What do we think of Sunday?

Next question is Ayuda Pastoral is:

Should a Christian observe Sunday as God's day?  Does a New Testament believer still keep a day of rest,  or is it just a matter of personal preference?

A day of rest is a gift from God

God himself rested "from all his work" on the seventh day (Gen 2:2).  This indicates that not only the family and work are part of the pattern of creation,  but so is a weekly rest day.(Ex 20:8-11 cf Gen 2:14-15).  As such it is a gift from God from the time of creation for the benefit of humanity: "the LORD has given you the Sabbath; (Ex 16:2). And in New Testament times Christ stated:   "The Sabbath was made for man"  (Mark 2:27). 

 

Ceremonial laws about the Sabbath belong to Judaism

God gave to the nation of Israel moral, civil and ceremonial laws.    The civil laws concerned the ordering of society,  for example about slavery (Ex 21:1-11) and the protection of property (Ex.  22:1-15).  The ceremonial ones were to do with worship such as the various kinds of offerings (Lev 1-7).  During the intertestamental period the Jews started to add their own traditions to Israel's legal system,  particularly concerning the Sabbath (Mark 7:5).   So that even Jesus was accused by them of breaking that day (John 5:9,10,18).

Moral laws are still applicable to Christians

But there are moral laws that are applicable for all time,  such as honouring parents or not murdering (Ex  20:8-13 cp.  Mark  7:9-13, Matt.  5:21-22).    The weekly rest day is one of these ,  although in remembrance of the resurrection of Christ it has changed from the Saturday to the Sunday  (Rev 1:10,  Acts 20:7).

Sunday exists for our benefit

The Christian Sunday is not one involving human rules (Col 2:16,  Gal 4:9-10) but is called the day of the Lord (Rev 1:10).  It is a time to celebrate the resurrection (John 20:1, 19) and the coming of the Spirit (Acts 2:1).   It is a time of renewal (Ex 20:8-11) and of blessing (Matt 12:9-14).  So observing Sunday becomes a delight (Is 58:13).  

Who preaches?

Next topic in Ayuda Pastoral (Help for Pastors)

Should a congregation have one main preacher?   If there is a team ministry , what biblical principles indicate who should occupy the pulpit?    

To answer this a brief overview of church leadership in the New Testament would be helpful. 

Flock with its pastor.   Over 24 times in the New Testament we read of pastor or pastoring.    And it is always with the idea of one flock cared for by a pastor:  "there shall be one flock and one shepherd" (John 10:16 cp 1 Pet 2:25).  So it is to be expected that the church will have one pastor or minister looking after the needs of the congregation.

Plurality of elders.     Paul left Titus in Crete in order that he might "appoint elders in every town" (Titus 1:5).  So in the New Testament there was  also the practice of having a team  of elders in each congregation.   As the case of Crete indicates,   this was important for the well-being of the church.

Shepherding work of elders.   When Paul gave his farewell address to the elders of the Ephesian church he instructed them  "watch over yourselves and all the flock of which the Holy Spirit has made you overseers"  (Acts 20:28 cf  20:17).     This indicates that pastoring work is not only the responsibility of the pastor but is also shared with the eldership.

Pastor's responsibility to preach.  Paul commends the work of the eldership and refers to those especially "whose work is preaching and teaching"  (1 Tim 5:17).      This implies that amongst the eldership there are those whose service involves preaching and teaching.    This is one means of pastoral care.   Others within the leadership team may have special areas of responsibility, such as with the youth or in outreach evangelism.  

So where there is a team ministry one elder will serve as the main pastor and the responsibility for preaching will usually be his.      As such he is simply part of the body of Christ which is God's means of  expressing his love to us (1 Cor 12:  12-31 cf 13:1-13).

What role for women in the church?

Next entry in Ayuda Pastoral  (Pastoral help)

According to the Bible what ministry can women have within the church?

Strengthener of the work.   The woman's ministry in the church is particularly to accompany, support and provide for others.  This has been the case since creation:   "It is not good for the man to be alone. I will make a helper suitable for him" (Gen 2:18).  It is seen in the work of couples:   "Greet Priscilla and Aquila, my fellow workers in Christ Jesus" (Rom 16:3).  Christ and the apostles received material help from women:  ^"Joanna...Susanna; and many others. These women were helping to support them out of their own means" (Luke 8:3).

Diaconal ministry.  Although it might appear that the diaconate is just for men we do read of Pheobe who was "a servant of the church in Cenchrea". (Rom 16:1 cf 1 Tim  2:11-13) .   In some versions the word servant is translated "deaconess".   The idea is that of helping others in need which is a diaconal activity (Rom 16:2).

Teaching ministry.    Paul explains this role when saying that older women should:  "teach what is good.  Then they can train the younger women to love their husbands and children"  (Titus 2:3-4).   The women's teaching service is usually amongst other women,  young people and children.

Prophetic ministry.  In both Testaments we read of women as prophetesses:   "Deborah, a prophetess"  (Judg 4:4);  " a prophetess, Anna" (Luke 2:36); " Philip the evangelist, one of the Seven.    He had four unmarried daughters who prophesied"  (Acts 21:8-9). 

It is probable that today the prophetic office is fulfilled through preaching.    This implies that at times it is valid for a woman to speak in this capacity,  although it's  normally  the responsibility of  men  (1 Tim 3:1-2).

Instrumental music in church?

Next issue addressed in Ayuda Pastoral:

What biblical principles deal with the use of instrumental music in worship?

Dealing with the following questions helps to answer this:

1.  What was the most important part of New Testament worship?

Probably the form of 1^st century Christian worship was similar to that of the synagogue.    James even uses "synagogue" to describe the meeting place of Christians (Jas  2:2).    Such worship was directed to the Lord with particular emphasis upon his Word.   Jesus was “teaching in their synagogues…” (Luke 4:15-30) and Paul wrote to Timothy:  “devote yourself to the public reading of Scripture,  to preaching and to teaching”  (1 Tim 4: 13 cf Col 4:15-16).

2.  How did the first Christians sing?

The early Christians would have sung Psalms and probably some Christian hymns:  “speaking to one another with psalms, hymns,  and songs from the Spirit.  Sing and make music from your heart …”  (Eph 5:19 cf 1 Cor 14:26;  Col 3:16-17).   It is unlikely that they would have used formal musical accompaniment in the synagogue or in the church.    After the first Lord’s Supper,  Christ and the disciples would have sung unaccompanied   (Matt  26:30 cf  Acts 16:25).

3.  What does the Holy Spirit use to influence the worshippers?

Since worship and singing were centred on the Word,   the wills and emotions of the first Christians were influenced by their understanding of that Word:  “...I will sing with my spirit,  but I will also sing with my understanding”  (1 Cor 14:15).   The Spirit moves in union with the Word  (Acts  2:37;  10:44).

4.  What use is instrumental music in worship?

From answering the previous questions we can say that Christian praise is a poetical expression using mainly God´s words and sung in worship to him.   Similarly Jesus says God’s worshippers must “worship in the Spirit and in truth”  (John 4:23 cf 2:42).    So, if present,   instrumental music should not draw attention to itself but rather serve this aim.   

How much should we pay a minister?

Next subject in Ayuda Pastoral

What biblical principals bear upon  how much a minister should be paid?

It should be sufficient for a full-time ministry.      It was necessary for Paul at times to be  self-sustaining:     "... these hands of mine have supplied my own needs and the needs of my companions"  (Act 20:34 cf 18:3).   But this was not the normal situation:  "... the Lord has commanded that those who preach the gospel should receive their living from the gospel" (1Cor 9:14).  So as a general rule it is better for the church that the pastor is full-time and supported as such:  "It would not be right for us to neglect the ministry of the word of God in order to wait on tables" (Act 6:2).

It should be sufficient for the needs of life.     Christ and his apostles were provided for materially by some women disciples  (Luk. 8.3).   In the case of Paul he was helped by Christians from Macedonia and Thessalonica   (2 Cor 11:9;  Phil 4:16).   Such provision would have included clothing,  accommodation and transport costs.

It should be compatible with the work involved.      Jesus says about the support of those he sent out as missionaries:    "the worker deserves his wages". (Luk 10:7).   And Paul comments:  "the Scripture says ... 'The worker deserves his wages'" (1Ti 5:18).    So the minister's stipend reflects to some extent typical salaries in the society where they work.

The best payment :  the joy of the Lord.    Paul suffered physically (2Cor 6:8-10; 11:25-27),  was wrongly criticised (1Cor 4:9; Acts 22:22) and was burdened for the churches (2Cor 11:28),  but he could testify:   "sorrowful, yet always rejoicing; poor, yet making many rich; having nothing, and yet possessing everything"   (2Cor 6:10 cf 1Cor 3:12-14;  Mk 10:29-30; Mat 25:21)).  His calling was from God and was not for personal gain:   "we worked night and day in order not to be a burden to anyone while we preached the gospel of God" (1Th 2:9).    So he could say:  "in all our troubles my joy knows no bounds" (2Cor 7:4).

When homosexuality is in the home

Next issue dealt with in Ayuda Pastoral:

How would you advise someone whose family member is in an openly homosexual relationship?

This is a very delicate matter,  and the starting point is to think about how our heavenly Father treats us all.   This involves:

Mercy and patience.   The Bible says  "all have sinned and fall short of the glory of God"  (Rom.  3:23).   Everyone is sinful,  and the mercy and patience of God extends to each one of us to encourage our repentance  (Rom.  2:4).   Our attitude to the homosexual person should be similar,   and this may involve years of compassion .   

 

Prayer and knowledge.   Obviously we pray for the person for only God can change their heart  (Jn.  16:8;  James 5:16-20).     But also God's Spirit works through the Word (Acts 2:37) since he is the Spirit of truth (Jn.  15:26).  So it is good for the person to know what the Bible says about his or her lifestyle.    And that message is clear:   homosexual practice is offensive to God (Gen. 18:23-32;  Rom.  1:27;  1 Cor. 6:9).

Help from the family and church.   The natural starting point for help is the family.    When God created Adam and Eve they experienced mutual  support and the strength of the family unit (Gen.  2:20-22, 24;  5:3).     But God also has given people in the church the ability to help others in need:  "you yourselves are full of goodness, complete in knowledge and competent to instruct one another" (Rom.  15:14).

Trusting in the God who is just and who justifies.     Each individual is accountable for his or her lifestyle before God:  "we must all appear before the judgment seat of Christ" (2 Cor.  5:10).       This means we should not wear ourselves down trying to carry the burden of someone else's way of life.     We have the assurance that when the person does repent they are made perfect in Christ and their past is rectified:    (Rom.  3.26,  Ps.  103:12).

So in a situation which causes so much concern,  let us continue with the confidence that:  " we are more than conquerors through him who loved us"  (Rom.  8.37). 

Unexpected nice thought

Have just received an electronic Christmas card from the Carmelitas (Carmelite nuns) of Viedma (Argentina) with the assurance of their prayers.


I've never visited a Carmelite nunnery nor Argentina.   Feel slightly guilty about not having sent them one.   


Must write and thank them.

Are there apostles today?

There is a heated debate in Latin American churches about the continued existence of apostles.   This matter has been taken up in Ayuda Pastoral.

How should Christians view claims to contemporary apostleship?

A biblical perspective on the issue indicates the following:

The word "apostle" means  someone sent.  The Greek noun "apostolos" comes from the verb to send.  So as a "sent one" every believer is an apostle:  " no servant is greater than his master, nor is a messenger ("apostolos") greater than the one who sent him. (Joh 13:16 cf.  Heb.  13:1).

In a general sense an apostle is a gospel messenger.    The mission of the "apostolos" in the New Testament is to take the gospel message.  "as for our brothers, they are representatives ("apostolos") of the churches and an honour to Christ" (2Co 8:23).    To emphasize this,  the apostle is sometimes connected with the prophet:  "I will send them prophets and apostles" (Luk 11:49).

In a special sense an apostle was one of the 12.  There was a particular group that Christ chose to start the primitive church which he called apostles.   After praying all night Jesus "called his disciples to him and chose twelve of them, whom he also designated apostles" (Luk 6:13).  Paul was later also to receive this title (Rom.  1:1).

The apostolic message is the foundation of the church.  The 12 had authority because they helped to establish the teaching and practice of Jesus.  By means of their message many were converted and the church was:  "built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone"  (Eph.  2:20). In a connected way,  the New Testament was written by those who were apostles or their companions.

Thus the biblical sense of contemporary apostles exists in:

·         the missionary activity of every Christian

·         the message of the New Testament

·         the doctrine and practice of the church of Christ

Super-enhanced response!!!!

Typically an out-of-office automated response to an email is:  

Sorry, I am away just now but will reply as soon as I get back.
Anita

Latinos of course hype things up,  and maybe that's not a bad thing.    Recently I received the following automated response (which has been translated from the Spanish but with the original colours and exclamation marks):

Blessings on you!!!

A thousand thanks for writing to me and what you've shared!!

I hope, with God's help,  you're well!

I look forward to enjoying more of your pleasant and encouraging friendship!!

Fraternal greetings to you!

I'll be in touch!

MARANATHA!!

May Christ bless you ... He is returning soon!!! 

Anita 

Essentials of sermon preparation

Next question dealt with in Ayuda Pastoral:

What are a pastor’s indispensible steps in preparing a sermon?

Basic and essential stages in sermon preparation are:

1. Prayer. What was notable about the ministry of Jesus was his time spent in prayer. Typically we read: "while it was still dark, Jesus got up, left the house and went off to a solitary place, where he prayed" (Mar 1:35 cp Luk. 5:16; 6:12; 9:28; 18:1; 22:44). The preacher needs to pray for understanding of the text, for the Spirit’s accompanying the Word and for his own humility.

2. Think of the congregation. A sermon has to connect with the real world of its hearers. What concerns do they have? What needs to they face? What is their level of understanding? Paul’s sermons showed a noticeable change when he preached to Jews or Gentiles of the Royal Court (Acts 13:13-41; 17:2-31; 26:2-29). In the Sermon on the Mount, Jesus appreciated his listeners’ background and so spoke to their situation.

3. Study the text without using commentaries. Commentaries are excellent but best left to the final stages of preparation. The text on its own must first minister to the minister. On the Day of Pentecost, Peter preached with little preparation because Jesus’ message had taken hold of his mind. The songs of Mary and Zechariah indicate that they were people who reflected deeply on the Scriptures (Lk. 1:46-55; 67-79).

4. Ask questions of the text. In order for the preacher to be enthusiastic about what he is saying there has to be an interaction between himself and the text. To stimulate this he should ask questions of the text, for example: Why has Matthew chosen this particular event to include it in his gospel? How does the passage show John persuading his readers to trust in Jesus? What is important to Paul this in his passage?

Ballymena street signs

Should I give to missionary societies?

Next issue in Ayuda Pastoral (Spanish pastoral website where church leaders respond to a weekly question):

What do you think about donating to missionary societies or charitable institutions? Should we only give our offerings to the local church?

In the world of the New Testament Church there were no separate missionary societies or charitable organizations. So it is difficult to answer this question directly from the Bible. However there are some biblical principles to guide us:

• Usually offerings should go to the local church. Naturally this was the early church practice: “On the first day of every week, each one of you should set aside a sum of money in keeping with his income” (1 Cor. 16:2 cf. Acts 2:45; 4:34-35)
• Local church leaders are responsible for distributing funds. Elders and deacons used such funds for charitable works and missionary activities: “The disciples, each according to his ability, decided to provide help for the brothers living in Judea. This they did, sending their gift to the elders by Barnabas and Saul” (Acts 11:29-30 cf. 2 Cor. 9:5; Acts 6:1-4).
• It is legitimate to give to individuals and organizations. Jesus and the apostles received material help from women who supported their ministry. Luke describes such women as those who “were helping to support them out of their own means” (Luke 8:2-3). Matthew describes such women who followed Jesus to the cross as those who cared “for his needs” (Matt. 27:55). Paul also received help from Christians in Macedonia (2 Cor. 11:9).
• By faith we decide who to give to. Whether it is to the local church, a missionary or a para-ecclesiastical organization, the giving is done believing that it is the right thing to do. Paul says, “everything that does not come from faith is sin” (Rom. 14:23), and “Each man should give what he has decided in his heart to give” (2 Cor. 9:7 cf. 1 Cor. 10:31).