The Bible tells us that a church has to have leaders who have authority over the congregation which has to be subjective to them (Hebrews 13:17). This authority is not given to one individual but to a group of people as indicated by the Bible as we see the use of plural in the word leaders. At the beginning of a congregation there might be a leader but this leader is just temporal as we see in Titus 1:5 where Titus was instructed by Paul to appoint leaders. Elders were appointed for the oversight of each individual church as we see Paul and Barnabas meeting with the apostles and elders (plural) of the church (singular) in Acts 15:1-5, and we also see Paul and Barnabas appointing elders of the church in Acts 14:23 at the end of their missionary journey. We also see the plurality of the elders in the church in Acts 20:17-35 and 1 Timothy 5:17; James 5:16; and 1Peter 5:1-2. so the authority of the New testament church did not rest on the congregation nor on an individual but on a group of leaders called elders. The elders had several rules and so have three different names meaning the same; elders (PRESBUTEROS) Acts 20:17, bishop (EPISKOPOS) as overseers, and pastor (POIMEN) who were shepherd of the church of God (Acts 20:28). So elders emphasises the maturity of the leaders, the word pastor emphasises their care for those given to their care while the term bishop emphasises their function as overseers.
Elders are to oversee the church with the loving care of a shepherd and with the maturity of an elder. So they have to be available to the Lord to protect the church and to guide the church. So the function of the elder is therefore to protect himself and the Church (Acts 20:28) from ignorance, partiality, error and from false teachers (Titus 1:9-10). Another function is to guide as we see the congregation asked to be subject to elders (Hebrews 13:17); something which can only be possible if the elder is guides and leads the fellowship to maturity in Christ as Paul calls this labour (Colossians 1:29). The elders would likely concentrate on prayer and teaching of the word of God as they exercise these functions not to be distracted (Acts6).
The qualities of a church elder is a demonstration of leadership abilities as they also show the desire of being an overseer (1Timothy 3:1), and willingness (1Peter 5:2) to do the work. They must have the ability and take care of the church of God (1Timothy 3:4) through the ministering of the word to the church and to those who oppose it (Titus 1:9) to maintain the moral, doctrinal and directional purity of the church. The elder must show example (1Peter5:3) as overseer to the congregation beyond reproach (1Timothy 3:2) in the things of the Lord. Anyone can be charged falsely ( Matthew 5:11-12), but the intent is that the elders life should not give basis for a charge, as we see from the qualities given by Paul in 1 Timothy 3:1-7, Titus 1:5-9); husband of one wife, temperate, prudent, orderly, hospitable, able to teach, not given to wine, not pugnacious, gentle, not contentious, free from love of money, manage his household well, not a new convert, good relationship with outsiders, having faithful children, with no rebellion, not self-willed, not quick tempered, loving what is good, just, devout, and self-controlled.
Elders were appointed by the church planter as seen in Acts 14, or their designates as in Titus 1:5. so they were not selected by the people who made up the congregation but by those who had the responsibility of oversight for the congregation. Because the elders have the responsibility for the welfare of the congregation, they would naturally carry the responsibility of selecting additional elders. The congregation is commanded to be subject to their leaders because they have been given great responsibility; oversight of souls and hence shall be held accountable. The congregation also have the biblical responsibility of supporting the elders financially (Galatians 6:6; 1 Corinthians 9:1-18; 1 Timothy 5:17) as they have the responsibility of the congregation.
The role of the Deacons is to serve in certain church ministries and advise the elders in their shepherding role. As in Acts 6 the apostles knew that without the seven men selected to oversee specific task, they would be distracted from prayer and the ministry of the word. Some people consider them as the first Deacons since the word means ‘servant’. So Deacons must demonstrate a servant heart in their character and ministry. Acts 6:3 notes that they have to be yielded to the spirit of Christ and so the character qualities in 1 Timothy 3:8-13 also apply to them. They also have to be full of wisdom to perform their duties prudently and effectively. In this like they have to be tested (1 Timothy 3:10) to make sure that they are wise and faithful to the ministry which they will lead. A woman can be accepted as Deacon so far as the ministry in which she is faithfully ministering would not be exercising authority over the men (1 Timonthy 2:12). The word Deacon in Greek is DIAKONOS, which was used for men and women. We find references to women deacons in the early church. According to the Letter of Pliny, the governor of Bithnia about A.D. 112, the Emperor Trajan tortured two Christian handmaidens who were called deacons. Pheobe is called a servant, or deaconess, in Romans 16:1.
Wednesday 8 April 2009
CHURCH DISCIPLINE
Matthew 18:15-20 tells us what to do when a brother is engaged in wilful sin. The first step is to confront the brother with the word of God (Hebrew 4:12) in private (Matthew 18:15). Our confrontation should be aimed at edifying our brother (Ephesians 4:29), while holding to counsel (Proverbs12:15) in order not to wrongly or ineffectively rebuke our brother. If the brother does not change then we move on to the second step which is to multiply confront with two or more individuals as witnesses. They are there to confirm the act and to confirm that this act is out of God’s teaching and needs repentance (Matthew 18:16). It would be good if they know the brother well and in an act of love and concern, if this brother does not repent then step three has to be taken. Here the situation is brought to the Church (Matthew 18:17) so that with the help of the relationship in Church God can persuade him to repentance. It should not be every member of the church but dedicated persons who could be church elders who have a spiritual oversight of the Church who will decide how to proceed to minister to the individual. If the person persists in the sin, the fourth step is to cut all social relationship with the person (Matthew 18:17) and so there is disfellowshiping with him; and the Bible also tells us even not to eat with him (1Corinthians 5:11). We are not expected to be rude anyway but to keep our distance socially from such a person until he repents; the hope is that this will lead the person to repentance.
The purpose of church discipline is because our Lord instructed us in Mathew 18:15-20 and it is supported by 1 Corinthians 5:1-13, Titus 3:10-11 and 1 Thessalonians 5:14; and so in like manner we are loving our neighbours as ourselves. The reason for church discipline is for restoration in order to have true fellowship with the lost one (1John 1:7). This is also for the purity of the church to spare others from the infection of the sin (1 Corinthians 5:1-13). We discipline our children because we love them and feel responsible for them (Hebrew12:7-8) and so we have to do same for a church family member. Wilful sin is the action which is performed in conscious disregard of what the Scriptures clearly teach as
wrong. So to discipline is showing love and holiness of God ((Matthew 22:39-40; 2 John 5-6). We are to confront any brother in Christ who is willingly sinning, it does not matter whether we go to the same local church but in the body of Christ he is a brother. If the individual is in another local church where church discipline is ignored we still have the possibility to go and minister to the brother and even with one or more individuals even though the local church might not come in. As part of the body of Christ we are supposed to exercise discipline because we are holy temples of God and should act accordingly (1Corinthians 3:16; Ephesians 2:21), and if we fail then the Lord in his loving-kindness will discipline us (Hebrews 12:6-13). So if a church does not confront sin it is unthinkable and disobedient as Paul shows its seriousness in 1 Corinthians 5:1-13. for church discipline to come in the sin must be wilful; the scriptures tell us what to do for the other cases in 1 Thessalonians 5:14. The sin should also be an action expressly forbidden in God’s word (1 Cor. 5:9-11). Sinful thoughts cannot be put under church discipline because we are limited in knowledge on what is in a man’s heart (1 Samuel 16:17) and what is in a man’s heart will be expressed (Matthew 15:15-20), so church discipline will only come in when it is expressed outwardly in word or in deed. So we cannot discipline too on the basis of conscience (Romans 14:1-12) say a man who thinks a certain television program is not good but watched by a brother but we can discipline if he steals a television set because the Bible says clearly that “do not steal”. In like manner a man might not be discipline for not loving his wife but would be disciplined for unloving act like being unfaithful to his wife. The process of discipline ceases when the person repents and is restored as seen in Matthew 18:15-20, and 2 Corinthians 2:5-11. Discipline should always be done with care not to harm the unity of the fellowship due to factiousness (Titus 3:10-11).
The purpose of church discipline is because our Lord instructed us in Mathew 18:15-20 and it is supported by 1 Corinthians 5:1-13, Titus 3:10-11 and 1 Thessalonians 5:14; and so in like manner we are loving our neighbours as ourselves. The reason for church discipline is for restoration in order to have true fellowship with the lost one (1John 1:7). This is also for the purity of the church to spare others from the infection of the sin (1 Corinthians 5:1-13). We discipline our children because we love them and feel responsible for them (Hebrew12:7-8) and so we have to do same for a church family member. Wilful sin is the action which is performed in conscious disregard of what the Scriptures clearly teach as
wrong. So to discipline is showing love and holiness of God ((Matthew 22:39-40; 2 John 5-6). We are to confront any brother in Christ who is willingly sinning, it does not matter whether we go to the same local church but in the body of Christ he is a brother. If the individual is in another local church where church discipline is ignored we still have the possibility to go and minister to the brother and even with one or more individuals even though the local church might not come in. As part of the body of Christ we are supposed to exercise discipline because we are holy temples of God and should act accordingly (1Corinthians 3:16; Ephesians 2:21), and if we fail then the Lord in his loving-kindness will discipline us (Hebrews 12:6-13). So if a church does not confront sin it is unthinkable and disobedient as Paul shows its seriousness in 1 Corinthians 5:1-13. for church discipline to come in the sin must be wilful; the scriptures tell us what to do for the other cases in 1 Thessalonians 5:14. The sin should also be an action expressly forbidden in God’s word (1 Cor. 5:9-11). Sinful thoughts cannot be put under church discipline because we are limited in knowledge on what is in a man’s heart (1 Samuel 16:17) and what is in a man’s heart will be expressed (Matthew 15:15-20), so church discipline will only come in when it is expressed outwardly in word or in deed. So we cannot discipline too on the basis of conscience (Romans 14:1-12) say a man who thinks a certain television program is not good but watched by a brother but we can discipline if he steals a television set because the Bible says clearly that “do not steal”. In like manner a man might not be discipline for not loving his wife but would be disciplined for unloving act like being unfaithful to his wife. The process of discipline ceases when the person repents and is restored as seen in Matthew 18:15-20, and 2 Corinthians 2:5-11. Discipline should always be done with care not to harm the unity of the fellowship due to factiousness (Titus 3:10-11).
ABORTION
Should we?
Should we not?
Our God says “YOU SHALL NOT KILL”
Do you love God? Do you love your fellow human being? Then our God who created us all says “you shall not kill”.
Abortion is an operation or other intervention to end a pregnancy by removing an embryo or foetus from the womb. Technically, the medical field considers miscarriage as abortion; reason why they talk of voluntary termination of pregnancy and involuntary termination of pregnancy. In general term and usage the word abortion whether used in our daily life or in a technical field such as computer science, aerospace or medicine, is an offensive term for something so badly done or made that is a complete failure. In this text, we shall mean voluntary termination of a pregnancy when we talk about abortion, and miscarriage when it concerns involuntary termination of a pregnancy. Abortion is not good in itself and it is a sin. We shall look at reasons why we stand on this claim from the Biblical and philosophical view point.
Biblical view of abortion
The biblical reasons why abortion is morally wrong and therefore a sin are based on the fact that we are made in the image of God (Genesis 1:27; 9:6) and the fact that a baby in the womb is a person. Psalms 139:13-16 indicates to us that the unformed baby in the womb is a person as David noted that God knew and planned everything about him even when he was still in the womb. In Psalms 51:5 David notes in his repentance that he had the sinful nature even at his conception, so he had the image of God even at conception because he was an actual being at conception, and only actual people are sinful, with a soul in need of redemption.
The bible also tells us that abortion (intentional termination of pregnancy) is punishable as we see in Exodus 21:22-25, as it is related to the law of retaliation. The first verses are not talking about miscarriages as the words used here in Hebrew do not mean miscarriage, as seen in Genesis 31:38; Exodus 23:26; Job 2:10; and Hosea 9:14. So killing an unborn baby is same as killing a born baby. We learn from scripture that a baby in the womb can leap with human emotion and joy, so the baby in the womb is a person (Luke1:41, 44). The Bible also tells us that Jesus was conceived by the Holy spirit in the womb, so his incarnation began at conception (Matthew1:20). Jeremiah was called by God while in the womb (Jeremiah 1:5 ). This just shows that they were people in the womb, not a thing which anyone can do away with at will. From this rapid Biblical overview on abortion we learn that:
· The human being is made in the image of God
· The Baby in the womb has human emotions
· God called some of His prophets while in the womb hence considering them as complete humans
· So, a Baby in the womb is a person
· Killing an unborn baby is same as killing a born baby
Philosophical view of abortion
From the philosophical point of view an embryo is genetically unique from the point of conception and so is not part of the woman because the DNA of the embryo or foetus is different from that of the mother. This embryo, its foetus and the adult developed from the embryo are identical genetically. We did not come from embryos, or foetus, or babies; we were embryos, we were foetus, we were babies and so personhood starts at conception. Genetical uniqueness is a proof that a distinct individual exists but one must not be genetically unique to be a person; identical twins are not genetically unique but they are persons. So the question of “it is my baby” or “it is my body material” so I have the right to do away with it is very wrong because the baby conceived in you is not part of you and is a unique person. Some people think since we know when life begins it can give us a clue on when to abort. Years back life was considered to end when the heart stops beating and since medics have shown that at 18th day in the womb the heart starts beating; some think before 18 days they can abort.
In like manner some think because brain waves can be detected in a foetus at the 42nd day, and if life was considered to begin with the brain wave then it will reduce legal abortion. The location of the baby in the womb does not negate personhood. So ethically, if the baby can exist outside the womb then it should be allowed to live but it does not mean that the baby inside the womb is not a person. In another sense the fact that the person (baby) depends on the woman does not negate the personhood of the baby because viability alone does not determine personhood. The woman has no right to do away with the life of the baby. Even if the baby is part of her, she has no right to kill herself or to chop off part of herself because we know it is morally wrong. Even some adults are dependent on others for their care; and so the responsibilities of mothers are assumed. A poor quality of life does not negate personhood. So the fact that a child might have significant birth defect, or that the child will lack care, love, provision, etc does not give any reason to terminate a pregnancy because if the child is born no amount of these can justify the termination of the child’s life. Some say the baby in the womb has no personal consciousness as if what makes a person is his consciousness. A person in coma is still a person even though he/she has no consciousness, and so one has no right to kill any of them because they have no personal consciousness.
As a matter of fact babies have consciousness as the brain waves become active and self-awareness develops as time goes on; the baby can feel pressure, pain etc. An inability to be certain when life begins does not demand the legalization of abortion. The burden of proof in law is on the prosecution. The benefit of doubt is with the defense. This is also known as a presumption of innocence. So we should bury a body we are sure that is dead not that which we think may be dead. So the burden of proof regarding the personhood of the foetus rests with those who contemplate the termination of the pregnancy, with those who facilitate the termination of the pregnancy and with those who fail to oppose the legal termination of pregnancies. Some people say abortion solves unwanted pregnancies since unwanted babies are not to be born. What solves unwanted pregnancies is adoption, because the unwanted pregnancy becomes wanted children when born and many families would be happy to raise the children. The fact that we do not want a person does not give us any right to terminate the life of that person. From the philosophical view, we learn that:
· The child conceived in the woman is not part of the woman but a unique person since the child has his or her genetic composition which is purely different from that of the mother. So the mother has no right over the child’s life as if it is part of her body. You do not even have the right to kill yourself or chop off part of yourself.
· Is there a time limit when we can commit abortion? Some will say 18 days,42 days and so on. When does life begin? Who can tell when God gives life in a foetus?
· It is not because the baby depends on the woman that she can take away the child’s life. Some adults are dependent on others to live, should they be killed because they are dependent?
· A poor quality of life does not negate personhood and so you have no right to kill a baby because the child might have some birth defects, lack provisions or love, etc.
· Consciousness does not define a person. Just as we cannot decide on our own to end the life of an unconscious person or a person in comma, we have no right to terminate the life of e foetus.
· What solves unwanted pregnancy is not abortion but adoption because unwanted pregnancy becomes wanted children when born and many families will be happy to raise the children.
Our response to abortion should be persuasive not forceful because it is a problem of morality for those opposing abortion. We have to be prayerful asking God to change the hearts of the people concerned as we talk to them (Matthew 28:19-20) with grace, gentleness, and reverence (Colossians 4:5-6; 1Peter 3:15).
In the time of Jesus there was also abortion but Jesus and the apostles knew that their task was redemptive not political so they did not seek to moralize the unconverted but to convert the immoral; Christ did not make it their ministry to change the government laws or to revolt but to change the hearts of individuals, to change them from sin to faith in Jesus Christ. We are to reprove, rebuke and exhort, with great patience and instruction (2 Timothy 4:2); in order to express God’s love to his people, maturing them towards Christ’s righteousness. We as followers of Christ have to make the message of the forgiveness of sins known and received among the world.
Now to you who is taking or committing abortion, you have read and are aware of what you are doing. You know the consequence of sin is punishment and God will not be happy with anyone who despises His orders (DO NOT KILL). For you; who claims innocent and had already done it. Jesus has His hands open and He is asking you now to repent and move in the light because He is the light and He is the way. Withdraw from your thought and be transformed! DO NOT MAKE A MISTAKE!
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Marriage and Divorce
The Bible teaches that marriage is an institution from God and that the husband and wife are one flesh (Genesis 2:24) and no one should separate (Matthew 19:4-6). These same verses teach that marriage is between one man and one woman. We are also told that marriage which is designed by God is good (proverbs 18:22) and this is used to picture God’s relationship with Israel (Isaiah 49:18; 62:5), as well as Christ’s relationship with the Church (1 Corinthians 11:2; Ephesians 5:32). The bible describes people who have been single (Matthew 19:12) for the sake of the kingdom and reasons to remain single in light of present difficulties (1 Corinthians 7:25-35); so marriage is not for everyone. The bible teaches that marriage forms a new family (Geneses 2:24) in which the man is the head of the wife and the family (Ephesians 5:22-24). Ignoring this has served to damage marriages and more importantly, has dishonoured the Lord by ignoring His Word. Marriage involves leaving, cleaving and becoming one flesh (Genesis 2:24). So it is a physical union which can be dissolved (1 Corinthians 6:16) but it is intended to be inseparable (Matthew 19:6); and so Christians must marry Christians (1 Corinthians 7:39; 2 Corinthians 6:14).
Covenants are made to be kept (Numbers 30:2; Ecclesiastes 5:4-6) and we are told that marriage is a covenant (Proverbs 2:17; Malachi 2:14). More over God hates divorce (Malachi 2:16) so marriage is meant to last as long as the partners live. So divorce is discouraged and if people are in physical danger in their relationship, separation would be advised rather than divorce. With the difference in what God intends and what He allows we find some exceptions such as when the spouse commits immorality (Matthew 19:3-12) in relation to the law of Moses (Deuteronomy 24:1-4). Immorality in this case should be known not assumed, because marriage should not be terminated on the bases of suspicion. Lust is sin as Jesus attributes it to adultery in the heart (Matthew 5:28), but it is not technically an act of immorality. Another situation which allows for divorce is when a spouse who is not a Christian abandons the husband or wife (1 Corinthians 7:15). In all these situations the believer does not initiate the divorce.
Each of the two exceptions above which lead to divorce allow for remarriage. The situation in Matthew 19:9, talks of one who divorces and remarries, it does not talk of one who divorces and does not remarry. The one who divorces his wife except for immorality is the same individual who remarries and we cannot separate the two issues, else we conclude that someone who divorces his wife, with the exception of immorality, commits adultery. 1 Corinthians 7:15 also implies that the man is free to remarry given that he is abandoned; and so to refuse remarrying is putting restriction to the believer and we find in Corinthians 7:27-28 that the man has not sinned. We should not take divorce as a necessary option for immorality but trust in God’s grace and exercise forgiveness for mercy triumphs over judgment (James 2:13), as God promises to work all things together for the good of those who love Him (Romans 8:28).
Covenants are made to be kept (Numbers 30:2; Ecclesiastes 5:4-6) and we are told that marriage is a covenant (Proverbs 2:17; Malachi 2:14). More over God hates divorce (Malachi 2:16) so marriage is meant to last as long as the partners live. So divorce is discouraged and if people are in physical danger in their relationship, separation would be advised rather than divorce. With the difference in what God intends and what He allows we find some exceptions such as when the spouse commits immorality (Matthew 19:3-12) in relation to the law of Moses (Deuteronomy 24:1-4). Immorality in this case should be known not assumed, because marriage should not be terminated on the bases of suspicion. Lust is sin as Jesus attributes it to adultery in the heart (Matthew 5:28), but it is not technically an act of immorality. Another situation which allows for divorce is when a spouse who is not a Christian abandons the husband or wife (1 Corinthians 7:15). In all these situations the believer does not initiate the divorce.
Each of the two exceptions above which lead to divorce allow for remarriage. The situation in Matthew 19:9, talks of one who divorces and remarries, it does not talk of one who divorces and does not remarry. The one who divorces his wife except for immorality is the same individual who remarries and we cannot separate the two issues, else we conclude that someone who divorces his wife, with the exception of immorality, commits adultery. 1 Corinthians 7:15 also implies that the man is free to remarry given that he is abandoned; and so to refuse remarrying is putting restriction to the believer and we find in Corinthians 7:27-28 that the man has not sinned. We should not take divorce as a necessary option for immorality but trust in God’s grace and exercise forgiveness for mercy triumphs over judgment (James 2:13), as God promises to work all things together for the good of those who love Him (Romans 8:28).
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