ORIENTAL THEOLOGICAL COLLEGE, YANGLI

Bachelor of Theology- IV PHILOSOPHY OF CHRISTIAN MINISTRY Prepared by Alem P. Thongr

Unfortunately ministry is an area that many Christian have not studied topically or systematically. As a result, their philosophy of ministry is poorly developed and not well grounded on the Scriptures. It is often nothing more than programs and structures, with little understanding of underlying biblical principles. 1. The Starting Point of Our Ministry is God- Not Human Activity ( I Cor. 3: 6) a) Gods Part: Gods goals for the Christian are superhuman (I Pet 2: 21); I John 3: 16; Eph. 5:1820). As a matter of fact, Christian growth is totally beyond the realm of human effort (Gal. 3:1-5). Ministry and spiritual growth are things that God does by means of the Holy Spirit (I Thes 1:5; Titus 3:5). b) Mans Part: God in graciousness, has allowed man to have a part in the work and ministry of His kingdom (2Cor. 5:20). Our part is to abide in Christ (Jn 15:5) and to relay on the Spirit to bring change (Gal. 5:15, 22-23). We abide in Christ as we abide in the Word of God (I John 2:24) and as we obey that which Christ tells us to do (I Jn 3:24; 15:10). c) Implications of Ministry. i) Realize that you are unqualified to minister to anyone and that only God can bring growth in anothers life (I Cor 3:6). ii) Recognizing that Gods grace equips us for ministry (Rom 1:5; 12:6) and that we can do all things in Christ who strengthens us (Phil 4:13). iii) Determine to abide in Christ (Jn 15:4-5) by living in moment-by-moment dependence on God (Prov. 3:5-6).commit yourself to the Word and prayer (Act 6:4). iv) Remember that without God, I cannot, without me, God will. 2. The Guide For Our Ministry is the Bible- Not Human Wisdom (Isa. 55:6-11) i) The Inspiration of the Bible- Because the Bible is inspired by God (God breathed) (2 Tim 3:1617), it is the final authority for Christian faith and practice. It must be interpreted correctly (2 Pet.3:16) with the help of the Holy Spirit (I Cor. 2:12-13; Eph 1:18). ii) The Bible as Gods Message Book: Since the Bible is the final authority for Christian faith, it serves as the ultimate judge as to what we believe as truth (Jn 16:13; 2 Pet 1:20-21); therefore, all experience and circumstances must be interpreted in the light of what the Scriptures (I Cor. 14:29; Deut. 13:1-13), by saying that the Bible is Gods message book. It gives us the content or the what of the Christian life (What is the nature of God, the nature of man etc). iii) The Bible as Gods Method book: Since the Bible is the final authority for Christian practice, it serves as the ultimate judge as to what principles direct our methods of ministry (2 Cor. 1:12). By saying that the Bible is Gods method book we are saying that it gives us the process of the how of the Christian life. In talking about methods, we must also distinguish between absolutes and non-absolutes. Absolutes are the fundamental biblical principles that do not vary with time or culture. Christians should gather together (Heb 10: 24-25). Non-absolutes are the specific applications which may vary with time or culture. Christian should gather together at 11:00 Am on Sunday morning and sit in pews. The absolutes are eternal and unchanging. On the other hand, we should have great freedom to change the non-absolutes, depending of the need of a particular situation.

3) The Focus of Our Ministry is People- Not Programs (I Thess 2:8; John 3:16) At the heart of the universe is a person, not natural forces, a Creator who reveals Himself to persons, who became a human Person in Christ, who seeks to redeem estranged, sinful person back to Himself Essentially, the church is not a building, nor an institution, an organization, a program. Essentially the church is people it is natural to describe the local church in terms of it activities, its work as an institution; but, everything the church does is for the sake of people. All programming and organization are means to the end of effecting changes in people. The focus must always be on people. 4. The Goal of Our Ministry is Mature Christian- Not Simply Convert (Col. 1:28-29) The Westminister Confession states that mans chief and is to glorify God and to enjoy Him forever. We glorify God by developing people, both ourselves and others, who are becoming more like Christ (Jn 15:8). In Matthew 28:19-20, this is called making disciples. One way of describing a disciple is that he is a person who lies life according to biblical priorities. These priorities fall into four categories: i) Progressive commitment to Jesus Christ ( Matt. 6:33; Lk. 9:23) ii) Progressive commitment to the family (I Tim 5:8; Deut. 6:23) iii) Progressive commitment to the Body of Christ ( Gal. 6:10) iv) Progressive commitment to the work of Christ in the World (Acts 1:8) to be committed to the work of Christ in world means to be committed to both social concern and evangelism. Both of these grow out of community. 5. The Environment for Our Ministry is the Corporate Body- Not Individualism (Rom 12:3-8) i) We must be the people of God before we do the work of God. Too often we move into ministry before we have taken time to be the community of God. Jesus said that the world would know that we are His disciples if we love one another (John 13:34,35). He repeats this concept in John 17:21 when He says that the world will know that He was sent by the Father when they see the unity of the believers. This principle was then illustrated in the early church (Acts 2:24-27). ii) Every member is a minister- The ministry is not just for the seminary trained professional. God has gifted every Christian (Rom 12:3-8) so that each might have a part in building up the Body of Christ. Everyone is essential and unique in the process. iii) God has called some to Leadership. In the bible, the leader is first of all a servant. He is committed to making others successful. He serves by pasturing the flock ( I Pet 5:2-4), and by equipping the saints for their ministries (Eph. 4:11-12). A leader must measure up to certain qualifications. It seems clear that the biblical norms is for a multiplicity of leadership ( I Tim. 5:17) and that decisions ideally should be made by the unanimous consent of those in leadership (Act. 15:23-25). This requires teamwork and implies that the leadership should be committed to the same basic body of doctrine and philosophy of ministry (Amos 3:3). iv) Authority and Submission: Because God has given leaders to oversee the flock, those under their authority should submit to their leadership (Heb 13:17). The only exception to this is when the leadership is calling the people to do something which would result in their clear disobedience of a biblical absolute. 6. The Process of Our Ministry is Spiritual Reproduction- Not Spiritual Addition (2 Tim 2:2) i) A Convert: One who has realized that because he was a sinner, he was subject to the wrath of God. Seeing his desperate plight and his inability to save himself, he placed his trust in the finished work of Christ. ii) A Mature Christian. One who realizes that he will live in his sinful nature and that he cannot live the Christian life in his own strength. Realizing his desperate plight, he places his trust moment by 2

moment in the finished work of Christ. He has also developed the necessary disciplines of the Christian life so that his lifelong process of maturing in Christ likeness can reasonably by expected to continue. He has become independently dependent on Christ. iii) Spiritual Addition: The process of reproducing in others what the Spirit of God is doing in you so that they have become either converts or mature Christians. This is also known as second generation discipleship. iv) Spiritual Reproduction: The process of reproducing in others what the Spirit of God is doing in you and in turn enabling them to reproduce it in a third generation discipleship. MINISTRY Understanding of Ministry and Minister Christian ministry is used in the Scriptures, to denote a devotion to the interest of Gods cause and the work of advancing the kingdom of Jesus Christ. (The Rev. John Milintockt). Ministry in all of its modes and manifestations must be traced ultimately to the ministry of Christ. The shape of ministry we see in Jesus Christ. Ministry is not first of all an activity, but acknowledgment of oneness with fellowmen in the world. (Ronald E. Osborn) Jesus Christ demonstrated through His life the meaning and scope of ministry. Ministry according to Him as a complete and joyful acceptance of ones life in the world, a yearning and compassionate affirmation of oneness with all men in their aloneness and their need, and uncalculating and unembarrassed participation in the pleasures which affirm humanness, and equally joyful spending of oneself, even the offering of ones own life, in love by standing with worlds forgotten, embittered, and oppressed. (Ronald E. Osborn) Jesus identified Himself with humanity in His life and thus expressed the sense of oneness. Jesus commission as Messiah was a divine investiture of ministry. For even the son of Man came, not to be ministered unto but to minister, and to give His life a ransom for many (Mark 10:45; Lk 22:27). Jesus Christ fulfilled in His life the calling as a servant. His washing of His disciples feet shows His unselfish lie of ministry (Jn 13:1-11). The whole range of ministry we see in His messianic activities such as: preaching, various types of miracles, forgiveness of sin, institution of sacrament and His whole service on behalf of the sinful and suffering humanity. The word Minister comes from the Latin- minister servant. Diakonia is the Christian word used for ministry and Diakonos for minister. In the NT we are given a variety of terms in connection with the different types and functions of ministry. The most common word used in diakonia- originally signifying the service of a table waiter (Lk 12:37; 17:8); Jn 12:2). In the NT the root meaning is supplying beneficial service. Diakonia is employed with a wide range of application and meanings. Christian apostles are ministers of Christ (I Cor. 3:5; I Tim 1:12), while even heathen magistrates are ministers of God (Rom 13:4). Angels are ministering Spirits sent forth to serve the heirs salvation (Heb 15:8). Paul says that Jesus Christ described Himself as one who serves (Lk 22:27). In relation to the Christian community diakonia is used to denote. i) Discipleship in general (Jn 12:26). ii) The full sweep of ministrations and activities by means of which Christs work is carried on in the Church and in the world (Acts 21:9; I Cor. 15:15 Eph. 4:11; Col. 4:17; 2 Tim.4:5) iii) The preaching and teaching of the Word (Acts 6:4). iv) A special divine gift for various spiritual and temporal services (Rom. 12:7; I cor. 12:5) v) Specific benevolent ministries such as the distribution of welfare assistance in the church at Jerusalem (2 Cor. 8:4), and contribution from Gentile churches for alms (2 Cor. 8:4) vi) Personal services like those which Tychicus rendered to Paul (Eph. 6:21) vii) The office of deacon (Phil 1:1; I Tim. 3:8) in Rom. 12:4-8 refers to the gift of ministry or administration (diakonia). Further adds contributors and those who show mercy. In Eph 4:7-12 adds 3

evangelists and pastor. There are many other passages which mention about elders, bishops, deacons, preachers, leaders and counselors. Christian Ministry is used as a Service: The NT apostles and their co-workers are diakonoi of God (2 Cor. 6:4; I Thess. 3:2) of Christ (Col. 1:7; I Tim 4:6). They are the ministers of the new covenant ( 2 Cor. 3:6), of the Gospel (Eph. 3:7; Col. 1:23), of the church. Against diakonia is used as the apostleship (Acts. 1:17, 25), of the word of the Spirit of righteousness (2 Cor. 3:9), of reconciliation, of serving table (Acts 6:2). the Spirit of humility which animates Christian ministry, already evident in the term diakonia, is intensified when believer are called slaves of Christ and of God (Act. 4:29; I Cor 7:22; I Pet 2:6). No ground of vanity and pride remains when even the apostles bear the name of slave (Rom 1:11). Yet where gratitude reigns in hearts redeemed by the Lord who took the lowest place of service in love (Phil 2:7,8), offering His life as a ransom for His own (Mk 10:45), even the calling to be His slave in gladly embraced as the noblest, most privileged vocation of all. All type of ministries are divine in its origin and sanction. Jesus Christ was sent by the Father and thereby claiming both a general divine commission and specific divine authority (Jn 5:36, 37; 6:29). The churchs ministry is a mission. Jesus says, as the Father had sent me, even so send I you. The Holy Spirit in the Ministry The most important work of the Holy Spirit is to continue the ministry of the risen Christ through His Body of the Church. The Holy Spirit mediates the presence and power of the living Lord, and to empower and control the believers to carry out the incarnate ministry of Jesus Christ (Lk 14-15; Act10:38). The Spirit equips and empowers the church for ministry. The NT identifies all forms of ministry as divine gift of the ascended Lord who bestows them on the church through His Spirit (Eph. 4:7-13). The Seven Characteristics of the Ministry by W.T. Purkiser i) The ministry is a calling (Heb 5:4) ii) The ministry is a covenant (Lk. 12:32) iii) The ministry is a commitment, a choice iv) The ministry is a communion (Acts 13:2) v) The ministry is a consecration. vi) The ministry is a challenge. vii) The ministry is a continuation of Christs ministry on earth (Jn 15:16; 20:21). Christian ministry is intended primarily for God glory (I Pet. 4:10,11). The goal of the ministry is the upbuilding of the body of Christ. Whom Does the Bible Identify as Called to Minister? Diakonia is the distinctive Christian work for ministry, and diakonos for minister. But these nouns and the related verbs are used in the NT with a wide range of application. The personal service rendered to Jesus Christ by Mary, Martha, Paul and other women (Lk 10:40; Jn 12:2; Mt 27:55), and to St. Paul by Timothy, Erastus, and Onesimus (Acts 19:22) are described as forms of ministry. The man who serves and follows Christ is His minister (Jn 12:26) and the minster of Christ will not fail to minister also to the brethren ( ICor. 12:5). Every true Christian is a minster of Christ and of the brethren. We may get the root of the idea in our Lords words to His disciples, whosoever would become great among you shall be your minister. Even as the Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many (Mk 10:45). There is distinction 4

between those who ministers with the work of God and those who minister by gracious deed. But whatever might be the diversities of functions, the word diakonos covered them all Ministerial Call Ministerial call is an important aspect in the field of ministry. Before any man is ordained to the Christian ministry he should have an experience of inner assurance, interpreted as the call of God through the Spirit to the work of the ministry. No church can give this call. It can only recognize that some has it. In other words, a man has an authority which is in no way derived from the follows but comes directly from God. This is ministers awareness of the authority of the gospel he is commissioned to proclaim. It is Gods act and not in human control. Man may bear witness to it, but cannot invert or change it. It is the ultimate authority of God and the given authority of His Word in the Scriptures and the ministers call rest on that authority. The call comes in a variety of ways. Mainly this call is considered as twofold. One is heavenly and the other is earthly or divine and ecclesiastical. A divinely called person might have certain distinction from other persons. He should have a holy and blameless lie. He will have an ardent and constant inclination and zeal to do good. He will have knowledge aptness to teach, courage and power to carry out the call. The success of his ministry will depend upon the certainty of his call. An ecclesiastical call consists in the election which is made of any person to be a pastor. The early church responded the call by separating Barnabas and Paul for the work unto which they were called (Act 13:2). Biblical Ministerial Qualification: I Tim. 3:2-8; Titus 1:7-9 Ministerial Qualifications In the first place ministers must be sound to their principles. Their hearts to renewed and edified by the grace of God and be filled with the divine truths. They should be superior in their talents and knowledge, knowledge of history, natural philosophy, logic, mathematics and other useful sources. They should be careful and diligent in their studies. In a systematic and regular pattern of study will enrich them in their knowledge and experience. In his conduct a minister should be kind and benevolent. A minister of Christ should feel pity the weak, forgive the ignorant and love all who love the Lord Jesus Christ. He should be sincere and faithful in his public work. The sick must be visited, the ordinance administered, and the Word of God preached. They should be upright in their conduct and dealings. Deep devotion, ceaseless prayer, humility and love are the guiding principles of a ministers life. Above all, he should be a person filled with the Holy Spirit and be willing to walk according to the guidance direction of the Holy Spirit. The Functions of a Minister Preaching: Preaching is the oral communication of the Gospel. It is the Christian ministers chief task, his supreme work. There are so many other mode of communications, preaching, is still the chief way God reaches human hearts with the redemptive truth. The purpose of preaching is to relate the Word of God to the needs of men. The function of preaching is fulfilled by the minister in his roles of messenger, voice, apostle, herald, prophet, evangelist and teacher. Ordination: The second important function of the minister is the administration of the Sacraments, namely baptism, and the Lords Supper. The Pastorate: The pastorate is the highest function of the ministry. A minister is an ambassador of Christ. The pastorate is differs from the preaching element of the ministry. The Administration: The next important function of the minister is administration. A pastors influence is very great in his church. If people have confidence in his judgment, his advice will be freely sought and cheerfully followed. 5

A Minister in the Perspective of the Word of God Servant: The word literally means slave (Act 16:17). It was used in the OT for the prophets. It is introduced in the NT as the designation for the minister. Paul used it for himself (Rom 1:1; Phil 1:1; Titus 11). A Vessel: The term vessel is used in Acts 9:15. Saul of Tarsus was introduced to fearful Ananias a chosen vessel unto me to bear my name Israel Later Paul referred himself to the treasure of the gospel as being deposited in earthen vessel. Fellow Laborers Paul speaks of himself and other ministers as laborers. For we are laborers together with God; yet are Gods cultivated field, ye are Gods building (I Cor. 3:9). we then, as workers together with him, beseech you also that ye receive not the grace of God in vain (2 Cor. 6:1). A Steward: Paul describes the ministers of Christ as stewards of the mysteries of God (I Cor. 4:12). The diokonos was literally the house arranger. He was the manger of the household or estate (Lk 16:1-12). He was strictly accountable for him administration of the affairs committed to his care. BIBLICAL RELATIONSHIP BETWEEN LAITY AND CLERGY In the first century every Christian was held to be a priest unto God (I Pet. 2:9). According to (I Pet. 2:9) there is not distinction between clergy and laity. There is identity in their calling and purpose. All are chosen to royal priesthood in order to show forth the praises of him who hath bound responsibility of every Christian to witness Christ (Acts 1:8). The call to preach the Gospel to the best of our ability and opportunity is one that every Christian should obey and recognized. It is a duty entirely distinct from the general question of our vocation of life. Preaching the gospel in some form is the general duty of all believers. It is the main responsibility of those who are divinely called to the office. The general commission in (Mt. 28:18-20) was not given to the eleven disciples merely, but to the general body of the disciples then assembled. It is the great charter of evangelization. In Matt. 10 the ten apostles were sent for a preaching tour in Galilee, and in another time seventy were sent for the same purpose. On the day of Pentecost the whole believers of the Jerusalem were inspired with the preaching powers. indeed, the technical distinction between clergy and laity is particularly almost ignored in the NT we find members of the church, whether official or private, male or female freely exercising the liberty, in proclaiming Jesus everywhere (Acts 8:1; 4:8; 9:20); 18:24-28). This is in accordance with universal impulse of the newly converted soul to communicate the glad tiding of his own salvation to others without waiting for any formal license or authorization (John Mclintock). All believers are the members of the body of Christ, and there is no distinction between laity and clergy. In the body of Christ there are different members with diverse functions and the ultimate goal is the same for all members, that is, the glory of God. All members of the body are working for the same goal and directed by the head, Jesus Christ. Pastor leadership also demands the capacity to work closely and harmoniously with the lay officials of the church. The pastor must cultivate empathy with the leaders of the local church. There is unity in goal and responsibility. It is the command of Lord Jesus Christ that Go ye into the entire world and preach the gospel to every creature. (Mtt. 28:19 ff). IS A PROFESSIONAL CLERGY BIBLICALLY SUPOORTABLE? 6

As early as the beginning of the second century a distinct cleavage has begun to appear between clergy and laity, and this in spite of the fact that in the first century Christian was held to be a priest unto God (I Pet. 2:9). By the end of the second century the clergy had clearly became a separate order that designation having probably been derived from the designation given to Roman Magistrates in a tightly stratified society. (James Hasting Dictionary). In the book of Acts we see the selection of the seven deacons with a definite purpose. The special duties of the seven at Jerusalem are restricted to the care of the poor, and particular to the charge of the daily ministration. But as the local church grew in size and church life became more complex with various needs. There was the need for government and discipline, of pastoral counsel and comfort, of stated instruction by regular teachers as well as occasional visit from wandering apostles and prophets (James Hasting Dictionary). First there is the elder or presbyter, otherwise known as the Bishop or overseer, whose duties are to feed the flock and help the weak (Act 2:17; 28:35) to visit and pray for the sick (James 5:14) to rule and teach (I Tim 3:2,5). There is evidence of selection for ordination to the eldership (Acts 14:13; Titus 1:5). The elders are charged with the spiritual care and oversight of the church. Bishop or overseer is a term equated with elder in Acts 20:17,28. the elders of the church at Ephesus had been made overseers or bishops of the flock and were charged to feed the church of God, which he had purchased with His blood. Besides this, Christ is spoken as the shepherd and Bishop or your souls (I Pet. 5:12). Both pastoral and administrative overtones are in them. Secondly, there are deacons whose duties are not clearly defined (Phil 1:1; I Tim 3:8-13). The descriptions of their qualification suggest that their work lay largely in visitation to house and ministration to the poor (1 Tim 5:8-11). Besides these deacons and elders, there were apostles, prophets, evangelists, pastors and teachers in the church at Antioch (Act 13:1). They were professionals in the church. WHAT IS THE DISTINCTION BETWEEN MINISTER AND MISSIONARY? A minister, who is authorized to conduct religious services in a church. He is divinely and churchly called for the ministry. His work is limited in a particular area in a limited group of people. His main task is to build the church, the growth and edification of the church. He will be in full control of the church. He has to look after the spiritual as well as the administrative sides of the church. His ministry is localized and concentrated. He has to determine and classify functions. He has to formulate policies and procedures. Another duty is the selection, supervision and training of staff and mobilization and organization of all available resources to accomplish the end and purpose of organization. A missionary is a person send out by his church to preach and make converts in a foreign country. His work is unlimited in area and people. Church planting is his main goal. To fulfill the great commission through life is his duty. The apostles Philip, Paul etc. were missionaries. Timothy was a minister. The ministers work is always locally oriented. Preaching is the main duty of both minister and missionary Jesus Christ was the greatest missionary over lived. He was sent by God into the foreign land of the lost world. He preached the heavenly mission. His main goal was to please God through his self sacrifice with the aim of redeeming the world. A missionary is one send by some authority. While on the other hand the minister is the one appointed by authority to serve locally. A minister can be a missionary and a missionary can be a minister too.