Outgrowing the Ingrown Church

(Interacting with Dr. Miller’s poignant book).

Outgrowing the Ingrown Church was written a number of years ago by C. John Miller (Grand Rapids, MI: Zondervan Publishing House; 1986).  I’ve read it at least three times in order to give my own life a swift kick in the rump. This book is a call to assess and reassess the pastor’s and elders’ work in the local church. It’s also a call to the local congregation to assess and reassess where it is at, where it is going and what God says about it.  It’s a call to humble repentance as well as a call to dynamic, vibrant faith for all parties involved in the church.

Miller said, Growth that is not inspired by faith in Christ’s power to transform lives is dangerous (p. 18). … So congregations and their leaders today are perilously close to losing the elementary principles of faith that motivate qualitative and quantitative church growth. I am thinking of regular and thorough meditation on the promises of God, ongoing repentance based on the intense study of Scripture, continual personal and corporate prayer, daring gospel communication and discipling, mobilizing every member’s gifts for Christ’s mission to the world, and each congregation working to plant daughter churches (p. 19).

Pastor Miller’s story, out of which this book came, is one of a man who was also a seminary pastor, faithfully involved in a local church.  The church had been complacent, stagnant and ingrown.  After a period of discomfort and personal restlessness, Miller began to seek ways to revitalize the church and to fulfill God’s call and vision for the church.  In his times of prayer and study he learns,

I had rightly discerned that this promise of Christ’s fullness had a past reference to Pentecost and a future reference to the transformed world; but I had missed the emphasis in the Gospel of John on the present application of this promise to those who “are believing” or “keep believing.” I had missed the fact that God wishes to use such promises to awaken us daily from our dryness to claim the Spirit’s refreshing life (p. 24).

Pastor Arzurdia brings this same message out in his wonderful book on preaching. So much of the life of the church, and of my own ministry tends to fall back upon self-effort. How we ought to recall and fall upon those great and  precious promises for a life filled and controlled by the Holy Spirit.

Pastor Miller pushes  further: So let me call you and your congregation, not simply to survival for another week, but to radical commitment: to believe Christ’s promises and to do His will at all costs. That will is revealed in His command to the church to go with the gospel to the nations and make disciples… (p. 25).

Such a commitment cannot only come from the leaders or pastor. It must be held by others, especially those in leadership positions.

In his chapter, THE INGROWN CHURCH: God’s Call to Faith and Repentance, the author gives more than an apt description of so many churches.  He says that ingrown churches are gripped by several, if not all, of these following characteristics:

1. Tunnel Vision

Members of the ingrown church body are characterized by tunnel vision that limits potential ministries of the church to those that can be accomplished by the visible, human resources at hand. These possibilities are often further limited by recollections of past negative experiences and perceptions of present obstacles. At bottom, this is unbelief based on a secularized ignorance of the Spirit’s power – His ability to supply us with God’s goals for the church and the supernatural means to reach them (p. 29).

2. Shared Sense of Group Superiority

He (C. Curry Mavis) observes that many smaller congregations and their leadership have become egocentric because of “their fear of extinction.” In his view, “struggling churches are likely to exaggerate points of superiority they actually possess as means of compensation for their limitations.” What they do is build an attitude of superiority over others by elevating a positive feature in the church life of tradition and then comparing this feature with groups which lack this quality (p. 30)

3. Extreme Sensitivity to Negative Human Opinion  Whatever form the opposition takes, we will discover that an ingrown church has given in for so long to intimidation that its fears have obscured vital contact with the promises of God. As a result, fear casts out love for “a world that is falling apart,” a world that desperately needs a community of love (p. 31).

4. Niceness in Tone  Indeed, each Christian should diligently seek to be all of that. But what is often wanted in the local church is unrelieved blandness: a “nice pastor” preaching “nice sermons” about a “nice Jesus” delivered in a “nice tone” of voice. What is twisted about all this is that “niceness” is being substituted for Christ’s holy love, a heroic quality that might not in some circumstances prove to be nice at all. What we really want is to be comfortable and undisturbed. “Nice” is just another way of being safe (p. 32).

5. Christian Soap Opera in Style.  The niceness of the inward-looking church does not go deep enough to hinder the soap-opera style in which many a congregational life is lived. Soap operas are basically a series of endlessly repeated conversations, and gossip (for that is what it is) is often the only kind of “body life” an ingrown church knows (p. 33).

6. Confused Leadership Role.

7. A Misdirected Purpose. It is clear from the foregoing that the controlling purpose in the ingrown church has to do with survival – not with growth through the conversion of the lost….The unity is essentially that of the comfortable, private club determined to protect its institutional values and privileges (pp. 35-36).

Miller, a few pages later, characterizes the problem when he said that we can learn from the Pharisees.  This truth brings us face to face with what appears to be a critical problem: If this awesome authority and invincible, inward power are Christ’s gifts to the church of God, why is so little evidence of all this to be found in the local congregation? …R.C. Sproul compares many local churches to the company of Pharisees active during Jesus’ time on earth. He writes, It was the Pharisees who developed the doctrine of “salvation by separation.”  …To be sure, this is a familiar issue when we are dealing with the ingrown church, with its false separation…. Why is it so prevalent when the authority and the power of Christ are so sovereignly compelling? What is the church missing today?  The answer is to be found largely in our lack of trust.  The passive church member is a person weak in faith. (p. 57).  How accurate a portrayal and evaluation he has made.

So what does he propose as an answer? The first thing he recommends is to evaluate where the church is and measure it against where it ought to be. This requires knowledge of what God has to tell us about the vision, mission, purpose and direction for His Church. From that point we can gain a rather substantial view of where the church is currently at and where it ought to go.

Pastor Miller also suggests several things that is required of a local church, and makes worthwhile recommendations for change. The first is that the local church is to be a missionary church. The living, transcendent God came to claim Israel as His special possession, an act that prefigured the Spirit’s coming at Pentecost to make the church the new people of God, he writes. Peter squelches the idea that the church has a right to exist for its own egocentric interests and comforts. It exists for God, and He is His infinite majesty lives in it as a troubling, transforming, barrier-breaking presence (p. 43). It certainly has no right to live for itself. Yet this is where so many churches find themselves.

In this regard Miller lays out Four Steps to Renewal:

1 Develop an openness to God’s vision for the local church (p. 72).

2. Work to develop an honesty about your sins and weaknesses that lead to change (p. 73).

3. Personalize your relationship with Christ (p. 75)

4. Commit yourself to express God’s glory in every part of your life and service (p. 77).

Secondly, the local church must be a welcoming church. What does the commissioned church do that is different from what is done in the stagnated, passive congregation? he asks. The answer is essentially that the commissioned church is hospitable. It aggressively and joyfully seeks out the unchurched, laboring to welcome them into the church as members of the body of Christ. Its leaders self-consciously reject a “Christian clubhouse” atmosphere and devote themselves to developing in the congregation an open face to the community and the world beyond. The local leaders model a welcoming lifestyle and seek to mobilize others to do the same (p. 81). 

But why do so few Christians today open their hearts and homes to the non-Christian community? The reason is that they are fearful of being hurt by involvement with others. They do not want the trouble and the risk, the exhaustion that hospitality brings, the struggles with sloth that it requires, and all the rest of the suffering that it entails (p. 87).

This statement was highlighted during a pastoral visit I made years ago. The couple have been members of the particular church to which I had just arrived, for many years. One of their complaints was the lack of hospitality that was going on among one another, especially among the elders. The husband protested that in all the years (if I recall it was around twenty years) he had been at the church he had only been invited to three other homes!  While that was certainly a sad commentary on the state of affairs, it was not right for him to be so critical without examining his own heart and behaviors.  So I asked, “Have you practiced hospitality?”  “No!” was his abrupt and quick reply. And why not? The first answer was that it was too much trouble, but probing further, it became clear that  they were fearful of being rejected for not providing adequate or acceptable hospitality. Truly sad.

The third area Miller sees as important for a local church to become is a praying church. There can be no doubt that this is so crucial for a church. So much of the life of the church hinges upon prayer. Miller then brings out something quite interesting when he poses for us just what kind of prayer time do we have?  He titles this section, Two Kinds of Prayer Meetings: Maintenance or Frontline? This prayer meeting in Pennsylvania, he tells us, was intended to function as a frontline battle station. The earlier meeting in California was largely designed to maintain the existing life and ministry of our congregation.  Believers came to the earlier meeting to be edified by a Bible study …and to pray for the internal needs of the church. Expectancy seemed to be at a low ebb among the attenders, evidenced by the fact that none of us bothered to keep a record of prayers offered and answered. I also do not think that Christians came to this prayer meeting expecting to meet God in a life-changing encounter (p. 98).

Miller tells us, By contrast,(to the maintenance-type church) people came to the frontline prayer meetings to be changed. They discovered what Augustine has emphasized, that man’s chief need is to fellowship with God, to find fulfillment in Him, and to experience the abiding presence of Jesus (Pss. 27:4; 36:7-9; John 14:18-23; 15:1-10) (p. 98). Herein is what we need at church – life changing times of prayer!

 

Conclusion

If there is one thing I would critique, it would be the fact that his focus is a slight bit unbalanced. It seems plain to me that the Bible indeed urges churches to fulfill the mandate to disciple  people. But it is equally plain to me that the primary purpose is to have a passion for, and a love and desire to honor, worship and glorify God. In short, we are to have passion and compassion for God as well as for others. In loving God fully, we then would faithfully respond by loving others: other believers in His church, and loving others outside of the church.

The reason for going out to make disciples, as John puts it in his gospel, is to seek after those who will become worshipers of God. This emphasis would be more balanced, because it would be more biblical. This emphasis would more fully address the malady and sin of an introverted church.

Having said that, in my opinion, the author has done a splendid job helping us define and describe the conditions and symptoms of an ingrown church. He has offered many worthwhile remedies, and urged us toward biblical repentance and the need to think and act biblically. His concern for being outwardly focused is not only commendable, but biblical. As members in the kingdom of God, we are to serve others. His passion for making disciples through evangelism and missions is something we all need to catch. For this reason I highly commend this book.

 

 

The Listener’s Responsibility in Preaching

If a believer…is inclined to conclude that his pastor does not preach, let him know that he, a believer, and the Church with him bear more responsibility for it than the pastor himself. We have not spoken of the Spirit whom the preacher alone is to receive, but of the Spirit of the Church, whom the Church, i.e., each believer, entreats and from whom he simply receives his share. The lot of a people of God is to hear the preaching of the Word, which people he wishes to bless by hearing and answering their prayers… Does such a people exist in each of our churches? Who would dare presume as much? How is the worship hour prepared for and celebrated? In what atmosphere? It is especially disturbing how few believers pray seriously for these things and how great a number overlook this indispensable element. Even in the sanctuary, relatively few invoke the Spirit with perseverance and with definite aims in mind. Some apparently think triflingly of it, since they arrive late. Practically nowhere are there meetings of prayer before the worship hour. Such negligence tends to dispel the Spirit and contributes to rendering the preaching ineffective for a number of hearers, simultaneously depriving the preacher of his most substantial support. When, then, will the believers en masse understand that they are primarily responsible for the preaching which they hear, yes, more than their preachers? If every pastor knew and felt that the congregation was praying and that each member had prayed, that the congregation was supporting him, interceding for him, that each member had benevolent feelings for the man whom God had given to instruct in salvation, that each one loved him in God, what preacher would not feel himself a new man? And whose preaching would not be transformed. Once again, preaching the word is a function and activity of the Church, not the function and specialty of a man. Before judging anyone, the believers should know that if they do not prepare for the preaching as we have just indicated they will receive very little, perhaps nothing.

From Pierre Ch. Marcel. The Relevance of Preaching (Grand Rapids: Baker Book House, 1963), pp. 101-102.

BOOK: No More Mr. Nice Guy!

Stephen Brown’s No More Mr. Nice Guy! is a worthwhile read. The main premise of his book is that the common view about a pastor is that he’s supposed to be nice – all the time.  And by nice, they mean someone who is agreeable under any and all circumstances, and pliable in the hands of any and all church members (particularly those who want to dictate their own agendas for life and church).  If a pastor or other Christian man has difficulty being “a nice guy” all of the time, then this is a book for him.  Here are a few quips from the book to see for yourself:

One of the problems in many American churches is that pastors have become “free bait” for neurotic (and they are a small minority) church members.  If the members don’t like the way a pastor parts his hair or ties his tie, they feel free to tell him.  If they don’t like his wife’s dress, they tell him.  If they don’t like the way he smiles, they tell him.  I could write a book on the comments people make to a pastor, comments they would never think of making to anybody else.  P. 69

Most people who play poker and never risk may be down a little one week and up a little the next week, but they will never have the satisfaction of taking a large “pot.”  Life is like that if you never risk saying something inappropriate, if you never risk a relationship by telling the truth, if you never risk the acceptance of your friends by being faithful to Christ, then you will be safe; but you will never know the excitement and the great rewards of risk.  P. 71

One of the things I have noticed about a lot of Christians is that they are afraid to risk checking out their faith against the arguments of unbelievers.  They operate on the general principle that their faith may not be much, but it’s all they’ve got.  If they challenge a pagan, the pagan may rob them of the little they have, so they just remain quiet.  P. 72

Second, if you decide to be a bold Christian, you have to face the reality that not everyone is going to like you.  Most of us have a great need to be loved, and because of that need many of us sell our souls.  We commit some of your worst and most sinful acts simply because we want to be loved.    P. 74-75 

First, let me give you a principle.  The peace this side of conflict is not worth a hill of beans.  In fact, it is not the kind of peace about which Jesus spoke.  The peace this side of conflict is not biblical peace at all: it is simply apathetic contentment.  If you wanted to be contented like a cow, drink lots of milk and keep your mouth shut.  Only dead people and cows know that kind of peace.   P. 77 

Have you ever heard those Christians who say they know God’s will because they “feel peace” about it?  I don’t want to say that isn’t the way to know God’s will, but let me tell you about my experience.  I have never felt peace about anything that was God’s will.  In fact, the place of my greatest turmoil and conflict has often come when I was in God’s will.

I want you to go with me to the garden of Gethsemane, where a Man by the name of Jesus was about to die.  He knew He was going to die, and He knew that the death He faced was going to be horrible.     P. 77 

The point is this: Find out what God has told you to do, and then say no to the rest.     P. 88

A lot of Christians have not learned that about life.  Sometimes the best solution is to leave a problem alone.  Have you ever met those Christians who feel that every time there is a broken marriage, it is their responsibility to fix it?  In most of those cases, they grease the tracks to the divorce court.  May God save us from “do-gooders” who have absolutely no belief that God is capable of fixing anything without their help.

Guilt causes many Christians to feel that because they are bad, they have to work hard at being liked.  I believe that most Christians ought to try to offend someone at least once a day just to make sure they haven’t sold their soul.  Truth almost always offends.  Jesus said, “Woe to you when all men speak well of you, for so did their fathers to the false prophets: (Luke 6:26). P. 125 

Fear is the bane of boldness.  “I was afraid.”  Those words have accounted for more failure to stand where God would have the Christian stand than almost anything else.  It isn’t that we don’t know where to stand.  The problem is—we’re afraid.  We’re afraid we might fail; we’re afraid people might not like us; we’re afraid that we might get out of the will of God; we’re afraid of the wrath of God; we’re afraid of what people will do to us if they get angry; we’re afraid of cancer, pollution, war, and AIDS.  We’re afraid not to be afraid, lest in our moment of weakness we get destroyed.  We’re afraid of losing our material goods and our spiritual superiority.  We’re afraid, with Satchel Paige, to look back lest something should be gaining on us.  And, most of all, we’re afraid of death.  P. 130

We feel the desperate need to make ourselves something less than we are, because somehow we have accepted the idea that a Christian ought to be humble (which is true) and that humility is self-effacement (which it isn’t).     P. 145

Humble Harry is the problem, and you can find Humble Harry at almost any church.  He makes statements like, “I am nothing.  I am a worm.  I am good for nothing except standing in the corner.  I am the lowest of the low.”  He whines and grovels and wrings his hands.  Whenever he is complimented, he is unable simple to say, “Thank you.”  Whenever he is criticized, he assumes that the criticism is right and proper.  Whenever he is given a position of leadership, he talks about his unworthiness.  In Harry’s view, Christian boldness is impossible because it contradicts his definition of humility.  His definition of humility is not biblical, but it’s hard to tell Harry that.  He takes great pride in his humility, and it’s about all he’s got.  If Humble Harry doesn’t do something abut his humble habit, however, he is never going to be used by God.     P. 146 

I love the apostle Paul’s statement about his standing in the church.  He said, “For I consider that I am not at all inferior to the most eminent apostles” (2 Cor. 11:5).  In other words, Paul was not suffering from an inferiority complex.  He knew that God had given him a place among the apostles, and you didn’t see Paul going off in a corner and whining about his inferiority.   P. 151

I move the previous question: What is humility?  Humility is simply knowing who you are in relation to your knowledge of who God is.  In other words, it is knowing the truth about yourself in relation to the truth you know about God.  Someone has said that humility is seeing yourself the way God sees you and acting accordingly.  P. 152

Jay Kesler, the former president of Youth for Christ and now president of Taylor University, once said that if the Christian faith were determined by not doing anything wrong, the finest Christian in his household was his dog.  P. 192 

You will find legalism in the pulpit and in the pew as Christians become desperately concerned with their and others’ purity and rightness.  The question of ultimate concern for the legalist is, “What will others say?”  The great commandment for the legalist is, “Thou shalt be like me.”       Legalism can kill the necessary freedom of boldness. P. 193

Unfortunately there are people in the church who give the impression that there are only three people who can do no wrong: God, the one who has God in his or her back pocket, and the people who have canonized the teachings of the one who has God in his or her back pocket. P. 206

Someone has said that we live in the era of celebrities as opposed to models and heroes.  A model or a hero is someone who has accomplished something in a particular field and who, therefore, is worthy of emulation.  A celebrity is a person who is known for being known.    P. 212

The Scripture has some very harsh things to say, not only about false leaders, but also about those who follow them.  “O My people!  Those who lead you cause you to err, and destroy the way of your paths…. “Therefore] your men shall by the sword, and your mighty in the war.  Her [Zion’s] gates shall lament and mourn, and she being desolate shall sit on the ground: (Isa. 3:12b; 25-26).   P. 212

Second, false teachers and leaders are not to be judged on the basis of the size of the crowd, the bigness of the church, the glibness of the tongue, the sincerity of the voice, the certainty of the demeanor, or the glitter of the ministry.  God’s people are to be fruit inspectors.  Jesus said:

Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves.  You will know them by their fruits.  Do men gather grapes from  thornbushes or figs from thistles?  Even so, every good tree bears good fruit, but a bad  tree bears bad fruit.  A good tree cannot bear bad fruit, nor can a bad tree bear good fruit.  Matt. 7:15-18  Pp. 213-214

Legitimate spiritual authority is always willing to be questioned.  Legitimate spiritual authority never asks from you what you should only give to God. P. 214

Servant, Not Pastor

“Servant,” not “pastor” is  the most important and prominent, biblical term for any Christian believer in church leadership!  Surprising?  It was to me.  Like most church people I had accepted the common belief that a man, as a lead elder in the local church, is properly called “pastor” because the idea of pastor (or shepherd) is the main key to understanding the role and title of that church office. Yet, it is not.

In the New Testament, perhaps the most descriptive term that illustrates what it means to be a spiritual leader or officer in Christ’s Church is that of “shepherd” or “pastor.”  Certainly, there are other expressions for this position.  It is said that he is a soldier and an athlete (2 Tim. 2:3-7).  He is also a farmer and workman  (2 Tim. 2:15; 1 Tim. 5:18), as well as a steward or trustee (1 Tim. 4:12; Ti. 2).

However, the overarching model in Scripture for a pastor or elder which ties all other biblical roles and duties together is that of servant; just like Jesus the grand Servant (Phil. 2:7; Heb. 12:1-2). Jesus Christ declared that anyone who desired to be great in his kingdom must be a servant, just as he had come not to be served but to serve; even to the point of sacrificial death (Matt. 20:26-28).  Jesus, the consummate humble servant (Isa. 49:5; Luke 22:27; Heb. 3:1-6), is the one who was perfectly self-sacrificing (John 10:11, 15; cp. Luke 10:34, 35).

In the Greco-Roman world into which the New Testament was immersed, slavery was quite a normal thing. There were different kinds of slaves. One type of which was called doulos.  Other kinds of servants were the paida (akin to a tutor or a British family governor) and the diakonos (a ministering servant, of which there were different varieties). Of all those sorts mentioned above the most contemptible, despicable position of that day was that of a doulos-slave.  Yet, it is that very classification Jesus, Lord of the universe, took upon himself (Phil. 2:6-8).  Jesus, was God’s master servant who came to serve, but not to be served (Mark 10:45; Luke 22:27).

He is also the glorified paida-servant of God (Acts 3:13; 3:26; 4:27, 30).  Jesus fulfilled the model of Old Testament examples of the doulos-slave, among whom were Moses (Deut. 34:5; Ps. 105:26; Mal. 4:4; Rev. 15:3), Joshua (Josh. 24:29) and King David (2 Sam. 3:18; Ps. 78:70; Luke 1:69; Acts 4:25).

Jesus came not only as God’s slave, he also came to be a diakonos-servant to Israel (Rom. 15:8).  Like a perfect slave Jesus put his life subordinate to the cause of his Father’s will.

The New Testament teaches that believers in Jesus Christ are slaves to Christ and of God.  All believers in Christ are to live like humble slaves (Acts 2:18; 1 Cor. 7:22; Eph. 6:6; Col. 4:12; 2 Tim. 2:24). They are equal in their position before God and are called upon to sacrificially serve others (John 10:11, 15 cp. Luke 10:34, 35), because they are ministering slaves to God (2 Cor. 6:4; Tit. 1:1, 7) and of Christ (Phil. 1:1; 2 Tim. 2:24).  These servants or ministers must understand that along with other believers, their lives and ministries are living sacrifices to God (2 Sam. 24:24; Acts 20:24; 21:13; Phil 2:7;  3;7-8; 2 Tim. 4:6).  It is through love that they serve one another as doulos-slaves (Gal. 5:13) using whatever gift(s) God gives in order to doulos-serve one another (1 Pet. 4:10).

Even though they are all equal before the Lord, some of God’s slaves have been specially called, gifted, trained and ordained to be steward-slaves in a special office ordained by Christ (Acts 6:1-6; 2 Cor. 3:9; 4:6; Eph. 4:11ff).  These stewards administrate (what deacons do)  and oversee (what elders do) God’s household.  Elder-servants minister by means of God’s Word through godly love (Matt. 28:18-20;  Mark 6:34; Acts 20:20; 1 Cor. 12:28, 31; Col. 1:28; 1 Tim. 1:3;  3:2, 16; 4:11-12; 6:2-5; Jas. 3:1 Rev. 7:17). They also serve in the mysteries of God (1 Cor. 4:1).  Biblical ministers are to perform service in Christ for God’s people (2 Cor. 4:5) and do so with diligence (Rom. 12:8; 1 Thess. 5:12; 1 Tim. 5:17; 2 Tim. 2:15).

These special servants primarily serve the Lord before serving others (Acts 20:19; Gal. 1:10; 1 Thess. 2:4; Eph. 6:6-7; Col. 3:22-24).  First and foremost, the servants, placed in their respective roles and particular office, are answerable to God.  They are to live for Christ, never to be ashamed of him (2 Tim. 1:8-11; 2:11-13), always focused upon Christ (Gal. 2:20; Phil. 1:21; 2 Tim. 2:8-13) and always ready to suffer for Christ (Luke 21:19; 2 Tim. 2:3-7; 3:10-12).

These ministers are to serve God’s people as Christ’s stewards, neither aiming to cater to or please people (Gal. 1:10), nor are they to fear people (Deut. 10:12; Eccl. 12:13; Ps. 118:6; Isa. 12:2; 2 Tim. 1:7; 1 Pet. 1:17; 2:17).  No judgment based upon personal preferences or desire are to be leveled against them by fellow servants of Christ (Matt. 20:20-28; Rom. 14:1-4).

At the same time, church officers are called to train and discipline their lives for godliness (1 Tim. 4:7-11) so as to become and serve more and more like Jesus Christ the perfect Servant (Matt. 20:25-28; 23:11-12; Mark 10:43, 44; Luke 22:26-27; John 13:1-20; 2 Cor. 3:10; 1 Tim. 4:14-15; 6:11; Tit. 2:12; 2 Pet. 1:4).  After all, the pastor and elder are to model Christ (2 Cor. 12:18; 1 Thess. 2:10-12; 1 Tim. 4:12; 1 Pet. 5:3).  The pastor and elder are also to put to use the good gift(s) the Lord has placed upon them, as well as to fan the flame or rekindle the gift(s) of God in their lives (1 Tim. 4:14; 2 Tim. 1:6) in order to fulfill their primary role in Christ.

Dr. D. Thomas Owsley

How to Identify a Potential Elder

Does the man possess the right equipment?

That is, does he have the right gifts for the office of elder?

• The man has been obviously endowed with God-given spiritual gifts. (Mk. 16:15-18; Lk. 21:15; 24:49; Acts 1:8; 1 Tim. 3:1-7; 5:22; Ti. 1:7).

• The potential elder must be knowledgeable of the Scriptures, faithful to its  doctrines and is able to teach, exhort-counsel from the Scriptures (1 Thess. 2:11,12; 1 Tim.1; Titus 3).

• The potential elder must be gifted to lead (1 Cor. 12:28; 1 Thess. 5:12, 13; 1 Tim.  3:5; 5:17).

• The potential elder  is gifted and willing to serve (Acts 20:24f; Rom. 15:26-33).

• He must be able to share his material resources with others (Acts 4; Eph.  4:28).

• The potential officer is currently demonstrating a heart of mercy (Matt. 25;  1 Cor.  12:28)

Does the potential officer of God’s Church possess the right motivation?

• The man has expressed that he has an inward call and desire from God to serve.

• He is faithful and shows an above-average commitment to the Lord, this church, and his family.

• He is obviously responsive to the gifting and the call of the Holy Spirit in his life (Acts 20:28).

• He desires the office (1 Tim. 3:1).

• His motives are biblical and Christ-like (1 Peter 5:1ff).

• Not only does he have the inward call of God, but God’s people in this church recognize his call as a qualified and legitimate (Examples: Acts 6; Jer. 23:32; Rom. 10:15; Heb. 5:4).

Does the man possess the right character?

Though no man, candidate or officer in Christ’s Church demonstrates any or all of the required character qualities perfectly, nevertheless it must be obvious that the officer has and demonstrates most of these qualities with consistent regularity. Though he does not measure up perfectly or completely, he measures up obviously and substantially.

• The candidate is above reproach (1 Tim. 3:2; Titus 1:6).

• He has restrained control in his life (1 Tim. 3:2; 1 Thess. 5:6,8).

• He is a true gentle man (approachable, kind, gracious, firm yet diplomatic) (Gal. 6:1; 2 Tim. 2:23-25; Matt. 11:29; Acts 24:4; 2 Cor. 10:1; 1 Thess. 2:7; James 3:17).

• He is not pugnacious, not prone to violence (1 Tim. 3:3; Ti. 1:7; Prov. 3:30; 15:18; 17:14; 20:3; 25:8; 26:17; Phil. 2:3).

• He is not quarrelsome  (1 Tim. 3:2, 3; 6:3-5; 2 Tim. 2:22-26; Ti. 3:9 Eccl. 10:4; Matt. 5:9; Rom. 12:18; 14:19; Heb. 12:14; Jas. 3:17).

• He is not greedy (1 Tim. 3:3; Ti. 1:7 cp. 1 Tim. 6:5-10; Acts 20:33; 2 Tim. 3:6-7).

• He is not given easily to selfish anger (Ti. 1:7; Pro. 16:32).

• He is not over-indulgent or a drunk (1 Tim. 3:3; Ti. 1:7).The principle is that he has disciplined control over bodily appetites (Gen. 19; Prov. 20:1; 23; Eccles. 10:17; Isa. 5:11; Isa. 28:1; Luke 21:34; Rom. 13:13; Eph. 5:18).

• He is self-controlled (Ti. 1:8; Eph. 5:4; Acts 24:25; Rom. 6:12; Jas. 3:2; 2 Pet. 1:5-7; Matt. 26:41; 1 Cor. 10:12; 1 Pet. 5:8).

• He is truly humble (not self-willed) (Luke 14:10; Phil 2:3; Ti. 1:7; Jas. 4:10; 1 Pet. 5:5; Rom. 12:3, 10, 16).

• The candidate is holy (religiously, biblically devout, pious) (Ti. 1:8; Lev. 11:45; Luke 1:74,75; 2 Cor. 7:1; Heb. 12:14; 1 Pet. 1:16; 2 Pet. 3:11).

• His persona and life demonstrate biblical hospitality  (1 Tim. 3:2; 5:10; Ti. 1:9; 1 Pet. 4:9; Rom. 12:13; Heb. 13:2).

• He is just (upright, righteous, impartial in dealing with people) (Ti. 1:8; Deut. 16:20; Psa. 82:3; Prov. 21:3; Isa. 56:1; Rom. 13:7; Col. 4:1).

• The man is a lover of good (has a love of virtue, good men and things)  (Ti. 1:8; 1 Thess. 5:21; Heb. 3:6; 4:14; 10:23; Rev. 3:3).

• He is prudent, wise (skilled at bringing God’s thoughts to bear on all matters of life) (1 Tim. 3:2; Ti. 1:8; Proverbs).

• He is respectable (well-ordered, well-arranged, decorous in behavior and speech; good manners) (1 Tim 3:2).

The Pastor’s Responsibilities and Duties (according to Scripture)

All pastors have had to deal with expectations from various people, especially in terms of their roles and job descriptions. Some people are vocal about the expectations. Others quietly stew with anger because the pastor is supposedly not fulfilling what they want of him.

In the Scriptures, there are three primary divisions of the pastor’s responsibilities and duties. These also apply to the local church elders, since the pastor is an elder too. Listed in order of priority, their responsibilities and duties are first to God, secondly to himself, and then toward others.  All too often members in the local church reverse the order, only to the detriment of their personal and corporate well-being in Christ.  Perhaps, much grief can be eliminated for the pastor or conflict decreased between the pastor and fellow members if they began with what God expects of the pastor (and elder)?

This lesson is in outline format to make it easier to follow.

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A.    The pastor is responsible to serve the Lord first.

1. The pastor must exercise a saving faith in Jesus Christ as Savior and Lord (1 Thess. 1:9; Heb. 9:11-14).

2.  The pastor’s first priority is to serve the Lord first and foremost, before he serves people. (Acts 20:19; Gal. 1:10; 1 Thess. 2:4; Eph. 6:6-7; Col. 3:22-24).  He serves God’s people by serving and answering to the Lord first and doing so for the glory of God (Deut. 10:12; Josh. 24:14, 15; 1 Cor. 10:31; 15:58; Eph. 6:7; Heb. 12:28; 1 Pet. 4:10-11).

a.       This was clearly the pattern of God’s true prophets, priests and kings (1 Chron. 28:9; 2 Chron. 12:8; 34:33).

b.      This was also the pattern of Jesus Christ who always did His Father’s will (Matt. 4:10; Luke 4:8; John 8:26-28)

c.      This was the pattern of the Apostles (Acts 4:5-21; 27:23; 1 Cor. 15:58; Col. 3:23; 1 Thess. 1:9; 2 Tim. 1:3; Heb. 12:28).

3.   He is to live for Christ

a.            Never to be ashamed of Jesus Christ (2 Tim 1:8-11; 2:11-13).

b.            His focus is to always be upon Christ (Gal. 2:20; Phil. 1:21; 2 Tim 2:8-13).

c.            He will suffer for Christ (Lk. 21:19; 2 Tim. 2:3-7; 3:10-12).

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B.    The pastor is responsible to keep his life right in relationship to the Lord.

1.  All believers are called upon to keep their lives right before God (Rom. 12:1-2; 2 Cor. 4:16; Gal. 5:17-25; Eph. 4:23-24;  Col. 3:10; Phil. 2:12-13; 1 Thess. 4:1-12; 2 Tim. 2:19-21; 2 Pet. 3:1-11).  They are to be faithful stewards of Christ and are accountable to Him through a biblically balanced life (1 Cor. 4:1-2; 9:17; Col. 1:25f).

2.  This is all the more true for pastors (elders and deacons) too.  The admonition to Timothy is applicable to those who take on the yoke of ministry: that the pastor must guard and maintain his life, piety and gifts (Acts 20:28; 1 Tim. 4:14-16; 2 Tim. 2:19-21) so that he might have the proper capacity to serve others through Christ (2 Tim. 2:1, 6, 15; 3:16-17).  And he should practice and devote himself to godliness in Christ so that others will see progress in his walk (1 Tim. 4:15).

The purpose of taking care of his life in Christ is not for self-actualization or other self-serving goals but rather so that he may be of greater service to others. While this might seem odd, a properly oriented life that is saturated with God through Christ is a far better blessing to others.  This is because the greater, more expansive capacity one has for God the greater his capacity for a fruitful ministry.

Jesus is a model of one who, though sinless, maintained and nurtured his relationship with the Father, to understand God’s will and to be strengthened from on high in order to accomplish all that God set for him to do.  He always made it a priority to spend time with the Father before serving others.

3.  The pastor or elder is called to train and discipline himself for godliness (1 Tim. 4:7-11) so as to become more and more like Jesus Christ (2 Cor. 3:18; 1 Tim. 4:14-16; 6:11; Ti. 2:12; 2 Pet. 1:4).  After all, the pastor is to live out and model the life of Jesus Christ (2 Cor. 12:18; 1 Thess. 2:10-12; 1 Tim. 4:12; 1 Pet. 5:3), for this is very profitable (1 Tim. 6:6).  At minimum this would include the nurture and improvement of the godly character required of him according to 1 Timothy 3:1-9 and Titus 1:5-9; but he should also cultivate and strengthen other qualities God desires of him as Christ’s under-shepherd such as, but not limited to:

a.    Humility (Acts 20:19; 1 Cor. 10:12).

b.     Being free of or fleeing the love of money (1 Tim. 3:3; 6:7-11)

c.      Being a vessel of honor that is set apart from sin (2 Tim. 2:20-21)

(1) Actively pursuing biblical righteousness, godliness, faith, love, perseverance and gentleness (1 Tim. 6:11).

(2)  Fleeing youthful lusts, pursuing righteousness, faith, love (2 Tim 2:22).

d.      Fearing no one or nothing except God (Deut. 10:12; Eccles. 12:13; Psa. 118:6; Isa. 12:2; 2 Tim. 1:7; 1 Pet. 1:17; 2:17).

e.      Being sober-minded about everything (2 Tim. 4:5).

f.       Maintaining a clear conscience before the Lord  (2 Cor 11:31).

4.  He is to put to use the good gift(s) God has placed upon him.  In fact, he is called upon to fan the flame or rekindle the gift(s) of God in his life (1 Tim. 4:14; 2 Tim. 1:6).

5. The pastor or elder is to saturate his life with and properly handle God’s Word (1 Tim. 5:17; 2 Tim. 3:14-16).

a.       Always growing in grace and truth (2 Pet. 3:18)

b.      Holding fast to and be nourished on the Word of God (1 Tim 4:6; 2 Tim. 1:13; 3:14-17; Ti. 1:9)

c.       Rightly handling God’s Word so as to be approved (2 Tim. 2:15)

d.      Contending for the truth of God’s Word (1 Tim. 1:18-19)

e.      Guarding the truth (1 Tim. 6:20; 2 Tim. 1:12-14).

6.   He should bear fruit (Jn.15:8; Gal. 5:22-23; Eph. 2:8-10; Col. 1:10; Ti. 2:7; 3:8, 14)

7.     He is to take care of his physical life (1 Tim 5:23).

8.     He should not be concerned about the judgments of others (1 Cor. 4:1-5), neither should he compare himself with others (1 Cor. 3; 2 Cor. 10:12-16).  At the same time he should defend a biblical and righteous ministry in the cause of Christ against false accusations (1 Cor. 1:6-23; 2:4, 17; 3:6, 12; 4:1-8; 5:14, 21; 1 Tim. 4:12).

9.    He must keep his family life in order (1 Tim. 3:4-5; Ti. 1:6).

10.     Finally, he and others must understand that his life and ministry is a living sacrifice to God (Phil. 2:17; 2 Tim. 4:6; 2 Sam. 24:24; Acts 20:24; 21:13; Phil. 3:7-8).

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C.    After serving God and attending to his life in Christ the pastor then serves others, particularly God’s people.

1.     The pastor serves through self-sacrifice (Jn. 10:11, 15; cp. Lk 10:34,35) as a faithful as steward of God’s ministry (1 Cor. 4:1-2; Ti. 1:7), in a manner like Jesus Christ (Matt. 20:25-28; 23:11-12; Mark 10:43,44; Luke 22:26-27; John 13:1-20).

2.     He prays for others (Acts 6:4; Col. 1:9)

a.    His priority is to pray, especially for God’s people (Acts 6:4; Col. 1:9)

b.    He prays for those who are not believers in Christ (1 Tim. 2:1-8)

3.   As an undershepherd to the Great Shepherd, he pastors through God’s Word (Jn. 21:15ff; 1 Pet. 5:1ff); ministering the Word of God (Mk. 6:34b; Rev. 7:17; 1 Tim. 5:17; 1 Thess. 5:12; Col. 1:28; Jas. 3:1) in a variety of ways. In fact, the priority, bulk and main thrust of his labors is in  the power of God’s Spirit through the Word of God. Those ways, which are aspects of biblical discipleship are:

a.            Publicly reading, preaching, explaining and applying Scriptures (1 Cor. 1:17; 1 Tim. 4:13-14)

b.            Preaching in season and out of season reproving, rebuking and exhorting (2 Tim. 4:1-2).

c.      Teaching boldly the Word of God (Matt. 28:18-20; Mark 6:34; Acts 20:20; 1 Cor. 12:28, 31; Col. 1:28; 1 Tim. 1:3; 3:2, 16; 4:11-12; 6:2-5; Jas. 3:1; Rev. 7:17) in these and other areas:

(1) Teaching apostolic truth, particularly to faithful men who would teach others the same (2 Tim. 2:2).

(2) Teaching godliness in Christ (1 Tim. 5:24-6:6)

(3) Teaching older men to be sober, reverent, self-controlled, sound in faith, sound in love, patient (Tit. 2:1-2).

(4)  Teaching the rich to be rich in good works and generosity (1 Tim. 6:17-19)

d.   Feeds God’s people in the Truth (1 Pet. 5:2).

e.   Edifies or builds believers up in Christ (2 Cor. 13:10-11; Eph 4:12-16).

f.   Convicts the contrary (2 Tim. 2:25; Tit. 1:9).

g.   Brings comfort to hearers of the Word (1 Cor. 14:3, 31; 2 Cor. 1:4-6; 1 Thess. 4:18).

h.   Confronts Sin (1 Tim. 5:1-2; Gal. 6:1).

(1) Warning of the consequences of sin (Acts 20:31).

(2) Rebuking sin (2 Tim. 4:1-2; Tit. 1:13; 2:15).

j.      Admonishes wayward believers to obey God’s Word (2 Thess. 3:15).

k.   Exhorts or confronts the opposition with sound doctrine in love (1 Cor. 13:1; Eph. 4:15; 2 Tim. 2:24-26).

4.   To train them in spiritual warfare, resisting Satan and calling them to their role as godly warriors (2 Cor. 11:13-15; Eph. 6:10-18; Jas. 4:7; 1 Pet. 5:8-9).

5.    He delegates administrative tasks of lesser priorities for his vocation to others, such as the deacons in order to concentrate on the ministries of prayer and the Word of God (Act 6:1-7).

6.    The minister’s godly office is created by Christ (2 Cor. 3:9; 4:6).  The minister is responsible with other elders in the church to perpetuate the office with sound, godly and faithful men who are gifted, called, and qualified (1 Tim. 1:11; 3:1-7; 4:14).  It must be perpetuated through the laying on of hands, by ordained elders of the church (Acts 6:6; 13:3; 14:23; 19:6; 1 Tim. 1:5; 2 Tim. 1:6)

7.   He must always keep before him the Biblical goal(s) of a God-ordained ministry:

a.   To equip the saints to do the work of ministry (Eph. 4:11-12) in the faithful exercise of their gifts (1 Cor. 12; Rom. 12).

b.   To form Jesus Christ in the community of God’s people through love (Eph. 1:15-23; 3:14-21; 4:13; Col 1:224-29; 1 Thess. 3:11-13; 1 Tim. 1:5), until that community is like one mature man who lives:

(1)       In the unity of the Faith (Eph. 4:13)

(2) In an intimate full-knowledge of the Son of God, deeply in love with Christ and  becoming more like him in every way (Eph. 4:13)

(3)      In truth that is spoken and expressed through love (Eph. 4:15)

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D.      The pastor’s duties are enumerated through the many roles he has:

1.      As a self-sacrificing servant (Matt. 20:27; John 10:11, 15; Lk. 10:34, 35; 1 Cor. 4:1)

a.      Of God (2 Cor. 6:4; Ti. 1:1, 7) and of Christ (Phil. 1:1; 2 Tim. 2:24)

b.      Of God’s people (2 Cor. 4:5)

c.      Who serves God and his church with diligence (Rom. 12:8; 1 Thess. 5:12; 1 Tim. 5:17; 2 Tim. 2:15).

2.  As a loving shepherd of the flock of God (Jer. 3:15; John 21:15ff; Acts 20:28; 1 Pet. 5:1-2)

a.      Who leads (Mark 6:34) and guides (Matt. 2:6; Acts 7:10, 14; Heb. 3:7, 17, 24)

b.      Who protects (Acts 20:28-30; Jn. 10:12; Ti. 1:9; 2:1; Eph. 4:14; 1 Pet. 5:8; 1 Jn. 4:1-3)

(1)  From enemies within (2 Tim. 2:16-18; Jude 12f).

(2)  From enemies without (Mt. 13:24f; 2 Cor. 11:12-15).

3.     As a priest, though a believer-priest like all other believers he:

a.  Intercedes and prays for God’s people  (e.g.: 1 Sam. 12:23; Acts 12:5-9, 12; Rom. 10:1; Eph. 1:18; Col. 4:12; 1 Tim. 2:1, 2; Jas. 5:16)

b. Serves as a leader in worship.

4.    As a peacemaker or reconciler (Matt. 5:9; 2 Cor. 5:18-19).

5.    As a proclaimer of the gracious Good News of Christ (Rom. 10:14; 2 Pet. 2:5)

6.    As a professor-teacher (see above)

7.    As a parent

a.      Like a father (Matt. 13:52; 1 Cor. 4:12-21; 1 Thess. 2:10-12; 1 Tim. 3:5; Philem. 10).

(1) Who sees to it with fellow elders and the deacons that widows in need are taken care of (Acts 6:1ff; 1 Tim. 3:5-16; Jas. 1:27)

(2)  Who also oversees with elders and deacons the needs of orphans (James 1:27).

(3)  Who, with the elders through the service of the deacons, takes care of the needy in the  church (Luke 14:13; Acts 2:45; 4:35; Rom. 15:26; Gal. 2:10; Eph. 4:28; Jas. 2:2-6)

b.      And like a mother who gives birth (Isa. 66:7; 1 Thess. 5:3) and who nurses (1 Thess. 2:7)

c.      A nurturer and disciplinarian (Matt. 18; 2 Cor. 7:8-13)

8.   As a model of godliness (Psa. 101:2; 1 Cor. 4:6; 11:1; Phil. 3:17; 1 Thess. 1:6; 2:10-11; 2 Thess. 3:7, 9; 1 Tim. 4:12; Ti. 2:7; Heb. 12:2; 13:7; 1 Pet. 2:11-25; 5:3; 1 Jn. 2:6; etc.).

9.      As a ruler with fellow elders over Christ’s church (1 Thess. 5:12, 13; 1 Tim. 5:17; Heb. 13:17)

a.      Overseeing the church of Christ (1 Tim. 3:4, 5, 12; Rom. 12:8).

b.      Exercising judicial discipline (Matt. 18:15-19; Rom. 16:17; 1 Cor. 5; 1 Thess. 5:14; 2 Thess. 3:6-15; 1 Tim. 5:20; 6:3; Ti. 1:13; 2:15; 3:10; Rev. 2:2, 14, 15, 20).

c.      With Christ’s authority, but not lording it over God’s people (Matt. 20:25-26; Mk. 10:42-43; 1 Pet. 5:3).

10.      As an evangelist (Matt. 28:18-20; Acts 20:21; 21:8; 1 Tim. 5:22; 2 Tim. 4:5; Tit. 1:5)

a. By faithful testimony of Christ in life and lip (Acts 20:21; 1 Thess. 2:2).

b. By giving the Gospel of Christ (Rom. 3:21-28; 11:6; Gal. 3:1-9; 1 Pet. 4).

11.   The pastor is also described in the Bible has having these roles:

a.   A messenger (2 Cor. 8:23)

b.   A good worker (2 Cor. 6:1; Phil. 2:25)

c.   A soldier (Phil. 2:25; 2 Tim. 2:3-4) a

d.   An athlete (1 Cor. 9:24-25; Phil. 3:14; 2 Tim. 2:5; 4:7-8; Heb. 12:1)

e.    A farmer (2 Tim. 2:6)

A Pastor’s Expectations of Church Members

Years ago, when my family and I wanted to join a church in Southern California we participated in the required membership class.  In some previous churches in which we were active there was no formal membership, let alone membership classes. When we moved to Southern California we joined a mega church. They had formal membership in which prospective members sat through two Sunday School classes which addressed the church’s constitution and presented their various ministries.  At the conclusion of the second hour we became formal members.

When we purchased a house some distance away in San Diego County we decided to join a smaller (185 or more people) church.  The pastor and elders took membership far more seriously. This was new and refreshing to us. Yet the surprise came when they required those of us who went through the eight-hour membership class and wanted to join, to sign a membership covenant.  Neither my wife nor I had ever heard of such a thing, so it seemed a little odd.  The membership covenant outlined ways the pastor and elders promised to serve those of us who were members. Then it listed a dozen or so expectations for their church members. Reading over the covenant and seeing nothing about which to be alarmed, we both signed it.  In the course of the following week the pastor and elders interviewed us.  Two Sundays later we made public professions of faith and were formally received during the worship service.  It was a big deal.

Since then, there was only one other church that had such a thing. This kind of membership covenant is something Peacemaker Ministries strongly urges churches to implement. In fact, regardless of a church’s affiliation, Peacemaker Ministries provides a recommended covenant for members. You can find more information on their website at : http://www.peacemaker.net.

Reflecting upon that covenant it dawned upon me how it might be a way to balance the expectations church members have of their pastor (and elders).  Church members often feel free to voice, even demand, their expectations of pastors (or elders) with little regard for the impact those expectations (good or bad, true or false) have on the men serving in church office.  After all, church members’ expectations are the primary reason why pastors leave a pastorate or leave the ministry altogether.

What expectations do church members and regular attendees typically have? From my personal experience and based upon what many fellow pastors have told me over the years, the great majority of those expectations fall outside God’s own requirements for pastors (and elders). In other words, they are little legalisms. While I could probably write another book, the subject and title of which might be 1001 Common Expectations for Pastors, this is not the place to elaborate.

My point is: church members do have expectations of their church leaders, but church leaders have expectations of local church members. Perhaps the pastor expect things like, “She must never be critical of me,” or “Every participant in activities will always show up early or on time,” or “The youth should pay attention to my sermons as much as I paid attention when I was their age.”  To require those things would be to set up another bunch of little legalisms and commit the same error or sin .  That would be plainly wrong.

Nevertheless, pastors and elders would be right to draft and communicate a list of expectations for all members within the local church that are biblically determined. Allow me to propose such a covenant:

Our objective is to see every member and regular attendee serving and ministering to God and to one another in the love of Christ in order that we all become one new and mature Body who lives in the unity of the faith (Eph. 4:13), in an intimate full-knowledge of Jesus that fosters a deep love for and full imitation of Christ (Eph. 4:13), and who lives in the truth that is spoken and expressed through love (Eph. 4:15).

Therefore, I make a commitment to:

* Glorify God by serving Him in regular, corporate worship each Sunday (unless I am providentially and legitimately hindered).

* Grow out of my “comfort zone” and grow more and more in grace and truth in my personal relationship with God in Christ (Eph. 4:18; 2 Pet. 3:18)

* Grow out of my “comfort zone” and grow more and more in a godly, personal relationship with God’s people at _____________________ Church (Matt. 22; Jn. 15:12; Jas. 2:8; 1 Pet. 1:22; 4:7ff; 1 Jn. 4:7-12; 5:1).

* Regularly pray for others in the church  (Acts 13:1-3;James 5:15; Eph. 6:18-19; I Tim. 2:1-4).

* Actively edify others by encouraging them in their spiritual growth and development of Christ-like character (Acts 20:32; Rom. 14:19; 15:2; 1 Cor. 14:26; Eph. 4:12-13; 1 Thess. 5:11).

* Exhort and encourage others by giving aid, strength, and comfort, and by being a real friend in time of need  (Heb. 3:13; 10:24-25; 1 Thess. 4:18; 5:11).

* Lovingly admonish others (to admonish means ‘to train by the Word through encouragement, reproof, or protest’) (Rom. 15:14; 1 Cor. 10:11; Eph. 6:4; Col. 1:28; 3:16; 1 Thess. 5:12, 14; 2 Thess. 3:15; Titus 3:10).

* Showing love by seeking to do good to others through self-sacrifice and giving (John 13:34-35; 15:12; 1 Thess. 3:12; 4:9-10; 1 Pet. 4:8; 1 Jn. 3:11, 23; 4:7, 11; Rom.15:2; 13:8-10; Gal. 6:10 ;1 Cor. 13; Col. 3:12).

* Having a servant’s attitude and actively serving others in meaningful ways (Rom. 12:10; Eph. 5:21; 1 Pet. 5:5).

* A regular and obvious demonstration of true affection to others (Rom. 12:10; 16:16; 1 Cor. 16:20; 2 Cor. 13:12; 1 Pet. 5:14).

* Practice hospitality (at least twice this year for someone with whom I am not very familiar; this could involve having them for supper, dessert, coffee, enjoying a picnic with them, etc.) (Rom. 15:7; I Pet. 4:9).

* Serve this church as a whole by using my talents and spiritual gifts (John 13:14; 2 Cor. 4:5; Gal. 5:13; Phil. 2:3-8; Rom. 12; 1 Cor. 12; 1 Pet. 4:10).

* Handling the failures of others with grace, mercy and love (Eph. 4:2, 32; Col. 3:13; James 5:16).

* Be an active peacemaker in our church (Prov. 19:11; Matt. 7:1-5; 5:23-24; 18:15; Eph. 4:32).

* Not condemn others in matters of personal conscience (Rom. 14:13).

* Not destroy the character of another by my words (Gal. 5:15, 26; Eph. 4:29; James 1).

* Not lie to others (Col. 3:9).

* Not speak evil against another person (James 4:11; 5:9).

* Verbally and actively support the vision, mission, and goals of our local church.

* Participate in the annual congregational meetings.

Before God I will seek to put off whatever is keeping me from loving and serving my church family as myself, and work toward putting on Christ through His Word and by the power of the Holy Spirit.

My name: ______________________________________

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Certainly you could think of a more comprehensive list or one that more completely satisfies (even generally) the requirements the Scriptures have for God’s people within the local church.   What do you think?