A forum of theologians and pastors:
What are the most difficult lessons you learned when selecting alumums?
Responses from
John MacArthur
Is there a good and vital reason why Paul said, “Recklessly impose someone?(1 Timothy 5. 22). Biblical qualifications for the elderly are characteristics of piety and gifts that must be tested over time. A man may instinctively know how to make a good impression. He seems to have a keen thought, be well informed, be mature or have a supreme talent as a teacher. But, in fact, he may have serious problems that would disqualify him from the rectory, and sometimes these problems become apparent. It is evident only through long-term behavioral patterns. It is vital that ecclesiastical leaders first have experience; and, if they prove innocent, exercise the diaconate (1 Timothy 3. 10).
In our church, the elders serve for life. They are not elected to office; are known for their gifts and vocation. Since someone’s gifts and attractiveness are not subject to change (Romans 11:29), the selection and appointment of the elders should not be done hastily or superficially.
Moreover, the gifts and vocation of an old man are ultimately much more important than any formal training course.
Now, of course, as president of a seminary, I am firmly in favour of formal training. If a man is called to ministry and gifted to teach, he must follow (as far as possible) the best training he has. you should make the most of every opportunity to study, learn, and mentor. He must acquire an in-depth knowledge of the scriptures and the full fruit of his work; Develop a strong understanding of a strong and essential doctrine, learn in a practical way how to help people with practical aspects of how to live for Christ, and do what they can to hone their skills as a teacher. In the meantime, your spiritual leaders must do everything in their power to help you acquire such training.
But if you do not have the vocation and gifts that are essential to the rectory, no formal formation can equip you for this task, that is, while formal formation is wonderfully useful in equipping men who are, in fact, called to leadership and Endowed by God for a role, no training program can guarantee that a man is fit to serve as an elderly man.
So does it seem to me that the process of identifying those who are actually called to the rectory is at least as important?And certainly a prerequisite, like any formal training process, we chose to equip young people to be pastors and members of the rectory. parish priest’s house.
If there is one thing I have learned “the hard way,” it is that the best way to identify ancient potentials is in the normal course of church life. They are evident in their response to what is taught, their desire to serve, the abundance of spiritual fruits in their lives, and the many ways in which their gifts manifest themselves in the church even before they are called to lead.
In other words, our hands-on leadership training programs should not be seen as the beginning and end of leadership development. Instead of always designing prefabricated ministerial designations and recommending to in-experience youth at every stage of what needs to be done, it is sometimes best to give them the freedom to demonstrate what they are made of, seeing how they are performing the tasks they still have to perform. These are not your formal responsibilities. In this way, we can give them help and encouragement as they develop their own spiritual abilities. I believe that when gifted men called to lead are encouraged to think this way, they thrive.
John MacArthur is the pastor of Grace Community Church in Sun Valley, California and is the author of several books, including Answering Key Questions about the Elders (Word of Grace Publications, 1984).
Michael Lawrence
One of the lessons I have learned and learned in more than one church is the danger of choosing a man to serve who has a history of protracted, repeated and/or unresolved conflicts. On more than one occasion, I neglected a conflict in a man. life, wondering if it was justified by circumstances, an immature action to be overcome or a deception about him as an innocent party.
However, the fact is that even when circumstances or theology justify his side of conflict, a man can be a troublesome man, which can be demonstrated by a lack of kindness, a propensity to take rigid positions when it is not necessary, an inability to gracefully lose debates or simply excessive love for them. Whatever form you take, propensity for conflict is a serious obstacle to effective service as an old man. The dispute is a clear disqualification (1Timteo 3. 3).
One of the reasons why this is easy to ignore is that the elderly should be the kind of men who can vigorously fight for faith, defend the wolf pack and their mistakes, and face pressure or even danger. Pursuit. A weak, transgender and easily influenced elder is a danger to the health of the congregation and to the purity of the gospel. And then we seek men who have prepared their minds for action (1 Peter 1:13).
But if we want to care for the flock according to the pattern of the good Shepherd and if we are going to do so in such a way that we subject one another to the respect of Christ (Ephesians 5:21), then we must be careful when selecting men who fail to combine firmness of mind and sweetness of heart. Sweetness is not a weakness. Both Moses and Jesus were described as sweet (Numbers 12,3; Matthew 11:28). On the contrary, meekness is a power under control, humility put at the service of others. In your service, firmness of mind (including correct theology) is inevitable. it engenders United conflict with humility and sweetness, the same force carries the burden of the weak, gently restores the fallen and distinguishes precisely from the bad and the weak.
A history of conflict should not automatically disqualify a man from the service, but this should require further investigation. Has the conflict been resolved? Was it necessary? Is it a weapon of first or last resort? Is it always self-justifying? These and other questions must be honestly explored before choosing a man as an elder. Proverbs 15. 1 says that “The soft answer deflects anger, but the word hard stirs up anger. ” work of an old man.
Michael Lawrence is an associate pastor at Capitol Hill Baptist Church in Washington, DC.
Phil Newton
Anxiety about establishing leaders as alumni or filling a gap in the rotation of alumni for an active position can create problems that can take years to overcome. As our church headed in an alumni direction, selecting the original group proved difficult. elders’ abilities, the church named strong men demonstrating biblical skills. The short list was eventually reduced to three that corresponded to the approval of the church. They completed a rigorous written questionnaire as well as interviews prior to submission to the congregation. However, I learned During the process, questionnaires effectively test basic doctrinal knowledge, but lack the precision to test motivations and ambitions. These deeper qualities are learned only in the severe trials of ecclesiastical life.
Each of these men was brilliant and had a reasonable adherence to basic doctrines. However, none had the level of commitment to deal with times of adversity and threat without the need for help. One man saw the role of preaching in the life of the church as more tangential than Do I remember a very warm, even if not ugly, dialogue that we had at the alumni meeting of my 2 Timothy 4. 1-5 program and pointed out that at At the end of the day, the pastor’s first audience was God. He couldn’t see it, despite the biblical argument to the contrary. No wind of controversy marked the second man. Although he was well versed in the Bible and probably the best of the three, he lacked the courage to face those in need of The Third Man approached the church with an economic model perspective. His perception of success was equivalent to a growing number. When the challenges came and the numbers dwindled, he jumped ship.
What lessons have these incidents taught me? First, regularly instruct the congregation on both aspects, qualifications, and the heart of an old man; demonstrate that more than doctrinal knowledge and good visibility is needed; Second, cultivate the ancient future by interacting in various contexts, for example, groups of disciples, prayers, visits, meals together, discussion/reading forums, criticism of their teaching. Hear how they interact with others. See how they react to correction. In this way, he has time to observe the passions and ambitions of men before they separate to become elders. Third, look at who or what most influences candidates for the election of the elderly. Fourth, as now for discernment, be attentive to “alarms” of the Holy Ghost regarding the character, conduct, or qualities of those who crave the rectory. If you hesitate to approve someone, don’t approve until your suspicions are ted.
Phil Newton, author of Elders in Congregation Life (Kregel, 2005), is the senior pastor of South Woods Baptist Church in Memphis, Tennessee.
Ed Roberts (real name is retained for security reasons)
From a church planter’s point of view, there are two contexts for elder recognition: first, there are many mature believers who decide to be part of a new church plant and are potential elders; second, as in a pioneering arrangement, there are only relatively young believers who have never exercised leadership in any congregation.
Where are the mature men who have served as leaders in other contexts and who have served only as deachos?From a single paid pastor who has not properly shared his leadership, they can and cannot be good candidates. Make sure they understand the plurality of leadership and make sure they are biblically qualified.
In all contexts I seek proven loyalty, especially in the discipline of the family itself, this does not mean that single men cannot be older, but that a married man must model, teach and form his own family. Good family management is a prerequisite for serving as an elder in the church. If a man does not discipline his wife and children, he would not suggest that he recognize him as an elder, even if his ministry may be fruitful in other areas.
The other least obvious area to consider is your generosity (and perhaps ours?). When Paul writes to Timothy, he mentions that an old man should not be a lover of money, and in 2 Timothy 6, he says that those who are rich in this The present world must do good to be rich in good works, to be generous, and to be willing to share. Do not be envious, but aim to serve is also mentioned in 1Pedro 5. I would like to question any old potential about your financial management, especially giving generously (not just your weekly offering!), even though evangelical culture finds it acceptable or not.
Be careful not to recognize as an old man someone who has an unhealthy interest in theological disputes. Of course, an old man must be able to teach a sound doctrine and disprove those who oppose it, but this must be done kindly. 2Timotheus of conflicts of words, so I seek someone who can teach and can teach with good theology, but with a benevolent mind and proper theological humility.
As for the recognition of the elderly, it would be advisable to recognize those men who share the same mentality, who are able to care for particular people or forms that other older ones are not so gifted. It is a mistake to have a team of graduates share the same opinion with the same personalities, interests, same family situations, identical backgrounds, etc. The elderly team must share the same opinions biblically, but they should not be the same in all other human measures.
Mr. Roberts has established a church in the United States, established churches, and is developing leadership in Central Asia for the time being.
Sinclair B. Ferguson
I want to propose 9 brands for a healthy rectory. Elders can advance or delay the spiritual health of a congregation, so their selection is vital. The few comments below are limited to the question: How do you recognize who should serve as an elder?
1. Although we regret placing the measure under biblical standards in recognizing men called to the rectory, we can also, in our zeal, artificially place it above the scriptures, and not recognize that some of the best gifts are growing in the world. Ministry.
2. Remember this more? (1 Timothy 3. 3), with his corollary of power?Reprimand? (Title 1. 9, that is, the use of the scriptures for the purposes for which they are given, 2 Timothy 3: 15-16) does not specify sand. Some who can teach do not fit into regular public preaching.
3. Look for men who manifest the spirit, as well as intellectual attachment, of a sound doctrine. Approaching orthodoxy is a great aspiration in an old man (approaching as the slightest sense of “hospitality,” Titus 1. 8).
4. Expose the most neglected problem: “Do strangers think of him?”(1 Timothy 3. 7) and consider why this question is important.
5. Choose those who are already herds and stop them (1Dro 5. 2). Having known the moral, domestic, professional, and didactic qualities, ask, “Does this man love the flock and is loved by him?”Commitment to collective prayer is often a case of sunflower. # 1
6. Avoid naming those who would pledge to love the flock if they were called to be elders; it is far better to have men who love sheep than men who like to be shepherds.
7. Are you looking for kind men, but willing to be brave and willing to suffer if necessary? Get up front to protect yourself, but also come back to follow! An elder must be capable of both biblical reprimand and gentle restoration (Galatians 6. 2). Quiet men with a calm heart are worth their weight in gold and can surprise us with their wisdom.
8. Ask the question: “Would our church be willing, if necessary, to pay this man a salary to work among us as an old man?”The answer can say many things about his ministry in the flock and the esteem he holds before them. Eyes
9. Consider the extent to which a man’s life echoes the Lord’s principles of pastoral care in Psalm 23.
Sunflower Paper 1 is a test designed to differentiate the acidic properties of a chemical compound.
Sinclair Ferguson, who regularly teaches at Westminster Seminary and is the author of several books, is the senior pastor of the First Presbyterian Church in Columbia, South Carolina.
Bruce Keisiling
I have learned that the church’s ability to recognize the elderly is closely related to the number of teaching opportunities they have had in the church. In our situation at Third Avenue Baptist Church in Louisville, we had no pastor when we found ourselves nominating our first candidates for the rectory. Although I am not the pastor, the church considered me an old man in practice and instructed me to appoint our first candidates, only to be confirmed or rejected by the vote of the congregation. church to send me recommendations for review. I wanted to know who they were inspecting as potential elders. I shouldn’t have been surprised by what I got, but I was.
In recent years, our church has enjoyed a good devotional teaching of 15 minutes on Sunday nights by a dozen men, and I expected a fair distribution of these gifted men to teach. Several men made one or two dates. But what I found. in the midst of the recommendations made to me, with almost universal clarity, were there three names in particular?the three men who not only gave brief devotions on Sunday nights, but shared responsibility for Sunday morning sermons for our lack of pastor. The church found the preaching of these three men particularly encouraging.
In short, I have learned that the concentration of teaching opportunities (assuming a person teaches well) will increase the church’s ability to recognize its elders. As we consider recommending new elders, we are intentionally organizing more educational opportunities for those considering being named. In this way, we and the Church can discern their vocation among us.
Bruce Keisling, chief librarian of the Boyce Centennial Library of southern Baptist Theological Seminary, is a student at Third Avenue Baptist Church in Louisville, Kentucky.
Philip Pedley
Plural leadership in christ’s local body is as beautiful as it is rare. In 2002-2003, God was pleased to lead the first Baptist Church of Grand Cayman step by step towards an understanding of the rectory, and the church appointed its first elders in February 2004. Although we have faced several challenges over the three years, they have brought us the wisdom and strength of plural leadership. Week after week, we discover that principles such as mutual submission and the combination of spiritual gifts among the plural priesthood are god’s plan the wonderful project of shepherding the flock.
The main lesson you would learn from our experience is that conviction about rectory should be rooted in the scriptures and should not be considered a pragmatic choice from a menu of leadership models. In my experience, the greatest danger to the biblical consistory is probably the widespread belief that the pastor, or the chief pastor, must be the executive director of a local church. Can we call it that? Ecclesiastical leadership. Because it is the dominant model in our professional life, it has a powerful influence on the Western Church.
Instead of such human perspectives, we imagined Christ’s refreshing words about world leadership: “He will not be among you. “We have learned how important it is to deepen what the scriptures teach about plural leadership and be attentive to ways the biblical standard can be subtly eroded. For example, members who are not fully committed to rectory may be captivated by the siren song of singular leadership, targeting the illusory attractions of the powerful preachers-pastors around them and pointing like ancient Israel. Your own king?. New elders or pastors, while rooted in plural leadership, may need to adjust how a principle such as mutual submission, which has broad application in different cultures, must find local expression within them. a particular group of elders. We know that we have before us the dangers of the creation of the presbytery: the risk that plurality will relax its vigilance and gradually fall into a comfortable club where, in fact, it abdicates leadership to a pastor-ceo.
“Take care of yourselves,” Paul said, “and of all the flock of which the Holy Ghost made you bishops?(Acts 20. 28). This warning, addressed especially to the elders of Ephesus, is part of the longest discourse for any Christian. throughout the book of Hechos. La is important. The elders of Ephesus knew that the divine pattern of plural leadership had been established during Paul’s first missionary journey (Acts 14:23), expanded on his second journey (Acts 16:12). -40; Philippians 1. 1) and now deepened the third. Timothy is almost certainly presenting this moving farewell speech. We can imagine him, years later, weaving these lessons in his own preaching after reading Paul’s well-known instructions to the elders and deaconos in Timothy 3:1-15. It is a scene that reminds us that the true model of effective ecclesiastical leadership is based solely on the scriptures, not on extrabidal models, whatever its appeal.
Philip Pedley, senior policy adviser to the Cayman Islands Public Utilities Council, is a student at the First Baptist Church in Grand Cayman.
Sir Fred Catherwood
Paul’s letter to Timothy focuses on the inherent quality necessary for the elders who, in the urgency of the new churches, did not have a formal formation that today’s church has time to give; however, in today’s churches, these inherited qualities remain important. Remain pious, patient, husbands of wives, good parents, and immersed in the word of God. No training can fill the gaps in these areas.
Every church is full of troubled people and the minister can’t take care of everyone. The elders are there to surround and help the minister. There’s a lot of stress in the department and not all ministers are strong enough to handle everything. men who can speak openly who do not abuse this intimacy. We may not have women in this position, but we must have elderly wives. Between husband and wife, the elderly can care for all those who are anxious, insecure or simply ignorant, and able to talk about their problems.
It may be easier for church members to bring a non-Christian friend to an elderly man than to the minister, so it is helpful for the elder to have personal experience in evangelism.
Above all, the elderly, their wives, and families must be role models for the Church.
Sir Fred Catherwood is a British author and politician, his most recent book being The Creation of Wealth: Recovering a Christian Understanding of Money, Work, and Ethics (Crossway, 2002).
Thomas R. Schreiner
First, we merged with a church established a few years ago. This church had a number of men who were friendly and kind, but who were doctrinally innocent or had perspectives contrary to what we consider essential to anyone who serves as an elder. If we had appointed one or more of these men as elders, some of the former members of the congregation would have been satisfied; but in the future we would have been overwhelmed with serious problems, because we would have sacrificed the harmony of doctrine and vision.
Secondly, have we faced situations in which men have been?Qualified to serve as elders, but lacked at least one important qualification to serve with us. Again, it was tempting to include them because they were involved in the church and their feelings. They were wounded when they were not named. However, the wisdom of refusing to denounce them became apparent as situations that would have made it harder for them to serve with us entered their lives.
Third, it is also tempting to appoint someone who is theologically brilliant and who agrees with the church’s doctrinal position, but we must remember that Paul places special emphasis on the characteristic qualifications of the elders (1 Timothy 3:1-7; Titus 1. 5 -9) We need theologically faithful elders who live the gospel in their daily lives; we must not sacrifice the latter because the former is present, because the words of the elders must be in line with the pious life.
Thomas Schreiner, a New Testament professor at the Southern Baptist Theological Seminary and author of several books, is the preaching pastor of the Clifton Baptist Church in Louisville, Kentucky.
Alexandre Strauch
Stop thinking about the short term, as a pastor, think and plan in the long run. Look for young men in adolescence or twenty-somethings who show spiritual and potential interest. They are their future leaders. God placed them under his responsibility to shape them. Don’t miss them!
Start by giving them books that will change their lives to read, such as J’s A Word to the Young Men. C Ryle, when I was fifteen, the director of the campus organization I attended gave me a biography of Hudson Taylor. Hudson Taylor himself was a teenager preparing for missions. I was never the same again after reading the inspiring story of his life and the founding of China’s Inner Mission. Books change lives. I’ve seen this happen several times.
Also use many excellent sermons from renowned Word preachers that are available to inspire young leaders. Challenge your spirit to the world. Start with an explanatory preaching in Paul’s masterful letter to the Romans. Tell them to dominate the Romans, in the process, the Romans. He’ll dominate them and that’s what you want.
Another way to influence future leaders is to talk to them or send them to bible conferences. And sending or telling them about short-term missionary travel is a great way to broaden your perspective and broaden your thinking.
As potential leaders gradually increase responsibility for service, leadership, and teaching, strategically open the doors of ministry in the church. It’s the best training ground. Be attentive to your service. Contact them regularly about how they are doing and invite them for a specific period of time to visit their alumum meetings. This is another important training field. To shape his view that leading the flock bought by the blood of Christ, the Church, is truly a job to be done; it is the highest vocation and privilege to care for God’s people.
Part of the responsibility of pastoral supervision is to see that there will be shepherds qualified to lead and teach the flock in the future. It is our duty to take the lead in this area, reach young and potential pastors, be proactive and not – reactive, take an interest in their lives and their future, spend time with them, guide them and warn them of the many dangers that young people face (1 Timothy 4. 16; 2 Timothy 2. 2, 15, 22). Keep in mind that you are an example to them and encourage them in their spiritual growth. He has the power to influence the key people for God and the future of his church. Use this influence or you will lose it.
I remember seeing Dr. Vermon Grounds, rector of the Denver Seminary, walking down the main corridor of the seminary as two young students walked toward him. As they were about to pass, he stretched out both arms and placed his hands on each other’s. Shoulders, stopping them in their way. Looking at them with authority, as if God were speaking, he said, “Soon, the church of Jesus Christ will be upon your shoulders, be prepared. Then he went on his way leaving them speechless. I’m sure you’ve never forgotten Dr. Grounds’ shocking heavenly exhortation. Perhaps you should also send lightning to the youth of your church.
Alexander Strauch, who taught New Testament philosophy and literature at Colorado Christian University, is a student at Littleton Bible Chapel near Denver, Colorado, and is also the author of Biblical Eldership: An Urgent Call to Restore Biblical Church Leaderhip. Visit lewisandroth. org for more resources on preparing alumums, including study guides on this book.
Translation: Matheus Fernandes Review: Yago Martins © 2016 Faithful Ministério All rights reserved. Website: MinisterioFiel. com. br Original: A forum for pastors and theologians to select elderly people
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