The below is a Gospel Life Course co-taught by Kirk E. Miller and Guy Johnson during June 2018 at CrossWay Community Church.
The below is a Gospel Life Course taught during May 2018 at CrossWay Community Church.
Week 1 — Introduction, Identity, & Mission
May 6th, 2018
Week 2 — Cultivation, pt. 1
May 13th, 2018
Week 3 — Cultivation, pt. 2
May 20th, 2018
Week 4 — Cultivation, pt. 3
May 27th, 2018
I produced the following for use as an official policy/position paper at South City Church (Milwaukee). It is largely inspired by and makes modifications from John Piper and Bethlehem Baptist’s A Statement on Divorce & Remarriage in the Life of Bethlehem Baptist Church.
As those who believe that “the Bible is God’s very word, … supremely authoritative for what is true and right,” and, as such, “is to be … obeyed in all that it commands” (I. Scripture under Membership Affirmations in the Constitution), we must look to scripture to determine how we should view, handle, and approach the matter of divorce and the potential remarriages that would follow.
However, the subject of divorce and remarriage is one over which many faithful Christians disagree. All agree that remarriage is intended to be a life-long union, with remarriage being permissible after the death of one’s spouse. But, with regards to remarriage after a divorce, whereas some believe that such remarriages are always wrong, others believe that remarriage after divorce may be permissible in certain select cases. Good, respectable arguments exist on both sides. And faithful, Bible-believing Christians disagree.
As members of this church, we are called to hold one another accountable and to intervene in each other’s lives (church discipline) when we stray from following Christ. And we have covenanted to do just that (see the Church Covenant in our Constitution). This discipline and mutual-accountability encompasses all areas of life, no less our marriages, divorces, and potential remarriages.
The question thus emerges, how shall we as a church engage in this sort of mutual-accountability and discipline in the midst of potential disagreements over what is right or permissible with respect to divorce and remarriage? To this end we accept the below principles, which we believe express minimum strictures expected of Bible-adhering Christians, as our boundaries for accountability and discipline.
The following is from a correspondence I had with some area pastors over the question, Must those who hold the office of elder (aka: pastors, overseers) be old. Or, in other words, can they be young? Does the term “elder” necessitate a certain age criteria?
On the age of elders:
The word undoubtedly comes from the Jewish context, in which it refers to the leadership office within the Jewish community. The term seems to originate from the fact that those leaders were generally the aged and experienced men in the community.
However, the word seems to come to serve as something of a technical term for that leadership office, not necessarily implying in any absolute way a certain age requirement. (We want to avoid the etymological fallacy here of equating etymological origin with meaning.) This seems to be the type of use that is carried over into the New Testament church context, where it serves as a technical term for the leadership office.
But don’t hear me wrong. The terms used for the office seem to convey something of the meaning and nature of the office. So, for example, the parallel term “overseer” implies that this office is one of oversight. Likewise, designating the office as “elder” implies a certain wisdom and experience. (So, whereas the terms “overseer” and “pastor” seems to designate something of the function of the office, “elder” seems to designate a qualification to the office.) And no doubt (cf. 1 Pet 5:5) this sort of wisdom and experience implied by the term “elder” often does come with age (although age does not guarantee this maturity any more than youth makes this impossible). So I don’t think it’s entirely moot or irrelevant to consider the age of potential elders.
But, especially when we note the context of the church as a “spiritual” community, it becomes clearer that the sort of wisdom and experience in view here is likely that of one’s Christian faith. So for example, an older man who newly coverts would not qualify, even if he is an “elder” in terms of his physical age. This is made clear when Paul says that an elder cannot be a recent convert (1 Tim 3:6), which seems to show that it is a candidate’s “spiritual” experience that is in view in the idea of “elder.”
On the other hand, this implies that a young man may be qualified if particularly wise and experienced “spiritually.” Paul seems to assume this when he tells Timothy not much to allow anyone to look down on him for his youth (1 Tim 4:12). He also assumes this when he gives instruction to elders on how they are to relate to those who are much older than them (1 Tim 5:1ff), which implies these elders must be relatively young, or at least much younger than many of their congregants (so not the “elders” of this community as far as physical age).
Again, this is not to say that age is not a relevant factor. Often times experience does come with age. But I would hold that the Bible does not outline age as an absolute requirement (or qualification for that matter), given the sort of maturity in view — primarily “spiritual.”
Doug Wilson wrote a good article on this here.
Should we engage in ministry and pursue the mission even when it might involve putting ourselves in potentially harmful situations. Yes. Absolutely. Without a doubt. We do not make an idol out of our welfare and self-preservation.
But what if we have a family? What if doing this sort of ministry and pursuing the mission in this way not only potentially endangers ourselves, but also our family and our children — those of whom Paul says, “[I]f anyone does not provide for his relatives, and especially for members of his household, he has denied the faith and is worse than an unbeliever” (1 Tim 5:8).
John Piper — “Short answer: Yes.”
Why? Because the cause is worth the risk, and the children are more likely to become Christ-exalting, comfort-renouncing, misery-lessening exiles and sojourners in this way than by being protected from risk in the safety of this world.
Read the article, Risk Your Kids for the Kingdom? On Taking Children to Unreached Peoples.