should speak, and the others should weigh carefully what is said" (I Corinthians 14:20), he uses a verb for weigh carefully" (diakrino) that means "to sort or sift some things from others." This implies that in New Testament prophecies, not every word would be understood to be the Word of God. By contrast, in the Old Testament, a prophet who spoke anything untrue was to be put to death (Deuteronomy 13:1-5; 18:20-22). Instead, New Testament prophecies are handled not as authoritative words from God but as spontaneous impressions or insights that may or may not be, either in whole or in part, from God. Thus, the church must judge and evaluate prophecies in order to determine whether they, either in whole or in part, are sound.
Therefore, this passage does not prohibit women from speaking in public services. It does prohibit women from evaluating the authenticity, the appropriateness, and the genuineness of what has been spoken. God wants men to exercise their God-given leadership responsibility in this regard.
Pastors, elders, and overseers (3)
If you would like to pray for your church leaders, then Titus 1:5-9 gives us at least 4 areas where they need your prayers. Here's the second area that can be a prayer focus...
I will pray for my leaders’ for my leaders’ family. Titus 1:6 says that a leader must be "above reproach, the husband of one wife..."
In Greek the phrase literally reads "a one-woman man." Paul has in mind marital faithfulness as a character quality of a godly leader. Why is that important? Because if a man is not faithful to his wife, how can he be trusted to be faithful to his obligations elsewhere? If a man cheats on his wife, where else will he cheat?
Here are some questions we ought to ask about potential leaders:
1. Are his affections centered on his wife?
2. Is his marriage a model for others to follow?
3. Is he above reproach in his dealing with the opposite sex?
Does this mean that a divorce excludes a person from being considered? To say that he is "A one woman man" is not to say that a divorced man can never be an elder. Hsi wife may have pursued a non-biblical divorce. Each case needs to be considered individually.
Many Christian men who have never been divorced would have trouble answering those 3 questions listed above. Being a "one woman man" is a higher standard than simply asking, "Has he ever been divorced?" The real question is, "What kind of marriage does this man have?"
To be the "husband of one wife" is a moral qualification, not simply a marital qualification. The issue is the quality of the marriage.
Does this mean that an elder must be married? No. Paul himself, the man who wrote this, wasn’t married. Paul is thinking that most elders will be married, but he does not require marriage. The meaning is, "If he is married, he must be a one-woman man."
Look at the rest of verse 6: "and his children are believers and not open to the charge of debauchery or insubordination."
This could be translated as having "faithful children." Even the best Christian fathers cannot guarantee that all their children will really believe. But elders must have children who are good people, responsible children.
"Debauchery” means wild, immoral living. It’s "excessive lewdness." "Insubordination" means "to be unruly." This kind of son or daughter brings disgrace to their father. And it disqualifies someone from local church leadership.
A godly leader takes great care with his children knowing that they are his single greatest contribution to the world.
The ideal elder has a family that is committed to Jesus Christ, where the husband loves his wife and the wife is dedicated to her husband's spiritual leadership, where the grown children love Jesus Christ and love and respect their father. That's the picture! A pastor’s family needs prayer.
Good churches have good leaders with good families. Pray for them.
I will pray for my leaders’ for my leaders’ family. Titus 1:6 says that a leader must be "above reproach, the husband of one wife..."
In Greek the phrase literally reads "a one-woman man." Paul has in mind marital faithfulness as a character quality of a godly leader. Why is that important? Because if a man is not faithful to his wife, how can he be trusted to be faithful to his obligations elsewhere? If a man cheats on his wife, where else will he cheat?
Here are some questions we ought to ask about potential leaders:
1. Are his affections centered on his wife?
2. Is his marriage a model for others to follow?
3. Is he above reproach in his dealing with the opposite sex?
Does this mean that a divorce excludes a person from being considered? To say that he is "A one woman man" is not to say that a divorced man can never be an elder. Hsi wife may have pursued a non-biblical divorce. Each case needs to be considered individually.
Many Christian men who have never been divorced would have trouble answering those 3 questions listed above. Being a "one woman man" is a higher standard than simply asking, "Has he ever been divorced?" The real question is, "What kind of marriage does this man have?"
To be the "husband of one wife" is a moral qualification, not simply a marital qualification. The issue is the quality of the marriage.
Does this mean that an elder must be married? No. Paul himself, the man who wrote this, wasn’t married. Paul is thinking that most elders will be married, but he does not require marriage. The meaning is, "If he is married, he must be a one-woman man."
Look at the rest of verse 6: "and his children are believers and not open to the charge of debauchery or insubordination."
This could be translated as having "faithful children." Even the best Christian fathers cannot guarantee that all their children will really believe. But elders must have children who are good people, responsible children.
"Debauchery” means wild, immoral living. It’s "excessive lewdness." "Insubordination" means "to be unruly." This kind of son or daughter brings disgrace to their father. And it disqualifies someone from local church leadership.
A godly leader takes great care with his children knowing that they are his single greatest contribution to the world.
The ideal elder has a family that is committed to Jesus Christ, where the husband loves his wife and the wife is dedicated to her husband's spiritual leadership, where the grown children love Jesus Christ and love and respect their father. That's the picture! A pastor’s family needs prayer.
Good churches have good leaders with good families. Pray for them.
Monday, July 13, 2009
Pastors, elders, and overseers (2)
If you want to pray for the church and its leaders, then there are at least 4 ways that Titus 1:5-9 teaches us to pray. Here's the first for today...
1) I will pray for my leaders’ work.
What’s the job, the calling, the focus of a church leader? You can see part of the job description in Titus 1:5.
"This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you" Titus 1:5, ESV).
It looks like Paul had at some point been on the island of Crete. He had established some churches there with Titus. But from some reason Paul had to leave. That meant that Titus was leading the churches on Crete.
Paul says, “Appoint elders – leaders – to "put what remains into order." It’s actually a medical phrase. Break a bone and go to the doctor, he or she will set the bone before putting on the cast. It means to "properly arrange".
The church is described as a body in the Bible. The church is the body of Christ. And things get broken in the body. We should never be surprised when things need fixing in a church. The church is made up of broken people. We’re all fallen. We’re sinners. So, lives and relationships and priorities and systems will need fixing in the body of Christ. Some bones will be broken and will need to be set. And that’s what leaders do.
Lots of people know this, but they sayd, "I have problems in my own life. I have problems in my own family. Why would a person want to take on the problems of the church, too?"
I remember once reading Acts 20:28 and the words just penetrated my heart. It says, “Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood.” It's the phrase "obtained with his own blood" that struck me.
Jesus didn’t shed His blood for a business or for a political party or for a school. He shed His blood for the church. The church matters. And we need leaders who will give themselves to lead the church for which Jesus died.
I decided many years ago that I wanted to work for the good of that for which Jesus shed His blood - the church. What about you? Will you do the work of caring for what Jesus loves and gave His life for - the church? (See Ephesians 5:25.)
Good churches have good leaders who do good work. Pray for them.
1) I will pray for my leaders’ work.
What’s the job, the calling, the focus of a church leader? You can see part of the job description in Titus 1:5.
"This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you" Titus 1:5, ESV).
It looks like Paul had at some point been on the island of Crete. He had established some churches there with Titus. But from some reason Paul had to leave. That meant that Titus was leading the churches on Crete.
Paul says, “Appoint elders – leaders – to "put what remains into order." It’s actually a medical phrase. Break a bone and go to the doctor, he or she will set the bone before putting on the cast. It means to "properly arrange".
The church is described as a body in the Bible. The church is the body of Christ. And things get broken in the body. We should never be surprised when things need fixing in a church. The church is made up of broken people. We’re all fallen. We’re sinners. So, lives and relationships and priorities and systems will need fixing in the body of Christ. Some bones will be broken and will need to be set. And that’s what leaders do.
Lots of people know this, but they sayd, "I have problems in my own life. I have problems in my own family. Why would a person want to take on the problems of the church, too?"
I remember once reading Acts 20:28 and the words just penetrated my heart. It says, “Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood.” It's the phrase "obtained with his own blood" that struck me.
Jesus didn’t shed His blood for a business or for a political party or for a school. He shed His blood for the church. The church matters. And we need leaders who will give themselves to lead the church for which Jesus died.
I decided many years ago that I wanted to work for the good of that for which Jesus shed His blood - the church. What about you? Will you do the work of caring for what Jesus loves and gave His life for - the church? (See Ephesians 5:25.)
Good churches have good leaders who do good work. Pray for them.
Women in ministry (1)
Back in 1998, some people at CVC expressed concerns because some women were providing some of the leadership in our public worship services by doing such things as leading worship music, giving testimonies, praying, reading scripture, and making announcements. Some people at the time felt that only men should lead our public services in those ways. The Elders of CVC were asked then what the Bible says about the role of women in public worship services.
This past weekend, we looked at what Titus 1:5-9 had to say about eldership. On Saturday night, we received two questions about the role of women in leadership in the church.
What will follow over the next few days are the results of a Bible study that the Elders conducted back in 1998. It's called "A Biblical Position Paper on the Ministry of Women in the Public Services of CVC"
***
Introduction
In order to be consistent in the application of Biblical principles concerning women in ministry in the public services at Cuyahoga Valley Church, the Elders of CVCC have surveyed pertinent scriptures and offer the following as a helpful guide for our ministry. It is hoped that this will be a tool that will assist CVC in maintaining unity in the church in light of the fact that many thoughtful people are predicting that this will be an extremely controversial, and potentially divisive, issue for churches in the 21st century.
Affirming the role of women in ministry
I Peter 4:10 says that all spiritual gifts are to be used to "minister" (diakoneo) to one another in the church. And Paul says, "There are different kinds of service (diakonia), but the same Lord" (I Corinthians 12:5). So in this broad sense, anything any Christian - male or female - does to help the work of the church is a ministry. Ministry is a very broad word, stemming from the Greek words diakonia, diakonos, and diaknoeo, and these words often convey the idea of "service" and "ministry" in the broadest sense. We affirm that ministry in the church is not something restricted to men. God commands both men and women to be ministers in the church.
Numerous passages speak clearly and forcibly to the inherent worth and value of women. Women in the New Testament engaged in significant ministry, performing valuable service in sometimes difficult situations. This is readily seen in the Acts of the Apostles. Both Priscilla and Aquila spoke privately to Apollos at Ephesus (Acts 18:24-26), correcting his incomplete and flawed theology. Further, women clearly played a significant role in the work of the Apostle Paul. In his letter to the Romans, Paul identified sixteen significant helpers in ministry (Romans 16:1-16), and at least ten of them were women. Who knows what the health of the church at Philippi would have been were it not for Lydia (Acts 16:13-15), apparently a benefactor to the church, and others such as Euodia and Syntyche (Philippians 4:2,3)? And, of course, women made a significant contribution to Jesus' ministry. Luke recalled with appreciation their financial support and company with Him (Luke 8:1-3).
Men often have hurt women. They have treated them as lesser citizens of the kingdom, and some men have denigrated or overlooked their contribution in ministry. An examination of the Scriptures will show that women have played a vital role in ministry. One reason for the current evangelical feminist movement, although not the only one, is that some women are responding to men who have oppressed them and treated them poorly.
Contemporary women should be encouraged by the women in the Scriptures who have contributed to the spread of God's kingdom message. God does not use men alone to accomplish His purposes. Both sexes are created in God's image, and both men and women have been used mightily by God. No woman who has a desire to please God should feel that there is no place for her ministry in the church.
At CVC, we value and affirm women as "fellow heirs of the grace of life" (I Peter 3:7). We underscore the truth expressed in Galatians 3:28, "There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus." We long for women to feel the approval of God and the fulfillment that comes from building His kingdom as they exercise their gifts in biblically appropriate ways.
This past weekend, we looked at what Titus 1:5-9 had to say about eldership. On Saturday night, we received two questions about the role of women in leadership in the church.
What will follow over the next few days are the results of a Bible study that the Elders conducted back in 1998. It's called "A Biblical Position Paper on the Ministry of Women in the Public Services of CVC"
***
Introduction
In order to be consistent in the application of Biblical principles concerning women in ministry in the public services at Cuyahoga Valley Church, the Elders of CVCC have surveyed pertinent scriptures and offer the following as a helpful guide for our ministry. It is hoped that this will be a tool that will assist CVC in maintaining unity in the church in light of the fact that many thoughtful people are predicting that this will be an extremely controversial, and potentially divisive, issue for churches in the 21st century.
Affirming the role of women in ministry
I Peter 4:10 says that all spiritual gifts are to be used to "minister" (diakoneo) to one another in the church. And Paul says, "There are different kinds of service (diakonia), but the same Lord" (I Corinthians 12:5). So in this broad sense, anything any Christian - male or female - does to help the work of the church is a ministry. Ministry is a very broad word, stemming from the Greek words diakonia, diakonos, and diaknoeo, and these words often convey the idea of "service" and "ministry" in the broadest sense. We affirm that ministry in the church is not something restricted to men. God commands both men and women to be ministers in the church.
Numerous passages speak clearly and forcibly to the inherent worth and value of women. Women in the New Testament engaged in significant ministry, performing valuable service in sometimes difficult situations. This is readily seen in the Acts of the Apostles. Both Priscilla and Aquila spoke privately to Apollos at Ephesus (Acts 18:24-26), correcting his incomplete and flawed theology. Further, women clearly played a significant role in the work of the Apostle Paul. In his letter to the Romans, Paul identified sixteen significant helpers in ministry (Romans 16:1-16), and at least ten of them were women. Who knows what the health of the church at Philippi would have been were it not for Lydia (Acts 16:13-15), apparently a benefactor to the church, and others such as Euodia and Syntyche (Philippians 4:2,3)? And, of course, women made a significant contribution to Jesus' ministry. Luke recalled with appreciation their financial support and company with Him (Luke 8:1-3).
Men often have hurt women. They have treated them as lesser citizens of the kingdom, and some men have denigrated or overlooked their contribution in ministry. An examination of the Scriptures will show that women have played a vital role in ministry. One reason for the current evangelical feminist movement, although not the only one, is that some women are responding to men who have oppressed them and treated them poorly.
Contemporary women should be encouraged by the women in the Scriptures who have contributed to the spread of God's kingdom message. God does not use men alone to accomplish His purposes. Both sexes are created in God's image, and both men and women have been used mightily by God. No woman who has a desire to please God should feel that there is no place for her ministry in the church.
At CVC, we value and affirm women as "fellow heirs of the grace of life" (I Peter 3:7). We underscore the truth expressed in Galatians 3:28, "There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus." We long for women to feel the approval of God and the fulfillment that comes from building His kingdom as they exercise their gifts in biblically appropriate ways.
Sunday, July 12, 2009
A family that needs your prayers
A family I know needs your prayers. There’s a mom, a dad, and three kids.
One son is 17. He’s always been a good kid – a good student. But since he got his driver’s license, things have changed. He’s started hanging out with a different crowd. And now, there are these angry outbursts if his mom asks, “Where are you going?” She thought she smelled alcohol on his breath a couple of times. And his grades are slipping. He’s spending a lot of time alone with his girlfriend. His mom is scared he’s going to get her pregnant. She’s talked to her son, but he just blows her off. The mom is asking the dad for some help. He says, “He’ll be alright. I went through some of the same stuff. Boys will be boys.”
The daughter is 14. She has a vibrant personality. Her eyes sparkle. She’s cute. She’s an active volunteer in youth group at church. People say, “In a couple of years, the boys will be knocking the door down to date her!” She’s a point guard on the basketball team. But one night her mom heard noise in the bathroom. She walked in at 3AM and saw her little girl making herself throw up. Bulimia. Her mom’s worried about her health and her sense of self-esteem. She made an appointment with a counselor. They went a few times. The counselor said, “I really need to talk to dad, too.” The dad said he would go, but something always comes up. It’s been 6 months and he still hasn’t made it to the counselor yet. The mom lies awake at night crying, worrying, praying, and listening for those sounds in the bathroom.
The third child is a son who is 10. He was always busy, curious, outgoing. People have always been attracted to him. They’ve said, “I think he’s a natural-born leader.” But he’s been watching his brother’s anger grow and his sister’s self-esteem crumble. And he’s confused. He’s turned inward. He rarely comes out of his room unless he has to. He’s reading sci-fi books and he plays video games most of the time. He’s not talking much anymore to anyone. He won’t look anyone in the eye anymore. And all the dad says is “He’ll grow out of it.”
Talk to the wife and you’ll hear, “I always thought we had a great family. I don’t know what happened to us. We still have a lot of people fooled, especially at church. But I feel so alone. I don’t know what to do. Our kids are headed for trouble. Big trouble. And I fee like I’m the only one who cares – who tries to do something. Whatever happened to the man I married? Why won’t he do something? Anything?
The husband is a great guy. At least he looks that way to everyone from a distance. He was great as a coach in little league. And He really applies himself at work. His boss likes him. His co-workers do, too. They say he’ll give you the shirt off his back. And he shows up at church. He brings his Bible. He’s so… so…. nice. His friends hear from their wives that his wife is crying out for him to step up. So, he’s had a few guys encourage him to do just that. But he doesn’t know what to do. He’s never seen a role model. He didn’t see his own dad dig in and solve problems. So, he feels ill-equipped. He’s not sure he’ll say the right thing, so he says and does nothing. And this family just keeps getting worse and worse. And the members of his family just keep growing further and further apart...
What would you say to that man, to that husband, to that dad? It’s a family that needs your prayers. It’s a family that needs the husband, the dad to rise up.
***
That family that needs your prayers? I want to introduce you to that family. It’s our church, CVC. We are a family of faith. And there are members of this family who need help, who need guidance, who need to be challenged, who need to be encouraged, who need to be taught, who need to be loved, who need to be shepherded, and who need to be led and fed.
But there are men throughout our congregation who are great guys. They are active in the community. They take initiative at work. People like them. They’d give someone in need the shirt off your back. They show up at church and bring their Bibles.
But when it’s time to roll up their sleeves and take on the God-given responsibility to shepherd, to lead, to feed, to solve problems in the church of Jesus Christ, they say, “Let someone else do it. I don't know what to do. I'm not equipped.”
In a church of 2,000 to have 5 active elders? It’s not OK.
We have members of our family who need the help of God-called leaders. And too many men are passive. Robert Lewis of Men's Fraternity tells us that a real man rejects passivity, accepts responsibility, leads courageously, and expects a greater reward.
Not everybody is called to eldership. But I'm guessing that more men at CVC have actually been called than have heeded the call.
Rise up.
One son is 17. He’s always been a good kid – a good student. But since he got his driver’s license, things have changed. He’s started hanging out with a different crowd. And now, there are these angry outbursts if his mom asks, “Where are you going?” She thought she smelled alcohol on his breath a couple of times. And his grades are slipping. He’s spending a lot of time alone with his girlfriend. His mom is scared he’s going to get her pregnant. She’s talked to her son, but he just blows her off. The mom is asking the dad for some help. He says, “He’ll be alright. I went through some of the same stuff. Boys will be boys.”
The daughter is 14. She has a vibrant personality. Her eyes sparkle. She’s cute. She’s an active volunteer in youth group at church. People say, “In a couple of years, the boys will be knocking the door down to date her!” She’s a point guard on the basketball team. But one night her mom heard noise in the bathroom. She walked in at 3AM and saw her little girl making herself throw up. Bulimia. Her mom’s worried about her health and her sense of self-esteem. She made an appointment with a counselor. They went a few times. The counselor said, “I really need to talk to dad, too.” The dad said he would go, but something always comes up. It’s been 6 months and he still hasn’t made it to the counselor yet. The mom lies awake at night crying, worrying, praying, and listening for those sounds in the bathroom.
The third child is a son who is 10. He was always busy, curious, outgoing. People have always been attracted to him. They’ve said, “I think he’s a natural-born leader.” But he’s been watching his brother’s anger grow and his sister’s self-esteem crumble. And he’s confused. He’s turned inward. He rarely comes out of his room unless he has to. He’s reading sci-fi books and he plays video games most of the time. He’s not talking much anymore to anyone. He won’t look anyone in the eye anymore. And all the dad says is “He’ll grow out of it.”
Talk to the wife and you’ll hear, “I always thought we had a great family. I don’t know what happened to us. We still have a lot of people fooled, especially at church. But I feel so alone. I don’t know what to do. Our kids are headed for trouble. Big trouble. And I fee like I’m the only one who cares – who tries to do something. Whatever happened to the man I married? Why won’t he do something? Anything?
The husband is a great guy. At least he looks that way to everyone from a distance. He was great as a coach in little league. And He really applies himself at work. His boss likes him. His co-workers do, too. They say he’ll give you the shirt off his back. And he shows up at church. He brings his Bible. He’s so… so…. nice. His friends hear from their wives that his wife is crying out for him to step up. So, he’s had a few guys encourage him to do just that. But he doesn’t know what to do. He’s never seen a role model. He didn’t see his own dad dig in and solve problems. So, he feels ill-equipped. He’s not sure he’ll say the right thing, so he says and does nothing. And this family just keeps getting worse and worse. And the members of his family just keep growing further and further apart...
What would you say to that man, to that husband, to that dad? It’s a family that needs your prayers. It’s a family that needs the husband, the dad to rise up.
***
That family that needs your prayers? I want to introduce you to that family. It’s our church, CVC. We are a family of faith. And there are members of this family who need help, who need guidance, who need to be challenged, who need to be encouraged, who need to be taught, who need to be loved, who need to be shepherded, and who need to be led and fed.
But there are men throughout our congregation who are great guys. They are active in the community. They take initiative at work. People like them. They’d give someone in need the shirt off your back. They show up at church and bring their Bibles.
But when it’s time to roll up their sleeves and take on the God-given responsibility to shepherd, to lead, to feed, to solve problems in the church of Jesus Christ, they say, “Let someone else do it. I don't know what to do. I'm not equipped.”
In a church of 2,000 to have 5 active elders? It’s not OK.
We have members of our family who need the help of God-called leaders. And too many men are passive. Robert Lewis of Men's Fraternity tells us that a real man rejects passivity, accepts responsibility, leads courageously, and expects a greater reward.
Not everybody is called to eldership. But I'm guessing that more men at CVC have actually been called than have heeded the call.
Rise up.
Friday, July 10, 2009
Pastors, elders, and overseers (1)
This weekend, I will be teaching from Titus 1:5-9. And I'm asking God to give us more elders to help lead CVC. Will you pray with me?
5 This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you—
6 if anyone is above reproach, the husband of one wife, and his children are believers and not open to the charge of debauchery or insubordination.
7 For an overseer, as God's steward, must be above reproach. He must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain,
8 but hospitable, a lover of good, self-controlled, upright, holy, and disciplined.
9 He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it.
Titus 1:5-9 (ESV)
Just what do we call these church leaders?
In Acts 20:17-38, Paul addresses a group of Christian leaders from the church at Ephesus. In the passage they are called elders (v. 17), overseers (bishops) (v. 28), and shepherds (pastors) (v. 28). Therefore, we believe that "elder, overseer, and pastor" are related terms used to describe one office of leadership in the local church. The New Testament indicates that the early church was led by a plurality of elders/pastors/overseers.
What does a Godly church leader look like?
He looks like the person described in I Timothy 3:1-7 and Titus 1:5-9. If we want leaders who would be elders/overseers/pastors in more than just the name, then we need to take the truths in I Timothy 3 and Titus 1 very seriously.
But who can really live up to all that’s required in I Timothy 3 and Titus 1?
Remember that this is an aspirational list. No one lives like this 100% of the time. Paul sets before us a worthy goal--which most of us will work on for a lifetime and still not completely reach. We ought to take this list seriously but also graciously and realistically.
5 This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you—
6 if anyone is above reproach, the husband of one wife, and his children are believers and not open to the charge of debauchery or insubordination.
7 For an overseer, as God's steward, must be above reproach. He must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain,
8 but hospitable, a lover of good, self-controlled, upright, holy, and disciplined.
9 He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it.
Titus 1:5-9 (ESV)
Just what do we call these church leaders?
In Acts 20:17-38, Paul addresses a group of Christian leaders from the church at Ephesus. In the passage they are called elders (v. 17), overseers (bishops) (v. 28), and shepherds (pastors) (v. 28). Therefore, we believe that "elder, overseer, and pastor" are related terms used to describe one office of leadership in the local church. The New Testament indicates that the early church was led by a plurality of elders/pastors/overseers.
What does a Godly church leader look like?
He looks like the person described in I Timothy 3:1-7 and Titus 1:5-9. If we want leaders who would be elders/overseers/pastors in more than just the name, then we need to take the truths in I Timothy 3 and Titus 1 very seriously.
But who can really live up to all that’s required in I Timothy 3 and Titus 1?
Remember that this is an aspirational list. No one lives like this 100% of the time. Paul sets before us a worthy goal--which most of us will work on for a lifetime and still not completely reach. We ought to take this list seriously but also graciously and realistically.
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