Caring for One Another from The Covenant Communicator

First Night Of Neighborhood Youth Recreational Outreach

Tue, 12 Jun 2007 03:43:07 GMT

The neighborhood in which our congregation's facilities is located is in the second-poorest area of Lawton, according to Census Bureau data. We have lots of drug and gang activity; we also have tons of children with little or nothing to do who are running the streets. They are young lambs without a shepherd.

After taking turns watching concrete dry (literally) until midnight after a new sidewalk was poured to keep kids or gang members from scratching stuff into the pour, those of us on the watch compared notes. One thing we all commented on: the number of children in the neighborhood who are given little or no supervision.

We hit on the idea of having a neighborhood youth recreational outreach on Monday evenings. We purchased a couple of roll-away goals, basketballs and footballs. Then we gave out some flyers to neighborhood kids. And prayed. Tonight was our first night.

We had one 18 year old, a couple of junior high kids, and four elementary age children come by to play. We gave the elementary age kids copies of the First Catechism.

An elder and a deacon and seven other adult members of the congregation were there tonight to help. I think we had as much fun as the children did, and we pray that the seed sown tonight will continue for God's glory.

PCA News

Wed, 06 Jun 2007 11:46:51 GMT

BYFAITHONLINE NEWSLETTER
THE NEWSLETTER OF AND FOR THE PRESBYTERIAN CHURCH IN AMERICA

IN THIS ISSUE:

• Registration for 35th PCA General Assembly Still Open
• Watch the 35th PCA General Assembly on Live Webcast
• RBI – MTW Joint Letter Regarding Changes in Retirement Plan
• Gatherings at the 35th PCA General Assembly
• Called Home to Glory
• PCA Book and Music Notes
• PCA People in the News
• Scholarship Awards for the WTS Texas Campus
• 2007 Women in the Word Conference WTS
• Preview of MTW’s HIV/AIDS Ministry in Ethiopia

Registration for 35th PCA General Assembly Still Open
The 35th PCA General Assembly will be held in Memphis, Tenn., next week, June 12-15, 2007. Registration is still open and can be completed online or commissioners can register at the GA. For more information about registration and costs, go to http://pcaac.org/2007GeneralAssembly/07registration.htm

Watch the 35th PCA General Assembly on Live Webcast
The 35th PCA General Assembly will be webcast live from the Cook Convention Center in Memphis. The webcast will begin on June 12 at 7:30 p.m. (Central time). If you cannot watch the GA live, each session will be archived and available to view at any time. To watch the GA, go to http://pcaga.com

RBI – MTW Joint Letter Regarding Changes in Retirement Plan
Retirement Benefits, Inc. and Mission to the World have issued a joint letter explaining changes in MTW’s retirement program. To read the letter, go to http://tinyurl.com/26qjk9

Gatherings at the 35th PCA GA
World Harvest Mission luncheon on June 13 at Ballroom C at the Memphis Cook Convention Center. Speakers Hunter Dockery, Senior Pastor of Redeemer PCA in Winston-Salem, N.C. and Craig Brown, Senior Pastor of City Church in Nashville, Tenn. Attendees will receive a free copy of Restoring Broken Things, by Steven Curtis Chapman and Scotty Smith. Purchase tickets in advance at http://whm.org/store for $20.

Called Home to Glory
TE Frederick Sanders Campbell, 89, a member of Tennessee Valley Presbytery, died Tuesday, May 22, 2007, in Nashville, Tenn., following a stroke. Sandy was born December 13, 1917, in Syenchun, Korea. He graduated from Wheaton College and Faith Seminary. He was a pastor in North Dakota and Tennessee and a missionary in Kenya, E. Africa for 38 years with his late wife Grace McFadden Campbell. He retired to Bailey Manor in Clinton, S.C., where he was chaplain.

Laura Sheffer, a PCA missionary with African Bible Colleges, died in Kampala, Uganda on May 25, 2007. She is survived by her husband Scott and four children.

PCA Book and Music Notes
Holly Dutton, Worship Director at Trinity Presbyterian Church, Norfolk, Va., has produced a 4- CD volume entitled The Westminster Shorter Catechism Songs, which sets the entire Shorter Catechism to music. To listen to clips and to order, go to http://www.reformedmusic.com.

Walt Mueller, a member of Westminster PCA in Lancaster, Penn., and President of the Center for Parent/Youth Understanding, has released his latest book, Youth Culture 101 (Youth Specialties/Zondervan). Written for youth workers, parents, pastors, and educators, the book offers a realistic, hope-filled, and practical overview of current youth culture trends that are shaping children and teens, along with Biblical analysis and responses to these trends. To order, go to http://www.amazon.com/Youth-Culture-101-Walt-Mueller/dp/0310273137

PCA People in the News
David Tyson, son of TE and Mrs. Bill Tyson of Westminster PCA in Ft. Walton Beach, Fla., graduated first in the Class of 2007 at West Point Military Academy, on May 26, 2007.

Scholarship Awards for the WTS Texas Campus
Westminster Seminary is awarding 10 scholarships for students entering the M.Div. program of study at its Texas Campus in Dallas. The scholarship is for 40 percent of tuition for Fall and Spring semesters. Awards will be made on a rolling basis, starting June 1, 2007 and ending August 15, 2007. For full details on eligibility, application forms, and on online video, go to http://wts.edu and click “Deadlines/Applications.”

2007 Women in the Word Conference WTS
Women of Westminster Seminary will sponsor its second annual Women in the Word: A Workshop October 19-20, 2007, at the Glenside, Pennsylvania campus. This program is designed to help develop biblically skillful, theologically discerning women Bible teachers. Dr. Karen Jobes, a Westminster Ph.D. graduate, will be the plenary speaker. Registration for the event includes dinner and lunch. Enrollment is by application only (June 30 deadline) and is limited. Go to http://www.wts.edu/news/WomenBro4.pdf for the brochure.

Preview of MTW’s HIV/AIDS Ministry in Ethiopia
TE Steve Smallman, Jr., associate pastor of New Song PCA in Baltimore, Md., was recently in Addis Ababa, Ethiopia to observe the MTW/SIM work there among those living with HIV/AIDS. It is bringing the hope of the gospel to those who are hopeless. He has provided a 3 minute version of the story; it is also available in a 12 minute format. To view the video, go to http://my.videoegg.com/video/dhCPrZ

Byfaithonline – The Web Magazine of the PCA
Make sure to visit www.byfaithonline.com regularly to read articles and news for and about the PCA. To subscribe to the print edition of the byFaith magazine go to https://giving.christianity.com/donatenow/pca/offers.php.

Dominic Aquila, Editor
Byfaithonline Newsletter
daquila@byfaithonline.com
http://www.byfaithonline.com

NOTE: Links to Internet sites are provided for informational purposes only and do not imply endorsement of the content of those sites or organizations by the Presbyterian Church in America or byFaith.

Compassion for the Compassionate

Tue, 08 May 2007 12:51:16 GMT

Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard. Pr 21:13 This proverb seems to be saying, in effect, “what goes around comes around” in terms of hearing the cries of anguish from those in need. If we fail to be compassionate toward those in need, then God will treat us the same way when we find ourselves in need. If we have not answered the cries of the poor, then neither should we anticipate that God will answer our prayers when we cry out to him. Jesus himself was full of compassion: In Matthew 9:36 Jesus tied compassion to prayer himself. He looked upon the multitudes as though they were sheep without a shepherd and was moved with compassion toward them. Then he stated, “The harvest truly is plenteous, but the labourers are few; Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.” In other words, there seems to be a priority to compassion toward others in Jesus’ thinking and ought to be in our prayers for others. When Christ was moved with compassion, his response was to pray and to stir others to prayer as well. As is always the case, Jesus knew precisely what to pray to the Father to do for those who fainted and were scattered abroad. Jesus was involved in the lives of others, and our compassion will increase for others in direct proportion to our involvement in their lives. As we come to know people, we also come to know what their actual needs are. See the Christian Politics & Statesmanship Blog for May 3rd (the national day of prayer). We may not always have the insight to know how to pray for others as we ought. But we ought always to have the compassion to be praying for others and to be, in whatever sense God has called us to be, laborers for them in the kingdom of God. Thus the Apostle commanded in Colossians 3:12, “Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering.” The noun that is translated in the AV as “bowels of mercy” is cognate to the verb “moved with compassion” at Matthew 9:36. The command from God is that as the elect of God, as those who are holy and beloved of God, we should “put on” compassion. The first thing that hinders our prayers to God, then, is a lack of compassion for others and especially the poor and needy and those who “faint” or are “being scattered.” The solution when our prayers go unanswered, then, may lie in opening our own ears to those around us who are in need. This does not mean simply “throwing money” at a problem. It means doing what is in our power to help those who genuinely need our help. It may include generosity with our money, at least in the short-term. But more than that, it will likely involve actual work among the poor and needy. Remember from Colossians that this is an imperative; a command. It came from Jesus Christ himself through the Apostles. Thus it is certainly a part of the “great commission,” because Jesus gave a commission not simply to have tent meetings and tell people to walk a “sawdust trail.” Rather, he gave a commission for those who would obey to “teach them to observe all things whatsoever I have commanded.” Thus teaching compassion is an integral part of the great commission as surely as teaching every other area of obedience is.

From the Full Bible Presbyterian website. Used with permission

Common Misconceptions Regarding Biblical Eldership

Todd Cobb — Tue, 01 May 2007 04:13:49 GMT

by Ruling Elder Todd Cobb The reader should keep in mind that this article is not intended to be an exegetical argument for the biblical requirement for eldership as a form of government for Christ’s Church. The writer presupposes that eldership is a biblical principle. If the reader is interested in further investigation on the biblical principles of governance by Eldership, I recommend Samuel Miller’s book titled "The Ruling Elder" which can be found on amazon.com. Historically, there have not been too many theologians who have written on the subject of Eldership. A quick survey of the writings and sermons of the greatest theologians, past and present, will easily sustain this proposition. For example, monergism.com is considered one of the largest data bases containing the finest articles and resources of historical orthodoxy. A simple search on the web site would give you 35 links to articles past and present on the subject of eldership. By way of comparison, searches for “covenant theology” would provide you with 312 links, “election” would obtain 293 links, and “Jesus Christ” would provide 492. Suffice it to say, there has not been much written in this area in the history of the church. This, I believe, has led to many misconceptions of the office, duties, and responsibilities of elders in the Christian church today. Through my studies on this subject, I have corrected my own personal misconceptions and have begun to develop a proper understanding of the function and significance of elders within the church. In the next few pages, I will attempt to capture some of the misconceptions about eldership that I encountered during my study and the principles that contributed to a more extensive understanding of biblical eldership and how it should be applied in Christ’s church today. In the area of ecclesiology, it is important to identify the delineation of responsibilities between the congregant and the elder.I found that A.A. Hodge’s definition found in his commentary on the Westminster Confession of Faith best represents, in context and uniformity, the biblical definition of an elder. It says,

Ruling elders are properly the representatives of the people chosen by them for the purpose of exercising government and discipline in conjunction with pastors or ministers.” “The powers, therefore, exercised by our ruling elders are powers which belong to the lay members of the Church.” “They are chosen by them to act in their name in the government of the Church. A representative is one chosen by others to do in their name what they are entitled to do in their own persons; or rather to exercise the powers which radically inhere in those for whom they act. The members of a State Legislature or of Congress, for example, can exercise only those powers which are inherent in the people. [1]

In defining ruling elders in relation to the confession, Hodge states that ruling elders are representatives of the people chosen by them for the purpose of exercising government. Further, these representatives exercise powers which belong to the lay members of the church, and that they are chosen by [lay members] to act in their name in the government of the Church. I would like here to underscore a significant misconception of the relationship between the congregation and the elder. It is often thought that the congregation gives up some formal powers of administration to elders to act on their behalf, thus absolving themselves of certain congregational responsibilities. But according to this definition, the congregant does not relinquish any form of power inherently theirs, given by Christ, but instead, places the elder, in trust, to execute ecclesiastical administration while possessing equally those powers which lay Christians already maintain. In fact, the Presbyterian Church in America's (PCA) Book of Church Order (BCO) affirms this relation clearly in section 8-3, which states

“All those duties which private Christians are bound to discharge by the law of love are especially incumbent upon them by divine vocation, and are to be discharged as official duties”. Therefore, an elder is one elected by the lay members of the church to exercise government and to “officially” discharge duties that all private Christians are generally obligated to perform.

In Jay E. Adams ’s book Shepherding God’s Flock, this relationship can be seen in practice in the area of counseling [2]. It is the primary duty of elders to provide biblical counseling to the flock with additional support from the congregation as needed. For example, a congregational member suffering from drug addiction, along with counseling from the elders, would need additional day to day support from the congregation. One of the important aspects in dealing with an addiction is the removal of the addict from daily influences. Therefore, congregational members can play a huge role in barring the influence of the addiction through daily fellowship and emotional support (which is part of counseling). The elder can’t possibly provide this kind of support without distracting from other duties that he must perform (like counseling others, daily church administrations etc.) The congregation must realize that they too must support counselees in order to assist the elder in “watching over the flock”. The congregation is not absolved of responsibility to assist fellow members thus leaving the elder alone in the execution of his duties. An elder will most certainly fail without the support of the congregation in these types of matters. Another point to make here is that the administrative authority that the elders maintain over the flock is given to them by the flock for the purpose of being governed. The misconception here is that congregational members must submit to the elders only when they agree with them. This sometimes being the case, I find it ironic, except in cases of unbiblical leadership, that we have examples of congregational members not willing to submit to the authority of the elders whom they, themselves, have elected! The scriptures have provided the method by which complaints can be brought against an elder (1 Timothy 5:19 ), but they do not speak of how congregants can remove themselves from the obligation of submission outside the method (due process) that God has provided. In the end, congregants should keep in mind that elders are sinners too, mistakes will be made, and forgiveness is obligated by all Christians regardless of position or responsibilities. ELDER RESPONSIBILITIES The next area of interest was to obtain an explanation of the duties and responsibilities of an elder. In order to fully comprehend the application of responsibilities of a ruling elder within the PCA , I turned to section 8-3 in the Book of Church Order (BCO), which refers to the responsibilities of Ruling Elders (REs) in the PCA:

8-3. It belongs to the office of elder, both severally and jointly, to watch diligently over the flock committed to their charge, that no corruption of doctrine or of morals enter therein. They must exercise government and discipline, and take oversight not only of the spiritual interests of the particular church, but also the church generally when called thereunto. They should visit the people at their homes, especially the sick. They should instruct the ignorant, comfort the mourner, nourish and guard the children of the church. They should set a worthy example to the flock entrusted to their care by their zeal to evangelize the unconverted and make disciples. All those duties which private Christians are bound to discharge by the law of love are especially incumbent upon them by divine vocation, and are to be discharged as official duties. They should pray with and for the people, being careful and diligent in seeking the fruit of the preached Word among the flock.

As to the duties of an elder, the BCO states that elders watch over the flock that no corruption of doctrine or of morals enter therein, exercise government and discipline, and take oversight of the spiritual interests of the church. Generally speaking, these duties would not be conducted by the congregation as a whole (compared to the inherent responsibilities that all individual Christians should execute out of love). However, their interest in such matters as a body of believers necessitates the need for ecclesiastical representatives to perform them. Therefore, it is necessary for elders to be called, trained, and ordained as representatives of the body to properly execute these “governmental” obligations. Elders are also to visit the people at their homes (especially the sick), instruct the ignorant, comfort the mourner, nourish and guard the children of the church, set a worthy example to the flock, pray with and for the people, and be careful and diligent in seeking the fruit of the preached Word among the flock. It is obvious that these duties can and should be performed by the body of believers individually, but in matters corporately, elders are appointed to perform them with assistance from the congregation as required. What lies here is another misconception, which, I believe, has damaged the Christian Church. Ruling elders are responsible for performing those functions which are often assumed to be the sole responsibility of the teaching elder. Indeed, according to section 8-5 in the BCO, the difference in responsibilities between a teaching elder and ruling elder is only found in the additional duty of teaching elders to “feed the flock by reading, expounding and preaching the Word of God and to administer the Sacraments”.

8-5. When a man is called to labor as a teaching elder, it belongs to his order, in addition to those functions he shares with all other elders, to feed the flock by reading, expounding and preaching the Word of God and to administer the Sacraments.

The responsibilities shared between the ruling elder and teaching elder are closer related than most churches admit in word and practice. The misconception is due, in part, to the high standard of education required for the ordination of teaching elders in the PCA. This education includes counseling, administration, preaching, and a number of ecclesiastical functions. Therefore, teaching elders are more equipped to execute biblical eldership than many ruling elders. This misconception often leads to an improper view and function of ruling elders. Due to lack of training and experience, ruling elders are often viewed as “committee chairmen” or “ecclesiastical faculty” when compared to the educated and experienced teaching elder. For this reason, every effort should be made to ensure all church members fully understand the relationship between ruling elders and teaching elders. Ruling elders are not to be considered “board elders” or “elders by committee”. Alexander Strauch correctly states,

“When the church eldership is viewed as a status or board position in the church, there will be plenty of volunteers. When it is viewed as a demanding, pastoral work, few people will rush to volunteer.”[3]

As stated earlier, ruling elders are to visit the people at their homes (especially the sick), instruct the ignorant, comfort the mourner, nourish and guard the children of the church, set a worthy example to the flock, pray with and for the people, and be careful and diligent in seeking the fruit of the preached Word among the flock. The main principle here is that ruling elders (as well as teaching) should visit the members of the flock. This principle can not be understated. John S. Watkins emphasizes this principle brilliantly in his Hand Book For Ruling Elders. It is here quoted at length (emphasis mine):

It is impossible for him [ruling elder] to take proper oversight over them [the flock], look after their spiritual interests, and give them due attention, without coming in personal contact with them in their homes… Families are thus brought into close contact with the church, and made to feel that they are a living part of it. The members learn to regard the elders as their friends, and turn to them as well as to their minister for advice in trouble, and for comfort and sympathy in affliction… Many elders shrink from the duty of comforting the bereaved, and excuse themselves upon the ground of incompetency. Even if they cannot give spiritual instruction, they can at least show a heart-felt sympathy, which sometimes accomplishes more good. They may read a few appropriate verses from Scripture, and offer a brief prayer. The obligation to visit and comfort the bereaved rests entirely too lightly upon most elders. This is regarded as a duty which the minister only can perform. But it is a great mistake. Times of sorrow, when God softens the hearts of his children by fatherly chastenings, furnish a grand opportunity for elders to endear themselves to their people and to strengthen Christian bonds. Any genuine expression of sympathy, any kindness shown, any help rendered, when the heart is raw under crushing grief, will leave its impress forever. [4}

The vitality of Christ’s Church rests upon intimate fellowship and ministry by the elders with in the congregation. Elders that perform their duties in a biblical fashion will often find themselves overwhelmed by the amount of dedication and sacrifice it takes to shepherd the flock of God. A good standard by which any church can measure the success of their eldership is by the level of congregational awareness of the demanding work involved. With biblical eldership properly executed, many congregants would not feel a strong desire to volunteer for the work, nor be willing to sacrifice so much of their personal time to the execution of the duties. R. Paul Stevens sets us on the right track when he writes:

“And for tentmakers to survive three full-time jobs (work, family and ministry), they must also adopt a sacrificial lifestyle. Tentmakers must live a pruned life and literally find leisure and rest in the rhythm of serving Christ (Matt. 11:28). They must be willing to forego a measure of career achievement and private leisure for the privilege of gaining the prize (Phil. 3:14). Many would like to be tentmakers if they could be wealthy and live a leisurely and cultured lifestyle. But the truth is that a significant ministry in the church and the community can only come by sacrifice.”[5]

Selection of Elders The next area of interest is the selection of men for the office of elder. The scriptures are very clear in the qualifications for eldership (1 Timothy and Titus) and one does not need to go much further than scripture in defining those characteristics needed for qualification. Too often, the church feels an obligation to select men who are influential in the congregation based upon prominent civic employments (i.e., significant businessmen, doctors, college professors etc.) Although these men might have leadership traits that are favorable for church leadership, their civic employment alone should not influence congregational members to nominate them for the office of elder. Another misconception in the area of selection is age. It is common for congregations to establish age as a criterion for selection of men to the office of elder. However, there is no biblical reference regarding age as a qualification for the selection of eldership. Indeed, Paul encourages Timothy in 1Timothy 4:12 not to be concerned with those who would question or disapprove of his authority due to his age:

Let no one despise your youth, but be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity. Till I come, give attention to reading, to exhortation, to doctrine. Do not neglect the gift that is in you, which was given to you by prophecy with the laying on of the hands of the eldership.

Additionally all men should strive to conduct themselves within the scriptural requirements stated for an elder so as not to disqualify themselves for potential service. Indeed, it’s a sad thought to think of a church without qualified men to fill the offices of leadership in Christ’s church when the need for selection arises. The life of Christ’s Church rests upon the relationship between those whom He has placed in position of authority and how the administration of that authority is executed. With the help of His Word and the Holy Spirit, we can gain greater understanding of how Christ would have us operate and function in a manner that would please Him and bring glory to the Father. Notes: 1 (The Banner Of Truth Trust 3 Murrayfield Road, Edinburgh EH12 6EL P.O.Box 621, Carlisle, Pennsylvania 17013, USA First published 1869 First Banner of Truth reprint 1958) 2 For more information on congregational counseling techniques, see Jay E. Adams, Shepherding God’s Flock (New Jersey: Presbyterian & Reformed Publishing Co., 1980), pp. 199-201 3 Alexander Strauch , Biblical Eldership: An Urgent Call to Restore Biblical Church Eldership (Littleton: Lewis and Roth Publishers, 1987) 4 Watkins was born in Virginia in 1844, and studied at Union Theological Seminary from 1869 to 1872 under Robert L. Dabney and Thomas E. Peck. He was afterwards pastor at Roanoke, Va., Raleigh, N. C., and Spartanburg, S. C. The following was excerpted from his A Hand-Book for Ruling Elders, published at Richmond in 1895 by the Committee of Publication of the Southern Presbyterian Church. 5 R. Paul Stevens, Liberating the Laity (Downers Grove: InterVarsity, 1985), p. 147.

50 Days of Prayer for the PCA

John Butler — Sat, 21 Apr 2007 18:10:16 GMT

Download: 50days2007.pdf (501527 bytes) Our church is not an island. Lawton is not our only mission field. Our conversion ushered us into the body of Christ, those, who regardless of ethnicity or geography, are untied by the common bond of the saving efficacy of the blood of Jesus Christ. This common bond should lead us to pray frequently and vigorously for our brothers and sisters all over the world. More specifically, this common bond should lead us to pray for our own denomination, the Presbyterian Church in America. It is to this end that the publishing arm of the PCA, CE&P, has produced a prayer guide for the PCA designed to cover 50 days from May 3 (The National Day of Prayer) to June 21. The guide is comprised of 50 devotions written by Dr. Mike Ross, designed to encourage you to pray for our denomination. The theme of this year’s guide is Faith of Our Fathers. Following this theme, the devotional selections are organized around the three formulae of classic Christianity: the Apostles’ Creed, the Ten Commandments, and the Lord’s Prayer. You can download a free .pdf version of the guide at the link above. O God, from my youth you have taught me, and I still proclaim your wondrous deeds. So even to old age and gray hairs, O God, do not forsake me, until I proclaim your might to another generation, your power to all those to come. -Psalm 71:17-18