

# What Is the Church?  
Its Purpose and Organization

Copyright 2015 Grace Communion International

Scripture quotations, unless noted, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.com The "NIV" and "New International Version" are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.™

Cover art by Ken Tunell. Copyright Grace Communion International.

Table of Contents

What Is the Church?

Six Functions of the Church

Upward, Inward and Outward in Words and Deeds

Ministry Means Service

Leadership in the Church – An Examination of Eight Words

Leadership in the Church

Code of Ethics for GCI Elders

Teamwork in the Church

Lay Members' Role in the Early Church

Working Together for the Gospel

The Pastor's Calling

A Challenging Role

Giving Honor and Love to Pastors

Why Don't More People Go to Church?

Give Me One Good Reason I Ought to Go to Church

The Quest for the Ideal Church

Turn-Key or Makeover?

Church: Some Assembly Required

Why You Need the Church

Your Church Needs You

Building Unity: the Story of Euodia and Syntyche

About the Authors...

About the Publisher...

Grace Communion Seminary

Ambassador College of Christian Ministry

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## What Is the Church?

The Bible says that people who have faith in Christ become part of the "church." What is the church? How is it organized? What is its purpose?

### Jesus is building his church

Jesus said, "I will build my church" (Matthew 16:18). The church is important to him—he loved it so much that he gave his life for it (Ephesians 5:25). If we have the mind of Christ, we will love the church, too, and give ourselves to it.

The Greek word for "church" is _ekklesia,_ which means an assembly. In Acts 19:39, 41, it is used for a large group of townspeople. But among Christians, the word _ekklesia_ came to have a special meaning: all who believe in Jesus Christ.

For example, the first time that Luke uses the word, he writes, "great fear seized the whole church" (Acts 5:11). He does not have to explain what the word meant, for his readers were already familiar with it. "The church" means the disciples of Christ. It refers to people, not to a building.

Each local group of believers is a church. Paul wrote to "the church of God in Corinth" (1 Corinthians 1:2); he referred to "all the churches of Christ" (Romans 16:16) and the "church of the Laodiceans" (Colossians 4:16). But he could also use the word _church_ to refer to all believers everywhere: "Christ loved the church and gave himself up for her" (Ephesians 5:25).

The church exists in several levels. At one level is the universal church, which includes everyone worldwide who accepts Jesus Christ as Lord and Savior. Local churches are a different level, including people who regularly meet together. Denominations are an intermediate level, containing groups of congregations that work more closely together because of shared history and beliefs.

Local congregations sometimes include unbelievers — family members who have not accepted Jesus as Savior, yet nevertheless meet regularly with believers. Local congregations sometimes include people who consider themselves to be Christians, but may not be. Experience shows that some of these will later acknowledge that they were not really Christians.

### Why we need the church

Some people claim to believe in Jesus Christ but do not want to attend any of his churches. The New Testament shows that the normal pattern is for believers to meet together (Hebrews 10:25). Paul repeatedly exhorts Christians to do different things to "one another" (Romans 12:10; 15:7; 1 Corinthians 12:25; Galatians 5:13; Ephesians 4:32; Philippians 2:3; Colossians 3:13; 1 Thessalonians 5:13). It is difficult for people to obey these commands if they do not meet with other believers.

A local congregation can give us a sense of belonging, of being involved with other believers. It can give us some spiritual safety, so that we are not blown around by strange ideas. A congregation can give us friendship, fellowship and encouragement. It can teach us things we would never learn on our own. A congregation can help train our children, help us work together for more effective ministry and give us opportunities to serve that help us grow in ways we did not expect. In general, the value that we get out of a local congregation is in proportion to the amount of involvement we give to it.

But perhaps the most important reason for each believer to participate in a local congregation is that members need each other. God has given different abilities to different believers, and he wants us to work together "for the common good" (1 Corinthians 12:4-7). If only part of the work force shows up, it is no surprise that the congregation is not able to do as much as we would like, or to be as healthy as we would like. Unfortunately, some people find it easier to criticize than to help.

Our time, our abilities, and our resources are needed to fulfill the work and mission of the church. The commitment of mission-focused people is essential in order for the church to effectively reflect Jesus and his love to the world. Jesus said to pray for laborers (Matthew 9:38). He wants each of us to be working, not sitting on the sidelines.

Individuals who try to be Christian without the church fail to use their strengths to help the people the Bible says we should be helping. The church is a mutual-aid society, and we help each other, knowing that the day may come (and in fact is already here) that we will need to be helped.

### Descriptions of the church

The church is described in several ways: the people of God, the family of God, the bride of Christ. We are a building, a temple and a body. Jesus described us as sheep, a field of grain and a vineyard. Each analogy describes a different aspect of the church.

Many of Jesus' parables of the kingdom describe the church, too. Like a mustard seed, the church started small and yet has grown large (Matthew 13:31-32). The church is like a field in which weeds are scattered among the wheat (verses 24-30). It is like a fishnet that catches bad fish as well as good (verses 47-50). The church is like a vineyard in which some people work a long time and others only a short time (Matthew 20:1-16). The church is like servants who were given money to invest for the master, and some produce more fruit than others (Matthew 25:14-30).

Jesus described himself as a shepherd, and his disciples as sheep (Matthew 26:31); his mission was to seek lost sheep (Matthew 18:11-14). He described his people as sheep that must be fed and cared for (John 21:15-17). Paul and Peter used the same analogy, saying that church leaders should be shepherds of the flock (Acts 20:28; 1 Peter 5:2).

"You are...God's building," Paul says (1 Corinthians 3:9). The foundation is Jesus Christ (verse 11), and people are the structure built on it. Peter said that we are all "living stones...being built into a spiritual house" (1 Peter 2:5). As we are built together, we "become a dwelling in which God lives by his Spirit" (Ephesians 2:22). We are the temple of God, the temple of the Holy Spirit (1 Corinthians 3:17; 6:19). Although God may be worshiped in any place, the church has worship as one of its purposes.

We are "the people of God," 1 Peter 2:10 tells us. We are what the people of Israel were supposed to be: "a chosen people, a royal priesthood, a holy nation, a people belonging to God" (verse 9; see Exodus 19:6). We belong to God, because Christ purchased us with his blood (Revelation 5:9). We are his children, and his family (Ephesians 3:15). As his people, we are given a great inheritance, and in response we are to try to please him and bring praise to his name.

Scripture also calls us the bride of Christ—a phrase that suggests his love for us, and a tremendous change within ourselves, that we might have such a close relationship with the Son of God. In some of his parables, people are invited to attend the wedding banquet, but in this analogy, we are invited to be the bride.

"Let us rejoice and be glad and give him glory! For the wedding of the Lamb has come, and his bride has made herself ready" (Revelation 19:7). How do we become ready for this? It is a gift: "Fine linen, bright and clean, was given her to wear" (verse 8). Christ cleanses us "by the washing with water through the word" (Ephesians 5:26). He presents the church to himself, having made her radiant, spotless, holy and righteous (verse 27). He is working in us.

### Working together

The picture of the church that best illustrates the way that members relate to one another is that of the body. "You are the body of Christ," Paul says, "and each one of you is a part of it" (1 Corinthians 12:27). Jesus Christ "is the head of the body, the church" (Colossians 1:18), and we are all members of the body. If we are united to Christ, we are united to one another, too, and we have responsibilities to one another.

No one can say, "I don't need you" (1 Corinthians 12:21), and no one can say, "I don't belong in the church" (verse 18). God distributes our abilities so that we work together for the common good, helping one another and being _helped_ by working together. "There should be no division in the body" (verse 25). Paul frequently warned against the sin of divisiveness, even saying that a person who causes division should be put out of the church (Romans 16:17; Titus 3:10). Christ causes the church to grow "as each part does its work"—as the various members cooperate (Ephesians 4:16).

Unfortunately, the Christian world is divided into denominations that sometimes squabble with one another. The church is not yet perfect, since none of its members is perfect. Nevertheless, Christ wants the church to be united (John 17:21). This does not require a merger of organizations, but it does suggest a common purpose.

True unity can be found only as we draw closer to Christ, preach his gospel, and live as he would. The goal is to promote him, not ourselves. The existence of different denominations has a side benefit, however: Through diverse approaches, more people are reached with the message of Christ in a way they understand.

### Organization

The Christian world has three basic approaches to church organization and leadership: hierarchy, democracy and representative. These are called episcopal, congregational and presbyterian. Variations exist within each type, but in general, the episcopal model means that a denominational officer has the power to set policy and ordain pastors. In the congregational model, church members choose their policies and their pastors. In a presbyterian system, power is divided between the denomination and the congregations. Elders are elected and given power to govern.

The New Testament does not require any particular church structure. It talks about overseers (bishops), elders and shepherds (pastors) as if these were different words for the same type of church leader. Peter told the elders to be shepherds and overseers (1 Peter 5:1-2). Similarly, Paul told a group of elders that they were overseers and shepherds (Acts 20:17, 28).

The Jerusalem church was led by a group of elders; the church in Philippi was led by several overseers (Acts 15:2-6; Philippians 1:1). When Paul told Titus to ordain elders, he wrote one verse about elders and then several about overseers, as if these were synonymous terms for church leaders (Titus 1:5-9). In the book of Hebrews, the leaders are simply called "leaders" (Hebrews 13:7).

Some church leaders were also called "teachers" (1 Corinthians 12:29; James 3:1). The grammar of Ephesians 4:11implies that pastors and teachers were in the same category. One of the primary functions of a church leader is teaching—one of the qualifications for leadership is that the person must be "able to teach" (1 Timothy 3:2).

One thing is consistent in this: Certain people were designated as leaders. The local churches had some organization, though the exact title didn't seem to matter much. Believers were exhorted to respect and obey these leaders (1 Thessalonians 5:12; 1 Timothy 5:17; Hebrews 13:17). If the leader commands something wrong, people should not obey, but for the most part, members are to support their leaders.

What do leaders do? They "direct the affairs of the church" (1 Timothy 5:17). They shepherd the flock, leading by example and by teaching. They watch over the church (Acts 20:28). They should not lord it over others, but serve them (1 Peter 5:2-3). They are to "prepare God's people for works of service, so that the body of Christ may be built up" (Ephesians 4:12).

How are leaders chosen? We are told in only a few cases: Paul appointed elders (Acts 14:23), implied that Timothy would choose overseers (1 Timothy 3:1-7), and authorized Titus to appoint elders (Titus 1:5). At least in these cases, there was a hierarchy. We do not find any examples of church members choosing their own elders.

### Deacons

However, in Acts 6:1-6 we see members choosing some leaders to help distribute food to the needy, and the apostles then appointed them for this work. In that way the apostles could concentrate on spiritual matters, and the physical needs could also be taken care of (verse 2). This distinction between spiritual leadership and physical leadership is also seen in 1 Peter 4:11-12.

Leaders who serve in manual work are often called deacons, from the Greek word _diakoneo,_ which means to serve. Although all members and leaders are to serve, some are specifically appointed for service roles. At least one woman is called a deacon (Romans 16:1). Paul gave Timothy a list of traits needed in a deacon (1 Timothy 3:8-12), but he did not specify what they did. Consequently different denominations assign them different roles, ranging from custodial work to financial management.

The important thing in leadership is not what people are called, how they are structured or how they are appointed. The important thing is the purpose of leadership: to help God's people grow in maturity so that we become more like Christ (Ephesians 4:13).

### Purposes of the church

Christ has built his church, given his people gifts and leadership, and he has given us work to do. What are the purposes of the church?

A major purpose of the church is worship. God has called us that we "may declare the praises of him" who called us "out of darkness into his wonderful light" (1 Peter 2:9). God seeks people who will worship him (John 4:23), who will love him above everything else (Matthew 4:10). Everything we do, whether as individuals or as a congregation, should be for his glory (1 Corinthians 10:31). We are called to "continually offer to God a sacrifice of praise" (Hebrews 13:15). We are commanded, "Speak to one another with psalms, hymns and spiritual songs" (Ephesians 5:19). When we gather, we sing praises to God, we pray to him and we listen to his word. These are forms of worship. So is the Lord's Supper, baptism and obedience.

Teaching is another purpose of the church. It is at the heart of the Great Commission: "teaching them to obey everything I have commanded you" (Matthew 28:20). Church leaders should teach, and members should teach one another (Colossians 3:16). We should encourage one another (1 Corinthians 14:31; 1 Thessalonians 5:11; Hebrews 10:25). Small groups provide an excellent setting for this mutual ministry.

If we want to be spiritual, Paul says, we should want to "build up the church" (1 Corinthians 14:12). The goal is to edify, strengthen, encourage and comfort (verse 3). The entire meeting should "be done for the strengthening of the church" (verse 26). We are to be disciples, people who learn and apply the word of God. The early church was praised because they "devoted themselves to the apostles' teaching and to the fellowship, to the breaking of bread and to prayer" (Acts 2:42).

Ministry is a third major purpose of the church. Paul writes, "As we have opportunity, let us do good to all people, especially to those who belong to the family of believers" (Galatians 6:10). Our first duty is to our family, and then to the church and then to the world around us. The second-greatest commandment is to love our neighbors (Matthew 22:39).

This world has many physical needs, and we should not ignore them. But the greatest need is the gospel, and we should not ignore that, either. As part of our ministry to the world, the church is to preach the good news of salvation through Jesus Christ. No other organization will do this work—it is the mission of the church. Every worker is needed—some on the front lines, and some in support. Some will plant, some will nurture and some will harvest, and as we work together, Christ will cause the church to grow (Ephesians 4:16).

Michael Morrison

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## Six Functions of the Church

Why do we meet together each week for worship and instruction? With a lot less bother, couldn't we worship at home, read the Bible and listen to a sermon on the radio or the internet?

In the first century, people gathered weekly to hear the Scriptures — but today we have our own copies of the Bible to read. Then why not stay at home to read the Bible on our own? It would be easier — cheaper, too. Through modern technology, everyone in the world could listen to the best preachers in the world, every week! We could have a menu of options, and listen only to the sermons that apply to us, or only to subjects we like. Wouldn't it be lovely?

Well, not really. I believe that stay-at-home Christians are missing out on many important aspects of Christianity. I hope to address these in this article, both to encourage faithful attendees to get more out of our meetings, and to encourage others to return to weekly attendance.

To understand why we gather each week, it is helpful to ask, Why did God create the church? What purposes does it have? By learning the functions of the church, we can then see how our weekly meetings serve various purposes in God's desire for his children.

God's commands are not arbitrary things just to see if we will jump when he says _jump._ No, his commands are given for our own good. When we are young Christians, we may not understand _why_ he commands certain things, and we need to obey even before we know all the reasons why. We simply trust God, that he knows best, and we do what he says. A young Christian may attend church simply because that's what Christians are expected to do. A young Christian may attend simply because Hebrews 10:25 says, "Let us not give up meeting together."

So far, so good. But as we mature in the faith, we should come to a deeper understanding of _why_ God tells his people to meet together.

### Many commands

Let's begin exploring this subject by noting that Hebrews is not the only book that commands Christians to assemble with one another. "Love one another," Jesus tells his disciples (John 13:34). When Jesus says "one another," he is not referring to our duty to love all human beings. Rather, he is referring to the need for disciples to love other disciples — it must be a mutual love. This love is an identifying characteristic of Jesus' disciples (verse 35).

Mutual love does not express itself in accidental meetings at the grocery store and sporting events. Jesus' command assumes that his disciples are meeting with one another on a regular basis. Christians should have regular fellowship with other Christians. "Do good to all people, especially to those who belong to the family of believers," Paul wrote (Galatians 6:10). To obey this command, it is essential that we know who the family of believers is. We need to see them, and we need to see their needs.

"Serve one another," Paul wrote to the church in Galatia (Galatians 5:13). Although we should serve unbelievers in certain ways, Paul is not using this verse to tell us that. He is not commanding us to serve the world. Rather, he is commanding _mutual service among those who follow Jesus Christ._ "Carry each other's burdens, and in this way you will fulfill the law of Christ" (Galatians 6:2). But how can we carry each other's burdens unless we know what those burdens are — and how can we know unless we meet each other regularly?

"If we walk in the light...we have fellowship with one another," John wrote (1 John 1:7). John is talking about spiritual fellowship, not casual acquaintances with unbelievers. If we walk in the light, we seek out other believers with whom to have fellowship. Similarly, Paul wrote, "Accept one another" (Romans 15:7). "Be kind and compassionate to one another, forgiving each other" (Ephesians 4:32). Christians have special responsibilities _toward one another._

Throughout the New Testament, the early Christians met with one another to worship together, to learn together, to share their lives with one another (for example, Acts 2:41-47). Everywhere Paul went, he raised up churches, rather than leaving scattered believers. They were eager to share their faith and zeal with one another. This is the biblical pattern.

But some people today complain that they don't get anything out of the sermons. That may be true, but it's not an excuse to stop attending the meetings. Such people need to change their perspective from "get" to "give." We attend worship services not just to get, but also to _give_ — to give worship to God with our whole heart and to give service to other members of the congregation.

How can we serve others at church services? By teaching children, helping clean the building, singing hymns and special music, arranging chairs, greeting people, etc. We provide an atmosphere in which others can get something out of the sermons. We talk with others, and find out needs to pray about and things to do to help others during the week. If you aren't getting anything out of the sermons, then at least attend in order to give to others.

Paul wrote, "Encourage one another and build each other up" (1 Thessalonians 4:18). "Spur one another on toward love and good deeds" (Hebrews 10:24). This is the reason given in the context of the Hebrews 10:25 command for regular assemblies. We are to encourage others, to be a source of positive words, whatsoever things are true and lovely and of good report.

Consider Jesus as an example. He regularly attended synagogue and regularly heard readings of Scripture that didn't add anything to his understanding, but he went anyway, to worship. Maybe it was boring to an educated man like Paul, but he didn't let that stop him, either.

### Duty and desire

People who believe that Jesus has saved them from eternal death ought to be excited about it. They enjoy getting together with others to praise their Savior. Sometimes we have bad days and don't feel like attending. But even if it is not our desire at the moment, it is still our duty. We can't go through life doing only the things we _feel_ like doing — not if we follow Jesus Christ as our Lord. He did not seek to do his own will, but the Father's. Sometimes that's what it boils down to for us. When all else fails, the old saying goes, read the instructions — and the instructions tell us to attend.

But why? What is the church for? The church has many functions. To help bring out different aspects of the church's work, some Christians have used a four- or five-fold scheme. For this article, I will use six categories.

### 1) Worship

Our relationship with God is both private and public, and we need both. Let's begin with our public interaction with God — worship. It is possible to worship God when we are all alone, but the term _worship_ usually suggests something we do in public. The English word _worship_ is related to the word _worth._ We declare God's worth when we worship him.

This declaration of worth is made both privately, in our prayers, and publicly, in words and songs of praise. 1 Peter 2:9 says that we are called to declare God's praises. The implication is that this a _public_ declaration. Both Old and New Testaments show God's people worshiping _together,_ as a community.

The biblical model, in both Old and New Testaments, is that songs are often a part of worship. Songs express some of the emotion we have with God. Songs can express fear, faith, love, joy, confidence, awe and a wide range of other emotions we have in our relationship with God. Not everyone in the congregation has the same emotion at the same time, but we nevertheless sing together. Some members would express the same emotion in different ways, with different songs and different styles. Nevertheless, we still sing together. "Speak to one another with psalms, hymns and spiritual songs" (Ephesians 5:19). We have to meet together to do this!

Music should be an expression of unity — yet often it is a cause for disagreement. Different cultures and different age groups express praise for God in different ways. Most churches have several cultures represented. Some members want to learn new songs; some want to use old songs. It seems that God likes both. He enjoys the psalms that are thousands of years old; he also enjoys new songs. It is helpful to note that some of the old songs — the psalms — command new songs:

Sing joyfully to the Lord, you righteous; it is fitting for the upright to praise him. Praise the Lord with the harp; make music to him on the ten-stringed lyre. Sing to him _a new song;_ play skillfully, and shout for joy. (Psalm 33:1-3)

In our music, we need to consider the needs of people who may be attending our services for the first time. We need music that they will find meaningful, music that expresses joy in a way that they comprehend as joyful. If we sing only the songs that we like, it sends the message that we care about our own comfort more than we care about other people. We cannot wait until new people start attending before we start learning some contemporary-style songs. We need to learn them so we can sing them meaningfully.

Music is only one aspect of our worship services. Worship includes more than expressing emotion. Our relationship with God also involves our minds, our thought processes. Some of our interaction with God comes in the form of prayer. As a gathered people of God, we speak to God. We praise him not only in poetry and song, but also in ordinary words and normal speech. And the Scriptural example is that we pray together, as well as individually.

God is not only love, but also truth. There is an emotional component and a factual component. So we need truth in our worship services, and we find truth in the Word of God. The Bible is our ultimate authority, the basis for all that we do. Sermons must be based in that authority, and our songs should be truthful.

But truth is not some vague idea that we can discuss without emotion. God's truth affects our lives and hearts. It demands a response from us. It requires all our heart, mind, soul and strength. That is why sermons need to be relevant to life. Sermons should convey concepts that affect how we live and how we think throughout the week, in the home and on the job.

Sermons need to be true, based on Scripture. Sermons need to be practical, directed to real life. Sermons need to be emotive, calling for a heart-felt response. Our worship includes listening to God's Word, and responding to it with repentance and with joy for the salvation he gives.

We can listen to sermons at home. There are many good sermons available. But this is not the full church experience. As a form of worship, it is only partial involvement. It is missing the community aspect of worship, in which we sing praises together, in which we respond together to the Word of God, in which we exhort one another to put the truth into practice in our lives.

Some believers cannot attend services because of ill health. They are missing out — as most of them know quite well. We pray for them, and we also know that it is our duty to visit them to make mutual ministry possible for them (James 1:27). Although shut-in Christians may need to be served in physical ways, they are often able to serve others in emotional or spiritual ways. Even so, stay-at-home Christianity is an exception based on necessity. It is not what Jesus wants his able-bodied disciples to do.

### 2) Spiritual disciplines

Worship services are only _part_ of our worship. The Word of God must enter our hearts and minds to affect what we do throughout the week. Worship can change its format, but it should never stop. Part of our worship response to God involves personal prayer and Bible study. People who are becoming more spiritually mature hunger to learn from God in his Word. They are eager to give him their requests, praise him, share their lives with him, and be aware of his constant presence in their lives.

Our dedication to God involves our heart, mind, soul and strength. Prayer and study should be our desire, but if they are not yet our desire, we need to do them anyway. This is the advice John Wesley was once given. At that time in his life, he said, he had an intellectual grasp of Christianity, but he did not _feel_ faith in his heart. So he was advised: Preach faith until you have faith — and once you have it, you will certainly preach it! He knew he had a duty to preach faith, so he did his duty. And in time, God gave him what he lacked: heart-felt faith. What he had formerly done out of duty, he now did out of desire. God had given him the desire that he needed. God will do the same for us.

Prayer and study are sometimes called spiritual disciplines. "Discipline" may sound like a punishment, perhaps an unpleasant thing we have to force ourselves to do. But the real meaning of the term _discipline_ is something that "disciples" us, that is, teaches us or helps us learn. Spiritual leaders throughout the ages have found that certain activities help us learn about God, love him and become more like him.

There are many practices that help us walk with God. We are familiar with prayer, study, meditation and fasting. There are other disciplines we can also learn from, such as simplicity, generosity, celebration or visiting widows. Church attendance is also a spiritual discipline, giving benefits for the individual relationship with God. We may also learn more about prayer, study and other spiritual habits by attending small groups in which we see how other Christians worship.

Real faith leads to obedience — even when that obedience is not comfortable, even when it is boring, even when it requires us to change our behavior. We worship him in spirit and in truth, at church meetings, at home, on the job and everywhere we go. The church is composed of God's people, and God's people have private worship as well as public worship. Both are necessary functions of the church.

### 3) Discipleship

Throughout the New Testament, we see spiritual leaders teaching others. This is part of the Christian lifestyle; it is part of the great commission. "Go and make disciples of all nations... _teaching_ them to obey everything I have commanded you" (Matthew 28:19-20). Everybody must be either a learner or a teacher, and we are usually both at the same time. "Teach and admonish one another with all wisdom" (Colossians 3:16). We must be learning from one another, from other Christians. The church is an educational institution as well as a place of worship and transformation.

Paul told Timothy, "The things you have heard me say in the presence of many witnesses entrust to reliable people who will also be qualified to teach others" (2 Timothy 2:2). Every Christian should be able to teach the basics of the faith, to give an answer concerning our hope in Jesus Christ.

What about people who have already learned? They should become teachers, to pass the truth along to new generations. Teaching is often done by pastors. But Paul commands _every_ Christian to teach. Small groups provide one way in which this is done. Mature Christians can teach both in word and in example. They can tell others how Christ has helped them. When their faith is weak, they can seek the encouragement of others. When their faith is strong, they can help the weak.

It is not good for a Christian to be alone. "Two are better than one, because they have a good return for their work: If one falls down, his friend can help him up. But pity the man who falls and has no one to help him up!... Though one may be overpowered, two can defend themselves. A cord of three strands is not quickly broken" (Ecclesiastes 4:9-12).

By working together, we help one another grow. Discipleship is often a mutual process, one member helping another member. But some discipleship flows more purposefully, with more direction given to it. God has appointed some people in his church for that very reason:

It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, to prepare God's people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ. (Ephesians 4:11-13)

God provides leaders who have the role of preparing others for their roles. The result is growth, maturity and unity, if we allow the process to work as God intended. Some Christian growth and learning comes from peers; some comes from people in the church who have the specific assignment of teaching and modeling the Christian life. People who isolate themselves are missing out on this aspect of the faith.

We have much to learn — and much to apply. Local congregations need to offer Bible studies, classes for new believers, training in evangelism, etc. We need to encourage lay ministry by giving permission, giving training, giving tools, giving control and getting out of the way!

### 4) Fellowship

The church is sometimes called a fellowship; it is a network of relationships. We all need to give and to receive fellowship. We all need to give and receive love. Fellowship means a lot more than talking to each other about sports, gossip and news. It means sharing lives, sharing emotions, bearing one another's burdens, encouraging one another and helping those who have need.

Most people put a mask on to hide their needs from others. If we are really going to help one another, we need to get close enough to one another to see behind the masks. It means that we have to let our own mask fall down a bit so others can see our needs. Small groups are a good place in which to do this. We get to know people a little better and feel a little safer with them. Often, they are strong in the area in which we are weak, and we are strong where they are weak. So by supporting one another, we both become stronger. Even the apostle Paul, although he was a giant in the faith, felt that he could be strengthened in faith by other Christians (Romans 1:12).

In ancient times, people didn't move very often. Communities would develop in which people knew each other. But in industrialized societies today, people often do not know their neighbors. People are often cut off from families and friends. People wear masks all the time, never feeling safe enough to let people know who they really are inside.

Ancient churches did not need to emphasize small groups — they formed them naturally. The reason we find it necessary to emphasize them today is that society has changed so much. To form the interpersonal connections that ought to be part of Christian churches, we need to go out of our way to establish Christian friendship/study/prayer circles.

This will take time. It takes time to fulfill our Christian responsibilities. It takes time to serve others. It even takes time to find out what kinds of service they need. But if we have accepted Jesus as our Lord, our time is not our own. Jesus Christ makes demands on our lives. He demands total commitment, not a pretend-Christianity.

### 5) Service

When I list "service" as a separate category here, I am emphasizing physical service, not the service of teaching or the service of encouraging others. A teacher is also a washer of feet, a person who illustrates the meaning of Christianity by _doing_ what Jesus would do. Jesus took care of physical needs such as food and health. In a physical way, he gave his body and his life for us. The early church gave physical help, sharing their possessions with needy people, collecting offerings for the hungry.

Service should be done both inside and outside the church: "As we have opportunity, let us do good to all people, especially to those who belong to the family of believers" (Galatians 6:10). Folks who isolate themselves from other believers are falling short in this aspect of Christianity. The concept of spiritual gifts is important here. God has placed each of us in the body "for the common good" (1 Corinthians 12:7). Each of us has abilities that can help others.

Which spiritual gifts do you have? You can take a questionnaire to find out, but much of the questionnaire is based on your experience. What have you done in the past that turned out well? What do other people say you are good at? How have you helped others in the past? The best test of spiritual gifts is serving within the Christian community. Try a variety of roles in the church, and ask others what you do best. Volunteer. Every member should have at least one role in the church. Small groups provide many opportunities for involvement, and many opportunities for feedback on what you do well and what you enjoy doing.

The Christian community also serves the world around us, not only in word, but also in deeds that go with those words. God did not just speak — he also took action. Actions can demonstrate the love of God working in our hearts, as we help the poor, as we offer comfort to the discouraged, as we help victims make sense of their lives. It is those who need practical help who are often the most responsive to the gospel message.

Physical service may be seen as supporting the gospel. It is a method of supporting evangelism. But service should be done with no strings attached, no attempt to get something in return. We serve simply because God has given us some resources and has opened our eyes to see a need. Jesus fed and healed many people without any immediate appeal for them to become his disciples. He did it simply because it needed to be done, and he saw a need that he could fill.

### 6) Evangelism

"Go into all the world and preach the gospel," Jesus commands us. Frankly, we need a lot of improvement in this area. We have been too conditioned to keep our faith to ourselves. People cannot be converted unless the Father is calling them, but that does not mean that we shouldn't preach the gospel! Jesus told us that we should.

To be effective stewards of the gospel message, we cannot just let other people do it. We cannot be content to hire other people to do it. Those forms of evangelism are not wrong, but they are not enough. Evangelism needs a personal face. When God wanted to send a message to people, he used people to do it. He sent his own Son, God in the flesh, to preach. Today he sends his children, humans in whom the Spirit is living, to preach the message and give it appropriate shape in each culture.

We need to be active, willing and _eager_ to share the faith. We need enthusiasm about the gospel, an enthusiasm that communicates _at least something_ about Christianity to our neighbors. (Do they know that we _are_ Christians? Does it look like we are _happy_ to be Christians?) We are growing and improving in this, but we need more growth.

I encourage all of us to give thought to how we might be Christian witnesses to those around us. I encourage every member to obey the command to be prepared to give an answer. I encourage every member to read about evangelism, and to apply what they read. We can all learn together and spur one another on to good works. Small groups can provide some training for evangelism, and small groups can often become places of evangelism.

In some cases, members may learn faster than their pastors. That's OK. The pastor can then learn from the member. God has given them different spiritual gifts. To some of our members, he has given a gift for evangelism that needs to be awakened and directed. If the pastor cannot equip this person for this form of ministry, the pastor at least ought to encourage the person to learn, and implement, and provide examples for others, so that the whole church might grow.

### Conclusion

I have commented at length on the purposes of the church, and I have highlighted areas in which we need growth. I hope that people find it helpful to see the bigger picture of what we are doing.

Most people who read this article are faithful and supportive. However, I would like to add a few words for people who don't attend anymore. I cannot know your heart. I do not know all your hurts and questions. But I do know that you are missing out on a significant percentage of the Christian life. The biblical picture throughout is that Christians meet together regularly. If you are not, please consider attending again. There is so much God wants to do in your life. Christianity works best when we work together.

Joseph Tkach

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## Upward, Inward and Outward in Words and Deeds

People sometimes use the phrase "upward, inward, and outward" to describe our Christian lives. "Upward" refers to our relationship with God. "Inward" refers to our relationship with fellow believers. "Outward" refers to our relationship with nonbelievers. Let's look at some of the ways these three areas can be expressed in words and in actions.

Our _upward_ relationship is the most important, and I will say more about it shortly. But I'd like to begin with our _inward_ responsibilities – the relationships Christians have with one another.

### Inward in words

There are two major ways in which we relate to fellow Christians. One is through fellowship, and the other is through ministry, or service. That is, our relationships are expressed in words and in deeds. Sometimes our words are simply "small talk" – chatting about the weather, sports, jobs, and other facts. Other times, as relationships develop, our conversations go beyond that, so that we are also discussing opinions, feelings and matters of the heart.

Christian fellowship includes spiritual matters, too – not just doctrinal facts, but the practical issues of the spiritual life. Small group fellowship is designed to bring out discussions on such a level, because sharing such things as the people of God helps us grow spiritually. That's why I encourage church members to find or form a small group in their congregation.

"Encourage one another daily," Hebrews 3:13 tells us. Such encouragement as this is a two-way process. It involves both the _giving_ and the _receiving_ of encouragement from one another. I find that sometimes I am up and can encourage others, while other times I am down and need to be encouraged by others. Frequent fellowship with other believers gives us an opportunity to help and to be helped in this way. God designed the church to be like this, with people helping, strengthening and lifting up one another.

"Encourage" is a translation of the Greek word _parakaleo,_ which comes from roots meaning to be called alongside, or to stand with. God has called us to stand _together,_ so that we might continually give hope, courage and support to one another. That is a major reason that we should meet together: "Let us consider how we may spur one another on toward love and good deeds. Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another" (Hebrews 10:24-25).

How can we "spur one another on" in attitudes and in actions? In a variety of words and ways, all of which require that we meet together regularly. Otherwise, we will drift away (Hebrews 2:1), slowly and unconsciously getting further from Christ to the degree that we neglect Christian fellowship.

### Inward in deeds

Our relationships need to involve more than words. We are exhorted to have brotherly love for one another, and that means more than lip-service. It means action. It means helping people who need help. The earliest disciples held their goods in common (Acts 2:44). Later, collections were taken to help the poor (Acts 11:29). Believers often ate together and helped one another in practical ways.

Service can be person-to-person, or it can be toward a group or even toward the entire congregation. Setting up chairs for a meeting is one example. It serves the whole church and fills an important practical need. It is a type of ministry.

Each member is most "at home" in the body of Christ when he or she is involved in some type of ministry or service to others. Some serve by giving encouraging words. Some encourage by giving physical helps. Some minister to individual needs, and some minister to the congregation as a whole. God takes joy in the wonderful variety of ways that we interact with one another.

### Outward in words

Just as ministry applies to our relationships within the church, it also applies to our _outward_ relationships. We minister to our neighbors, to our relatives and to the people we work with. On our jobs, we work not just for the money, but also to be able to help others. In our families and neighborhoods, we do not just do the minimum, but we try to make a positive contribution. Because we are God's children in the world, we want every place we live, and every place we go, to be better because we have been there. This is not because we are so great, but because God has given us his love and called us to do the kinds of things he would do if he were one of us.

We do this as individuals, and sometimes we do it as congregations. Working together, we can make a positive difference in our neighborhoods.

Our _outward_ relationship also includes words. Words can be a powerful force – not in a magical sense, but in their potential to influence people. Words can give strength, or they can destroy. They can honor, or they can debase. "The tongue has the power of life and death" (Proverbs 18:21).

As God's people in the world, as ambassadors of Jesus Christ, our words should be wisely chosen to build up the people around us. Our words need to be truthful, filled with things of good report (Ephesians 5:4). We are to be good stewards of our tongues.

One way to be a good steward of words is through evangelism. The gospel is a powerful message that we have been given and told to share. This is the pearl of great price that we are to keep and give at the same time. This is the word of truth, the message of good report, the word of life we can give others. Paul says we have been " _entrusted_ with the secret things of God" (1 Corinthians 4:1), the message of salvation.

### Outward in deeds

By talking about words and deeds, I do not want to imply that everything we do can be neatly categorized. Our words and our actions work _together._ As we seek to encourage other Christians with our words, we also need to give them practical help when needed.

The same is true for the words we say to non-Christians. If we are living like unbelievers, it is unlikely that the gospel will have any impact on their lives. If we lie and cheat, gossip and gripe, people won't tend to _believe_ us when we share the gospel, no matter how convincingly we say the words. If we ignore their practical needs, they will be skeptical that we care about them.

There is also an overlapping of _inward_ and _outward_ activities. Small groups are not only inwardly nourishing, but they are also an excellent entry point for people interested in Christianity. Certain kinds of inward service can also open doors for evangelism. For example, children's ministry volunteers serve children by sharing the gospel, serve them physically in their needs, and at the same time, give _parents_ a practical service so that the parents can take part in the worship service. Several types of ministry are being accomplished at once!

Children's ministry serves those within the church – but _just by being there,_ it provides an avenue for evangelism, too. Children can invite their friends to join them for church, which in turn creates a relationship between the church and the friends' parents. Members can also feel free to invite friends and neighbors to church, knowing their children will be cared for, given good teaching and have fun during the service.

### Upward in words

Our _upward_ relationship may also be divided into words and actions. Our words with God may be further divided into two kinds: God's words to us, and our words to him.

How does God speak to us? Primarily through Scripture. These are the words he has inspired to be written and preserved for us today. These writings tell us how God has spoken in the past, and how he has been perfectly revealed in his Son, Jesus Christ. As we read these words again and again with spiritual openness, God speaks to us afresh, helping us apply the words to situations in our lives. Bible study is part of our worship response to God, who has revealed himself and his Word to us in the Scriptures.

God speaks to us in sermons, too. Anyone who speaks to the church should seek to speak "the very words of God" (1 Peter 4:11). It is appropriate for us to listen, then, with the expectation that words of God will be spoken. Not every sermon is a "thus saith the Lord," but we still need to listen attentively, for this is one of the ways God has chosen to speak to us. We evaluate the sermon by Scripture, our ultimate authority, but we still listen for what God may be saying through the imperfect speaker. "The others should weigh carefully what is said" (1 Corinthians 14:29).

Elders have the responsibility to speak "the very words of God." That is a formidable challenge! It underscores the need we all have to pray constantly, and to prepare thoroughly. Speakers want their messages to be words that Jesus himself would approve. Teachers will be called into stricter judgment (James 3:1). That is another reason that we encourage exegetical sermons: messages that explain the written word of God. A message that conveys the sense of the text will be speaking the words of God.

God speaks through sermons; he may also speak through _any_ member of the church. As we are called to exhort one another to good works, we are called to speak God's words of encouragement to one another. We often learn from one another what God wants us to do. Through fellowship, through small group discussions, we can come to know his will better.

These words from God to us are part of our upward relationship: our worship. When we listen attentively, willing to respond, we are worshipping God. The sermon is part of our worship service. Our worship does not stop when the "worship leader" sits down – rather, our worship changes from singing to listening. Our discipleship, our willingness to learn, is part of our worship.

Our worship includes the words we speak to God, too. In prayer and in song, we speak to God. This is part of our upward relationship. We are telling him what we think about him, about ourselves, and about others. Praise is a form of worship, but even our _requests_ are a form of worship when we recognize that God is the one who has the power to grant all our requests (and the wisdom and the love to not grant them all!). "In everything, by prayer and petition, with thanksgiving, present your requests to God" (Philippians 4:6).

The Psalms give us examples of worship songs filled with great emotion – fear, frustration, anxiety, even anger, as well as joy, hope, peace and love. In our relationship with God, we do not hide our true thoughts (it does no good, since he knows them, anyway).

### Upward in deeds

Last, I want to comment on _actions_ that we do in our upward relationship. The Old Testament religion stressed actions of worship: sacrifices, rituals, times and places. The New Testament has little of this. Our rituals include baptism and the Lord's Supper. Some Christian traditions have more rituals – they may follow a liturgical calendar, recite creeds and prayers in their weekly liturgies, have a more prominent place for communion, etc. Such rituals are not wrong, but neither are they commanded. Christian traditions vary, and each of them can be respected for the particular strength it brings to the fabric of the body of Christ.

What other actions form part of our worship? We offer our "bodies as living sacrifices" – that is a "spiritual act of worship" (Romans 12:1). Everything we do is part of our worship, our service toward God. God doesn't _need_ anything from us, but we serve him by obeying him and by seeking to make a difference in this world for his kingdom. In our words and in our actions with other people, we want our lifestyle to be one of submission to the One who is all-wise, all-powerful and all-loving.

When our actions are done in obedience to God (at home, at work, in the marketplace, etc.), they are an expression of our worship of him. When we use our time for his glory, to advance his glory instead of ourselves, we have actions of worship, actions that strengthen our upward relationship. When we use money for his glory instead of for ourselves, we have actions of worship. In our words, in our time, in our finances, in our spiritual gifts, we want to use what God has given to serve him. Stewardship in all these areas is a life-style of worship.

As a denomination, we want to be good stewards of what God has given. We want to be good stewards of the gospel in our local churches. We want to encourage and edify our brothers and sisters in Christ. We want to be good stewards in our physical and financial assets, too.

"So, as the Holy Spirit says: 'Today, if you hear his voice, do not harden your hearts'" (Hebrews 3:7). Let us look to Jesus, our apostle, our high priest, the author and perfecter of our faith. Let us strengthen our arms and knees, and run with endurance the race set before us. For we have come to a kingdom that cannot be shaken, a kingdom of incomparable glory. Therefore, "let us be thankful, and so worship God acceptably with reverence and awe" (Hebrews 12:28).

Joseph Tkach

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## Ministry Means Service

When the Bible talks about "ministry," what is it talking about? When it says that Christians are to be involved in "works of ministry," what does it mean? This article examines the concept of ministry by seeing how the biblical writers were inspired to use the words for ministry. This can help us understand a little better what we are to be doing in the church and in the world. It also gives us a context in which we can examine other topics about ministry.

Some of the words, although Greek, are not completely foreign to us. For example, our English word "deacon" is related to the Greek word _diakonia,_ which is sometimes translated "ministry." The English word "liturgy" comes from _leitourgia,_ which can also be translated "ministry."

The word _diakonia_ is used to describe the "ministry of the word" (Acts 6:4), the "ministry of the Spirit" (2 Corinthians 3:8) and the "ministry of reconciliation" (2 Corinthians 5:18). _Leitourgia_ is used to describe the ministry that Jesus has received as our High Priest (Hebrews 8:6). Similar Greek words can also be used for ministry, ministers and ministering. The Corinthian Christians were a result of Paul's ministry ( _diakoneo_ ), and Paul considered himself a "minister [ _leitourgos_ ] of Christ Jesus" (2 Corinthians 3:3; Romans 15:16).

We can learn much about ministry by seeing how the New Testament uses these words and other words with similar meaning. These give us the tone or flavor of New Testament ministry. We will see that every Christian has a ministry.

### _Diakonos_ Service

_Diakonos_ is a noun meaning "a person who serves." We get the English word "deacon" from it.

In Philippians 1:1 and 1 Timothy 3:8-13 it denotes an office in the church. But almost everywhere else, the word is used in a more general sense. It refers to apostles, preachers and lay members more often than it does to deacons. The general sense of the word is "assistant." It indicates not just work in general, but work that benefits someone else. Paul used the word _diakonos_ to describe himself as a servant of the Lord (1 Corinthians 3:5), a servant of God (2 Corinthians 6:4), a servant of the new covenant (2 Corinthians 3:6), a servant of the gospel (Ephesians 3:7; Colossians 1:23) and a servant of the church (verse 25).

Paul said that many of his co-workers were also servants: the woman Phoebe (Romans 16:1) and the men Tychicus (Ephesians 6:21; Colossians 4:7), Timothy (1 Timothy 4:6) and Epaphras (Colossians 1:7). Jesus said that his followers should be servants (Matthew 20:26; 23:11; John 12:26). All Christians must do the work of a deacon. We are all deacons of Christ, deacons of his message and deacons of one another.

_Diakoneo_ is the verb form of _diakonos;_ it means "serve." The most specific meaning of _diakoneo_ is to work with food to serve other people. Martha "served" at a dinner (John 12:2; Luke 10:40). Jesus told parables about servants who were expected to prepare food and serve their masters (Luke 17:8; 22:27). In the early church, seven men were chosen "to wait on tables" (Acts 6:2-3).

_Diakoneo_ can refer to more general types of service, too. Jesus served his disciples (Matthew 20:28; Mark 10:45). Jesus' disciples should also serve (Luke 22:27; John 12:26). When we serve others, we are showing love to God (Hebrews 6:10) — a point also made in the parable of sheep and goats. This parable shows that serving can include not only supplying food and drink, but also clothing and other needs (Matthew 25:44).

Some people served Paul in prison (Philemon 13; 2 Timothy 1:18). Serving can include financial assistance: Several women served Jesus from their own possessions (Luke 8:3). Paul collected an offering to serve the saints in Jerusalem (Romans 15:25).

_Diakoneo_ often means manual labor, but service to others can also be done through speaking. When Jesus said that he served his disciples, he included his teaching. The gospel is included when Paul says that the Corinthian church was a result of his serving (2 Corinthians 3:3).

1 Peter 4:10-11 uses the word in both a general sense and then in a more specific sense: "Each one should use whatever gift he has received to _serve_ others, faithfully administering God's grace in its various forms. If anyone speaks, he should do it as one speaking the very words of God. If anyone _serves,_ he should do it with the strength God provides."

Everyone should serve (in a general sense), but each serves in a different way — some serve by speaking and some serve by manual labor. It is this latter type of service that forms the core of the office of deacon (1 Timothy 3:10, 13). No matter what type of serving is done, it should be done with the strength God provides, so that he gets the praise and glory (1 Peter 4:11).

_Diakonia_ is another word in the _diakonos_ family. It denotes the result of serving — "service" or "ministry." It is translated in a variety of ways. Martha was busy with dinner "preparation" (Luke 10:40). In the early church, there was a daily "distribution" of food for widows (Acts 6:1). Famine relief was also called a ministry (Acts 11:29; 12:25; Romans 15:31; 2 Corinthians 8:4; 9:1, 12-13). When Macedonian believers supported Paul, it was a ministry to him (2 Corinthians 11:8).

_Diakonia_ is often used to refer to a spiritual ministry. The apostles had a "ministry of the word" (Acts 6:4). Paul said that his ministry was "the task of testifying to the gospel of God's grace" (Acts 20:24). Paul's message of reconciliation was his ministry (2 Corinthians 5:18). The new covenant is a "ministry that brings righteousness" (2 Corinthians 3:8-9).

All members are encouraged to have a ministry. Church leaders exist "to prepare God's people for works of _service_ " (Ephesians 4:12) — "to equip the saints for the work of ministry" (NRSV). There are different kinds of ministry (1 Corinthians 12:5), but they should all be used "for the common good" (verse 7). Those who have been given a gift of (manual) ministry should use that gift (Romans 12:7). Those who have other gifts should likewise use them to serve others (1 Peter 4:10).

### _Doulos_ Service

Paul frequently called himself a _doulos_ — a slave or servant of Jesus Christ. In Jewish society, a _doulos_ was usually a servant. In Greek society, he was usually a slave. However, this type of service is not restricted to slaves and apostles — it is commanded for all Christians. This is another description of our ministry.

Christ himself took on the nature of a servant (Philippians 2:7), and he quoted the proverb, "No servant is greater than his master" (Matthew 10:24-25; John 15:20-21). Since our Master served as a servant, shouldn't we also be servants? In Christianity, greatness is measured by service. "Whoever wants to be first must be slave of all" (Matthew 20:27; Mark 10:44).

Numerous people were called slave-servants of God: Moses, Simeon, Mary, Paul, Timothy, Silas, Luke, Epaphras, Tychicus, Peter, John, James and Jude. All of God's people are commanded to be servants (1 Peter 2:16). Service is part of what it means to be a Christian. Many of Jesus' parables included servants; these parables have extra meaning for Christians, the servants of Christ.

_Doulos_ also has metaphorical uses — sinners are slaves of whatever has power over them (2 Peter 2:19). Christ frees us from the slavery of the fear of death (Hebrews 2:15). He frees us from the slavery of sin (John 8:34; Romans 6:16-20) by redeeming us, purchasing us with his own blood. He frees us from "the yoke of slavery" (Galatians 5:1) so that we may serve him in the new way of the Spirit (Romans 7:6). We become slaves to obedience, slaves to righteousness (Romans 6:16-22).

Christians are "slaves of Christ" (1 Corinthians 7:22; Ephesians 6:6). We are all admonished to serve the Lord (Romans 12:11; 14:18; 1 Thessalonians 1:9), and one of the primary responsibilities our Lord and Master gives us is to serve one another in love (Galatians 5:13). As slaves of Christ and slaves of one another, we serve one another by using the gifts God gives us (see appendix below).

Paul calls us slaves, but he also says that we are not slaves (Galatians 4:7). In some ways we are like slaves, but in other ways we are not. With respect to obedience, our obligation to Christ is like that of a slave — we are to obey. But with respect to reward, we are much better than slaves. "As long as the heir is a child, he is no different from a slave.... You are no longer a slave, but a son; and since you are a son, God has made you also an heir" (Galatians 4:1, 7).

"A slave has no permanent place in the family, but a son belongs to it forever" (John 8:35). "I no longer call you servants.... Instead, I have called you friends" (John 15:15).

### Worship service

Some Greek words for service also mean worship. _Latreia_ and _latreuo_ denote religious service or worship. (We see the root word _latr-_ in the English word _idolatry._ ) The NIV uses "serve" and "worship" almost interchangeably for these words. Worship was done at the temple (Luke 2:37; Acts 7:7; Romans 9:4; Hebrews 8:5; 9:1, 6, 9; 10:2; 13:10). In Revelation, the saints "serve" God in his heavenly temple (Revelation 7:15) and will "serve" him always (Revelation 22:3).

Christ has cleansed us so that we may "serve" God (Hebrews 9:14). We are exhorted to "worship" God (Hebrews 12:28). Christians "worship" by the Spirit of God (Philippians 3:3). Paul exhorts us to be living sacrifices, which is our "reasonable service" (KJV), a "spiritual act of worship" (Romans 12:1, NIV). Our service to God is not centered on a temple, but is done wherever we are.

_Leitourg-_ words come from the Greek words _laos_ (people) and _ergon_ (work). They originally referred to a public service, but they eventually came to refer specifically to religious service and worship. We get the English word _liturgy_ from these Greek words.

This was the type of service Jewish priests performed (Luke 1:23; Hebrews 10:11; 9:21). This religious service is now done by Jesus, our High Priest (Hebrews 8:2, 6). In the context of priests and sacrifices, Paul said that he was a "minister" of Jesus Christ (Romans 15:16).

A practical service such as famine relief could be called a _leitourgia_ (Romans 15:27; 2 Corinthians 9:12). By using a _leitourg-_ word, Paul was reminding his readers that this seemingly ordinary service to the saints was actually an act of worship, a religious activity. All Christians can perform religious service (Acts 13:2; Philippians 2:17).

### Ministry of all believers

There is a progression in the way worship words are used. In the old covenant, God required the Israelites to serve him through a priesthood, a sacrificial system and a temple. In the new covenant, _all_ Christians worship God through spiritual sacrifices, and we all serve God in the Spirit. The ministry of worship has been given to all the people.

This is one reason the 16th-century Reformers taught "the priesthood of all believers." Jesus Christ is the High Priest, and all Christians are priests (1 Peter 2:5, 9; Revelation 1:6). Every Christian can enter the heavenly Holy of holies because of the once-for-all sacrifice of Jesus Christ (Hebrews 10:19). Christians offer spiritual sacrifices (1 Peter 2:5; Romans 12:1). We also have the priestly duty of interceding for one another in prayers and in practical action.

The Reformers also noted that Christians serve God through their secular work — their vocation or "calling" — as well as through their involvement in the church. A person who grows food is providing a service to society; a person who works in a factory or teaches school does, too. Christian homemakers and government employees are also serving others.

"Whatever you do, do it all for the glory of God" (1 Corinthians 10:31). All work — in the home, in the store, in the car and in the office — is an act of worship to God. We are his slaves — full-time ministers in his service.

### Summary

The New Testament says the same thing in many different ways: Christians are commanded to serve one another. None of the words for service or ministry is restricted to the ordained clergy. All members are enslaved to one another. We all have obligations to one another. Whether our service is in word or in deed, it is a religious duty for all Christians. Whether we are ordained or not, we are all called to serve the Lord by serving one another.

As slave-servants, we are ministering to one another, to the church, to the gospel and to the Lord. God has given each of us a ministry. We should minister to one another's needs. God has given us abilities so that we will use them to serve others. All Christians — whether men, women, deacons or elders — are called to be ministers.

### Appendix A: _Allelon_

The Greek word _allelon_ gives us a helpful introduction to the ways in which Christians should serve each other, because this Greek word means "one another" or "each other." It is often used to describe our mutual obligations — the responsibility that all members have toward one another.

Perhaps the most comprehensive command Jesus gave was the well-known "Love one another" (John 13:34). "As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another" (verses 34-35). This command is such a fundamental statement of our Christian duty that it is given again in John 15:12, 17; Romans 13:8; 1 Thessalonians 4:9; 1 Peter 1:22; 1 John 3:11, 23; 4:7, 11-12; and 2 John 5. This is the attitude in which we should always interact with one another.

Paul developed the command a little further: "Be devoted to one another in brotherly love. Honor one another above yourselves" (Romans 12:10). "Serve one another in love" (Galatians 5:13). He prayed that the Lord would help the Thessalonians' love to increase not only for each other, but that their love would also increase for everyone else (1 Thessalonians 3:12). "Always try to be kind to each other _and_ to everyone else" (1 Thessalonians 5:15). In his second letter to the Thessalonians, he thanked God that their mutual love was indeed increasing (2 Thessalonians 1:3).

In Christ, we belong to each other and form one body (Romans 12:5). We are members of one another (Ephesians 4:25). "We have fellowship with one another" (1 John 1:7). Paul prayed that the Roman Christians would have "a spirit of unity among yourselves as you follow Christ Jesus" (Romans 15:5). To avoid division in the body, Paul wanted members to "have equal concern for each other" (1 Corinthians 12:25). "Offer hospitality to one another" (1 Peter 4:9).

We see further development of the command in the words of Jesus: "Be at peace with each other" (Mark 9:50). Paul put it this way: "Live in peace with each other" (1 Thessalonians 5:13*). [An asterisk indicates that the pronoun is _heautou_ instead of _allelon;_ the meaning is often the same _._ ] "Live in harmony with one another" (Romans 12:16). Paul shows how this is done: "Do not be conceited" (same verse). "Be completely humble and gentle; be patient, bearing with one another in love" (Ephesians 4:2). "Do nothing out of selfish ambition or vain conceit, but in humility consider [each other] better than yourselves" (Philippians 2:3). "Clothe yourselves with humility toward one another" (1 Peter 5:5.)

"Stop passing judgment on one another," Paul writes (Romans 14:13). "Accept one another, then, just as Christ accepted you" (Romans 15:7). "Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you" (Colossians 3:13). "Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you" (Ephesians 4:32). "Confess your sins to each other and pray for each other" (James 5:16).

"Serve one another," Paul wrote (Galatians 5:13). Peter gives the same point: "Each one should use whatever gift he has received to serve others" (1 Peter 4:10*). Jesus had given the same lesson when he told his disciples to "wash one another's feet" (John 13:14). "Submit to one another out of reverence for Christ" (Ephesians 5:21). "Carry each other's burdens, and in this way you will fulfill the law of Christ" (Galatians 6:2).

Paul wanted the Roman Christians and himself to be "mutually encouraged by each other's faith" (Romans 1:12). One purpose of our weekly meetings is to "spur one another on toward love and good deeds...encourage one another" (Hebrews 10:24-25). "Encourage one another daily" (Hebrews 3:13*). "Encourage one another and build each other up" (1 Thessalonians 4:18; 5:11). "Build yourselves up in your most holy faith" (Jude 20*).

Paul wanted "mutual edification" (Romans 14:19). "Teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs" (Colossians 3:16*; Ephesians 5:19*). Paul was confident that the Romans could "instruct one another" (Romans 15:14).

These are some of the ways in which Christians, as servants of Jesus Christ, minister to one another. None of these types of service or ministry is restricted to ordained elders or pastors.

### Appendix B: Gifts of the Holy Spirit

The "gifts" of the Spirit are God-given abilities distributed as God knows is best for different aspects of Christian service. There are different kinds of spiritual gifts, Paul tells us, even though they are all inspired by the same Spirit (1 Corinthians 12:4). God gives these special abilities "for the common good" — so Christians can help one another (verse 7).

But not everyone has the same spiritual gift or ability, just as not every part of the human body performs the function of seeing, hearing or walking. Feet, hands, eyes and other parts serve different functions. By contributing to the body as a whole, the various parts serve one another. So it is in the church, the body of Christ (verses 14-27).

God distributes the gifts: one power to one person, another gift to the next person, a third ability to another, just as God determines (verses 8-11). God appoints people with various spiritual functions: apostles, prophets, teachers, miracle-workers, healers, helpers, administrators and speaking in different kinds of tongues (verse 28). By dividing the gifts in this way, God encourages members to work with and help one another. Through a division of labor, God encourages us to work with one another to be more efficient. As we work together, Christ gives his church growth (Ephesians 4:15-16).

What are the gifts? Paul lists some in 1 Corinthians 12:28-30: church leadership positions such as apostle, prophet and teacher, or gifts of miracles, healings and tongues, or less spectacular but equally necessary abilities such as helping others and administration. Another list is in verses 7-10: messages of wisdom and knowledge, faith and healing and miracles, inspired messages of prophecy, tongues or interpretations, or a special gift for distinguishing between spirits. The precise difference between wisdom and knowledge, or faith and healing and miracles may not be important in this list; Paul is simply making the point that spiritual gifts come in many varieties, although they are all "for the common good."

Romans 12:6-8 gives another list of gifts (none of the lists is complete): prophesying, serving, teaching, encouraging, giving to others, leading others or showing mercy. Some of these service gifts should be found in all Christians, but some people are distinctly better at certain activities than other people are. As God gives us these abilities, we should apply them as best we can for the common good of the body of Christ.

The gifts in these lists come in three major categories: church leadership, speaking, and serving others. Peter summarizes "gifts" under the categories of speaking and serving (1 Peter 4:11). "Each one should use whatever gift he has received to serve others, faithfully administering God's grace in its various forms" (verse 10).

Paul said that God had given (the Greek verb is similar to the noun used for "gift") the Philippian Christians the ability to believe in Christ and also the opportunity to suffer for him (Philippians 1:29-30). Suffering patiently and faithfully can be a useful spiritual gift. Paul says he was given a "thorn in the flesh" (2 Corinthians 12:7), which emphasized Paul's weaknesses, therefore showing that the power of his message came not from himself but from God (verses 8-10).

Paul referred to marital status, whether married or not, as a gift (1 Corinthians 7:7). Any of life's circumstances can be considered a gift of God if we are able to use it to glorify Christ and serve others. It does not matter how spectacular or seemingly ordinary the gift is – what matters is how it is used (1 Corinthians 13:1-4). Love, a fruit of the Spirit that all Christians must have, is the test of whether an ability or gift is good.

All gifts should be used to glorify Christ and to benefit others.

Michael Morrison

~ ~ ~ ~ ~

back to table of contents

## Leadership in the Church –  
An Examination of Eight Words

The New Testament mentions a wide variety of leaders in the church: apostles, prophets, evangelists, pastors, teachers, bishops, elders and deacons. What are these offices? Are they commanded for the church today? Let's examine the evidence, starting with the titles given in Ephesians 4:11: "Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers."

### Apostles

The word "apostle" is often used for the highest rank of church leadership. However, the word had a different meaning before the church existed. It originally meant "one who has been sent" — an ambassador or representative. This general meaning is seen in some New Testament uses.

Jesus used the word in a general sense when he said that a "messenger" is not greater than the one who sends him (John 13:16). Similarly, Paul referred to some apostles whose names were not given; the NIV calls them "representatives" (2 Corinthians 8:23). That was the general function of an _apostolos._ When Paul called Epaphroditus an _apostolos,_ he may have meant that Epaphroditus was a messenger of the church at Philippi (Philippians 2:25).

Jesus, who was sent by the Father, was an apostle (Hebrews 3:1). The 12 disciples, who were sent by Jesus, were also apostles (Mark 3:14, etc.). The disciples are not in the same category of authority as Jesus, but the same Greek word is used. The focus is on the function, not the rank. Barnabas and Paul were also sent out, and they were called apostles (Acts 14:4, 14).

The disciples and Paul used the term _apostolos_ as the name of their leadership office in the church (Acts 15:23; Romans 11:13; Galatians 1:1; etc.). Authority came with the sending — a messenger sent by Jesus Christ had an authoritative understanding of that message.

James may have been an apostle, too — in one verse he is distinguished from the apostles, and in another he is included (1 Corinthians 15:7; Galatians 1:19). Similarly, Timothy is excluded sometimes (2 Corinthians 1:1; Colossians 1:1) and included once (1 Thessalonians 2:6) — but in this latter verse Paul may have been using the term in a general sense of messenger or representative.

The reference in Romans 16:7 is debated. Some say that Andronicus and Junia were apostles; others say that the verse simply means they were esteemed highly by the apostles. Even if they were apostles, however, it is likely that they were messengers rather than having a permanent position of authority in the church. (If they were apostles in the same sense that Paul was, it is odd that we know almost nothing about them, either from the Bible or from church history.)

Some people falsely claimed to be apostles (2 Corinthians 11:13; Revelation 2:2). Paul facetiously called them "super-apostles" (2 Corinthians 11:5; 12:11). Although he was the least of the apostles, he was not inferior to the self-proclaimed apostles (1 Corinthians 15:9). God appointed some people to be apostles (1 Corinthians 12:28; Ephesians 4:11). This was part of the foundation of the church (Ephesians 2:20; 3:5).

What role did apostles have in the church? The Twelve and Paul were instrumental in beginning the church. Soon after Jesus ascended to heaven, the disciples said that a requirement for their "apostolic ministry" was to have been with Jesus during his ministry (Acts 1:21-25). These apostles not only preached, but also exercised some administrative leadership. They laid hands on deacons whom the people had chosen (Acts 6:6) and they made decisions with the elders (Acts 15:22).

Paul mentioned some of his qualifications to be considered an apostle: seeing the Lord and raising up churches (1 Corinthians 9:1). His converts were the "seal" of his apostleship — evidence that he had been sent, at least to them (verse 2). He noted characteristics that marked an apostle: "signs, wonders and miracles" (2 Corinthians 12:12). An apostle preaches the gospel as a faithful messenger of the Lord. He is an official representative of Jesus Christ, more exclusive and authoritative than elders.

### Prophets

Isn't a prophet somebody who predicts the future? That may be one meaning of the word, but that's not the only way the word is used. When the Samaritan woman perceived that Jesus was a prophet (John 4:19), it was not because of a prediction about the future, but because of a revelation about the past and present. When the guards told Jesus to prophesy (Matthew 26:68), they were asking for a revelation about the present, not the future.

On the Mount of Olives, Jesus made some predictions about the future. But even before that, the people considered him a prophet (Matthew 21:11). It was because of his teaching and his miracles (Luke 7:16; 24:19; John 6:14; 7:40; 9:17). Moses had predicted such a prophet — "a prophet like me" (Acts 3:22-23) — and Moses was known much more for teaching than for prediction. Jesus was a prophet like Moses, speaking the words of God. The role of a prophet might include predicting the future, but it didn't necessarily require predictions.

God appoints prophets in the church (1 Corinthians 12:28; Ephesians 4:11). In the early church, some prophets made predictions (Acts 11:27; 21:10). Others served in encouraging and strengthening (Acts 15:32). In Antioch, they worked with teachers (Acts 13:1). Philip's four daughters prophesied (Acts 21:9). Paul referred to a prophetic message that accompanied Timothy's ordination (1 Timothy 1:18; 4:14).

On the Day of Pentecost, when people spoke in tongues, Peter said it fulfilled a scripture about men and women prophesying (Acts 2:17-18; cf. Acts 19:6). God was causing them to speak.

Paul listed prophecy as one of the gifts of the Holy Spirit (1 Corinthians 11:5). A prophet is "spiritually gifted" (1 Corinthians 14:37). Paul urged the Corinthians to desire the gift of prophecy (verses 1, 39) — but, judging by the way that Paul used the word, this rarely means predicting the future. "Everyone who prophesies speaks to people for their strengthening, encouragement and comfort.... The one who prophesies edifies the church" (1 Corinthians 14:3-4). Prophecy is also for instruction (verse 31). God inspires prophetic messages to build and help the church.

Prophecy, although a very helpful gift, has limitations. "We know in part and we prophesy in part" (1 Corinthians 13:9). Prophecies will cease (verse 8). Love is much more important (verse 2). Every Christian should love, but not every Christian has the gift of prophecy. "We have different gifts, according to the grace given us" (Romans 12:6).

Paul gave some instructions about how prophetic speaking should be done decently and in order. In keeping with social custom, women were told to cover their heads when prophesying, and men were told they should not (1 Corinthians 11:4-5). Instead of everyone speaking at once, people should take turns (1 Corinthians 14:29-31). If God inspires a second person to speak, the first person should stop (verse 30). The result of such prophecies would then be "that everyone may be instructed and encouraged" (verse 31).

In summary, prophets help the church by comforting, edifying, encouraging, instructing, strengthening and sometimes by predicting.

### Evangelists

Some people use "evangelist" as an administrative rank, but Paul was probably not describing a church-government hierarchy in Ephesians 4:11. Although the apostles had more authority than prophets did, Paul does not use this verse to say that. He does not say that prophets had authority over evangelists, or that evangelists had authority over pastors and teachers. He is not prescribing a hierarchy.

Paul seems to be concerned with the order only in 1 Corinthians 12:28, where he numbers the first three gifts: "first of all apostles, second prophets, third teachers." However, we do not have any evidence that prophets exercised any administrative authority over anyone — and the category of evangelist is not even mentioned in this verse.

In most of Paul's lists of spiritual gifts (Romans 12:6-8; 1 Corinthians 12:8-10), he does not seem to be concerned about which gift is most important. Even in verse 28, after the first three gifts are numbered, Paul does not attempt to rank the gifts. Indeed, he argues against that idea, saying that a person's gift doesn't make anyone more important than others. Every gift is given for the common good; every person should use his or her gift to serve others. In Ephesians 4:11, Paul is saying that Christ puts all types of leaders in his church for the same reason: to equip the saints for the work of ministry.

What is an evangelist? The New Testament uses the word only three times, which in itself suggests that the word is not a formal title in the church. Philip was called an evangelist (Acts 21:8). That means he did evangelism — he preached the _euangelion,_ the gospel (e.g., Acts 8:5-40). But there is no evidence that he had any administrative authority.

Paul exhorted Timothy to "keep your head in all situations, endure hardship, do the work of an evangelist, discharge all the duties of your ministry" (2 Timothy 4:5). Paul was not conferring a formal title on Timothy — nor is there evidence that Timothy ever had a formal title like that. Paul was simply listing things for him to do. "The work of an evangelist" was evangelism — preaching the gospel. A deacon such as Philip could do the work of an evangelist; so could an apostle, such as Paul, or a pastor, such as Timothy. Paul said "do the work of an evangelist" as a way of exhorting Timothy to do evangelism.

In Ephesians 4:11, Paul says that God gives evangelists to the church. God gives us people who can preach the gospel with extra effectiveness. People gifted at evangelism do not have to be ordained or be given any administrative authority. Ordination and administration involve other gifts, which may or may not be present in someone with the gift of evangelizing. If administrative duties are assigned to people who do not have a gift for handling them, then those duties would decrease their ability to use their true gifts.

### Pastors

The word _pastor_ appears only once in the NIV (Ephesians 4:11). The Greek word is usually translated "shepherd." Luke 2:8 uses the word in its literal meaning: "There were shepherds living out in the fields nearby, keeping watch over their flocks at night." Shepherds take care of sheep.

"Shepherd" is often used metaphorically for spiritual leadership. Jesus considered himself a good shepherd (John 10:11-14). The people were "like sheep without a shepherd" (Matthew 9:36). His own disciples were "sheep of the flock" (Matthew 26:31; Luke 12:32) — but Jesus had other sheep, too (John 10:16). He is the great shepherd, and we are the sheep of his pasture (Hebrews 13:20; 1 Peter 2:25).

Jesus, using the verb for shepherding, told Peter to "take care of" his sheep (John 21:16). Paul told the Ephesian elders that the Holy Spirit had made them overseers of a flock; he exhorted them to shepherd the church (Acts 20:28). Peter also told elders to shepherd the flock, serving as overseers (1 Peter 5:2).

How should pastors "shepherd" their flocks? The verb has a range of meanings. On one end of the spectrum, it can mean to rule with great power, as Christ will when he returns (Revelation 2:27; 12:5; 19:15). Christ "will separate the people one from another as a shepherd separates the sheep from the goats" (Matthew 25:32).

However, Christ will also be a shepherd of great gentleness: "The Lamb at the center of the throne will be their shepherd [note the irony of a lamb being the shepherd]; he will lead them to springs of living water. And God will wipe away every tear from their eyes."

Church pastors are told to imitate Jesus' gentle style: Serve willingly, Peter admonishes, "not greedy for money, but eager to serve; not lording it over those entrusted to you, but being examples to the flock" (1 Peter 5:2-3). This is the kind of leaders Christ wants in his church. "The good shepherd lays down his life for the sheep" (John 10:11).

We will say more about pastors below.

### Teachers

Jesus is the perfect example of every category of church leader. He is an apostle, a prophet, an evangelist, a shepherd, an overseer, a servant and a teacher. He called himself a teacher, his disciples called him teacher, the crowds called him teacher, even his enemies called him teacher. "Teacher" is the Greek equivalent of "Rabbi" (John 1:38; 20:16).

One of Jesus' chief activities was teaching. He taught not only his disciples, but also the crowds — in the temple, in synagogues, in towns and villages, on mountains and at the lakeside. "I have spoken openly to the world," Jesus said. "I always taught in synagogues or at the temple" (John 18:20).

Jesus commanded his disciples to teach (Matthew 28:20), and they did. "Day after day, in the temple courts and from house to house, they never stopped teaching and proclaiming the good news that Jesus is the Christ" (Acts 5:42). Paul taught in Ephesus "publicly and from house to house" (Acts 20:20). He called himself a teacher, and he told Timothy to teach (1 Timothy 2:7; 4:11-13; 2 Timothy 1:11; 4:2).

Paul told the Colossians to teach one another (Colossians 3:16). People who have been in the church a long time should be able to teach (Hebrews 5:12). If they have a gift for teaching, they should teach (Romans 12:7). Although every member may teach, not everyone has the position of "teacher" (1 Corinthians 12:29). James warns us, "Not many of you should presume to be teachers... because you know that we who teach will be judged more strictly" (James 3:1). God appoints teachers in the church (1 Corinthians 12:28); he gives teachers to equip the saints (Ephesians 4:11).1

The Holy Spirit teaches (Luke 12:12; John 14:26; 1 Corinthians 2:13; 1 John 2:27). Scripture teaches (Romans 15:4; 2 Timothy 3:16). Overseers should be able to teach (1 Timothy 3:2). Paul warned Timothy, "Watch your life and doctrine [teaching] closely" (1 Timothy 4:16).

We are frequently warned about false teachers and false teachings. Jesus warned about the teachings of the Pharisees; later, some of them taught that Gentiles had to be circumcised (Acts 15:1). John warned about idolatrous and immoral teachings (Revelation 2:14-15; 2:20-24). Keep away from false teachers, Paul warned (Romans 16:17). "If anyone comes to you and does not bring this teaching, do not take him into your house or welcome him" (2 John 10).

Using the word for "teaching," Paul warned about "every wind of doctrine," "human commands and teachings," and "things taught by demons" (Ephesians 4:14; Colossians 2:22; 1 Timothy 4:1). "The time will come when people will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear" (2 Timothy 4:3). "Do not be carried away by all kinds of strange teachings" (Hebrews 13:9).

What should be taught? The way of God (Matthew 22:16). Obedience to Jesus' commands (Matthew 28:20). The word of God (Acts 18:11). The Lord Jesus Christ (Acts 13:12; 18:25; 28:31). A way of life in Christ Jesus (1 Corinthians 4:17). The teachings given by Paul (2 Thessalonians 2:15; 2 Timothy 2:2). The elementary truths of God's word (Hebrews 5:12). Specific doctrines (Hebrews 6:2). The true faith (1 Timothy 2:7). The truths of the faith (1 Timothy 4:6). The gospel (2 Timothy 1:11). "You must teach what is in accord with sound doctrine" (Titus 2:1).

Teachers play an important role in the church. As a simplification, evangelists bring people into the church, and teachers build on that foundation to enable members in the church to minister according to their spiritual gifts. Of course, the categories overlap — evangelism frequently includes teaching (as seen in the ministry of Jesus and the sermons in Acts), and teaching must include the gospel — but in general, evangelism is targeted at nonmembers, and teaching is targeted at members.

That concludes our survey of the terms found in Ephesians 4:11. We will now look at bishops, elders and deacons.

### Bishops

In many denominations, a bishop is a person who supervises all the churches in a region. The bishop often leads the largest congregation in the largest city in the region. Hierarchical churches (Eastern Orthodox, Roman Catholic, Anglican, Methodist, etc.) assign a bishop to each region to have authority over the pastors and churches in that region. Each city or region has only one bishop.

However, the New Testament does not reveal this particular structure. There was more than one bishop (NIV: overseer) in Ephesus, and more than one in Philippi (Acts 20:28; Philippians 1:1). Near Ephesus, Paul sent for the elders, called them all bishops, and told them to be pastors of the church (Acts 20:28). In Philippi, Paul greeted the bishops and deacons without mentioning pastors or elders (Philippians 1:1). This suggests that bishop, pastor and elder are overlapping terms.

When Paul wrote to Timothy, he listed qualifications for a bishop (1 Timothy 3:2) but not for an elder, even though Ephesus had elders (1 Timothy 5:17), and presumably Timothy would ordain elders. Paul left Titus on Crete to ordain elders (Titus 1:5). The qualifications for elders are brief (verse 6) and blend right into qualifications for bishops (verses 7-9). It seems that, although Paul used a different term in verse 7, he was talking about the same type of church leader as in verse 6. Why would Paul tell Titus about the qualifications of a bishop if Titus' only commission was to ordain elders? This again suggests that bishop is another name for an elder.

Although the terms bishop, elder and pastor may have suggested slightly different leadership functions, there was a great deal of overlap in these titles. The difference, if any, between such functions was never spelled out. Paul does not seem to be concerned about what the leaders were called, and he does not detail what they did.

In the original hierarchy, Paul was over Titus and Timothy, and they had authority over the elders, who had some authority over other members. A similar hierarchy exists in some denominations today, with denominational leaders providing supervision over pastors, and pastors supervising elders in the churches. This provides accountability at all levels.

Just as pastor is a functional title, describing the shepherding role that church leaders have, bishop is also a functional title. The Greek word is _episkopos,_ 2 which comes from the words _epi_ (over) and _skopeo_ (see). A bishop is an overseer, a supervisor, someone who watches over others (Acts 20:28). This implies both care and authority. A shepherd watches over the sheep. Jesus Christ is both "Shepherd and Overseer of your souls" (1 Peter 2:25). Peter told elders to be shepherds, "serving as overseers" (1 Peter 5:1-2). Again, we see that the three titles overlap.

What do overseers do? Judging by the qualifications, they must set a good example, both inside the church (1 Peter 5:2-3) and in society (1 Timothy 3:7). Since they must be able to teach (verse 2), teaching must be one of their functions. They must take care of the church in much the same way that they manage a family (1 Timothy 3:4-5). They are "entrusted with God's work" (Titus 1:7). They should "encourage others by sound doctrine and refute those who oppose it" (verse 9). They must teach, rule, encourage and refute (cf. 2 Timothy 4:2). "Whoever aspires to be an overseer desires a noble task" (1 Timothy 3:1).

### Elders

"Elder" is the most common translation of _presbyteros,_ which means "older one." The prodigal son's older brother was a _presbyteros,_ "the older one" (Luke 15:25). Patriarchs and prophets were _presbyteroi,_ which the NIV translates as "ancients" (Hebrews 11:2). The 24 elders in heaven are also _presbyteroi_ (Revelation 4:4, etc.). Jewish religious leaders were often called elders. The word was used within the Christian community, too (Acts 11:30; 15:2, etc.). Peter and John called themselves elders (1 Peter 5:1; 2 John 1; 3 John 1).

Since _presbyteros_ can refer to an older man or to a church leader, we have to look at the context to see which is meant. Since 1 Timothy 5:1-2 deals with younger men, older women and younger women, it appears that _presbyteroi_ in verse 1 refers to older men, not to church leaders. Titus 2:2-3 also seems to be about older men and older women. They need to be taught basic things that church leaders should already know. Verses 4-6 then address younger women and younger men, so the context shows that Paul is dealing with older men as an age group, not church leaders.

Paul and Barnabas appointed elders in each of the churches they founded (Acts 14:23). Paul told Titus to appoint elders in every town in Crete (Titus 1:5). In both cases, the churches were young and probably small. Nevertheless, more than one elder was appointed in each church.

In Jerusalem, the elders seem to have had a ruling function in conjunction with the apostles (Acts 15:6, 22-23; 16:4; 21:18), just as the Jewish elders had a ruling function when they met as the Sanhedrin. Paul referred to "the elders who direct the affairs of the church" (1 Timothy 5:17).

What does it mean to "direct" the church? The Greek word is _proistemi,_ which comes from root words meaning "to stand before." This word is used to say that elders and deacons should "manage" their own households (1 Timothy 3:4-5, 12), which should be done with self-sacrificial love. The NIV translates this word "leadership" in Romans 12:8. 1 Timothy 5:17 tells us that elders helped direct the church, but only some of the elders were preachers and teachers. All preachers3 were elders, but not all elders were preachers.

The extent and limits of elders' authority is not spelled out in the New Testament, but they do have authority. Members are told, "Have confidence in your leaders and submit to their authority, because they keep watch over you as those who must give an account. Do this so that their work will be a joy, not a burden" (Hebrews 13:17). "Respect those...who are over you in the Lord and who admonish you. Hold them in the highest regard in love because of their work" (1 Thessalonians 5:12). "The elders who direct the affairs of the church well are worthy of double honor" (1 Timothy 5:17).

Because elders have a leadership position, they sometimes become the object of a disgruntled person's anger. For that reason, Paul told Timothy, "Do not entertain an accusation against an elder unless it is brought by two or three witnesses" (1 Timothy 5:19). But if the accusation is true, it must be dealt with publicly: "Those who sin are to be rebuked publicly, so that the others may take warning" (verse 20).

Although elders have authority that should be obeyed, they should not use their authority for self-service. Peter told them to serve "as overseers — not because you must, but because you are willing, as God wants you to be not greedy for money, but eager to serve; not lording it over those entrusted to you, but being examples to the flock" (1 Peter 5:2-3). Like overseers and pastors, they are to take care of the flock (1 Timothy 3:5). They anoint the sick and pray for healing (James 5:14). They "watch out for your souls, as those who must give account" (Hebrews 13:17, NKJV).

However, many of the functions of elders are not restricted to elders. The New Testament tells members to serve one another, teach other another, instruct one another, edify one another, admonish one another and submit to one another. The elders serve in all these areas to build others up, teach right doctrines, promote spiritual maturity and equip the saints for works of ministry. Elders preach and direct the church with concern for the spiritual well-being of the members; they work to bring out the most in the other members.

### Deacons

The word _diakonos_ means "assistant" — someone who works to help others. The word is used in a general sense to describe apostles, preachers, servants and other workers. It is apparently used in a more specialized meaning in Philippians 1:1 and 1 Timothy 3:8-13 to denote an office in the church.

The word _diakonos_ and the verb _diakoneo_ often mean manual labor. 1 Peter 4:11-12 makes a contrast between those who serve by speaking and those who serve ( _diakoneo_ ). Those who have been given a gift of (manual) ministry ( _diakonia_ ) should use that gift (Romans 12:7). The seven men of Acts 6:3 have often been understood as deacons, because they served by _diakoneo_ — waiting on tables (verse 2). Physical service has traditionally formed the core of the duties of a deacon.

We are given a list of qualifications for deacons, but not a list of their duties. The qualifications suggest that deacons _may_ have had some teaching and ruling functions. "They must keep hold of the deep truths of the faith" (1 Timothy 3:9). This concern for doctrinal accuracy may have simply been part of the concern for a good example (verse 8), but it may also suggest that deacons helped teach.

Deacons must manage their children and households well (verse 12). The same qualification was given for bishops in verse 4, with the explanation given that bishops must manage the church (verse 5). If the same rationale applies to deacons, it implies that deacons helped direct the church. However, the New Testament does not mandate the specific duties of deacons. The church today is free to assign duties based on current needs.

### Summary

The New Testament church had various leaders, who served members through the word and through physical services. Speaking ministries include preaching, teaching, instructing, edifying and admonishing. Physical ministries included food distribution and other internal needs of the church. Leaders also had a role in directing or managing the church, and they were to be obeyed and respected.

All service, whether in speaking, serving or decision-making, should be done for the benefit of those being served. God puts people in the body as he wishes, all for the common good. He has given leadership roles to help the church function in its upward, outward and inward responsibilities.

Ephesians 4:11-16 gives an overview:

"It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers" — God has given various leaders to the church.

"To prepare God's people for works of service" — leaders exist to prepare God's people for helping others. Leaders inform, encourage, train and organize to bring out the most in others.

"So that the body of Christ may be built up" — the result of this is that the church becomes stronger. Works of service help build and unify the church.

"Until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ" — this process continues until the church reaches maturity, which means unity in faith and the knowledge of Christ, as measured by the standard of Christ himself. Although the goal is never attained in this life, it is still the goal the church is working toward.

"Then we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of people in their deceitful scheming" — maturity in Christ gives us doctrinal stability.

"Instead, speaking the truth in love, we will in all things grow up into him who is the Head, that is, Christ" — maturity in Christ comes from combining doctrinal accuracy with love.

"From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work" — it is from Christ that the church grows, and the church is held together by its members, who work together in love to build the church.

Church growth comes as each member does his or her work of service, everyone according to 1) the needs of the church, 2) the place in the body God has given them, and 3) the spiritual gifts he has given them. In short, leaders and laity work together for the same purpose: maturity in Christ.

### Lifetime or temporary?

Christians sometimes view the pastoral ministry as a lifetime calling. This is not necessarily true; there is no verse that requires it. God calls every member to serve, but the way in which he wants us to serve may change through the years. God may call a person to serve as a pastor for several years, to serve as a professor for a few more years and then to serve as a business manager for a while. The person might serve as a pastoral supervisor, and then as an assistant pastor a few years later, depending on the needs of the church and changes in the person's family, health or other personal circumstances. The person might serve as a full-time employee or as a self-employed or retired elder.

Due to changing circumstances in their lives, pastors may sometimes need to resign from the pastoral role entirely, depending on what they understand God to be calling them to do. They may need to minister (serve) as laypersons rather than as elders. People who see leadership solely in terms of authority might view this as a demotion, but when ministry is seen in terms of service, a resignation might be seen as a spiritually mature response to God's call to serve in a new way. On the other hand, a resignation could also be a refusal to serve in the way that God wants. Ministers must make their own decisions, without peer pressure or fear of criticism.

### Endnotes

1. The Greek construction in Ephesians 4:11 implies that _pastors_ and _teachers_ are two descriptors of the same people. There is one article for apostles, one for prophets, one for evangelists, and only one for "pastors and teachers." One of the primary functions of a pastor is teaching. We see in Acts 20:28 and 1 Peter 5:2 that pastors are overseers, and we see from 1 Timothy 3:2 that overseers must be "able to teach." The titles overlap.

2. As the word moved from Greek to Latin to English, it was changed to _episcopus,_ then _biscopus,_ then _biscop_ and then _bishop._

3. Paul here seems to equate preachers and teachers. In Ephesians 4:11, he seems to equate pastors and teachers. He also seems to equate pastors with bishops. Although different gifts may be involved, the gifts often overlap. Paul does not seem to use any one title consistently.

Michael Morrison

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## Leadership in the Church

Since every Christian has the Holy Spirit, and the Holy Spirit teaches each of us, is there any need for leadership within the church? Wouldn't it be better to view ourselves as a group of equals, as every person capable of every role?

Various verses in the Bible, such as 1 John 2:27, may seem to support this idea—but only if they are taken out of context. For example, when John wrote that Christians did not need anyone to teach them, did he mean they didn't need to be taught by him? Did he say, don't pay any attention to what I write, because you don't need me or anyone else to teach you? This is not what he meant.

John wrote the letter because those people _did_ need to be taught. He was warning his readers against the idea that salvation is found in secret teachings. He was saying that the truths of Christianity were already known in the church. Believers did not need any secret "knowledge" beyond what the Holy Spirit had already given the community. John was not saying that Christians do not need leaders and teachers.

Each Christian has individual responsibilities. Each person must decide what to believe and make decisions about how to live. But the New Testament is clear that we are not merely individuals—we are part of a body. The church is optional in the same sense that responsibility is optional—God lets us choose what to do, but that does not mean that all choices are equally helpful for us, or that all are equally within God's desire.

Do Christians need teachers? The entire New Testament is evidence that we do. The church at Antioch had "teachers" as one of their leadership roles (Acts 13:1). Teachers are one of the gifts the Holy Spirit gives to the church (1 Corinthians 12:28; Ephesians 4:11). Paul called himself a teacher (1 Timothy 2:7; Titus 1:11). Even after many years in the faith, believers needed teachers (Hebrews 5:12). James warned against the idea that everybody is a teacher (James 3:1), but his comments still indicate that the church normally had people who taught.

Christians need sound teaching in the truths of the faith. God knows that we grow at different speeds and have strengths in different areas. He knows, because he is the one who gives us those strengths in the first place, and he does not give the same gifts to everyone (1 Corinthians 12). Rather, he distributes them so that we will work together for the common good, helping each other, rather than each going off and doing our own thing (verse 7).

Some Christians are gifted with more ability for compassion, some for discernment, some for physical service, some for exhortation, some for coordination and some for teaching. All Christians are equal in value, but equality does not mean being identical or interchangeable. We are given different abilities, and although all are important, all are not the same. As children of God, as heirs of salvation, we are equal, but we do not all have the same role in the church. God puts people and distributes his gifts as he sees fit, not according to human expectations.

God puts teachers into the church—people who are able to help others learn. As a human organization, we do not always select the most gifted people, and teachers sometimes make mistakes. But this does not invalidate the clear witness of the New Testament that God's church does have teachers, that this is a role that we should expect to see in communities of believers.

Although we do not have a specific office named "teacher," we do expect teachers to exist within the church, and we expect our pastors to be able to teach (1 Timothy 3:2; 2 Timothy 2:2). In Ephesians 4:11, Paul groups pastors and teachers together, structuring them grammatically as if this role were a dual responsibility, to shepherd and to teach.

### A hierarchy?

The New Testament does not prescribe any particular hierarchy for the church. The Jerusalem church had apostles and elders. The church in Antioch had prophets and teachers (Acts 15:1; 13:1). Some New Testament passages call the leaders elders; others call them overseers or bishops; some just call them leaders (Acts 14:23; Titus 1:6-7; Philippians 1:1; 1 Timothy 3:2; Hebrews 13:17). These seem to be different words for the same role.

The New Testament does not describe an elaborate hierarchy of apostles over prophets over evangelists over pastors over elders over deacons over lay members. "Over" may not be the best word to use, anyway, for all of these are service roles, designed to help the church. But the New Testament does tell people to obey the leaders in the church, to cooperate with their leadership (Hebrews 13:17). Blind obedience is not appropriate, nor is consistent skepticism or resistance.

Paul describes a simple hierarchy when he tells Timothy to appoint elders in churches. As apostle, church planter and mentor, Paul had authority over Timothy, and Timothy had authority to decide who would be elders and deacons. But this is a description of Ephesus, not a prescription for all future organization of the church. We do not see any attempt to tie every church to Jerusalem, or to Antioch, or to Rome. That would not have been practical in the first century, anyway.

So what can we say for the church today? We can say that God expects the church to have leaders, but he does not specify what those leaders are to be called or how they are to be structured. He has left those details to be worked out in the changing circumstances that the church will find itself in. We should have leaders in local churches, but it does not matter so much what they are called: Pastor Jones, Elder Kim, Minister Lawson or Servant Chris might be equally acceptable.

In Grace Communion International, we use what might be called an episcopal model (the word episcopal is based on the Greek word for overseer— _episkopos,_ sometimes translated as bishop) because of the circumstances we are in. We believe this is the best way for our churches to have doctrinal soundness and stability. Our episcopal model has its problems, but so do other models, for they all involve fallible humans. We believe that in our historical and geographical circumstances, our style of organization can serve our members better than a congregational or a presbyterian model can.

(Keep in mind that all models of church government, whether congregational, presbyterian or episcopal, can take a variety of forms. Our form of the episcopal model is radically different from that of the Eastern Orthodox, Anglican, Episcopal, Roman Catholic or Lutheran churches.)

The head of the church is Jesus Christ, and all leaders within the church should seek his will in all things, in their own lives as well as in the functioning of the congregations. The leaders are to be Christlike in their leadership, which means that they must seek to help others, not to benefit themselves. The local church is not a work crew to help the pastor get his work done. Rather, the pastor is a facilitator, to help the members get _their_ work done—the work of the gospel, the work Jesus Christ wants them to do.

### Elders and ministry leaders

Paul compares the church to a body with many different parts. Its unity is not in uniformity, but in working together for a common Lord and for a common purpose. Different members have different strengths, and we are to use these for the common good (1 Corinthians 12:7).

Grace Communion International appoints through _ordination_ elders to serve as pastoral leaders. It also appoints through _commissioning_ ministry leaders (who may also be referred to as deacons or deaconesses). What is the difference between "ordination" and "commissioning"? In general, ordination is more public and more permanent; whereas commissioning may be done privately as well as in public, and may be revoked easily. Commissioning is less formal, and is not automatically renewable or transferable. An ordination may be revoked also, but this is done only in exceptional circumstances.

In Grace Communion International we do not have detailed descriptions of each church leadership role. Elders often serve in congregations as pastors (senior, associate or assistant pastors). Most preach and teach, though not all. Some specialize in administration. Each serves according to ability, under the supervision of the senior pastor (the overseer, or _episkopos_ of the congregation).

Ministry leaders come in even greater diversity, each serving (we hope) according to ability, each according to the needs of the congregation. The senior pastor may commission them for temporary assignments, or for indefinite periods. The roles of these leaders and the councils and committees that advise them are described in our Church Administration Manual. The policies in that manual allow for flexibility in organizing congregational leadership because our congregations exist in a variety of circumstances, having diverse gifts.

Senior pastors serve somewhat like orchestra conductors. They cannot force anyone to play on cue, but they can provide guidance and coordination, and the group as a whole will work much better when the players take the cues they are given. In our denomination, members cannot fire their senior pastor. Instead, senior pastors are chosen and dismissed at the regional level, which in the United States includes Church Administration & Development, in coordination with local leaders.

What if a member believes a pastor is incompetent, or is leading the sheep astray? That's where our episcopal structure comes in. Problems of doctrine or leadership style should be discussed with the pastor first, and then with a pastoral leader (the overseer of the pastors in the area).

Just as congregations need local leaders and teachers, pastors also need leaders and teachers. That is why we believe that our denominational home office has an important role in serving our congregations. We strive to be a source of training, of ideas, of encouragement, of supervision, of cooperation. We are not perfect, but that is the calling we see set before us, and that is what we will strive to do.

Our eyes need to be focused on Jesus. He has work for us to do, and much work is already being done. Praise him for his patience, for his gifts, and for the work that helps us grow.

Joseph Tkach

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## Code of Ethics for GCI Elders

### Preamble

The Code of Ethics for Elders is designed to edify the body of Christ. We pray it will be embraced by all elders of the church serving in any and all congregational or administrative responsibilities. The code is intended to be a living document that helps shape our character as we constantly seek to make it better reflect Christ's will for us as elders in his church.

Ethics provides a framework for how people make decisions and judgments and how we act on them. Decision-making for the Christian is ethical when it is firmly grounded in the Word of God and led by the Holy Spirit, for it is only in these that we find a basis for understanding the will of God.

As church leaders, we must submit ourselves to the Word of God and allow the Holy Spirit to guide us in the application of ethical principles of Scripture. Our Christian conduct must be based on the life and teachings of Jesus, the teachings of biblical writers and the guidance of the Holy Spirit. The New Testament calls for the highest standard of reputation, ethics and conduct for us as elders.

As Christian leaders, we recognize that Jesus Christ lives in us through the Holy Spirit. We ask him to change us so that the reality of his resurrected life is evident in our thoughts and actions. The ethical guidelines and principles in this Code of Ethics for Elders are set forth to tie in the realities of our ministerial activities with this transcendent reality of our Christian lives.

Therefore, as elders in the body of Christ, we must endeavor to conduct our lives according to the spirit of the ethical guidelines and principles set forth in this Code of Ethics for Elders.

### Responsibility to God

Knowing that Jesus Christ is the living Head of the church, I will strive to conduct myself in a manner that brings glory to him. This means I will strive to:

be a responsible servant of God.

exercise faithful stewardship in my devotional life through the use of spiritual disciplines, the gifts of the Spirit and acts of service.

exercise faithful stewardship of financial, physical and intellectual resources.

accept accountability for all my actions and avoid situations that could reflect negatively on the name of Jesus Christ.

maintain sexual purity.

exercise Christ's servant-leadership.

### Responsibility of denominational leadership to elders

In the spirit of Christian brotherhood, denominational supervisors are responsible to provide support as well as just and fair treatment for elders. This means if I am in a supervisory position, I will strive to:

be accessible and promptly respond to requests from elders.

provide sound and clear spiritual, ecclesiastical and administrative leadership.

openly and respectfully communicate to elders any serious complaints brought against them.

provide reasonable time for feedback to requests for information from elders.

handle sensitive and confidential information about an elder in a responsible manner.

be sensitive to the personal and family needs of elders.

### Responsibility to the denomination

As an elder of Grace Communion International, I have a responsibility of loyalty to ecclesiastical supervisors. This means I will strive to:

patiently and prayerfully study all doctrinal materials presented by the denomination.

support and carry out all administrative decisions and policies of ecclesiastical supervisors. If I cannot in good conscience do this, I will immediately notify my supervisors.

cooperate with, and seek assistance from ecclesiastical supervisors, peers and members of my congregation(s) in order to acquire information and to receive training that is relevant to my assignment as an elder.

respect my denomination and be responsible and respectful in discussions about fellow leaders—past and present.

support and promote the global mission of the church.

### Responsibility to family

I will place my family responsibilities at the highest level of my priorities, second only to my relationship to God. This means I will strive to:

spiritually, emotionally and physically support my family.

be faithful to my spouse.

be a responsible and dedicated parent to my children.

### Relationship with the congregation

I will lead with justice and mercy, striving to express proper balance between strength and gentleness in all situations. This means I will strive to:

provide sound and clear pastoral, spiritual leadership.

help members develop spiritual gifts and mentor spiritual leaders in the congregation.

give sermons that are biblically based, in theological agreement with the church and relevant to the life of the church.

be committed to prompt reconciliation of interpersonal conflicts. I recognize that I must have personal courage, exercised with appropriate tact in facing opposition. I will encourage members of my congregation to seek help from my peers and/or ecclesiastical supervisors if necessary.

be trustworthy in all areas of confidentiality, except as I am legally bound to disclose. I will not betray the trust of a member by disclosing personal information about that person to others without that person's knowledge and consent.

be fair and consistent in my dealings with parishioners.

honor and respect other cultures, genders and races.

### Responsibility to fellow elders

As an elder of Grace Communion International, I have a responsibility to respect and honor my colleagues. I will strive to cooperate with and support my fellow elders as we work together to further the work of Christ in the church. This means I will strive to:

respect my fellow elders and will not speak against them publicly or privately, considering them partners in the work of God.

respect the administrative boundaries of another elder's area of responsibility.

treat the office of an elder in a manner so as not to be competitive or enhance my own status or position.

serve my colleagues with counsel, support and personal assistance.

### Responsibility to the greater body of Christ

Elders and members of Grace Communion International are a part of the greater Christian community. This means I will:

avoid recruiting members out of other churches.

seek to work in harmony with other Christian leaders and programs to strengthen the body of Christ and advance the kingdom of God.

uphold the theology and doctrine of Grace Communion International without slandering Christians who hold other views.

### Responsibility to the local community

The local church is an integral part of the society in which it resides. An active, appropriate role in the community serves as a Christian example of love and is a witness to the gospel of Jesus Christ. This means I will strive to:

be a responsible member of my community.

accept reasonable responsibilities for community service, recognizing this is a function of my public ministry.

encourage the involvement of the congregation in appropriate community events.

comply with the laws of my government as long as they do not conflict with the teachings of Jesus.

take care not to allow political issues to create polarization within the congregation, or to be a focus in sermons, Bible studies, or other church meetings.

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## Teamwork in the Church

Sometimes Christians assume that full-time pastors serve the Lord more than other members do. Although that may be true in some cases, it is not true in all cases. Paul tells us, "Whatever you do, do it all for the glory of God" (1 Corinthians 10:31). Whenever a Christian works in a bank, he or she does it for the glory of God. A Christian who teaches school does it to glorify God. A Christian who takes care of children at home glorifies God in changing diapers and cleaning floors. They are all serving the Lord—full-time, perhaps 100 hours a week!

Every member lives to the glory and honor of Jesus Christ (2 Corinthians 5:15). Every member serves him as circumstances and abilities allow. Every member is a witness of Jesus Christ working in this world—and that includes secular occupations as well as religious jobs. Jesus served God by working as a carpenter for many years. Even today, Christian carpenters serve God in the work they do.

### Members have a mission

The church is not a building, social club or a self-benefit society. The church is the people of God. That means both ministers and lay members. The church has a mission to the world. The people of God have a mission to the world. Ministers and members have a mission to the world.

Lay members have a prominent role in the church's mission—partly because there are many more lay members than there are ordained ministers. Another reason for the importance of lay members is that lay members are more often "in the world." Due to the nature of their job, ministers often interact mostly with people who are already Christians. It is the lay members who are mixing with non-Christians on a daily basis—on the job, in the neighborhoods, in hobbies and sports. They set examples of Christ-like life, hopefully a life that evidences hope and joy despite the troubles of this world. Non-Christians need that kind of example.

The church meets for worship and fellowship a few hours each week. What is the church doing during the rest of the week? Much of our time is spent mixing with the world, in our jobs, in our neighborhoods, even in our families. Most of the time, the church is _dispersed,_ setting an example in the world. This is part of our Christian calling, part of our mission, even part of our worship as we seek to make God look good in all that we do.

Our weekly worship services should fill us with the joy of salvation and strengthen and instruct us in living in Christ throughout the week. They remind us of what life is for. They also give us opportunity to come together into the presence of God and express thanks to him for what he has done in our lives the preceding week. They give us opportunity to join the angelic choir in praising him in collective song and prayer. They help us seek guidance from his Word regarding how we serve him in the coming week.

Likewise, our small group meetings give us opportunity to reflect on the Word of God and share with one another the work God is doing in our lives, so that we might encourage one another, and pray for one another that our service might be all the more effective.

All members are ministers of Jesus Christ. We all serve him. Some serve him primarily in prayer, some in helping the poor, some in their family and neighborhood responsibilities, etc.—each according to our circumstances, each according to our abilities. Pastors serve him in pastoring his flock; members serve him in contributing to the spiritual health and unity of the flock, and we all serve him throughout the week in our ordinary activities, too.

When Christ said "take up your cross and follow me," he was not referring to pastors only! We cannot hire someone to do our Christian service for us. Pastors are to lead, to teach, to equip members for service. But each of us must do our own duty, as we have been called and gifted by the Holy Spirit. All Christians follow Christ in denying the self and in serving others. The Lord served others, and service is not beneath the dignity of anyone who accepts Jesus' death as being payment for his or her sins. He served us, and calls on us to serve others, to do good to all.

The question is not _whether_ we serve Christ throughout the week—it is _how_ we serve him. Whether we want to or not, we represent Jesus Christ in the office, on the highway, in our homes. What we do throughout the week is important—this is where doctrine comes to life to illustrate the fact that we are being transformed into the likeness of Jesus Christ. He is living in us, Paul says, and the effect he can have in our lives is limited only by the vitality of our faith in him.

Most of us are responsive to the will of our Lord. But many of us are not used to thinking of ourselves as ministers of Jesus Christ. Every member is ministering, being led by Christ to work and serve in the world. This fact magnifies the importance of what we do in the name of Jesus throughout the week—not just in the work we do, but also in our relationships with the people we work with.

The fact that our work is a ministry magnifies the importance of community service. Works of service are of value in themselves, but they are also opportunities to witness to what Christ is doing in our lives. Some people are better at sharing the gospel in words; some are better at sharing it through their work. When Christians work together, they can often be more effective than either one would be alone.

### Mutual support

Throughout the week, members are at the "front line" of the church's work. We can support each other in prayer in this work. We need to be _aware_ of how we are serving, and how others are serving, so that we might better encourage them. We can share our experiences and opportunities whenever we meet. Worship services can also strengthen and equip us for this work. Our success as a church is measured in large part by what we do _during the week._ When members are doing good in Jesus' name throughout the week, and when they are being energized and encouraged by what they do and hear at worship services and in their small group meetings, then the gospel is being spread.

When members realize that they are ministers of Jesus Christ, they have a realistic view of who they are, what they have been called for, and how to live. Their identity is in Christ. They come to worship services not only to give worship, but also to receive instruction that will help them serve even better during the week. Perhaps that also generates fewer complaints of "I'm not getting fed" and more thoughts of "How can I glorify God in my life?"

Pastors are to provide vision and leadership as they equip members for their ministries. For one thing, this means helping people connect to God, from whom all ministry should originate. This means inspiring, encouraging, comforting, exhorting and challenging. It includes preaching and administration, and it also includes training leaders for small groups and developing and mentoring leaders for other ministries.

The church, from the pulpit and in small groups, can provide moral support for the work that is being done, helping remind one another that our activities are serving Jesus Christ, and that he gives us the power and courage to carry out his will. In small groups and other activities, the church also provides practical opportunities for skills to be developed and spiritual gifts to be discovered and ministries to be encouraged.

### How to help pastors

Pastors have a difficult job. How can members help their pastors? For one thing, pray for them. The pastors' job cannot be done without supernatural help. For another thing, ask pastors what to do to help. Be a volunteer—don't wait for an assignment. Third, help create an environment of love in the congregation. This will give "weak" members comfort and time to work through some of their needs. Strong members need to assist in the ministry of reconciliation, of soothing hurts within the body of Christ, of encouraging, comforting and edifying one another.

Fourth, many members have some pastoral skills. They can even help equip other members for works of ministry. They can invite other members to join them in their ministries during the week. They can mentor and set examples of service. In small groups and one-on-one, they can share their faith in Christ with other members, to strengthen their faith. They can pray for other members. In all these ways, members can assist the pastor.

Every member is a minister.

Joseph Tkach

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## Lay Members' Role in the Early Church

Acts 2 describes the setting: God-fearing Jews from various nations had gathered in Jerusalem for the Day of Pentecost. The Holy Spirit filled the apostles and other disciples, and they spoke in tongues. Although the pilgrims came from 15 territories — north, south, east and west — each traveler heard his or her own native language. After Peter spoke, 3,000 baptisms took place that day (Acts 2:41). The church continued to grow rapidly (verse 47).

What happened to these people? Where did they go? What is their legacy? We know of Peter, John and Paul. Stephen's strength in martyrdom inspires us; Philip's faith encourages us. What of the other members?

Every great work finds support in a group of people with a shared vision. The church is no different. Thousands of members supported Peter, John, Paul and other leaders. The mission of all these dedicated people was to preach redemption through Jesus Christ beginning in Jerusalem and extending to the whole world.

Heroic literature seldom mentions the commoner standing side-by-side with the hero. However, God's Word records the faith, courage, dedication and work of many members of the early church. Their lives are inspiring examples of personal evangelism. They helped spread the gospel.

These faithful members of 19 centuries ago inspire us in our work today. There were no fanfares, booklets or articles. But there was faith, the Holy Spirit, love for others and a vision of a new life. The ordinary members made a difference in their society for the kingdom of God. Let's look at what some of them did.

### Examples of the earliest Christians

On the Day of Pentecost, people from many different lands became disciples of Jesus Christ. As the church grew, some of the Jewish leaders caused a persecution. After Stephen's martyrdom, members fled, but they did not remain silent. "Those who had been scattered preached the word wherever they went" (Acts 8:4). They were fruitful. In Acts 11:19-21, we see the result of their faithfulness:

Those who had been scattered by the persecution in connection with Stephen traveled as far as Phoenicia, Cyprus and Antioch, telling the message only to Jews. Some of them, however, men from Cyprus and Cyrene, went to Antioch and began to speak to Greeks also, telling them the good news about the Lord Jesus. The Lord's hand was with them, and a great number of people believed and turned to the Lord.

Despite persecution, these believers — probably thousands of them — bravely and faithfully taught the word given them. In the deep conviction of their faith and inspired by the Holy Spirit, they preached the gospel (the Greek word in verse 20 is _euangelizomai_ ). Many people responded to their teaching and believed in Jesus Christ. Some of these believers may have been the 70 or 72 that Christ had commissioned earlier (Luke 10:1), but most were probably lay members. That's why the Jerusalem church needed to send Barnabas to minister to the new believers (Acts 11:22-23).

### One man in the Decapolis

In at least one instance, Jesus instructed someone other than the apostles to tell people what Jesus had done. After casting a legion of demons out of a man who lived on the southeast side of the Sea of Galilee (Luke 8:26-37), the man asked for permission to travel with Jesus (verse 38). Jesus replied, "Return home and tell how much God has done for you."

The man did more than Jesus had asked: "The man went away and told all over town how much Jesus had done for him" (verse 39). "And all the people were amazed" (Mark 5:20). Later, Christ toured the area of the Decapolis. People brought a man to him for healing (Mark 7:31-32). Perhaps the witness of the healed demoniac helped the people respond to Jesus.

Similarly, the Samaritan woman told her people about Jesus (John 4:28-29). "Many of the Samaritans from that town believed in him because of the woman's testimony" (verse 39).

### Other early converts

Paul refers to the staying power of some early converts in Romans 16:7. He says Andronicus and Junia "were in Christ before I was." They were probably some of the Roman Jews converted on the Day of Pentecost. Paul also mentions Epenetus, "who was the first convert to Christ in the province of Asia" (verse 5). Acts 2:9 mentions people from Asia in Jerusalem for Pentecost.

### Philip

As we follow the church's growth after Pentecost, many members of the earliest era of the church leave a remarkable legacy. Philip, a leader of the Greek-speaking Christians in Jerusalem (Acts 6:5-6), went to Samaria (Acts 8:5-8), perhaps fleeing Saul's persecutions (verses 3-4). There he preached the gospel, as other scattered members did elsewhere. The intensity of his speaking and the power of the Holy Spirit were followed by miracles. "When they believed Philip as he preached the good news of the kingdom of God and the name of Jesus Christ, they were baptized, both men and women" (verse 12).

Later, Philip was led by the Holy Spirit to witness to an Ethiopian (verses 26-40). He explained "the good news about Jesus" (verse 35), and he baptized the Ethiopian. Was Philip ordained? The book of Acts doesn't say. Luke didn't think it important to indicate whether he was or not. Many years later, Philip was an evangelist in Caesarea, and his four daughters had the gift of prophecy (Acts 21:8).

### Called to baptize an apostle

Acts 9 records the important role of another member, Ananias. All Judea and the surrounding regions knew of Saul's severe persecutions of the church. While on the way to Damascus, Saul lost his eyesight during a miraculous intervention. In response to a vision (Acts 9:10), Ananias sought out and baptized the chief persecutor, Saul of Tarsus.

We know little of Ananias except that he "was a devout observer of the law and highly respected by all the Jews" (Acts 22:12). Consider the faith and courage required of Ananias. So terrible was Paul's reputation that even the Jerusalem disciples, veterans of many persecutions, feared to meet Paul when he later attempted to join them (Acts 9:26). Knowing Paul's reputation and authority to inflict terror, Ananias asked the Lord if this was the right man (verses 13-14). Assured by Jesus in vision that Paul was indeed the chosen individual, Ananias went into the house.

Placing his hands on Saul, he said, "Brother Saul, the Lord — Jesus, who appeared to you on the road as you were coming here — has sent me so that you may see again and be filled with the Holy Spirit." Immediately, something like scales fell from Saul's eyes, and he could see again. He got up and was baptized. (verses 17-18)

In Damascus, in a little-known Christian community, Ananias, a member of whom we know little, baptized the New Testament figure of whom we know much, the apostle Paul. In spite of Saul's persecutions, Ananias acted, and God recorded his faith as an example for us. Faith and courage aren't confined to ministers; they are found in lay members, too.

### Women

God also records the courage and faithful witness of many women. They bravely withstood not only religious persecution, but also risked social ostracism.

Cenchrea was a city east of Corinth. From there, Phoebe helped Paul minister to the Roman church. While Paul prepared for his journey to Jerusalem, Phoebe had business in Rome. Paul commends her to the Roman church (Romans 16:1-2) as one who showed generosity and hospitality to many. F.C. Conybeare postulates her as a widow ( _The Life and Epistles of St. Paul,_ page 497). Greek manners and customs would not normally allow a married or single woman to be so prominent. An ancient subscription to the book of Romans states that Phoebe carried the epistle by hand.

Philippi was a city of Macedonia north of Greece. Since no synagogue existed in this city (Conybeare, page 226), devout Jews would seek a "place of prayer" (Acts 16:13). Usually this was outside the city near running water, perhaps because it was peaceful. The group at Philippi was composed primarily of women.

Among these women was Lydia, a businesswoman from Thyatira. God moved in her life, opening her heart (verse 14). Paul baptized not only her, but also her whole household (verse 15); she seems to have been the dominant individual in her home. Her first work after baptism was an act of hospitality. She opened her home to Paul and his companions. Later, after his release from prison, Paul returned to her home to encourage the members before leaving the area (verse 40). The letter to the Philippians expresses thanks and joy for continued support by the believers in Philippi. Lydia, a founding member, set an excellent example for that church. She was a spiritual leader.

### Families

Paul mentions Lois and Eunice (2 Timothy 1:5), Timothy's grandmother and mother. Timothy, who had a non-Jewish father, lived in Lystra when he first met Paul (Acts 16:1). Paul referred to the sincere faith of the women (2 Timothy 1:5). They were spiritual leaders in their family.

Paul had first-hand knowledge of their faith. He came to Lystra, in Galatia, on his first journey. There, after a miraculous healing (Acts 14:8-10), the residents declared Paul and Barnabas to be gods. But Paul was eventually stoned and left for dead. "After the disciples had gathered around him, he got up and went back into the city" (verses 19-20). The disciples probably included Timothy and his family (2 Timothy 3:10-11). Living in an area of intense persecution demands sincere faith. Lois and Eunice had that faith and instilled it in Timothy.

In Philippians 4:2-3, Paul acknowledges Euodia and Syntyche. Paul recalls "these women have contended at my side in the cause of the gospel, along with Clement and the rest of my fellow workers." Though Paul was greater in authority, he treated his spiritual brothers and sisters respectfully, as equals. They worked together to spread the gospel.

### Priscilla and Aquila

One of the most significant couples mentioned is "a Jew named Aquila...with his wife Priscilla" (Acts 18:2). They lived in Corinth after being expelled from Rome by the Emperor Claudius. Paul went to see them and stayed and worked with them in Corinth. There is no mention of conversion; they were probably already Christians when Paul met them.

Their contribution to the New Testament church is important. Not only were they in Corinth, but they were also in Ephesus (Acts 18:24-26; 2 Timothy 4:19) and in Rome (Romans 16:3). They were probably wealthy. The church in Corinth met in their house (1 Corinthians 16:19). So did a church in Rome (Romans 16:5).

Paul remarks that Priscilla and Aquila were his fellow-workers. "They risked their lives for me" (Romans 16:3-4). They went with Paul on his journey from Corinth to Ephesus (Acts 18:18-19). They helped Paul with physical and spiritual support. In Corinth, Priscilla and Aquila worked with Apollos, an eloquent and zealous man, and "they invited him to their home and explained to him the way of God more adequately" (Acts 18:26). Were they ordained, or were they lay members? Luke doesn't tell us. Service like this can be done by members whether or not they are ordained.

### The work continues

Many other faithful members are mentioned in the New Testament. Throughout the centuries, many have dedicated their lives and wealth to proclaiming the name of Jesus Christ.

It is the same Jesus Christ and the same Holy Spirit guiding the church today. It is the same message: salvation through Jesus Christ. It is the same zeal. It is the same God who will not forget the sacrifices we may make. "God is not unjust; he will not forget your work and the love you have shown him as you have helped his people and continue to help them" (Hebrews 6:10).

The book of Acts shows us that various members were instrumental in spreading the gospel of salvation through Jesus Christ. Some of the people mentioned in this article may have been ordained ministers, but others were probably not. _All_ members can help spread the gospel. Lay members, as led by the Holy Spirit, continue to be a vital part of Christ's commission to the disciples.

Donald L. Jackson

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## Working Together for the Gospel

The Great Commission (Matthew 28:19-20) states the purpose of the church. It involves _going_ in order to make disciples, whom we are to baptize and teach. The Great Commission isn't a stay-at-home project. We won't catch fish unless we go to the water, and it doesn't do any good to catch them if we just throw them back in. We need to go, and we need to make disciples.

### Eager to share

Every Christian should be "ready to give an answer." Being ready implies not just having an answer, but being on alert to actually give it. When we believe the gospel, we become eager to do what Jesus Christ wants us to do. Faith make us eager to look for opportunities, even create opportunities, because we want to give this answer that God has given us.

We do not share the gospel to chalk up points or get an obligation out of the way. We share the gospel because Christ, who died and rose again, lives in us. Just as Christ did not come to be served, but to serve, so the church cannot rightly be his body in the world by keeping its faith to itself.

The church exists not for its own sake, but for the sake of the world, just as Jesus came not to do his own will, but the will of the Father who sent him. Christian faith changes how we interact with the world. As Christians, we are still part of the world around us, but we are now, since Christ lives in us, part of the world in an entirely new way—a way that makes a positive impact in the name of our God who loves the world so much that he sent his Son for its salvation.

People need to know that God loves them, that their lives have meaning and purpose, that there is hope even when physical life seems pointless. God has given us good news for them, and the Holy Spirit in us makes us eager to give it to them.

They may not be eager to hear it, to be sure. Many people think they are doing just fine without God. But eventually the things they trust in—money, health, friends, intelligence, etc.—will disappoint them, and they will be ready to hear about a hope that is secure. That's when we need to be ready, and in order to be ready, we need to be alert, and in order to be alert, we need to be eager and looking for opportunities.

It is deeply satisfying to be used by God to help someone else. Evangelism gives us a tremendous sense of significance, because we are taking part in eternal work, sharing by grace in the work of God himself, his work of redeeming from sin and saving from death our fellow human beings.

### Working together

Each of us needs other people. None of us are self-sufficient, though we may think we are. God spreads his gifts around so we have to work together for the common good (1 Corinthians 12:7, 11). God wants his people to gather for regular fellowship, worship, discipleship and ministry. That's why evangelism is only the first step in the Great Commission. Infant believers need a family to teach, encourage, protect and help them.

"Independent Christians" who avoid worship meetings rarely share the gospel and rarely live out the biblical commands to love, encourage and help one another. They live as though they are self-sufficient, and they tend to avoid any public acknowledgement that they trust in Jesus Christ. We cannot be ready to express the hope that lies within us when we routinely avoid opportunities to do so. We can hardly "bear one another's burdens" (Galatians 6:2) by avoiding fellowship. No Christian can say to other Christians, "I have no need of you" (1 Corinthians 12:21).

Different people are differently gifted. Some think that evangelism is the main thing; others think that discipleship is the priority; and still others think that fellowship is all that's needed for a healthy church. Some focus on music, some on youths, some on grace, and some on guidance. Some are physically unable to leave their homes, and prayer is their labor of love.

All such people need to learn to work together. Being together is a learning experience in itself—we learn to love not by being surrounded by people easy to love, but by sometimes being with people who are hard to love—people who are different from us. God puts us together for our own good, and we do his work better when we work together.

The church grows "as each part does its work" (Ephesians 4:16). Have you found a meaningful way to support the Great Commission? If not, ask God to help you. It's something worth praying about.

Joseph Tkach

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## The Pastor's Calling

Many people have no idea what pastors do, and it's not unusual for pastors to feel inadequate in their role. I've felt that way, as Paul apparently did in asking, "who is equal to such a task?" He then noted (speaking of the human body): "we have this treasure in jars of clay to show that this all-surpassing power is from God and not from us" (2 Corinthians 2:16; 4:7). Despite the times of doubt that pastors sometimes face, they find reassurance in remembering that God has called them and that they have his anointing to serve him in this way—an anointing confirmed by their ordination.

I am pleased that our elders approach their calling to pastoral ministry with humility and faith. Paul tells us that pastors, along with other ordained ministers, are called "to equip God's people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ" (Ephesians 4:11-13, TNIV).

All Christians are called to share in the ministry of Jesus, through what Paul refers to here as "works of service." Ordained ministers, including pastors, are called to serve by equipping and then leading God's people in these works.

To be called by God to serve as a pastor is a privilege, blessing and responsibility. It's a calling that comes to different people in different ways—sometimes quietly, over a long period of time; at other times dramatically and suddenly—like Paul on the road to Damascus (Acts 26:12-14).

I have been asked, "How do I know 'for sure' that I am called to be a pastor?" The hard answer is that you will know "for sure" only in your spirit and through the confirmation of those you serve. We walk by faith, not by sight, and the opportunity to serve God is unlike any other life endeavor. The center of that service involves feeding others through sharing with them the living and written Word of God. The aim of that service flows out of a desire that others come to know God through Jesus Christ and put their trust in him alone for life now and eternally.

Signs that point to such a calling are love for studying and communicating the Word of God, desire to pray with and for people, desire to enable people to come to God in worship, and desire to help people become a fellowship of those gathered in the Holy Spirit around the Word of God both written and living.

Pastoral service brings with it the power of God moving through us in humility. Though that brings us joy, it can also bring disappointment. None of us are perfect, and neither are the ones we interact with in ministry. Sometimes God's leading is mysterious, beyond our comprehension.

Whether we are rich or poor, learned or uneducated, or anywhere in between, God has a job for us and he calls us to it. We must not confuse the form of that call with the substance of it. He usually calls people by dropping hints. Many have told me that they eventually realized that God was dropping such hints in their life for years, though they did not notice them right away. We humans can be dense at times. But when we look back on our lives and pray about God's will, the little hints he has placed in our lives are recognized as our call to pastoral ministry. It simply takes some time for us to hear, and it comes when we are ready to respond.

There are numerous ways we experience such affirmation. You might feel that you have fallen into this role because no one else was stepping up. But this may be a sign that God wants you to join others in his service. Some of us have been serving in pastoral ministry for years without perhaps even recognizing it ourselves. But others have seen the fruits of your service, and this could be God's affirmation. If you have been asked by others to serve in a pastoral leadership role, then this may also be a call on you to serve.

Pastoral ministry, regardless of the specific area of service, is extremely challenging. The stress level can be significant, rated by some to be second only to medical doctors. To function properly as a pastor requires that we resist the pull of our fallen human nature and maintain humility before God. We are all called to be his servant, using the gifts he has given us to direct others to him. As we let our Lord serve us, we must then grow in our ability to shepherd and serve others.

For that reason, we require our U.S. senior pastors to participate in a Continuing Education Program. Some pastors fulfill the requirement by taking classes at Grace Communion Seminary. Earning a degree takes considerable time, finances and other resources. If you are able to pursue a degree at GCS, or simply want to take a few classes there, I urge you to do so. GCS also offers several non-credit classes that are available online to anyone at no cost. You'll find them at http://www.gcs.edu/course/view.php?id=32.

Because many of our pastors cannot pursue a GCS degree, we offer other continuing education options, including classes at Ambassador College of Christian Ministry (http://www.ambascol.org/).

Joseph Tkach

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## A Challenging Role

Peter Drucker, who spent much of his life studying leadership, said that the four hardest jobs in America are the U.S. President, a university president, a hospital CEO, and a church pastor. Though some might disagree with Drucker's assessment, I doubt that many of our pastors would. Being a pastor is a high calling, but it is often a great challenge—one that is sometimes made even greater by unrealistic expectations placed upon them.

According to the Barna organization, about 85% of the churches in the U.S. have less than 200 people, 60% have less than 100, and the average size is 89. Even in small congregations, the demands placed on pastors are experienced throughout the day, throughout the week. Pastors are expected to be theologians, Bible teachers, accountants, vision-setters, counselors, public speakers, worship directors, prayer warriors, leadership developers and fundraisers. Given these expectations, I'm sure that those serving as pastors closely identify with what Paul wrote to the church at Corinth:

Remember, our Message is not about ourselves; we're proclaiming Jesus Christ, the Master. All we are is messengers, errand runners from Jesus for you. It started when God said, "Light up the darkness!" and our lives filled up with light as we saw and understood God in the face of Christ, all bright and beautiful. If you only look at us, you might well miss the brightness. We carry this precious Message around in the unadorned clay pots of our ordinary lives. That's to prevent anyone from confusing God's incomparable power with us. As it is, there's not much chance of that. You know for yourselves that we're not much to look at. We've been surrounded and battered by troubles, but we're not demoralized; we're not sure what to do, but we know that God knows what to do; we've been spiritually terrorized, but God hasn't left our side; we've been thrown down, but we haven't broken...While we're going through the worst, you're getting in on the best!... So we're not giving up. How could we! Even though on the outside it often looks like things are falling apart on us, on the inside, where God is making new life, not a day goes by without his unfolding grace. These hard times are small potatoes compared to the coming good times, the lavish celebration prepared for us (2 Corinthians 4:5-17, _The Message Bible_ ).

I want to express my deep appreciation and thanks to all our pastors for all that they do in service to our Lord and his children. My feelings about our pastors are expressed eloquently by Paul in his letter to his coworkers in the church in Philippi:

Every time I think of you, I give thanks to my God. Whenever I pray, I make my requests for all of you with joy, for you have been my partners in spreading the Good News about Christ from the time you first heard it until now (Philippians 1:3-5, NLT).

Joseph Tkach

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## Giving Honor and Love to Pastors

Paul told the Thessalonians, "Now we ask you, brothers, to respect those who work hard among you, and are over you in the Lord and who admonish you. Hold them in the highest regard in love because of their work. Live in peace with each other" (1 Thessalonians 5:12-13). Eugene Peterson puts it this way in _The Message_ paraphrase:

We ask you to honor those leaders who work so hard for you, who have been given the responsibility of urging and guiding you along in your obedience. Overwhelm them with appreciation and love! Get along among yourselves, each of you doing your part.

Please give me a few moments to share some insights about three key thoughts Paul expressed: 1) honor, 2) overwhelm with appreciation and 3) get along.

### Honor

Many congregations have seen spiritual pain, hurt and wounds. Pastors and wives are often caught in the middle of "hand-to-hand" combat. They are unable to leave the field of battle, for it follows them everywhere. Families have broken up over doctrines. Friendships have ended because of grace. There have been ugly scenes of hostility and animosity, with emotions fractured and nerves frayed. Walking in the warfare have been pastors and their spouses, attempting to comfort, soothe, encourage, uplift, direct and gently admonish.

Many pastors have realized that they had to "go back to school." I have sometimes joked that we should contribute to writing a book, _Everything We Knew Was Wrong._ The title would be an exaggeration, as everything was not wrong. But we do need to grow in what we know. Pastors have had to face members and acknowledge that some of what they had taught was in error.

It is not an easy thing to face this. Some of us, like Jonah, initially tried to run from what God was showing us. Each of us has our own story. It has not been easy to face the fact that we all have many things to learn.

Meanwhile, pastors have to stand before congregations and teach. We thank God that so many men and women yielded to the Holy Spirit and did not allow pride, vanity and ego to cloud their judgment. I thank God for faithful people who have taken care not to inflict their own uncertainties and difficulties on the flock.

Pastors, elders and their families have taken a stand for truth. And in some cases lay members took a stand for truth when the former pastor did not. I think of the symbolism of that old hymn, "Faith of our Fathers." In many cases we have all continued to stand up for Jesus "in spite of dungeon, fire and sword."

It is not easy to be ridiculed, or to be shamed because you believe in and accept Jesus Christ. It is not a pleasant experience to be the object of rumors and slanders simply because you believe that grace makes us free from legalism and human traditions. It is not easy to be characterized as a permissive liberal. It is not easy to be blamed for problems, dysfunctions and unbiblical practice and teaching, especially when you were not directly responsible. Peter reminds us that such suffering is Christ-like, part of the Christian calling:

It is commendable if a man bears up under the pain of unjust suffering because he is conscious of God. But how is it to your credit if you receive a beating for doing wrong and endure it? But if you suffer for doing good and you endure it, this is commendable before God. To this end were you called, because Christ suffered for you, leaving an example, that you should follow in his steps. (1 Peter 2:19-21)

It is fitting that we honor Christian soldiers who displayed courage under fire. A big "Thank you" to all of our members, men and women of God, and especially our pastors and spouses who have endured criticism because of the cross of Christ. We salute the bravery, humility, love and dedication of the men and women who stand for Jesus Christ in the face of opposition. We honor you.

### Overwhelm with appreciation and love

The work of pastors is often compared to that of shepherds. Shepherds lead, prod, take care of, watch out for, nurture, rescue and direct the sheep. As shepherds, we work under the Shepherd and Overseer of our souls (1 Peter 2:25). A shepherd's work can be hazardous and grueling. The powerful story of rescue and salvation in Luke 15, of leaving the 99 to find the one who is lost, motivates all men and women of God. But we must always remember to give thanks and appreciation to those who sacrificially give of their lives so that others might be saved.

"Pits" are an oft-used metaphor in the Bible. Salvation is often pictured, in both the Old and New Testaments, as rescue from a pit. The land of the Bible was filled with natural and man-made pits, some of which were used as cisterns to capture rainwater. Joseph was thrown into a pit by his jealous brothers. Daniel was placed in a pit with a den of lions. Jeremiah found himself in a cistern and narrowly escaped death in a muddy mire.

There are many present-day pits into which the people of God may fall. There are the pits of drunkenness and drug addiction. There are pits of unemployment, illness and disease. There are pits of immorality, of anger and hatred, of lying, deception and greed. There are pits of self-pity and victimhood. There are pits of depression, despair and discouragement. When we are asked how we are doing, many of us have described our condition as being "in the pits."

God lifts us out of those pits. God saves us. Jesus walks among us, as our Shepherd, to lift us and carry us away from the pits into which we fall. Pastors and ministers constantly find themselves ministering around the edges of pits into which the people of God have fallen. We need to thank those who courageously and self-sacrificially give of themselves that we might be pointed to the One who can lift us out of the pit.

You may remember the words to a song that was popular many years ago:

Love lifts us up where we belong,

on a mountain high,

where the eagles fly.

Love lifts us up where we belong,

from the world we know,

up where the clear wind blows.

When some say, "what's all this love-stuff you are preaching?", we should remember that it is God who first loved us. And his love should flow through us. We need to express our appreciation to those who express this love toward us, which they can do only because they know that Jesus has saved them. As Bill Leisner expressed, "Most pastors are not looking for rewards here on this earth, but they need to know we are behind them in what they are doing. A little help from you can go a long way in telling your pastor that you are grateful for all he has done for you."

We want pastors to know that we appreciate and love them. At our denominational office, we hold up our pastors in prayer constantly. We appreciate them and pray that God will richly bless them and their families. Dedicated pastors who are in love with Jesus are valuable resources to any denomination, and God has seen to it that we have our share. Thanks to each and every one of you. We love you and admire you.

### Beyond getting along

We get along with each other fairly well. But we all need occasional reminders so that we can continue the good work, and even improve in the areas in which we sometimes fall short.

We are all members in ministry. God has given us all gifts, and we are a priesthood of all believers. That is why we are instructed: "Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves. Each of you should look not only to your own interests, but also to the interests of others" (Philippians 2:3-4).

We are given gifts in order to minister and to serve. That means it is not appropriate to "inflict" our gift on someone else. We should not think ourselves superior or better than someone else because that person doesn't have our gift (at least in our estimation). We should honor and look up to one another. Treat every believer as the child of God that he or she is.

Our fellowship had a history of falling into pits. In addition to the personal problems that beset us all, we have fallen into many spiritual pits of unbiblical practice and teaching. We have seen what legalism can do and how it traps and enslaves. We have experienced the fruits of despair and bewilderment of prediction addiction. We know about the arrogance and vanity that results from exclusivism, thinking that we are the "only true church." We have seen what false doctrinal understanding does. We have experienced the disillusionment of being taught a false view of history, majoring in conspiracy theories and fables.

We have also seen members fall into the pit of experiences, feelings and manifestations. We do not condemn these brothers and sisters, but we must point out that many of these manifestations do not edify. Instead, many of these "gifts" can become a new legalism. Some members are told that they are inferior, they are not as deeply converted, they are not walking as closely with God as they could, simply because they have not had a particular experience. Such teaching is not biblical.

The Bible tells us to get along. We are not in the business of exalting ourselves or our own gifts. We exalt Jesus Christ. He is the one who lifts us up out of the pit into which we have fallen. In order for us all to "get along," the pastoral ministry must point out the "pit-falls" of erroneous teachings and all that goes with them. We do this not because we wish to criticize or condemn, but in order that we all get along.

Pastors should not be territorial. It is hard for a pastor when someone decides to attend another congregation, whether that be of our denomination or another. We usually take this as a loss, and we might take it personally. But we must understand that individuals can have appropriate reasons for moving to another congregation. Sometimes individuals move for good reasons — and sometimes not-so-good reasons.

If members are moving to an unhealthy church that does not preach Jesus as central to the gospel, then we as pastors should be rightly alarmed. If individuals are moving away from a church that preaches from the Bible and are moving _to_ one that (for example) discourages prayer in order to emphasize manifestation and experience, then we as pastors are obviously concerned.

As Christians we all need to be reminded that there have always been many different forces at work against the church. In whatever era or age that Christians have lived, there have been plenty of controversies competing with the gospel. Worship music is a hot button for some. Spiritual gifts is controversial for others. Some like to debate the Hebrew calendar, as if it is relevant for today. Others feel that it doesn't matter which day you worship on (as long as the worship service is held during the daylight portion of Saturday). There are many reasons that can cause us not to get along.

We could all contribute to what would be an endless list of reasons that we should not get along. But Jesus has called us to peace. He has called us to get along. We are no longer foreigners and aliens, but fellow citizens (Ephesians 2:19). "One in Christ" is an apt description of the church of God in the world.

Our most singular distinctive as the church of God is that we do not stand for secondary distinctives. We stand for the plain and main teachings of Scripture. One of the major identifiers that Christ gave for authentic Christians is love — "by this shall all people know that you are my disciples."

As we get along, let's remember to honor our pastors, ministers and families, and to overwhelm them with love and appreciation. Let's remember our brothers and sisters in other denominations. Let's also pray for those whose growth is restricted by erroneous teachings.

We love you all, and we pray without ceasing for you. We are here to serve you and want to hear from you about how we can do that more effectively.

Thank all of you for the love and appreciation that you send to us. We are all one in Christ, and we thank God for what he has done in our lives collectively and individually. We hope that you are growing closer to our Lord and Savior as the days and weeks go by. Let's be diligent about being the men and women of God that he has called us to be. Let's labor to make our fellowship a healthy and dynamic church, one that is filled with the love and excitement that Jesus Christ gives to his body.

Joseph Tkach

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## Why Don't More People Go to Church?

What can we do to help the unchurched find their way home to the Father?

The most precious gift God has given us is our personal relationship with him. God knows us personally, and we know him. By God's grace we are calmed by his presence in the midst of our difficulties. When everything and everyone else fail, we rest confidently in his loving care. During less troubled times, we soar like eagles on the updrafts of joy. There is nothing more important than this intimate relationship given us through Jesus Christ.

According to George Barna, many Americans want a personal relationship with God. God created us to have this relationship with him, so it would seem that evangelism would be easy. Since people are hungry for a personal relationship with God, let's open the church doors wide and let them pour in.

But this isn't happening. People who have given exit surveys after visiting a church say they found the people to be friendly but they didn't perceive God's presence. They complain that the church doesn't seem relevant to their need. We could point out that God is always present, so if they didn't experience him, they must be spiritually deficient. While this would be true for some, we need to consider our part in this.

### The importance of worship

Jesus said, "God is spirit, and those who worship him must worship in spirit and truth, for the Father seeks such as these to worship him." Jesus didn't say God is seeking teachers, evangelists or preachers. While he gives some of us these spiritual gifts, Jesus said that God seeks worshipers.

Our loving response to his love for us is _worship._ Gratitude follows grace. Like the forgiven woman washing Jesus' feet with tears of joy, or the apostle Paul remembering what he did when he was Saul of Tarsus, we also bow and worship, thanking him for his grace. God draws us to Jesus; Jesus saves us from sin; the Holy Spirit gives us life and gifts. Worshiping God is our individual and corporate response in this intimate relationship.

George Barna, Henri Nouwen, Sally Morgenthaler, Robert Webber, Jack Hayford and others believe that the missing dimension in today's churches in the United States is worship. Too many churches are looking at the unchurched as consumers who are seeking products rather than children seeking their Father. Our local churches can serve the unchurched week in and week out by helping them find God by following our lead as we worship him.

Our personal daily worship is the power behind relational evangelism, and corporate worship is the power that makes our church services real or relevant. Everything that distracts people from experiencing Jesus' presence must be removed from our lives and our worship services. Hungry souls need Jesus. We need to focus on how we can share the Bread of Life with hungry souls.

This is a challenging goal. Worship teams and pastoral teams need to plan and pray together to ensure that Jesus Christ is front and center in our congregations. We seek to create an environment that is grace-based, Christ-centered, Spirit-led, Word-directed, fellowship-building, and disciple-making. We can, by God's grace, express our gratitude in worship from start to finish in our weekly services. The unchurched can then follow our lead in worship and come home to our Father in heaven.

Ken Williams

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## Give Me One Good Reason I Ought to Go to Church

"Why do I need to belong to a church? Why shouldn't I just believe in Jesus and live a good life? Church can be a real pain, you know."

Yes, church can be a real pain. All human relationships can be. Jesus' command that we "love one another" (John 13:34-35) would not be much of a command if there were no good reasons _not_ to love another. When we love one another in spite of how unlovable we are at times, we are loving others the way Jesus loves us. He loves us even though we are sinners, even though we betray his love.

We want the church to be close to perfect, even though the church is made up of people just like ourselves—quite imperfect. No church is exactly the way "it ought to be." Every church has problems. Despite that, there are good reasons to belong to a church, and we will look at some of them.

### Participation in Christ

Jesus said that his followers would be known by their love for one another. We demonstrate our love for one another in the context of a committed fellowship. If we avoid such a commitment, we are shunning our personal participation in the very love Jesus wants us to experience.

We are called into the fellowship of the saints. Paul wrote, "God...has called you into fellowship with his Son Jesus Christ our Lord" (1 Corinthians 1:9). In what way has God called us into fellowship with his Son? One way is into a personal and direct friendship with Christ.

But there is also another way. In Romans 12:5, Paul wrote, "In Christ we who are many form one body, and each member belongs to all the others." All Christians are called into the one "body of Christ," and therefore we all have fellowship with one another because we are all in union with Christ.

Paul puts it this way in Ephesians 4:16: "From him [Christ] the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work." Jesus expects each of us to do our part to build up his body in love. It is meaningless to say that Jesus is our friend, or that we love him, if we refuse to have anything to do with the others he calls his friends.

### Individualism

Americans tend to be individualistic. We think we can do things on our own, and we don't like to feel dependent on others. But the body of Christ, the church, is far bigger than any one of us. To be part of Christ's body is to belong to the fellowship of the saints. And the fellowship of the saints is the fellowship we all share with Jesus Christ, in whom we are made one with God as God's own children.

My, or your, local church is probably not ideal, but at some level it is a collection of believers—each with his or her unique set of baggage, problems, quirks and sins. Despite our inadequacies, however, because we are believers, each of our local churches forms a visible sign in the world of the invisible reality of the kingdom of God. In its weakness, every local Christian church is a declaration that God has sent his Son to save sinners—like you and me.

### Freedom for action

Although we are sometimes a sorry sight, because of what God has done through Jesus Christ, we have been delivered from the slavery of sin to the freedom of God's children. That means we are free to be more than we are—more because we are never alone. We stand together in Christ in the power of the Holy Spirit.

We are free together, as one family, one body in Christ, to take active part in the life of the kingdom of God, a life that no longer has to remain in bondage to destructive patterns of thought and behavior. The church is where we can practice our new life, learning to forgive others as we have been forgiven, and learning to love others as Christ loved us and gave himself for us (Ephesians 4:32).

Working together, each local church can make a strong, positive difference in its community, in the lives of hurting men, women and children. It is often a ministry (a group of concerned and motivated members) of a local church that feeds hungry people, provides clothing for those who are poor, offers after-school homework help for underprivileged neighborhood kids, organizes addiction-recovery groups or provides training in finding and keeping a job. Churches become the arms and hands of Jesus in the world in countless ways, as he gives them opportunity, occasion and the love to do it.

Despite our weaknesses and sins, God has given us a new heart of love, a heart motivated not only to trust him for forgiveness, not only to work on overcoming our destructive habits, but also to extend ourselves for the good of others. "We love because he first loved us" (1 John 4:19). Armed with his love, we are equipped to love him in the ways he said his followers would—when we meet him in the poor, the disenfranchised and the sick (Matthew 25:37-40).

### New creation

Yes, church can be a pain. But church is also where we participate in Communion, the body and blood of our Savior. In Communion, we take part in the unity of the household of faith, the unity we have with the Father, the Son, and the Holy Spirit. In the letter to the Hebrews, we read about the invisible spiritual assembly to which each Christian has been called:

You have come to Mount Zion, to the heavenly Jerusalem, the city of the living God. You have come to thousands upon thousands of angels in joyful assembly, to the church of the firstborn, whose names are written in heaven. You have come to God, the judge of all, to the spirits of righteous people made perfect, to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel. (Hebrews 12:22-24)

In the church, something greater is going on than meets the eye. When the church gathers, it is more than a collection of sweet old ladies, Sunday school teachers, men's groups, grumps, watchdogs, gossips, kids and hypocrites. It is a group of redeemed people, made new in the death and resurrection of the Son of God, and the whole creation is resounding in joyful celebration of the amazing revelation of God's redeeming power and grace displayed in this otherwise motley crew. To us, it may seem like just another boring day at church. To the cosmos, it is a pulsating symphony of God's creative and redemptive glory.

### Variety in unity

There are small churches, midsize churches and big churches. There are Bible study groups, Sunday school groups and prayer groups. There are big denominations, little denominations and independent churches. There are mainline churches, evangelical churches and fundamentalist churches. There are Calvinists and Arminians. There are Pentecostals, charismatics, semi-charismatics and cessationists. There are premillenialists, postmillenialists and amillenialists.

The list of permutations goes on and on. _The unity of the body of Christ does not lie in such things. Rather, the unity of the body of Christ lies in Christ himself._ Only in Christ are we brought into the fellowship of the saints.

When we take part in an assembly of believers in Christ for the purpose of offering praise, thanksgiving and worship to God, we are, in Christ, participating as redeemed members of the fellowship of all saints. Regardless of the puniness of our local church, our often off-key songs are made one, in perfect harmony, with the joyful assembly of "thousands upon thousands of angels" and the "church of the firstborn, whose names are written in heaven."

Whether you are looking for a church or whether you have found one, your church attendance is always more than meets the eye. It may feel like mere duty, a chore or a burden. But it is one of those otherwise mundane activities that our merciful Savior has chosen to enlist into his service so that we might, as individual members of his own Body, learn to experience the richness of vital union, renewal, peace and power with him in the midst of our mutual trials, challenges, pains, fears and joys.

So why not give church, and yourself, another chance? Maybe this time you could expect things _not_ to be perfect. Maybe this time you could feel the freedom just to take your rightful place in our mutual journey of grace.

J. Michael Feazell

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## The Quest for the Ideal Church

Are you on a quest to find The Ideal Church?

Perhaps you know the one I mean. It is the church where no errors of doctrine or practice ever occur. In the Ideal Church, grace, obedience and legalism are always clearly understood and distinguished. The pastor never gives a boring, irrelevant or inaccurate sermon; and the congregation only sings the songs that you like and think are worshipful. In the Ideal Church, all members love one another all the time. No one ever sins or gives offense. There are no disagreements about how the church should be run, or how money should be spent.

Is this Ideal Church what you are looking for? If so, I've got bad news for you: you won't find it. Why not? Because it doesn't exist!

To create a perfect church, you need perfect people, and all Jesus' churches are made up of imperfect people. Since the Real Church is made up of flawed people, it is inevitably a flawed body. The mixture of good and bad, success and failure cannot be escaped by changing denominations or congregations.

Russian author Alexander Solzhenitsyn points out that the separation between good and evil does not fall conveniently between groups of people, or between those in our church and those outside it. It runs through the middle of every human heart.

Many years ago, I went through the most traumatic two years of my life when I was confronted with the flawed nature of our church. It happened when I first grasped what it meant to be saved by the grace of Christ. While it was the most wonderful discovery of my life, it was also the most traumatic. It was a shock to realize how far our church had fallen short of the gospel of grace. I realized that the gospel we—I—had preached had been a confused mixture of legalism and grace that had burdened people instead of freeing them from their burdens.

I thought: Surely I have to leave, and find a church that is free from legalism, free from error, free from these kinds of flaws. I prayed for guidance, and began to read everything I could find on grace.

Two books helped me decide what to do. One was written by a Lutheran, the other by another Protestant pastor. The Lutheran, a seminary professor, described how his own church, though founded on the principle of salvation by grace through faith apart from works, in practice emphasized performance at the expense of grace. The illustrations of legalism he gave, from his experience in congregations and in college, were startlingly similar to attitudes and practices in our own church and its college.

The second writer pointed out that humanity's most persistent heresy is legalism, a person's determination to justify himself before God by works or performance. This problem was not limited to our church! There was nowhere for me to go to where the battle for the gospel would not have to be fought. It has to be fought in every human heart. It will never be finally won until the Lord returns.

Our churches are as much in need of grace as we, their members are. When Jesus looks at us, he sees our flaws, our sins, our errors and omissions; and his grace is sufficient to cover these things. As much as we need him to forgive us, our churches need us to forgive them. Can we learn to extend grace toward our churches as Jesus Christ extends it to us? We know we are to forgive one another as he forgives us. Can we learn to forgive our churches as he forgives them?

Our quest is not to find the Ideal Church; it is to help improve the Real Church. Jesus wants us to commit ourselves to the Real Church, his church, in one of its real, flawed denominations or congregations. He will give us strength to persevere in the quest to improve it.

Flawed as it is, that church is the form Jesus has chosen to take in this world. If you have been looking for the Ideal Church, give up your futile quest. Commit yourself instead to the Real Church and to the daily work of improving it.

Don Mears

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## Turn-Key or Makeover?

If you are thinking about finding a new church home, you might want to consider doing your shopping with a real-estate tip in mind. The "perfect" church might not be the best spiritual investment.

In the real estate market, a house that is in tip-top shape is often referred to as a "turn-key" house. If you buy the home, it is in nearly perfect condition. Someone else has done all the work and the only work you need to do is "turn the key" and move in. Such properties are popular, and they usually sell for a premium. Unfortunately, when it comes time to sell, you stand to make little profit unless the market has appreciated considerably.

My wife and I, on the other hand, have purchased fixer-upper properties. In the last 15 years we have bought seven and lived in three of them. These properties were "cosmetic" fixers, rather than fixers that needed highly qualified, skilled work. The types of improvements our properties have needed were new paint, flooring and fixtures. The most "construction" we have done was to tear out and replace kitchen and bathroom counters and sinks. When more difficult repairs needed to be done, we always hired skilled professionals.

We've put hundreds if not thousands of hours of labor into our properties. We have spent quite a bit of money on tools and supplies. Some people think we are a bit crazy and want to know why we do it. Let me share with you some of the benefits of getting involved in a fixer.

The more work you put into a place, the more it feels like a home.

You might wonder at times if all the work is worth it, but when the job is complete you realize it was worth every bit of effort you put into it.

By doing most of the work yourself instead of paying others to do it, you discover and develop skills and talents you might not have realized you had.

By choosing your own colors and decorating schemes, you can create an atmosphere that meets your particular needs.

You have more pride in your property. You are more likely to take better care of it and want to share it with others.

And the financial rewards can be substantial.

I've found that it's much the same with a church. (I'm speaking of a congregation, not a building.)

The more work you put into church, the more it feels like home.

You might wonder at times if all the work is worth it, but when you see how your work has touched people's lives, you realize it was worth every bit of effort you put into it.

By doing some work yourself instead of paying others to do it, you discover and develop skills and talents you might not have realized God has given you.

By choosing your own name, styles of worship, children's church program, women's and men's ministry programs, etc. you can create an atmosphere that meets your particular needs.

You have more pride in your church. You are more likely to pray for it and take better care of it and want to share it with others.

And the spiritual rewards can be substantial.

If you are interested in "fixing-up" your church, make sure you aren't doing it alone. Otherwise you will soon become overworked and burned out. Find a handful of others who see the potential and sit down together to assess the areas that need to be improved, figure out who has the skills and tools to do the job, and even consider whether you need to hire outside laborers to help.

As long as your church has the solid foundation of Jesus Christ and the leaders are supportive of the makeover project, it will be well worth it to roll up your sleeves and start making your church the glorious spiritual home it is meant to be.

Shane Bazer

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## Church: Some Assembly Required

Just across the road from our home is a beautiful country church. Many of our neighbors go there on Sunday morning to worship.

My wife's parents were married in that church, and her great grandfather donated the land on which it is built. I like the service. It is dignified and meaningful, and the congregation shares my preference for traditional hymns and music. The pastor is a good friend, and from time to time he has asked me to stand in for him. The people good-naturedly appreciate my clumsy attempts to handle the unfamiliar liturgy, and some have told me they wish I would come more often.

So why, most Sundays, do we make a round trip of about 100 miles to attend "our" church in the big city? That is the closest congregation of the denomination in which I have membership and am ordained. But it is not just a matter of brand loyalty. I feel more or less at home in most Christian churches, and I believe they are valid places to worship. The styles might be different, but I suspect that we are more concerned about styles than God is. Wherever and whenever Christians gather together in his name, Jesus said he would be there too. Then why do I drive to my relatively distant congregation instead of just ambling across the road?

### Does it matter?

I think about this sometimes as I make the Sunday morning drive. Does it matter where we go? Are we at liberty to just pick a church out of convenience? Or even to go nowhere? Surveys show that many people feel it is quite acceptable to watch a church service on television, never committing themselves to regular assembly. Others say that just talking about God and religion with friends at work or at an informal gathering from time to time is all the "church" they need.

But the Bible places a high importance on belonging to a congregation — and not just belonging, but supporting and participating in its life and work. One reason is that a congregation provides the opportunity for fellowship and joining in worship and communion.

Another reason is that a congregation also requires _accountability,_ something that, ironically, is often put forward as an excuse for _withdrawing_ from regular congregational worship, and even leaving a church. We don't like accountability. It implies restriction, discipline, correction and demands on our time and money — things we resist in life and certainly don't want from a church.

There are often some disagreeable aspects of congregational life. We tend to get ourselves bogged down in distracting details and stir them into the church mix. But the primary thing God is concerned about is our relationships. Jesus taught that lasting, productive relationships, based on mutual love and respect, are the substance of Christian life. Human societies and organizations rarely put the highest priority on this; they have different agendas. But a congregation of fellow believers should be a safe place to nurture, maintain and, if necessary, repair relationships. To deny ourselves this environment is to miss out on a key aspect of the central dimension of our Christian lives.

I am not suggesting that regular church attendance makes us more righteous, or that to stay away is unforgivable. My long commute to worship does not make me more acceptable to God. Nevertheless, I think he does want me to have a strong commitment to my not-so-local congregation, and I do not take it lightly. The extra effort is definitely more worth than it is trouble.

### The early church

People tend to interpret the scriptures about congregational worship in terms of our modern situation. But those instructions were not written against a backdrop of what has become the world's largest religion with over two billion adherents and a bewildering variety of sects, groups and denominations. We need to see what was written in the context of the first-century church.

After the initial surge, the church settled down to a slower growth pattern. The typical congregation in New Testament times seems to have been a relatively small number of people meeting in homes or public places. Some congregations were in contact with one another, and there is evidence of some rudimentary organization and central authority. But most of the time the churches were on their own.

Paul himself seems to have been the linking factor in the churches he founded. Most of his letters have the flavor of a personal, intimate communication to people he knew rather than that of a large, general audience. He never dreamed that his words would be endlessly dissected and analyzed 2,000 years later in churches on continents he did not even know existed. He wrote to people he knew, gathered in little groups around the Mediterranean Sea.

Unlike today, where we have many choices, the early believers were a small minority, struggling to exist in what was often a hostile environment. With enemies, physical and spiritual, waiting to pounce, unity and harmony within the group were vitally important. That is why Paul and the other founding fathers focused their letters so much on _koinonia_ , or community.

### God's building

One of Paul's favorite analogies was to see the congregation as a building (1 Corinthians 3:9) that was a work in progress. "God is building a home," he reminded the church at Ephesus.

He's using us all—irrespective of how we got here—in what he is building. He used the apostles and prophets for the foundation. Now he's using you, fitting you in brick by brick, stone by stone, with Christ Jesus as the cornerstone that holds all the parts together. We see it taking shape day after day — a holy temple built by God, all of us built into it, a temple in which God is quite at home. (Ephesians 2:19-22, _Message Bible_ )

In such a building, every part was needed. "From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work" (Ephesians 4:16, NIV). This does not imply an easy-going "come when you feel like it" approach, does it?

These first Christians were, like us, frail and flawed human beings. Like us, they had their politics and quarrels. So how to handle such problems is often discussed. For example, when two long-standing members of the congregation at Philippi fell out, Paul urged them publicly to settle their differences:

I urge Euodia and Syntyche to iron out their differences and make up. God doesn't want his children holding grudges. And, oh, yes, Syzygus, since you're right there to help them work things out, do your best with them. These women worked for the Message hand in hand with Clement and me, and with the other veterans — worked as hard as any of us. Remember, their names are also in the book of life. (Philippians 4:2-3, _Message Bible_ )

Was Syzygus successful? Let's hope so. Paul valued both Euodia and Syntyche, and did not want to lose either of them. So Paul urged them to reconcile quickly, for the good of the whole group.

The early church was taught to see membership in a congregation as a privilege and a responsibility. It was not a "useful option" or an "added benefit" to take advantage of if and when one felt like it. The instructions have the feeling of "this means you, so listen up" rather than "here are some general principles that you might want to think about in your planning meetings." Hebrews 10:25 was an urgent warning to "not giving up meeting together" because of a trend that needed to be nipped in the bud.

### Breaking up is hard to do

Members who persisted in unacceptable or disruptive conduct might eventually have to be denied fellowship — but only as a last resort, after all other efforts to reconcile had failed. Even then, it was not done out of revenge or punishment, but as a last-ditch effort to bring the erring member to their senses. To be barred from fellowship was a serious matter. You couldn't just shrug your shoulders and find another church that would have you. There was nowhere else to go.

Does this mean there is never a reason to leave a congregation? No. A church that is controlling and abusive does not deserve your membership, and you are better off out of it. But most congregations are not like that. They are just a group of imperfect believers struggling with the trials of life. Membership in a group like that should not be taken lightly. In our modern world, nearly every relationship is fraying—marriage, family, neighbors, friends. What should be strong committed relationships have become casual and negotiable. Sadly, that includes membership in a congregation.

### Here I go

Reasons for leaving a congregation often sound righteous—a disagreement over a doctrine or a change of worship style. But often, the _real_ reason is hurt feelings and wounded pride. We draw ourselves up, puff out our feathers and say, "Here I stand, I can do no other." But what we mean is, "Here I go, I can't stand the others." The result is that people who were once friends now cross the road rather than pass the time of day.

If we are having difficulty with relationships in our church, it is all the more reason to stay and try to work things out. Jesus and his apostles urged their people to solve problems quickly. They knew that, if left to fester, hurts and grudges could spread to others and eventually destroy the _koinonia,_ the fellowship. How much stronger, more robust and more influential would the Body of Christ be today if we would commit ourselves to working out differences rather than endlessly splitting and dividing?

### A lesson from persecution

Some years ago I met a man in one of the old Soviet satellite countries who published a small Christian magazine on an underground press in his basement. The ruling regime ruthlessly suppressed Christianity, and this man had endured years of prison and persecution. As he drove me around his city, he showed me a dramatic account of what life was like under Communism.

We stopped in front of a pile of rubble. "We built a church here, but they bulldozed it," he told me. We drove on, and after a few minutes, he stopped again and said, "We started a new church here, but they knocked this one down too." He drove us to another site, and another and another, each time repeating the story.

"Finally," he said, "once the authorities realized that European Communism was collapsing, they began to relax the restrictions a little." They summoned the Christian leaders and told them they had permission to meet. There were two conditions. One was that they had to all meet together at a time and a place that the government chose. Second, the government would appoint the pastor.

The man selected was not the best speaker, nor the most educated. But it did not matter. Catholics, Baptists, Orthodox, Pentecostals and even Jehovah's Witnesses would share a common service. "We were so happy to be able to meet that our differences did not matter."

Then, when the Communist government finally fell apart, Western evangelists rushed in. Soon the group broke up into the various sects and denominations again. That brief moment of harmony has been replaced with competitive congregations glaring at each other over their "distinctives."

"We appreciate the freedom, and we do have our different religious traditions," explained my friend as he showed me yet another demolished building. "But you know, in some ways we were never happier than when we had no choice but to get along together."

No one wants persecution. But today, where we have freedom of worship, many of us use that freedom _to reduce our commitment._ And then we wonder why our witness is not as effective as it could be.

### A place of safety

A church should be a safe place where there is genuine interaction—sharing the fun, pain, hope, joy, forgiveness and reconciliation of life. You can't experience that as a lone wolf, any more than you can really experience baseball, basketball or soccer by chasing balls all by yourself. Real living must be experienced in community and fellowship.

Bryan Leech's popular hymn, "We are God's People" puts it nicely:

We are a temple, the Spirit's dwelling place,  
Formed in great weakness, a cup to hold God's grace;  
We die alone, for on its own  
Each ember loses fire:  
Yet joined in one the flame burns on  
To give warmth and light, and to inspire.

When it's all said and done, I suppose that's why on most Sunday mornings my wife and I drive out of our little country town and head up Highway 50 to Cincinnati. I'm sure we could find rich and meaningful fellowship with any group of believers, but we find that our long-term friendships and shared history outweigh the convenience of proximity. We've been through good times and hard times with our church. We've shared hopes, joys, pains and sorrows, disappointments and successes. We feel a commitment there, and despite the long miles and significant tread wear, we would not have it any other way.

John Halford

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## Why You Need the Church

Here's what every Christian needs to know about the church.

The second chapter of the book of Acts tells the story of the birth of the New Testament church. It was born in a dynamic display of power that was a dramatic witness to its divine origin. The community of believers multiplied as the power of God was evidenced by the outpouring of the Holy Spirit. The disciples of Jesus Christ were filled with zeal. The sermons of the apostles proclaimed Christ and his resurrection from the grave. Jesus Christ and the power of his resurrection ignited the church.

On that first New Testament Pentecost, the apostle Peter bridged the gap between the old and the new by proclaiming this outpouring of the Holy Spirit to be the fulfillment of the words of the prophet Joel: "In the last days, God says, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your young men will see visions, your old men will dream dreams" (Acts 2:17).

Nearly 2,000 years later, Christians still band together as a community of believers. The Holy Spirit still bonds and unites Christians as in the first century. In common with our New Testament family, we are conscious of our link with the past. Just as Peter declared that the New Testament church had its roots in Old Testament Israel, so Christians today must be established and founded in the faith of our first-century forefathers. Paul wrote:

You are no longer foreigners and aliens, but fellow citizens with God's people and members of God's household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. In him the whole building is joined together and rises to become a holy temple in the Lord. And in him you too are being built together to become a dwelling in which God lives by his Spirit. (Ephesians 2:19-22)

Paul gives us a clear historical foundation for the church. He traces the Christian heritage, the roots to which every believer is connected, to the New Testament community of believers.

### The identifying sign

The primary sign that identifies Christians is found in John 13:35. After washing his disciples' feet, Jesus said, "By this everyone will know that you are my disciples, if you love one another." Love, concern for others, doing good to our brothers and sisters, sharing and caring for those who need us, is central to Christianity. We are enabled to love one another through Jesus Christ (1 John 4:7-9). Christians are different because Christ lives in them. Their lives bear the fruit of the Holy Spirit — "love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control" (Galatians 5:22-23). The difference is inward, not outward.

As Christians, we need to ask ourselves about particular beliefs and distinctive practices that make us unique. For many people, their nationality, race and professions are key signs of identification. But Christians, children of God, do not establish their primary identity through nationality, race or profession. For Christians, the primary key must always be love.

### A parable of identification

Parables are a literary and teaching device usually designed to emphasize one or two major themes. Generally, parables are not predictive, nor does every element have a specific or literal meaning.

The parable of the sheep and goats teaches us how Christians can be known by their selfless acts of giving and service. This parable identifies love as an attitude that reveals itself in the actions we take to serve and care for others. Jesus' parable of the sheep and the goats can be understood as a parable of identification. The principal difference between the sheep, who inherit the fullness of the kingdom, and of the goats, who do not, is expressed in the loving actions of service by the sheep. The goats failed to feed, clothe and visit the "least of these" (Matthew 25:31-46).

In addition to being identified by their love, believers accept the supremacy and sovereignty of Jesus as Lord. Believers no longer live for themselves, but, they live to do the will of God. Paul said: "I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me" (Galatians 2:20). By believing in, accepting and receiving Jesus Christ, the Christian submits to his Lordship. Christ is our ruler. We submit to him and follow him.

Believers are identified by our acceptance of and identification with Jesus Christ. The fact that we are called Christians draws attention to our desire to find our fundamental identity in him. As a result of our identification with Christ (or rather, Christ identifying himself with us), we are:

_Reconciled to God._ We are told in 2 Corinthians 5:18, "All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation."

_Forgiven and cleansed._ "We were therefore buried with him through baptism into death in order that, just as Christ _was_ raised from the dead through the glory of the Father, we too may live a new life" (Romans 6:4). "But if we walk in the light, as he is in the light, we have fellowship with one another, and. the blood of Jesus, his Son, purifies us from all sin" (1 John 1:7).

_Born again, from above._ Jesus declared, "No one can see the kingdom of God unless he is born again" (John 3:3).

### Sharing our faith

Being an active part of the church is vital to the spiritual health and growth of each Christian. Paul tells us that Christ

gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, to prepare God's people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ. (Ephesians 4:11-13)

The church provides a necessary framework and structure for each member of the Body of Christ. The church has been given the responsibility of making disciples and of teaching them (Matthew 28:18-20). Together, as the Body of Christ, we can accomplish this mission.

Jesus had instructed his disciples, "You will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth" (Acts 1:8). Jesus expects his disciples to share their belief. As Jesus said in the Sermon on the Mount, Christians must not hide their light (Matthew 5:14-16). Jesus said, "No one lights a lamp and puts it in a place where it will be hidden, or under a bowl. Instead he puts it on its stand, so that those who come in may see the light" (Luke 11:33).

### The challenge

Christians must share the love that dwells within them. Jesus Christ's commission to the church in Matthew 28:19-20 identifies the Christian responsibility to proclaim the gospel: "Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you."

The challenge to adhere to New Testament teaching and the responsibility to make disciples apply to all whom God calls. Jesus promises to be with us and live in us, strengthening and empowering us: "Surely I am with you always, to the very end of the age" (verse 20).

On that first New Testament Pentecost, when Jesus Christ founded the church, the apostle Peter preached a sermon that personally confronted each of his listeners. He challenged observant Jews, gathered at Jerusalem from all over the Roman world, to believe in and accept Jesus Christ. He told them that Jesus is the Messiah. "Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Christ" (Acts 2:36).

Peter also told the assembly that the risen Jesus Christ could change their lives. After the people had heard Peter's appeal, they wanted to know how they should respond. "Peter replied, 'Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children and for all who are far off — for all whom the Lord our God will call'" (verses 38-39).

Three thousand people were baptized after Peter's sermon in Acts 2. The church began when the believers came together to be taught, to fellowship and to share their lives. They were able to mature as disciples of Jesus Christ as a result of being joined to the community of believers.

Jesus Christ gave another promise to Christians of every generation since: "I will build my church, and the gates of Hades will not overcome it" (Matthew 16:18). The church has survived, and will continue to survive, any and all attempts to overcome it. Christ, the head of the church, promises us that.

We have committed ourselves to faithfully understanding and practicing the Christianity of the New Testament. We want to extend our help to you as you seek to worship and follow Christ. As the Holy Spirit leads you, we are committed to serving your spiritual needs. May God bless and guide you as you seek him and his Son. Christ founded the church, and as we follow him, we should seek to find how we can more perfectly understand his will, and how we can "grow in the grace and knowledge of our Lord and Savior Jesus Christ" (2 Peter 3:18).

G. Albrecht

### Members of one body

Paul provides a significant metaphor that explains the church and its functions. He tells us that the church is the Body of Christ. "The body is a unit, though it is made up of many parts; and though all its parts are many, they form one body. So it is with Christ" (1 Corinthians 12:12). He explains further, "Now you are the body of Christ, and each one of you is a part of it" (verse 27).

This is a metaphor rich with meaning for Christians. It allows for and demands both unity and diversity, cooperation and individuality. No matter how we or others may perceive our function, our individual role is vital to the functioning of the whole. Paul emphasizes the worth of every Christian with the metaphor of the Body of Christ.

In their book, _Fearfully and Wonderfully Made,_ Paul Brand and Philip Yancey comment on this relationship:

In our Western societies the worth of persons is determined by how much society is willing to pay for their services. Airplane pilots, for example, must endure rigorous education and testing procedures before they can fly for commercial airlines. They are then rewarded with luxurious life-styles and societal respect. Within the corporate world, visible symbols such as office furnishings, bonuses, and salaries announce the worth of any given employee. As a person climbs, he or she will collect a sequence of important sounding titles (the U.S. government issues a book cataloging ten thousand of them).

Brand and Yancey continue:

Living in such a society, my vision gets clouded. I begin viewing janitors as having less human worth than jet pilots. When that happens, I must turn back to the lesson from the body, which Paul draws against just such a background of incurable competition and value ranking. In human society, a janitor has little status because he is so replaceable. Thus, we pay the janitor less and tend to look down on him. But the body's division of labor is not based on status; status is, in fact, immaterial to the task being performed. The body's janitors are indispensable. If you doubt that, talk with someone who must go in for kidney dialysis twice a week. (pages 38-39)

It should be encouraging to realize that we have a contribution to make, that we are members of the Body of Christ and that Christ needs us as part of the good news of the gospel message.

### The people of God

Perhaps the most fundamental term that is applied to the church is that of the people of God. The church is composed of those who are God's own people.

You are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light. Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy. (1 Peter 2:9-10)

At the beginning of the church, the majority of its members were Jews. Their race, culture, heritage and former religion was Jewish. The term Jew had, and continues to have, the dual connotation of ethnicity and religion. However, Paul later wrote to the Galatians that the New Testament people of God, the church, should remember that "there is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus" (Galatians 3:28).

The ethnic origin of church members has no bearing on their relationship with God. The people of God are called and chosen by grace, not by heritage or right. The church becomes the children of Abraham through the righteousness given to Christians because of the saving work of Jesus Christ (Romans 4:6; 2 Corinthians 5:21; Galatians 3:29). Paul called Christians "the Israel of God" (Galatians 6:16).

Just as God was present with the nation of Israel in the pillar of cloud and the pillar of fire, so he was with his called-together and chosen New Testament church (2 Corinthians 6:16; Ezekiel 37:27).

The transition from children of Abraham to followers of Jesus Christ involved trauma and turmoil in the New Testament church. A change in focus from race to grace formed the background for most of Paul's epistles. Many people found it difficult to accept a change from righteousness through heritage to salvation by grace.

The watershed event in the conversion of Gentiles, those who were not Jewish, was the calling of Cornelius. He was a Roman officer, a centurion, a Gentile. The story of how God revealed his plan to include Gentiles in the household of faith is recorded in the 10th chapter of Acts. God provided supernatural guidance for Peter, leading him to understand that Cornelius was to be accepted as a child of God.

Paul further explained, "As he says in Hosea: 'I will call them "my people" who are not my people; and I will call her "my loved one" who is not my loved one,' and, 'it will happen that in the very place where it was said to them, "You are not my people," they will be called "sons of the living God"'" (Romans 9:25-26).

The church is a people, not a corporate body. The church is not a building or a structure. The church is not a multinational institutional conglomerate. The church is people—all who believe in Jesus. This does not mean that the people of God should not be organized, or that no formal structure should exist. The New Testament gives a basic structure and coherency to the people of God. But the church should never forget that it is composed of people, special people, the people of God. Unfortunately, the history of Christianity demonstrates that the people of God have often been overlooked, forgotten and even abused by the corporate institution of the church.

### The _ekklesia_

Jesus' disciples used the Greek word _ekklesia_ to refer to the church of God. The fact that God inspired the writers of the New Testament to use this word is instructive. Until the New Testament writers applied _ekklesia_ to the church, the Greek word was used in a political context and meant an assembly. It did not refer to a religious body. In Christianity, the word referred to the people of God, whether they were assembled or not.

Many have broken the word _ekklesia_ into its two constituent parts and have defined it by the etymology, the origin of the word. The word comes from roots meaning "out of" and "call." Some have then explained that the church consists of those "called out of the world." Although Christians are "called out," the word _ekklesia_ does not have this exact meaning. The word might be better translated "called together."

Members of the New Testament church saw themselves as a people called together, a chosen people, the people of God. They were the people of God at all times, and not just when they were assembled for worship services.

### The kingdom of God

Jesus Christ has saved us sin and its consequences (Ephesians 2:5, 8). We have received the Holy Spirit, the seal and guarantee that we will one day inherit eternal life in the kingdom of God (2 Corinthians 5:5; Ephesians 1:13-14; Titus 3:5-7).

Jesus brought the gospel of the kingdom of God. He preached, taught and started that kingdom. It started as small as a mustard seed and began to grow (Matthew 13:31-32). He called his church together "from the dominion of darkness" of this world and brought us into his kingdom (Colossians 1:13-14). The kingdom is a present reality for those who believe and accept Jesus Christ and his gospel.

Christians become part of the kingdom of God on earth. However, we experience the kingdom in only a partial sense. The fullness of the kingdom is our destination and our goal. Yet, a foretaste of the kingdom is present now in the Body of Christ. It is this present reality that enables and empowers us to be Christian pilgrims (2 Peter 1:3-4).

### Christian ecology

We have confidence and trust that our leader is the eternal Son of God. He is our Savior, the One who gave his life for us on the cross and rose from the grave to be the living head of the church.

Humans whom Jesus Christ may use to serve his Body are just that: human. Christians can, and should, always look beyond the humanity that composes the Body of Christ. They should look to the divine love and mercy of the One who leads the church, Jesus Christ.

We can apply the concept of ecology to the church. Ecology refers to the way created things interact with one another and with their created environment. The church is the Body of Christ, a living organism that is mutually interdependent. We all need one another, and especially, we need the head, Jesus Christ. Christian life and growth is primarily focused on the community, because the part always contributes to the well-being of the whole.

Christians grow as a result of being nourished and taught. The role of the church is to provide the nourishment and direction that will enhance spiritual growth for individual members. Christ told his disciples to teach what he had taught them. "Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you" (Matthew 28:19-20).

Individual Christians should not shirk their responsibilities to help others by casually assuming that the church will do all of the teaching and nurturing. Every Christian has a responsibility to be a spiritual environmentalist. We must bear one another's burdens. We must nurture, care and assist rather than use, abuse and throw away. Our brothers and sisters are precious resources we should treat and handle with care. We must practice Christian recycling. Each of us contributes to the health of the church, our spiritual life-support system.

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## Your Church Needs You

During World War II, some posters displayed a stern Uncle Sam pointing and saying, "Your country needs you!" Many people responded to that challenge, going to work or to fight for the country even though they knew it would mean personal sacrifice and change of priorities. They responded because they believed in the cause they were fighting for.

Chances are, somewhere along the way many of these people realized that not every decision being made by their own side was perfect. But they knew that it was better to keep on helping the right side, for all its faults, than to quit and sit it out on the sidelines, or even worse, to fight against the right side.

### Rediscovering our commitment

The idealism and self-sacrificing commitment of that wartime generation are harder to find in our society today. But as Christians, we are challenged to rediscover that commitment. Jesus is saying to his people today the same sort of thing Uncle Sam said in those posters. Jesus is saying to us, "Your church—my church—needs you!"

### Remember your promises

Do you remember the promises we made to Jesus when we were baptized? We promised to love, honor, obey and serve him. He called us, and we promised to offer our lives in his service. We heard him say it would not be easy.

He has been faithful to his word, hasn't he? We have gone through difficult times. We have experienced growth in our understanding, and this has challenged us. It has not always been easy. Sometimes it has hurt so much that we have felt discouraged and depressed and abandoned.

But Jesus has not abandoned us. The fact that these things have come upon us is not a sign of his displeasure; it is instead a sign of his relentless love, working always to build his likeness in us. Now is not the time to lose courage. He who began to do this work in and through us does not intend to abandon it, nor does he want us to abandon it. The church has experience and special qualities and gifts that Jesus has given to us.

### Blessings

We have something special in our fellowship, a blessing most churches don't have. We have ties of fellowship that make us a worldwide family. Many of us know members around the world. How many of our friends in other fellowships have that kind of worldwide family? They have congregations in many nations—but many do not have the personal ties with such congregations that we are blessed to have.

Let yourself be encouraged by what Jesus Christ is doing in your church. Let yourself believe that he wants to and will do such things in this country. We are a smaller church than we were. But we are a living miracle. Cheer up, little flock; it is your Father's plan and delight to give you the kingdom!

### Ask what you can do for your church

In 1961, U.S. President John F. Kennedy spoke some challenging words at his inauguration: "Ask not what your country can do for you," he said, "ask what you can do for your country." The motto of our culture is almost a reversal of John Kennedy's words: "Ask not what you can do for your country or neighbor or family or friend; ask what they can do for you!"

Sadly, those ethics have infected Christians and their churches. Too many Christians approach church with the question: "What's in it for me?" These are not God's ethics. They are not the ethics on which a church is built. We are not called so that the church can do things for us. We are called to be the church in order that we may do things for others.

The life of Christianity, the life of the church, is the quest to become a better and better servant. I am deeply grateful and appreciative of so many of you who commit your time, talents and treasure to the work of the church—the local work and the worldwide work. If you have been sitting on the sidelines, I urge you to rejoin us, help us and support us—and let us support you—as we continue to do the work of Jesus Christ together.

Don Mears

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## Building Unity: the Story of Euodia and Syntyche

Let me tell you about two people who worked side-by-side in the church. But something happened. They fell into a trap—a disagreement arose between them. Perhaps it began as a small argument, but it mushroomed into a rift that not only affected them but began to hurt the entire congregation.

You may know of similar circumstances. The people I'm referring to, however, lived almost 2,000 years ago. Their story is told by the apostle Paul in Philippians. He doesn't provide much detail, but we get the picture if we read carefully: "I plead with Euodia and I plead with Syntyche to agree with each other" (Philippians 4:2).

Here in the midst of his letter to the church in Philippi, Paul exhorts Euodia (yoo-OH-dih-uh) and Syntyche (SIN-tih-kee), to end their disagreement. This short exhortation packs a powerful lesson for us today—a lesson about addressing division and producing unity in the church.

### Euodia and Syntyche

Contention had arisen between these women, and it concerned Paul enough to address it in this public letter. Why? Paul knew that contention between members spreads. If unchecked, it leads to a lack of unity in the congregation. Paul was concerned. He wrote the book of Philippians, in part, to address the subject of church unity.

Paul describes Euodia and Syntyche as "women who contended at my side in the cause of the gospel" (4:3). From this we infer that they were leaders, making the contention between them all the more harmful. Paul addresses both women. Both needed to change, as is the case in most disagreements.

Paul tells them that the solution to the problem is to "agree with each other"—but not just any kind of agreement, rather "in the Lord" (4:2). They are to solve their disagreement, not their own way, but in and through Christ.

Paul not only urges the women to seek reconciliation between themselves, he also enlists the help of others: "I ask you, loyal yokefellow, help these women" (4:3). We don't know who the "loyal yokefellow" was—it may have been Luke, or perhaps Epaphroditus. In any case, Paul calls on others to reach out to Euodia and Syntyche and help them reconcile.

If you had the opportunity to help two believers settle a dispute, how would you go about it? Paul gives us some valuable advice: "If you have any encouragement from being united with Christ, if any comfort from his love, if any fellowship with the Spirit, if any tenderness and compassion, then make my joy complete by being like-minded, having the same love, being one in spirit and purpose" (Philippians 2:1-2).

Encouragement toward unity is available in four ways. Paul gives four tools for building unity.

### 1. The encouragement of Christ's example

Paul begins by pointing to the "encouragement in Christ" (New Revised Standard Version). He is apparently focusing on the example of Christ himself. Jesus models for us an attitude that produces reconciliation.

### 2. The incentive of God's love

Paul describes the second tool as "any comfort from his love." "Comfort" can be translated "incentive" with the added element of tenderness. God tenderly gives us the incentive to display the love he showers on us. As believers love each other with the love of God, divisions begin to cease and unity unfolds.

Paul echoes the same thought in Colossians 3:14, "Above all, clothe yourselves with love, which binds everything together in perfect harmony" (NRSV). Love is the glue that binds us together.

### 3. The unifying indwelling of the Holy Spirit

Next Paul mentions "fellowship with the Spirit." This refers to the work and presence of the Holy Spirit in us. God dwelling in us through the Holy Spirit enables us to live in unity with each other. Paul exhorted the Ephesians "to keep the unity of the Spirit through the bond of peace" (Ephesians 4:3).

God's people are a diverse group. We come from varied backgrounds, races and economic and educational levels. We have different tastes, preferences and needs. How can such a diverse group have unity? By God's Spirit that binds us together.

### 4. The unifying qualities of tenderness and compassion

Tenderness and compassion involve the way we treat one another. We have received tenderness and compassion from God—and that should inspire us to treat others the same way. When believers are tenderhearted with each other, progress can often be made toward unity.

Paul goes on: "Make my joy complete by being like-minded, having the same love, being one in spirit and purpose. Do nothing out of selfish ambition or vain conceit but in humility consider others better than yourselves. Each of you should look not only to your own interests, but also to the interests of others" (Philippians 2:2-4).

Paul says to get rid of the rivalries and the selfishness that separate us. We are brothers and sisters of one body—therefore let every member feel and labor for the welfare of all.

### Christ's example

Having made this plea for unity, Paul returns to the first tool, the encouragement of Christ's example. In Philippians 2:5-8 he exhorts us to be Christlike in the way we treat one another: "Your attitude should be the same as that of Christ Jesus" (2:5).

What was Christ's attitude? One of willingness to give up personal privilege in order to serve others: "Who, being in very nature God, did not consider equality with God something to be grasped, but made himself nothing, taking the very nature of a servant, being made in human likeness" (2:6-7).

Christ is God, and he set aside many of the privileges of being God to become human. As God in the flesh, he humbled himself to the point of the excruciating pain of crucifixion (2:8). Christ set aside his own interests for the sake of others. So should we.

### Unity required

Unity in the church is vital to the success of the mission God has called us to. That is why Paul says: "Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ. Then, whether I come and see you or only hear about you in my absence I will know that you stand firm in one spirit, contending as one person for the faith of the gospel" (Philippians 1:27).

We must stand firm in unity to advance the work of the gospel. As individual members, we advance this work by creating unity, and we set it back when we cause division.

Paul commends Euodia and Syntyche for their past labors, but warns them of the danger of hindering the work of God by destroying the unity of the congregation. It takes work to reverse this dangerous trend. It takes "standing firm" and "contending as one person." It takes effort and positive action.

### The rest of the story?

Reading the few words in Philippians about Euodia and Syntyche leaves us hungry for more detail. Did they resolve their disagreement? To do so they would have needed to see unity as more important than what separated them. They would have had to swallow human pride and take positive steps to reconcile. How? By following Christ's example of humility and selflessness. By allowing Christ to live that same selfless life in them through the indwelling Spirit.

We have some indirect historical evidence that, perhaps, they did reconcile. Early in the second century, the church in Philippi wrote to the church leader Polycarp. They asked about another minister who was arrested and taken to Rome. We don't have their letter, but Polycarp's reply was preserved.

Polycarp commends the congregation in Philippi, writing that they "have followed the example of true love and have helped on their way, as opportunity offered, those who were bound in chains." Then he adds, "I rejoice also that your firmly rooted faith, renowned since early days, endures to the present and produces fruit for our Lord Jesus Christ."

These words could only be spoken about a congregation that had developed and maintained godly unity. Can we conclude that Euodia and Syntyche resolved their differences? The answer is lost in history, but perhaps Polycarp's letter gives us some indirect reassurance that they did.

I wonder what will be written about our congregations years down the line? Will they bear the fruit of unity? They will, if we follow Paul's admonition and put to use these four tools that build unity. If we work together, the fruit of unity will grow and remain for many years to come.

Ted Johnston

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## About the Authors...

J. Michael Feazell has a D.Min. degree from Azusa Pacific Seminary. He worked for Grace Communion International for many years.

John Halford was the editor of Christian Odyssey magazine.

Ted Johnston works for GCI-USA Church Administration & Development, and teaches courses at Grace Communion Seminary.

Michael Morrison received a PhD from Fuller Theological Seminary in 2006. He is now Dean of Faculty and Professor of New Testament Studies at Grace Communion Seminary. He is the author of several books, numerous e-books, and is the editor of this book.

**Joseph Tkach** has been, since 1995, the president of Grace Communion International. He earned a D.Min. degree from Azusa Pacific Seminary in 2000. He is the author of _Transformed by Truth: The Worldwide Church of God Rejects the Teachings of Founder Herbert W. Armstrong and Embraces Historic Christianity,_ and several e-books.

Greg Williams is the director of Church Administration & Development for Grace Communion International. He has a D.Min. degree from Drew University.

G. Albrecht, Donald Jackson, Don Mears and Ken Williams were elders in Grace Communion International; their articles were originally printed in GCI publications. Shane Bazer was prayer ministry coordinator for a GCI church in North Carolina.

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## About the Publisher...

Grace Communion International is a Christian denomination with about 50,000 members, worshiping in about 900 congregations in almost 100 nations and territories. We began in 1934 and our main office is in North Carolina. In the United States, we are members of the National Association of Evangelicals and similar organizations in other nations. We welcome you to visit our website at www.gci.org.

If you want to know more about the gospel of Jesus Christ, we offer help. First, we offer weekly worship services in hundreds of congregations worldwide. Perhaps you'd like to visit us. A typical worship service includes songs of praise, a message based on the Bible, and opportunity to meet people who have found Jesus Christ to be the answer to their spiritual quest. We try to be friendly, but without putting you on the spot. We do not expect visitors to give offerings—there's no obligation. You are a guest.

To find a congregation, write to one of our offices, phone us or visit our website. If we do not have a congregation near you, we encourage you to find another Christian church that teaches the gospel of grace.

We also offer personal counsel. If you have questions about the Bible, salvation or Christian living, we are happy to talk. If you want to discuss faith, baptism or other matters, a pastor near you can discuss these on the phone or set up an appointment for a longer discussion. We are convinced that Jesus offers what people need most, and we are happy to share the good news of what he has done for all humanity. We like to help people find new life in Christ, and to grow in that life. Come and see why we believe it's the best news there could be!

Our work is funded by members of the church who donate part of their income to support the gospel. Jesus told his disciples to share the good news, and that is what we strive to do in our literature, in our worship services, and in our day-to-day lives.

If this e-book has helped you and you want to pay some expenses, all donations are gratefully welcomed, and in several nations, are tax-deductible. If you can't afford to give anything, don't worry about it. It is our gift to you. To make a donation online, go to www.gci.org/participate/donate.

Thank you for letting us share what we value most — Jesus Christ. The good news is too good to keep it to ourselves.

See our website for hundreds of articles, locations of our churches, addresses in various nations, audio and video messages, and much more.

Grace Communion International  
3129 Whitehall Park Dr.

Charlotte, NC 28273-3335

800-423-4444

www.gci.org

### You're Included...

We talk with leading Trinitarian theologians about the good news that God loves you, wants you, and includes you in Jesus Christ. Most programs are about 28 minutes long. Our guests have included:

Ray Anderson, Fuller Theological Seminary

Douglas A. Campbell, Duke Divinity School

Elmer Colyer, U. of Dubuque Theological Seminary

Gordon Fee, Regent College

Trevor Hart, University of St. Andrews

George Hunsinger, Princeton Theological Seminary

C. Baxter Kruger, Perichoresis

Jeff McSwain, Reality Ministries

Paul Louis Metzger, Multnomah University

Paul Molnar, St. John's University

Cherith Fee Nordling, Antioch Leadership Network

Andrew Root, Luther Seminary

Alan Torrance, University of St. Andrews

Robert T. Walker, Edinburgh University

N.T. Wright, University of St. Andrews

William P. Young, author of _The Shack_

Programs are available free for viewing and downloading at www.youreincluded.org.

### Speaking of Life...

Dr. Joseph Tkach, president of Grace Communion International, comments each week, giving a biblical perspective on how we live in the light of God's love. Most programs are about three minutes long – available in video, audio, and text. Go to www.speakingoflife.org.

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##

Grace Communion Seminary

Ministry based on the life and love of the Father, Son, and Spirit.

Grace Communion Seminary serves the needs of people engaged in Christian service who want to grow deeper in relationship with our Triune God and to be able to more effectively serve in the church.

Why study at Grace Communion Seminary?

 Worship: to love God with all your mind.

 Service: to help others apply truth to life.

 Practical: a balanced range of useful topics for ministry.

 Trinitarian theology: a survey of theology with the merits of a Trinitarian perspective. We begin with the question, "Who is God?" Then, "Who are we in relationship to God?" In this context, "How then do we serve?"

 Part-time study: designed to help people who are already serving in local congregations. There is no need to leave your current ministry. Full-time students are also welcome.

 Flexibility: your choice of master's level continuing education courses or pursuit of a degree: Master of Pastoral Studies or Master of Theological Studies.

 Affordable, accredited study: Everything can be done online.

For more information, go to www.gcs.edu. Grace Communion Seminary is accredited by the Distance Education Accrediting Commission, www.deac.org. The Accrediting Commission is listed by the U.S. Department of Education as a nationally recognized accrediting agency.

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## Ambassador College of Christian Ministry

Want to better understand God's Word? Want to know the Triune God more deeply? Want to share more joyously in the life of the Father, Son and Spirit? Want to be better equipped to serve others?

Among the many resources that Grace Communion International offers are the training and learning opportunities provided by ACCM. This quality, well-structured Christian Ministry curriculum has the advantage of being very practical and flexible. Students may study at their own pace, without having to leave home to undertake full-time study.

This denominationally recognized program is available for both credit and audit study. At minimum cost, this online Diploma program will help students gain important insights and training in effective ministry service. Students will also enjoy a rich resource for personal study that will enhance their understanding and relationship with the Triune God.

Diploma of Christian Ministry classes provide an excellent introductory course for new and lay pastors. Pastor General Dr. Joseph Tkach said, "We believe we have achieved the goal of designing Christian ministry training that is practical, accessible, interesting, and doctrinally and theologically mature and sound. This program provides an ideal foundation for effective Christian ministry."

For more information, go to www.ambascol.org

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