Monthly Archives: May 2012

What are the Comparisons between Elders and Deacons?

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WHAT ARE THE COMPARISONS BETWEEN ELDERS AND DEACONS?

THE TWO BIBLICAL OFFICES: ELDERS AND DEACONS

(Be sure to also see blog article, What are the Biblical Qualifications of An Elder?)

Comparing the office of deacon to the office of elder will help us answer these questions. The primary spiritual leaders of a congregation are the elders, who are also called overseers or pastors in the New Testament. Elders teach or preach the Word and shepherd the souls of those under their care (Eph. 4:11; 1 Tim. 3:2; 5:17; Titus 1:9; Heb. 13:17). Deacons, too, have a crucial role in the life and the health of the local church, but their role is different from the elders’. The biblical role of deacons is to take care of the physical and logistical needs of the church so that the elders can concentrate on their primary calling.

This distinction is based on the pattern found in Acts 6:1–6. The apostles were devoted “to prayer and to the ministry of the word” (v. 4). Since this was their primary calling, seven men were chosen to handle more practical matters in order to allow the apostles the freedom to continue with their work.

This division of labor is similar to what we see with the offices of elder and deacon. Like the apostles, the elders’ primary role is one of preaching the Word of God. Like the seven, deacons serve the congregation in whatever practical needs may arise.

THE QUALIFICATIONS OF DEACONS

The only passage that mentions the qualifications for deacons is 1 Timothy 3:8–13. In this passage, Paul gives an official but not exhaustive list of the requirements for deacons.

The similarities of the qualifications for deacons and elders/overseers in 1 Timothy 3 are striking. Like the qualifications for elders, a deacon must not be an addict (v. 3,), not greedy for dishonest gain (v. 3), blameless (v. 2; Titus 1:6), the husband of one wife (v. 2), and an able manager of his children and household well (vv. 4–5). Furthermore, the focus of the qualifications is the moral character of the person who is to fill the office: a deacon must be mature and above reproach. The main difference between an elder and a deacon is a difference of gifts and calling, not character.

Paul identifies nine qualifications for deacons in 1 Timothy 3:8-12:

  1. Dignified (v. 8): This term normally refers to something that is honorable, respectable, esteemed, or worthy, and is closely related to “respectable,” which is given as a qualification for elders (1 Tim. 3:2).
  2. Not double-tongued (v. 8): Those who are double-tongued say one thing to certain people but then say something else to others, or say one thing but mean another. They are two-faced and insincere. Their words cannot be trusted, so they lack credibility.
  3. Not addicted to much wine (v. 8): A man is disqualified for the office of deacon if he is addicted to wine or other strong drink. Such a person lacks self-control and is undisciplined.
  4. Not greedy for dishonest gain (v. 8): If a person is a lover of money, he is not qualified to be a deacon, especially since deacons often handle financial matters for the church.
  5. Sound in faith and life (v. 9): Paul also indicates that a deacon must “hold the mystery of the faith with a clear conscience.” The phrase “the mystery of the faith” is simply one way Paul speaks of the gospel (cf. 1 Tim. 3:16). Consequently, this statement refers to the need for deacons to hold firm to the true gospel without wavering. Yet this qualification does not merely involve one’s beliefs, for he must also hold these beliefs “with a clear conscience.” That is, the behavior of a deacon must be consistent with his beliefs.
  6. Blameless (v. 10): Paul writes that deacons must “be tested first; then let them serve as deacons if they prove themselves blameless” (v. 10). “Blameless” is a general term referring to a person’s overall character. Although Paul does not specify what type of testing is to take place, at a minimum, the candidate’s personal background, reputation, and theological positions should be examined. Moreover, the congregation should not only examine a potential deacon’s moral, spiritual, and doctrinal maturity, but should also consider the person’s track record of service in the church.
  7. Godly wife (v. 11): It is debated whether verse 11 refers to a deacon’s wife or to a deaconess. For the sake of this discussion, we will assume the verse is speaking about the qualifications of a deacon’s wife. According to Paul, deacons’ wives must “be dignified, not slanderers, but sober-minded, faithful in all things” (v. 11). Like her husband, the wife must be dignified or respectable. Secondly, she must not be a slanderer or a person who goes around spreading gossip. A deacon’s wife must also be sober-minded or temperate. That is, she must be able to make good judgments and must not be involved in things that might hinder such judgment. Finally, she must be “faithful in all things” (cf. 1 Tim. 5:10). This is a general requirement which functions similarly to the requirement for elders to be “above reproach” (1 Tim. 3:2; Titus 1:6) and for deacons to be “blameless” (1 Tim. 3:10).
  8. Husband of one wife (v. 12): The best interpretation of this difficult phrase is to understand it as referring to the faithfulness of a husband toward his wife. He must be a “one-woman man.” That is, there must be no other woman in his life to whom he relates in an intimate way either emotionally or physically.
  9. Manage children and household well (v. 12): A deacon must be the spiritual leader of his wife and children.

In general, if a moral qualification is listed for elders but not for deacons, that qualification still applies to deacons. The same goes for those qualifications listed for deacons but not for elders. For example, a deacon should not be double-tongued (v. 8, ESV). Paul does not explicitly say this about elders, but no doubt it applies to elders since Paul has said that elders must be “above reproach,” which would include this prohibition.

Still, we should observe the differences in the qualifications, since they either signify a trait that is particularly fitting for the office-holder in order to accomplish his duties, or is something that was a problem in the location to which Paul writes (in this case, Ephesus). This should be more clear as we turn to considering a deacon’s responsibilities.

THE RESPONSIBILITIES OF DEACONS

Whereas the office of elder is often ignored in the modern church, the office of deacon is often misunderstood. Based on the New Testament, the role of the deacon is mainly to be a servant. The church needs deacons to provide logistical and material support so that the elders can focus on the Word of God and prayer.

The New Testament does not provide much information concerning the role of deacons. The requirements given in 1 Timothy 3:8-12 focus on the deacon’s character and family life. There are, however, some clues as to the function of deacons when their requirements are compared with those of the elders. Although many of the qualifications are the same or very similar, there are some notable differences.

Perhaps the most noticeable distinction between elders and deacons is that deacons do not need to be “able to teach” (1 Tim. 3:2). Deacons are called to “hold” to the faith with a clear conscience, but they are not called to “teach” that faith (1 Tim. 3:9). This suggests that the deacons do not have an official teaching role in the church.

Like elders, deacons must manage their house and children well (1 Tim. 3:4, 12). But when referring to deacons, Paul omits the section where he compares managing one’s household to taking care of God’s church (1 Tim. 3:5). The reason for this omission is most likely due to the fact that deacons are not given a ruling or leading position in the church—that function belongs to the elders.

Although Paul indicates that a person must be tested before he can hold the office of deacon (1 Tim. 3:10), the requirement that he cannot be a new convert is not included. Paul notes that if an elder is a recent convert “he may become puffed up with conceit” (1 Tim. 3:6). One implication concerning this distinction could be that those who hold the office of elder are more susceptible to pride because they possess leadership over the church. On the contrary, it is not as likely for a deacon, who is in more of a servant role, to fall into this same sin. Finally, the title “overseer” (1 Tim. 3:2) implies general oversight over the spiritual well-being of the congregation, whereas the title “deacon” implies one who has a service-oriented ministry.

Beyond what we can glean from these differences in qualifications, the Bible does not clearly indicate the function of deacons. Yet based on the pattern established in Acts 6 with the apostles and the Seven, it seems best to view deacons as servants who do whatever is necessary to allow the elders to accomplish their God-given calling of shepherding and teaching the church. Just as the apostles delegated administrative responsibilities to the Seven, so the elders are to delegate certain responsibilities to the deacons so that the elders can focus their efforts elsewhere. As a result, each local church is free to define the tasks of deacons based on their particular needs.

What are some duties that deacons might be responsible for today? They could be responsible for anything that’s not related to teaching and shepherding the church. Such duties might include:

  • Facilities: The deacons could be responsible for managing the church property. This would include making sure the place of worship is prepared for the worship service, cleaning up, or running the sound system.
  • Benevolence: Similar to what took place in Acts 6:1–6 with the daily distribution to the widows, the deacons may be involved in administrating funds or other assistance to the needy.
  • Finances: While the elders should probably oversee the financial business of the church (Acts 11:30), it may be best left to the deacons to handle the day-to-day matters. This would include collecting and counting the offering, keeping records, and so on.
  • Ushers: The deacons could be responsible for distributing bulletins, seating the congregation, or preparing the elements for communion.
  • Logistics: Deacons should be available to help in variety of ways so that the elders are able to concentrate on teaching and shepherding the church.

CONCLUSION

Whereas the Bible charges elders with the tasks of teaching and leading the church, deacons’ role is more service-oriented. That is, they are to care for the physical or temporal concerns of the church. By handling such matters, deacons free up the elders to focus on shepherding the spiritual needs of the congregation.

Yet even though deacons are not the congregation’s spiritual leaders, their character is of utmost importance, which is why deacons should be examined and held to the biblical qualifications laid down in 1 Timothy 3.

What are the Biblical Qualifications of an Elder?

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The Qualifications of an Elder and Deacon / Deaconesses

(Be sure to also see blog article, What are the Comparisons between Elders and Deacons? )

1 Timothy 3:1-7

1.  It is a trustworthy statement: if any man aspires to the office of overseer, it is a fine work he desires to do.

2.  An overseer, then, must be above reproach, the husband of one wife, temperate, prudent, respectable, hospitable, able to teach,

3.  not addicted to wine or pugnacious, but gentle, peaceable, free from the love of money.

4.  He must be one who manages his own household well, keeping his children under control with all dignity

5.  (but if a man does not know how to manage his own household, how will he take care of the church of God?),

6.  and not a new convert, so that he will not become conceited and fall into the condemnation incurred by the devil.

7.  And he must have a good reputation with those outside the church, so that he will not fall into reproach and the snare of the devil.

Titus 1:5-9

5.  For this reason I left you in Crete, that you would set in order what remains and appoint elders in every city as I directed you,

6.  namely, if any man is above reproach, the husband of one wife, having children who believe, not accused of dissipation or rebellion.

7.  For the overseer must be above reproach as God’s steward, not self-willed, not quick-tempered, not addicted to wine, not pugnacious, not fond of sordid gain,

8.  but hospitable, loving what is good, sensible, just, devout, self-controlled,

9.  holding fast the faithful word which is in accordance with the teaching, so that he will be able both to exhort in sound doctrine and to refute those who contradict.

SPECIFIC REQUIREMENTS:

A. Must be a male (1 Tim. 3:1; Titus 1:6)

B. Must desire the work (1 Tim. 3:1)

C. Must be above reproach (blameless) (1 Tim. 3:2; Titus 1:6)

D. The husband of one wife (1 Tim. 3:2; Titus 1:6)

E. Have children who believe (Titus 1:6)

F.  Be temperate (vigilant) (1 Tim. 3:2)

G. Be self-controlled (Titus 1:8)

H. Be prudent (1 Tim. 3:2)

I. Be respectable (of good behavior) (1 Tim. 3:2)

J. Be hospitable (1 Tim. 3:2)

K. Be able to teach (1 Tim. 3:2)

L. Holding fast to the Word (Titus 1:9)

M. Be able to exhort and refute (Titus 1:9)

N. Must have a good reputation with those outside the church (1 Tim.3:7)

O. Not addicted to wine (1 Tim. 3:3; Titus 1:7)

P. Manages his household well (1 Tim. 3:4; Titus 1:6)

Q. Free from the love of money (covetous) (1 Tim. 3:3; Titus 1:7; 1Pet. 5:2)

R. Gentle (patient) (1 Tim. 3:3)

S. Not pugnacious (1 Tim. 3:3)

T. Not a new convert (novice) (1 Tim. 3:6)

U. Not self-willed (Titus 1:7)

V. Not quick-tempered (not soon angry) (Titus 1:7)

W. Loving what is good (lover of good men) (Titus 1:8)

X. Sensible (sober) (Titus 1:8)

Y. Just (Titus 1:8)

Z. Devout (holy) (Titus 1:8)

1 Timothy 3:11

11 Women must likewise be dignified, not malicious gossips, but temperate, faithful in all things.

1 Peter 5:1-4

1. Therefore, I exhort the elders among you, as your fellow elder and witness of the sufferings of Christ, and a partaker also of the glory that is to be revealed,

2.  shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness;

3.  nor yet as lording it over those allotted to your charge, but proving to be examples to the flock.

4. And when the Chief Shepherd appears, you will receive the unfading crown of glory.

5. The Responsibilities of the Elders

  • A. Be on guard for yourselves (Acts 20:28)
  • B. Be on guard for the flock (Acts 20:28)
  • C. Be guided by God’s Word (Acts 20:32; Titus 1:9)
  • D. Be an example to the flock (1 Pet. 5:3)
  • E. Shepherd the flock (feed) (1 Pet. 5:2; Acts 20:28)
  • F. Rule and rule well (1 Tim. 5:17)
  • G. Watch for harmful influences to the flock (Acts 20:29-30)
  • H. Silence empty talkers (Titus 1:10-11)
  • I. Assist in deciding differences that arise in the church (Acts 15:6)
  • J. Give instruction to the church (1 Thess. 5:12)
  • K. Help the weak (Acts 20:35)
  • L. Pray for the sick and administer to their needs (James 5:14)
  • M. Encourage the preaching of the gospel and establishment of new congregations when needed (Acts 16:4-5)
  • N. Watch for the souls of the church and give an account (Heb. 13:17) The last passage given above (Hebrews 13:17) summarizes the duties and responsibilities of the elders.

6.  Our Response to the Elders

  • A. Appreciate the elders (1 Thess. 5:12)
  • B. Esteem them very highly in love (1 Thess. 5:13)
  • C. Be submissive to the elders in their leadership of the church (Heb.13:17)
  • D. Live in peace with them (1 Thess. 5:13)
  • E. Obey the elders (Heb. 13:17)
  • F. Do not sharply rebuke an elder; appeal to him as a father (1 Tim.5:1)
  • G. Do not receive an accusation against an elder except on the basis of two or three witnesses (1 Tim. 5:19)
  • H. Remember them and imitate them (Heb. 13:17)
  • I. Count them worthy of double honor (1 Tim. 5:17-18)
  • J. Call them when in need (James 5:14)
  • K. Correct them when they continue to sin (1 Tim. 5:20)

Are We Becoming An Emergent Church (Progressive Church)? (15 warning signs!) – Part 2 of 2

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15 Warning Signs (see *note at bottom of page) that Your Church may be becoming an Emergent Church or a Progressive Church (Detailed Information):

Do you need to read Part 1 First? Click here http://www.bibleanswerstoquestions.com/are-we-an-emergent-church

1. )  Scripture is no longer the ultimate authority as the basis for the Christian Faith.  You might also review your Children’s Sunday School curriculum to see if there is an effort to replace solid curriculum with perhaps a rewritten curriculum that doesn’t address Bible stories and perhaps refers to external, historical characters and extensive references to God’s kingdom here on earth.  Many times, a normal Bible may be replaced with a less offensive Bible that focuses on God’s kingdom here on earth.  Children should be learning Bible stories and led towards a saving relationship with Christ.  If sin (Romans 3:23), judgment (Romans 6:23a), atonement (Romans 6:23b, Romans 10:9-10) and the blessed hope of Christ’s Return is left out of the curriculum (Matthew 24:30), how are children learning what the Gospel means and the wonderful, good news of their future eternity with our King of Kings and Lord of Lords, Jesus Christ?

Joshua 1:8 (NASB) “This book of the law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it; for then you will make your way prosperous, and then you will have success.”

II Timothy 3:16-17 (NASB) “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work.”

1 Peter 2:1-3 (NASB) “Therefore, putting aside all malice and all deceit and hypocrisy and envy and all slander, like newborn babies, long for the pure milk of the word, so that by it you may grow in respect to salvation, if you have tasted the kindness of the Lord.”

2. ) The centrality of the Gospel of Jesus Christ is being replaced by humanistic methods promoting Church Growth and a Social Gospel, and / or an inconsistent verbal proclamation of the Gospel from the pulpit.   Oftentimes, a Statement of Faith (SOF), will be trivialized by leadership and may be rewritten to make it more inclusive for members, thereby reducing or eliminating the distinctive, unique qualities that may have made the church a light and a beacon for the World to see (Matthew 5:13-15).  The importance of the Statement of Faith is covered in another blog article. The Bible is clear on the importance of a verbal gospel being proclaimed (Mark 16:15, Romans 1:16-17) and disciples being made (Matthew 28:19-20).  Often these commandments by Christ are removed from the core of the SOF.  See the 49 general commands of Christ covered in the blog article, “Are We Obedient to Christ?”  Many times, the gospel is no longer clearly and verbally proclaimed from the pulpit.  Often, community events will be organized on church property and members will even be told not to proselytize since it may offend someone from the community.   1 Corinthians 1:18 (NASB), “For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.”

3. )  More and more emphasis is being placed on building the Kingdom of God now and less and less on the Warnings of Scripture about the imminent Return of Jesus Christ and a Coming Judgment in the Future.  Hebrews 9:27-28 (NASB), “And inasmuch as it is appointed for men to die once and after this comes judgment, so Christ also, having been offered once to bear the sins of many, will appear a second time for salvation without reference to sin, to those who eagerly await Him.”

4. )The Teaching that Jesus Christ will rule and reign in a literal millennial period is considered unbiblical and contrary to what the church now teaches.  (Revelation 20:2-7, etc.)   There have been several instances where a church member was teaching what the current Statement of Faith stated in this regard and then was chastised and oftentimes church discipline was applied for teaching this.  Please see the blog article which deals with our biblical stance for a literal millennial reign of Christ at the following link, http://www.bibleanswerstoquestions.com/the-literal-future-second-coming-of-jesus/

5. )  The stated teaching or personal belief of the Pastor that God has removed His hand from Israel and that Israel no longer has any Prophetic significance.  This is a loose, metaphorical interpretation of key scriptures in the Old Testament such as Isaiah chapter 9, 2 Kings 17:18 and other scriptures they associate with proof.  Granted, Israel has many rocky points in its history with the Lord, however, God in the New Testament (as well as the Old Testament) reaffirms His covenantal promises made to Israel in its important role in God’s Eternal Kingdom.  See Jeremiah 31:35-36, Romans 11, etc.  John MacArthur has covered this topic extensively in his six part series, “Has God Cancelled His Promises to Israel?, found at http://www.gty.org/resources/sermons/title/h and scroll down to the part you want to review his notes or listen to the audio.  Part of the emerging church theology is to teach more from a symbolic, allegorical and metaphorical interpretation of scripture instead of applying solid hermeneutics in studying scripture.  Dr. Richard Mayhue has written some fine short-read books on how to study and interpret scripture.  See Amazon.com website for some of his excellent study books.

6. )  The Teaching that the Book of Revelation does not refer to the Future, but instead has been already fulfilled in the past.  Although your pastor and leaders may not directly state this, they may avoid teaching a long-held church belief that the pre-tribulation, pre-millennial rapture of the church is biblical and try to teach a new eschatological direction.  This often leads to an Amillennial view of end times.  This author holds to a pre-tribulation, pre-millennial rapture of the church.  Please see our blog article, http://www.bibleanswerstoquestions.com/the-literal-future-second-coming-of-jesus/ .

7. )   An experiential Mystical form of Christianity begins to be promoted as a method to reach the Postmodern Generation.  This may start to take shape and place with new art and symbols integrated into new building or remodeling projects.  An example of a mystical symbol may be a labyrinth, a more common symbol used in Emerging Churches more frequently.  (see Deuteronomy 18:9-13,2 Kings 23:24, Jude 1:3, etc.) We are warned in the Bible that we’re not to allow these into our buildings.  The mystic origins along with the sometimes occultist background for what should be an offensive symbol such as the Labyrinth doesn’t have any redeeming Christian value and does not belong in a church courtyard or plaza.  Rather than trying to list an overwhelming amount of hyperlinks and information across Internet to validate this point, just type “labyrinth Christian” in a popular search engine such as Google or Yahoo.  You will confirm there is very little valid, Biblical Christian significance and value for the labyrinth symbol with a great deal more research weight showing the pagan, mystic and occultist origins.   You can also use a less targeted research by typing in “labyrinth” and come up with more general information as well.  Prayer walks in some churches are oftentimes organized or centered around this symbol.  At the onset, this sounds good, right?  Aren’t we supposed to be in prayer together?  (Matthew 18:19-20, Colossians 4:2, 2 Corinthians 9:14, 1 Thessalonians 1:2, etc.).   However,  II Corinthians 6:14 (NASB) states, ”Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness?”

8. )  Ideas are promoted teaching that Christianity needs to be reinvented in order to provide meaning for this generation.  Often this is disguised as making the Gospel more relevant to the community.  NOTE:  The Gospel stands on its own.  See Mark 16:15, Galatians 1:8-9.  The Holy Spirit draws people to Himself, not our efforts to make it palatable to non-believers, (Romans 1:16, Romans 8:14-16, Romans 10:9-10, etc.).

9. )  The Pastor may eventually implement an idea called “ancient-future” or “vintage Christianity” claiming that in order to take the church forward, we need to go back in church history and find out what experiences were effective to get people to embrace Christianity.   The caution and problem with this is that bad church history may be reintroduced as the way we should do things now.

10. )  While the authority of the Word of God is undermined, images and sensual experiences are promoted as the key to experiencing and knowing God.   There may be a strong movement towards incorporating more artwork to teach the story of the Bible from a meta-narrative viewpoint, such as a five act play.  There are several modern, emergent / progressive church theologians leading the charge on this viewpoint.

11. )  These experiences may include icons, candles, incense, liturgy, labyrinths, prayer stations, contemplative prayer, experiencing the sacraments, particularly the sacrament of the Eucharist.   Also this is mentioned in number 7 above.  Except for the labyrinth (Deuteronomy 18:9-13,2 Kings 23:24, Jude 1:3), these become a problem when experience is emphasized over the clarity of the Gospel.

12. )  There also seems to be a developing trend for a strong emphasis on ecumenism indicating that a bridge is being established that leads in the direction of unity with the Roman Catholic Church.   Martin Luther would be appalled to see that evangelical churches are slipping back into syncretism in delineating the Biblical Gospel to a Social Gospel focusing on good works, rather than the verbal proclamation of the Gospel.  Please see article in the link in this blog on the importance for the verbal proclamation of the Gospel, http://www.bibleanswerstoquestions.com/is-the-verbal-gospel-important-to-preach/

13. ) The danger of this movement toward ecumenical can be clearly seen when evangelical leaders are saying that the Reformation in fact went too far. They are reexamining the claims of the “church fathers” saying that communion is more than a symbol and that Jesus actually becomes present in the wafer at communion.   Do you notice that your communion time may be becoming more like an administered ritual, similar to that of the Catholic Church?  This point doesn’t always translate that communion is wrong just because it may be administered in a different way than what you’re used to.  The concern here is that this may be conducted in a more ritualistic and non-biblical or emergent / progressive manner. Be cautious on this point.  Please read 1 Corinthians 11 to discover what God’s Heart is about the way communion should be taken.  This author also loves taking part in foot washing as part of the communion service and the Lord’s Supper.  Not mandatory, but special.  See John 13:1-17.

14. ) There will be a growing trend towards an ecumenical unity for the cause of world peace claiming the validity of other religions and that there are many ways to God.  Although this may be the extreme version, this will be a gradual transition and the version this author believes will be the final destination unless the church repents early of their wandering away from sound doctrine and removes leadership.  See 2 Timothy 4:2-4, and 2 John 1:9-11.

15. ) Members of Churches who question or resist the new changes that the Pastor and leadership are implementing are often reprimanded and “church discipline” is applied and the members usually are asked to leave in that they are considered being divisive to the new direction of the church.  Mistreatment of members and a misapplication of Matthew 18 are becoming more and more frequent.  If you see this happening, chances are that you are either experiencing deceptive behavior from the pastor, pastoral staff and church elders.  Sometimes some elders may not even be aware of the gradual, deceptive changes.  Often lying and known cover ups by certain elders and pastors will shield the truth from being exposed.  They seem to think they are exempt from Matthew 18 themselves and the qualifications of an Elder (1 Timothy 3 and 4, Titus 1, etc., also covered in the article on this blog, “What are the Biblical Qualifications of an Elder?”  Sometimes in a transition of change and deceptive behavior, a member may be teaching in accordance with the current Statement of Faith and Church Bylaws and then be chastised and disciplined for teaching in accordance with the present Statement of Faith and Church Bylaws.  This occurs when the church leadership is trying to change a long church history based on the current Statement of Faith and Church Bylaws to fit their new desired theology.  There have been several heated church membership votes over this very issue!  Unfortunately, the younger people, ages 18 to 35, are usually among the more vocal supporters in these meetings.  Quite a ruckus at voting times!

Remember that not all of these 15 warnings have to be present in your church for you to be an emergent church or dangerously heading this direction!

Look to God’s Word.  Remember Paul’s instruction to Timothy:

“The Lord’s bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged, with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth, and they may come to their senses and escape from the snare of the devil, having been held captive by him to do his will. (2 Timothy 2:24-26, NASB).

Jesus is coming soon.  (1 Thessalonians 4:13-18, NASB) “But we do not want you to be uninformed, brethren, about those who are asleep, so that you will not grieve as do the rest who have no hope.  For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus.  For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord, will not precede those who have fallen asleep.   For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first.  Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord.  Therefore comfort one another with these words.”

*Notes:  Some sources were used for my research, such as my own personal experiences and association with an unnamed Church group for the majority of practical examples presented and the website http://www.so4j.com/emergent-church-false-teaching.php, God’s Holy Word, His precious Son Jesus Christ, and The Holy Spirit.  Any mistakes made, I claim the responsibility.  Anything of excellence and supreme virtue – the credit belongs to our Lord and Savior Jesus Christ (The Word, John 1:14).

Are We Becoming An Emergent Church (Progressive Church)? (15 warning signs!) – Part 1 of 2

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Author’s Definition for Emergent Church / Progressive Church Theology:  A subversive movement by church leaders with the intended purpose to reinvent mainstream evangelical Christianity and insert a social gospel that is “more inclusive” and “less restrictive”.   Sadly, these leaders believe they are doing what God wants.

Did you already read Part 1 and need to go to Part 2? Click here Are We Becoming An Emergent Church? – Part 2

The Bible addresses this errant teaching in John 14:6 (NASB), “Jesus said to him, ‘I am the way, and the truth, and the life; no one comes to the Father but through Me.’”   This sounds rather exclusive, doesn’t it?  There is only one way to God.  This errant teaching also leads to a de-emphasis on proclaiming the verbal Gospel of Jesus Christ, which believers are commanded to do in Mark 16:15 (NASB), “And He said to them, ‘Go into all the world and preach the gospel to all creation.’”  The Greek word for preach in this verse is κηρύσσω (pronounced kērussō or kay-roos’-so), which means to herald or proclaim as a public crier, especially divine truth.

Are We Becoming An Emergent / Progressive Church?

Short List of 15 Warning Signs (see *note at bottom of 2nd Page): (1)Scripture is no longer the ultimate authority as the basis for the Christian Faith; (2) The centrality of the Gospel of Jesus Christ is being replaced by humanistic methods promoting Church Growth and a Social Gospel, and / or an inconsistent verbal proclamation of the Gospel from the pulpit; (3) More and more emphasis is being placed on building the Kingdom of God now and less and less on the Warnings of Scripture about the imminent Return of Jesus Christ and a Coming Judgment in the Future; (4) The Teaching that Jesus Christ will rule and reign in a literal millennial period is considered unbiblical and heretical; (5) The stated teaching or personal belief of the Pastor that God has removed His hand from Israel and that Israel no longer has any Prophetic significance; (6) The Teaching that the Book of Revelation does not refer to the Future, but instead has been already fulfilled in the past; (7) An experiential Mystical form of Christianity begins to be promoted as a method to reach the Postmodern Generation; (8) Ideas are promoted teaching that Christianity needs to be reinvented in order to provide meaning for this generation; (9) The Pastor may implement an idea called “ancient-future” or “vintage Christianity” claiming that in order to take the church forward, we need to go back in church history and find out what experiences were effective to get people to embrace Christianity; (10) While the authority of the Word of God is undermined, images and sensual experiences are promoted as the key to experiencing and knowing God; (11) These experiences include icons, candles, incense, liturgy, labyrinths, prayer stations, contemplative prayer, experiencing the sacraments, particularly the sacrament of the Eucharist; (12) There seems to be a strong emphasis on ecumenism indicating that a bridge is being established that leads in the direction of unity with the Roman Catholic Church, Islam, Mormonism,etc.; (13) Some evangelical Protestant leaders are saying that the Reformation went too far. They are reexamining the claims of the “church fathers” saying that communion is more than a symbol and that Jesus actually becomes present in the wafer at communion; (14) There will be a growing trend towards an ecumenical unity for the cause of world peace claiming the validity of other religions and that there are many ways to God; and (15) Members of Churches who Question or Resist the new changes that the Pastor is implementing are reprimanded and usually asked to leave.  Often this involves lying and deceptive behavior on the part of the leadership.

Some early warnings and symptoms include the use of terms such as flourishing, inclusive, community, progressive, building God’s Kingdom here on Earth, developing a kingdom focus and perhaps a strong or defined movement towards changing a biblically defined existing Statement of Faith to a new Statement of Faith that is more inclusive.  This usually involves a changing of church bylaws to restrict or remove members biblical authority in challenging truth who should also be involved in church discipline.   A pastor passionate on becoming an Emergent Church will want to remove all obstacles and place himself closer to unfettered power.  (Author’s comments:  Although your church may not be there yet in denying the gospel, this may be the next step if some or most of the warning signs identified below are entrenched in your local church structure.  Listen carefully to your pastor’s sermons to hear if the verbal, proclaimed Gospel is missing from Pulpit sermons and messages.  Often the changes are subtle and it may be years before you realize your church is emergent.) 

Background Information for 15 Warning Signs:

What are the Warning Signs that We Need to Look Out for?  Even though not all warning signs may be present, any one of the 15 warning signs listed further down is a strong signal that your church may be starting down a dangerous and destructive path to becoming an emergent / progressive church, bent on distorting the Gospel and leading people away from their need for the Gospel.

Frequently, this may appear inconsequential at first or you may find it hard to believe that this is really happening to your church.  You might even feel bad questioning your church’s drifting theology because so many wonderful things seem to be happening such as relational life groups to build community, strong community outreach programs and visible community presence for your church, active youth programs, etc.  Please make careful observations and spend time in the Word with prayer and meditation and pray that the Holy Spirit would confirm whether this is happening in your local church body through careful study of God’s Word.  A denial and a refusal to confront these things in truth will later lead to shame and guilt in not being obedient to God’s Truth, not to mention a complicit effort to lead people astray from sound doctrine and teaching.  Please read 2 Timothy 4:3-5.

Be aware that when you do decide to confront your pastor and or leaders in regard to what God’s Word has to say, that you may become a target for a misapplication of Matthew 18 and singled out as a divider (creating division).  Many times there is a price to be paid in becoming bold for God’s Truth.  Take Galatians 4:16 (NASB) to heart, “So have I become your enemy by telling you the truth?”

Based upon your pastor’s reaction to you, this may show that your pastor may not have a heart willing to receive correction as exhorted in Acts 17, 1 Timothy 3 and Titus 1.  We’re supposed to be able to speak truth into each other’s lives. He may instead try to relegate any further discussion from you to an elder (usually their role is to be a hatchet man) and if the elder (more times than not) decides that you will need to drop this and not pursue it, you are then expected to follow the Pastor’s and the Elder’s authority. This buffering of doctrinal challenges to the pastor is becoming more prevalent in Emergent / Progressive Churches where the leadership is facing opposition to the new theological direction they’re taking the church.

Your church leaders may even instruct you in the following scriptures on submitting to church authority,  Hebrews 13:17, 1 Thessalonians 5:12-13, 1 Timothy 3, Titus 1, Philippians 1:1, etc.  Oftentimes, they also neglect to read or cite the following scriptures as well, which talks about their expected behavior as a leader, Matthew 20:25-28, 1 Peter 5:1-5, and 3 John 9-12.  Oftentimes they may start dealing with people challenging erred doctrine with a heavy hand and use Matthew 18 as a club instead of the purpose, which is to restore a sinning member to fellowship.  Since when does speaking the truth in love become a sinful behavior.  Yes, there is a Biblical manner in which to approach your pastor and we are to speak the truth in love, Ephesians 4:14-16 (NASB), “As a result, we are no longer to be children, tossed here and there by waves and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming; but speaking the truth in love, we are to grow up in all aspects into Him who is the head, even Christ, from whom the whole body, being fitted and held together by what every joint supplies, according to the proper working of each individual part, causes the growth of the body for the building up of itself in love.”

Matthew 18 and Galatians 6:1 do address the biblical process pretty specifically (proper private approach, confrontation with witnesses, desired repentance and prayerfully restoration).  The biblical goal is always restoration.  As a final result after non-repentance is shown, then church dismissal, disfellowship or excommunication is applied.  This biblical discipline applies to the pastor and elders as well.  Members, according to Matthew 18 can biblically confront the pastor.  In some emergent churches, the structure of the bylaws is being rewritten and, this writer believes, in an unbiblical manner to only allow this to be applied and enforced from an Executive Board of Elders and exclude regular elders and members from having any authority.

Click below to link to the second part of this article, http://www.bibleanswerstoquestions.com/are-we-an-emergent-church/part2 .