Philosophy of Ministry

In the overall philosophy of ministry, I believe that pastors should live a confessional life that serves as a living testimony to the doctrines and beliefs that reflect the edifying of the body of Christ. The pastor is to adhere to the faithfulness of the doctrines revealed within God’s Word. Each generation bears an equal responsibility to guard the treasury of the truth that has been entrusted to the believers (2 Tim. 1:14).

With the challenges presented to the church today, it is now the distinct responsibility of today’s upcoming generation to protect the doctrine of truth in order to anew the doctrines that are fundamental to the Christian faith. The truths found within the following subsections provide the truth as it is relevant and supported by the Word of God. I hold these truths in order to advance the kingdom of God and bear witness of the gospel to point people to the beauty of God’s gospel, as Jesus is the “the Way, the Truth, and the Life” (John 14:6).

The purpose of my pastoral mission is to reach the world with the Word of God. To accomplish the purpose of my ministry calling, I believe that three critical areas should be focused upon: Worship, Word, and World. First, the believer is to focus on the vertical area of worship in which the focus is on the heart, allowing personal devotion and total submission to occur. Living a life of sacrifice and giving ourselves unto the Lord is how this should be lived out (Rom. 12:1-2). Second, I believe in reaching into the Word with a horizontal focus on the heart. Believers receive knowledge, understanding and wisdom through the study of God’s Word. Finally, believers are to reach out to the world with the gospel. This is done through a horizontal focus on the hands. This involves reaching beyond yourself for the benefit of others. Serving in gifted areas to reach the outside unbelieving community equals the final goal: take the whole Word to the whole world. Finally, the pastor of the local church is to be focused on the aspect of communication in their work, not the desire to have a control.

Theology & Philosophy of Pastoral Ministry

In order to understand a theology and philosophy of pastoral ministry, the pastor is to look to the principles of pastoral priorities in order to accomplish the responsibilities outlined within Scripture. The pastoral priorities are outlined into two separate categories: leadership and pastoral care. Gifting and training for ministry belong together, as the three major focus areas of local church ministry are examined.

The first major aspect of pastoral ministry is the spiritual leadership. With this responsibility of spiritual leadership comes the concept of formation, a learning process, in which the pastor is discipled and mentored into being a godly leader.“Leaders serve to motivate and enable others to achieve.”[1][2]The servant-leader presents the aspect of humility and hard work in leading people (1 Pet. 5:1). “Leadership is motivating a group toward a vision.”[3]As the pastor models the standard set by God, the first aspect of “leading” is to understand that God is a leader. God the Father rules the universe, the Son is the king and ruler of His church, and the Holy Spirit leads the life of every Christian. In the role of “shepherd,” the pastor is to live and “do life” with those in which he serves (Lk. 14:23) as he is the “representative from heaven” that is on a “holy assignment” from God as a champion (Jer. 1:5-8).[4]The role of shepherd is to be relational as the focus is on the Lord and prayer.[5]The “rod” of shepherding focuses on the authority of shepherd over sheep, as he defends and disciplines the sheep; also the “staff” of shepherding focuses on comfort and care, drawing sheep together.[6]The shepherd will “catch” the sheep and bring them closer for observation, guiding them in truth. The effective pastor bases his personal philosophy of ministry on three core blocks: study the Word of God, study himself and his personal limitations, and to study his people to focus on their needs and limitations.[7]

The pastor is to shepherd his people through his example of love, as he inspires and pays the price in order minister to the needs of the congregation.[8]In meeting these specific needs, the pastor takes his personal vision, enlists helpers, delegates responsibilities, and motivates the hands and meet of the workers to do the work of the ministry. This serves as a model of what it means to be a true servant-leader. The pastor is to have all the wisdom of a corporate executive in order to administer the legal and ethical issues involved in the ministry.[9]By setting goals, the pastor is to dream and have faith that the Lord will “come through” on His promises. Advancing the church through outreach and “keeping in touch” will allow for the pastor to push for relevant, balanced programs in which the body may be able to grow.

As a biblical counselor, the pastor is to first establish confidence with the congregation, as a good listener and motivation for those seeking advice.[10]By being a good listener, the pastor is able to connect with the one that is being ministered to. This ability opens the door for the conversations to occur. The pastor is to establish the spirit of prayer for Christ’s will to be done in each person’s situation. When the pastor is honest, even sometimes admitting that “I don’t know,” will help with establishing trust. Recognizing human limitations in situations, as also with counseling women, can lead to discussions about ministry ethics.[11]

The pastor is to model prayer from Scripture (Jas. 4:2) and is to make known the recognition that the church fails to pray and often neglects corporate prayer.[12]“One of the most important aspects of praying is to come to see what God desires and then to pray that He will accomplish it.”[13]Enacting prayer with the correct attitude of love. Pastoral ministry’s approach to shepherding calls for times of testing, as McArthur writes that “We often try to use prayer as a way to change difficult circumstances that God purposed to change us.”[14]The pastor’s prayer life is to be categorized into three different sections: glorification, multiplication, and authentication.[15]Glorification focuses on the implementation of Christ-like values to produce fruit in which the Lord is glorified. Second, multiplication of the fruit helps the pastor stay focused on the ministry of which he has been called. Third, the authentication of these fruits will show the affirmation of a true disciple (John 15:8).

The pastor’s heart is to reflect five key traits. The first trait, comforting, brings hope to those that need comfort; second, the pastor is to do occasional visitation to provide encouragement.[16]This is especially true in times of illness. The third trait is joy. Romans 12:15 teaches about taking a lively interest in the prosperity of others. Fourth, there is to be an equal balance in the feeding, nurturing, and maturing of the Christian life.[17]Finally, a fifth commendation of appreciation is helpful at times. Therefore, these five traits reflect the pastor’s ability to focus on the traits that are of the upmost priority.

The main aspect of pastoral leadership is “followship.” However, this teaching theory is not used to this terminology. The pastor must know how to follow before he is ready to lead in God’s church. Temptations to enact shortcuts and apparent success is detrimental to the church healthy. By falling to this temptation, pastors have the possibility undermine the church. In order to enact this distinct teaching on “followship,” the constant reoccurrence of biblical saturation is to be taken with the highest priority. A congregation knows when their pastor has spent time with the Lord…it shows! The theological richness that is gained provides for the understanding that leading tends to be taken seriously when considering the practical relevance of the gospel ministry.

Theology & Philosophy of the Ordinances

The ordinances of the church are to be viewed with a very high standard of expectation. Therefore, these are to be done when the individual observing them understands their importance. These ordinances exist in order for the believer to mature in their relationship with Christ. Statement seventy-two discusses immersion in water as the true form of baptism. In order to support this, consider the story of Philip baptizing the Ethiopian Eunuch at the roadside in Acts 8:36-39. To clearly represent this, verses 38-39 state: “…they went down both into the water…and he baptized him. And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing.” This symbols the death, burial, and resurrection of Christ in a beautiful fashion. Furthermore, Romans 6:3-4 supports statement seventy-four by stating that “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore, we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.” Believer’s baptism best represents the gospel of Christ.

Believer’s baptism is the total immersion of a believer in water, baptizing them in the name of the Father, Son, and Holy Spirit (Matt. 28:19-20).[18]This is the initial first act of obedience after salvation. This act symbolizes the believer’s faith in the death, burial, and resurrection of Jesus Christ as Lord and Savior. Essentially, this symbolizes the believer’s death to sin, burial of the old sinful nature, and the resurrection to walk in the newness of life (Rom. 6:3-5). Furthermore, Romans 6 emphasizes that Paul did not regard baptism as necessary for salvation. The burial of Christ, represented in baptism, is not part of the saving work of Christ, as it is simply included to prove His death (1 Cor. 15:3-4). The resurrection proved that the last enemy, death could not prevail over the Son’s power. In Romans 6:5, Paul writes of the believer’s bodily resurrection at a later time to a new life with Christ. When Christ died for sin, He died to sin. Matthew 28:19 discusses the significant need to be obedient to the Lord’s command to baptized, as we are to follow and observe the commandment set forth by the Lord, as it states: “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” Christ sat the bar high earlier in the Gospel of Matthew by stating in Matthew 3:16 that “And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him.” In this act, Jesus served as the model that each believer is to follow and be obedient to the command through new life in Christ. As some argue that baptism is a requirement for salvation, the Bible clearly teaches that the one of the thieves on the cross believed in Him and was saved (Luke 23:39-43). Furthermore, the Roman Catholic Church uses baptism as a form of identification to bring the individual under the oppositional authority of the church.

The Lord's Supper is a symbolic act of obedience in which members of the church, through the partaking of the unleavened bread and the fruit of the vine, remember the death of the Lord Jesus Christ and anticipate His second coming (1 Cor. 11:17-34). The significance of this time traces back to the time of the Exodus. It was a tradition that the Passover meal was used in order to celebrate Israel’s deliverance from Egypt. after the ten plagues.[19]With the tenth plague came the angel of death to take the household’s first born if the people had not painted their door frame with the lamb’s blood. This is significant because of the “great cry” over Egypt in which the Pharaoh’s child died, resulting in the freeing of the Israelites from bondage.

In 1 Corinthians 11:23-34, the Apostle Paul outlines the correct understanding of the Lord’s Table, reflecting on what Jesus taught before His death. The Lord’s Supper is a memorial to the Lord Jesus Christ Himself, a time to reflect, through communion, of His death, resurrection, and anticipated return. Paul writes to instruct the believers at Corinth of the dignity of which this ordinance represents, not the mockery they had turned it in to.[20]In accordance with the timing of the New Testament writings, 1 Corinthians is understood to be the first written instructions regarding the Lord’s Table.

On the eve of His crucifixion, Jesus instructed His disciples that He would be the ultimate Passover sacrifice (John 1:29; 1 Cor. 5:7). The Passover meal centered on four essential cups. The first cup, the cup of sanctification, is filled with red wine and represents the blood of the Passover lamb in Egypt.[21]Followed by bitter herbs to represent the bitterness of the Israelites’ bondage, Psalms 113 and 114 were sang. The second cup, the cup of deliverance, is where the meal host breaks the unleavened bread, dips it in haroseth and bitter herbs, and shares it with other participants.[22]This bread represents the haste in which the Israelites fled Egypt. the third cup, the cup of redemption, is where “Jesus blessed and transformed Himself into part of the Lord’s Supper.”[23]Instead of remembering the deliverance from Egypt, Jesus instructs His followers to remember Christ’s physical death and the deliverance it brings from spiritual darkness. The body is represented in that it “was broken for you” (1 Cor. 11:26). Finally, the fourth cup, the cup of hope, represents the coming kingdom. Following this, the group is to “sing a hymn” and dismiss (Mark 14:26.”

The Lord’s Table presents bread and wine as a representative symbol for the body and blood that would be broken and shed for the forgiveness of sins. This practice is a comprehensive ordinance in which the believer commits, communes, proclaims, and anticipates Christ’s return. We are to take this observation worthily, as Paul lists five manners (1 Cor. 11:27). By failing to observe it and observe it meaningfully, the aspect of communion is not properly observed. A lost person should not take it because they have not received the gift of salvation. One must confess and repent of sin before taking it. Finally, the person must show respect and love toward God and His people. Breaking any of these manners means that you are taking it unworthily (1 Cor. 11:27). Examine yourself before taking of the wine or bread (1 Cor. 11:28). Paul exercised this discipline because it is necessary and proper for the spiritual health of the believer.

Theology & Philosophy of Preaching

Faithful Exposition

The faithful preaching of God’s Word is to be the component to a pastor’s life and work. God communicates with His followers through the faithful preaching of His Word. Men called by God are to be faithfully obedient to the preaching of His blessed Word. The preaching of God’s Word is to be clear to the reader and faithful to the text. Faithful preaching of the Bible is the passionately responsible, authentic revelation of the Christ-centered Scriptures through the power of the Holy Spirit to glorify and exalt the name of the Triune God – Father, Son, and Holy Spirit.

First, one must understand that the preaching of God’s Word is to obey the charge by Paul (to Timothy) to “preach the Word” (2 Tim. 4:2). As Paul wrote in 1 Tim. 4:13, the pastor is to “…give attention to the public reading of Scripture, to exhortation and teaching.” Furthermore, the pastor is to teach the principles outlined in Scripture (1 Tim. 6:2). It is God’s command that His Word be preached, not man’s personal ideas or desires. It is God’s Word that is to be proclaimed, as it carries authority and power within the lives of believers. The prominence of faithful preaching is to be taken from the Bible itself, as it is from God. Any messenger of God needs to bring the inspired, inerrant, and infallible Word of God to the entire world in conjunction with its correct context in exposition (Matt. 28:16-20). As Ezra read from God’s Law, he interpreted it so that the hearer could better understand. Expository preaching is true to the text. The preacher is to read, explain, and help apply the message of God’s Word to the believer. He is to, therefore, take the Word of God and apply it for life and godliness so that people may spiritually mature (2 Pet. 1:3-11). This is to be done through the understanding of sound doctrine and verse-by-verse understanding of the Scripture (Titus 1:9).

Second, the preaching of God’s Word is to be glorifying to God and the purpose of which He has ordained. Isaiah 55:11 states that “…My word…will not return to Me empty…without succeeding in the matter for which I sent it.” God’s Word will not return until the sovereign decreed is fulfilled. The preaching of God’s Word is never in vain. God’s Word glorifies who He is and convicts sinners (Heb. 4:12). Preaching is never useless, as God uses it to accomplish His absolute plan. The doxological preaching of God’s Word should be both in the message content and the delivery of the message itself. Therefore, preaching is to exhibit a delicate balance of the interplay of doxology, morality, and theological teaching.

Third, the preaching of God’s Word takes clear priority above everything else within the local church. The Pastoral Epistles outline the need for preaching and teaching God’s Word with all authority. The primary concentration of the local church is to give a clear proclamation of God’s Word and the truth that is crucial to the life of the believer. Preaching is to be spiritual, as the believer is to be “Word fed and Spirit led.” The pastor is to be Spirit-empowered in his approach to preaching the Spirit-inspired Scripture. Furthermore, the believer’s life is to be Spirit-enlightened in the hearing and doing of the Word (Jas. 1:22). Biblical preaching is transformational to the heart, not just to the head. The ultimate, intended purpose of preaching is to effect transformation on the hearer, not to impart the information. The effect information is to transform the hearer into the likeness of Christ. Being Spirit-empowered, the proclamation of the Word allows the Holy Spirit to move in order to soften hearts to the gospel message. The preacher’s authority comes only from the Word of God, as the Holy Spirit directs the words in order to accomplish the Lord’s sovereign purpose because the gospel is powerful (Lk. 4:18; Rom. 15:19; 1 Thess. 1:5). The preacher’s faithful witness of the gospel depends on his obedience to the Spirit’s control in allowing the right words to be spoken and the Lord’s strength to shine through.

Fourth, the preaching of God’s Word is to be delivered as the “truth through personality.” The pastor’s given perception, whether through personal life or listener’s perception, plays a dramatic role in the drama of sermon delivery. Therefore, preaching is to be incarnational. The preaching of God’s Word is to be delivered in a “pastoral” way. In this, the preacher must feed the “flock” in a gentle, loving way. In addition to this principle, the genuine concern for the spiritual life of the believer must be considered.

Fifth, preaching the word means preaching “the Word”–Jesus (Jn. 1:1, 14). The context of Scripture is centered around the gospel message, as the entire span of biblical revelation is reaches its climax at the resurrection of Christ from the dead. The Old Testament context points directly to the coming Messiah (Is. 53). The Gospels proclaim that the Messiah has come. Finally, the Epistles and Revelation center around the core theological tenants about the Savior. Jesus is not specifically mentioned in each text, but each text in the Bible points directly to the cross itself. It is urgent that each individual message be centered around the good news: man’s sin, God’s holiness, Christ’s atoning work, saving faith in Christ, and obedience to Christ’s Lordship. In order for this to happen, preaching must be urgent. At the end of the earthly life, each person will enter eternity – heaven or hell. Any ethical assertive that is presented should be rooted in a gospel representation. The preacher must preach with a tone of urgency that begs of the hearer to fully trust Christ alone for salvation. For the believer, the preacher must preacher must preach the message in order for them to walk worthy of what God has called them to do, remaining holy and centered on Christ each day.

The preaching of God’s Word must be presented in a passionate, yet practical way. The first key in passionate preaching is to truly understand what is being preached is the absolute gospel. The preacher must be persuasive in presentation so that the teaching can be practical to the lives of the hearer. True success in the pulpit is based on faithfulness to the Word of God. Being faithful in the pulpit calls for diligent work in study and preparation. The goal is to stand before the Lord with a joyful confidence in the work that has been done to bring glory to the Lord Jesus for all eternity.

A Proper Method of Biblical Hermeneutics

[24]

The above illustration models, according to William Barnett, “The distinction…arises from the difference between doing and knowing…the contrast is between practice and theory, between the moral man and the theoretical or intellectual man."[25]This idea play a key factor in the exposition of the Scriptures. The Western world has largely adopted the allegorical interpretation of Scripture, as it can open a door to unfaithful preaching and “handling” of the Word. The sometimes creative forms of exposition are not usually the most accurate interpretation of the text. In contrast with the Hebrew way of things will happen in view of biblical eschatology, the Greek mindset of the west has emphasized the idea of a “timetable” with dates and “signs” in which people attempt to “check” off the fulfillment of prophecy. This mentality neglects the application of proper hermeneutics in biblical preaching.

The science-based methods of interpretation, from a Western standpoint, will produce distortions within passage exegesis. Those in Christian academic sometimes embark on a relentless quest to view the Bible as a textbook that answers questions about God. In order to understand the Bible in a way that does correctly interpret the text, it is best to view the Bible through Jewish (Hebrew) eyes. The preaching of God’s Word has become centered on making people “feel good” about everything. Christ-centered preaching is to include this simple truth: Jesus Himself said that only the Father knows the time of His coming (Matt. 24:36) so we are not supposed to waste our time trying to determine the time, as we are to be ready all the time because Jesus can come at any time. The Bible is to be interpreted in a special way because of its divine inspiration.

In order to prepare an author-intended sermon, there are six basic steps when considering the overall process of hermeneutics and homiletics. First, faithful preaching begins with the “flesh of the text” in that one makes basic observations and interpretations based on the Interpretive Journey.[26]

Theology & Philosophy of Family Ministry

Church programs are to benefit the growth and building of the family unit to become the central focus of personal discipleship. The first calling to serve is to the family unit. It is in this that the cooperation of the church and home are strengthened. Since the beginning, God has ordained the family unit as the foundation for all human society, directly relating by way of blood, adoption, or marriage. Charles Sell defines family ministry as “Family ministry involves communicating to people of all ages, in as many ways as possible, the biblical and practical truths related to family living.”[27]Marital relations are to be between one biological male and one biological female. The institution of holy matrimony was designed to last a lifetime. Therefore, it is to serve as the model by which Christ demonstrated His love for the church (Eph. 5:25-27). The union of marriage is to provide a standard and framework by which the intimacy companionship is understood in recognition with biblical standards. It is also a means of procreation for the human race.[28]

When examining the doctrine of the Trinity, a valuable picture of family ministry within the church appears. Understanding the Trinity provides the church with a model to understand the members of a family as individuals that are fully equal in their value and dignity[29]. However, each member has a distinct role in the authority-submission structure that is outlined within Scripture. This is modeled in that the Father is supreme, the Son submits to the Father, and the Spirit submits to the Father and Son. This equal structure has to do with distinct roles. Because of each person’s worth, they are to be treated as someone that has been created in God’s image. The husband and/or father holds the highest level of authority in the household. The wife submits to the spiritual authority of the husband but does not submit to her children’s authority. However, she is equally responsible in training the children in the way of truth. The children submit to both parents with joy and gladness by learning obedience and godliness. The church is to reflect this in equality and differentiation of programs and distinctions.

Husbands and fathers must understand their important role in the home – as he is to direct the discipleship of his wife and family. The headship of the husband must consider and apply the joyous responsibility to see his wife grow close to Christ. Fathers create an atmosphere where they mentor their children in the obedience to the wisdom of Jesus. The wife is to submit to the husband with a glad heart, longing to serve and help her husband fulfill God’s calling. Making the marriage an accountability issue, God will honor the wife as she honors His Word. Children are to be taught to act in a way that is faithful to God.

In preparation for family ministry, one must understand that small, an estimated fifteen percent pf people will never marry, compared to about five percent during the 1950s.[30]God uses the family in a biblical socialization aspect on testing relationships to facilitate behavior that is honoring unto God, noting His Word and the model established through Christ.[31]

Both men and women are spiritually equal in position before God. However, God ordained distinct spiritual functions for men and women within the home and the church. The husband is the spiritual leader of the home. Also, only men are eligible for ordination by the church. Wives are to submit to the spiritual leadership of the husband. Parents are to teach their children spiritual and moral values in order to lead them through a Christ-honoring lifestyle example with appropriate discipline.[32]Through parent education, the church will promote the necessary motivation and foundation for these practices to be implemented within the family circle.

Couples should enter premarital counseling before they marry. This is important to getting the relationship off to a positive start, noting the important details and aftermath of the wedding. These meetings establish the tone by which the couple will approach marriage with the attempt to eliminate issues before they are even presented. First, the five levels of communication are to be established (cliché, facts and information, opinions and judgments, feelings, and affirmation and rebuke).[33]This will establish how well the couple is communicating their personal needs to their significant other. Premarital counseling is used as an assessment, alteration, and an affirmation of the relationship. Through development interaction, the social and psychological development of the family is regarded as a lifelong process with each individual family member playing a distinct role in the development of another family member.[34]

God’s intended purpose for marriage was introduced in the creation (Gen. 2:24) and were reaffirmed in the New Testament (Matt. 1:5; Eph. 5:31). The biblical principles for marriage transcend time and culture. The covenant commitment of marriage is intended to be permanent. Pledged in the presence of God, the couple is to live out an example of unconditional love and acceptance of the other. Deviation from God’s intended purpose for the marital union offends the intended image of God (Gen. 1:27). Furthermore, it distorts the union God intended in the sexual union between man and woman. The perversion of the homosexual act defies this image as well, as it negates the natural order of conception (Rom. 1:18-32).

As two families are joined together through the unity of one flesh between man and wife (Gen. 2:24), the union is intended to provide a lifetime of emotional and spiritual support to satisfy sexual desires and the conception-nurturing concept of the next generation (Deut. 24:5). “Marriage and family are based not merely on the creation of God, but on the very person of God”[35]The foundation of marriage predates the Fall (Gen. 2:8-25).

Sell recognizes that the church holds itself as a family-like institution; it paves the way for children to be nurtured the in the truth.[36]In order for the family unit to grow stronger within the church, the first major facet of family ministry in the church is evangelism.[37]The church is to clearly teach that a family is to be composed of husband and wife. This adds to the understanding that this is the best context to raise children.[38]As the family unit is instituted by God, the parents are called to teach their children about God, as it is the church’s job to help coach parents in the best ways to reach their children.[39]

The church is to encourage the development and promotion of the importance of enacting family worship and devotion time.[40]Finally, the family is to pay close attention to the biblical objectives for child-rearing. Through instilling a reverence for God and His Word, the child will develop a concept of self-respect and respect of others. By learning these concepts, children are to develop an attitude that is more open to the gospel than an attitude of hostility. As persons created in God’s image, husbands, wives, and children are to embrace their roles in order to foster an environment that is honoring to God.

The essential characteristic of a family ministry is to equip parents, mainly fathers, to become engaged with the discipling of children. The biblical model for family ministry is based on the parent’s intentional ability to personally engage with children to become the faith trainers for the family unit.[41]Integrating family ministry into the church, it is the position of the church ministry to equip parents to disciple their children at home. There is a foundational concept that is crucial to this. The based concept is to view family ministry as multi-generational, as Paul referenced in his book to the Philippians. True family ministry is where the parents are required to live out their testimony before their children so that they may be able to fully able to live it out personally in using the family unto to share Christ with the world. It is to not focus too heavily on the internal dynamics, but is to check and make sure that others spiritually develop maturely in faith. Getting parent’s connected with their children will determine which route this project will do before all will grow within the context of a happy family life, overflowing with joy for what the Father has accomplished in the name of Jesus through allowing the vessel of the family to be used in a mighty way.

Theology & Philosophy of Polity and Leadership

Leadership is essential to the life, purpose, and mission of the local church. The pastor is the one that is called to provide the ultimate leadership of the church, regardless of the church polity.[42]The Bible is clear in in its basis for biblical leadership. The entire of history of God’s dealings with Israel by developing leaders throughout the Old Testament (Abraham, Jacob, Joseph, Moses, Joshua, etc.). The New Testament spells out God’s design for leadership for His church. The apostles were the first individuals that were designated for leadership in the church. They were ordained by the authority to lead and make judgments among the people (Matt. 10:1-42; 18:18-20).[43]Acts 20:17 lays out pivotal information that is required for New Testament leadership, noting that the “Spirit made them overseers” in verse 28. As a whole, the church has received special exhortations that reference the treatment of church leaders. Both leaders and congregants are to realize the balance between leader and “subjector” (Heb. 13:17). The leaders are to hold their positions of authority with in a spiritually effective way. In align with this, the people are to live a life of respect, obeying, and praying for those in leadership. “…leadership is one of God’s gifts given for the sake and welfare of the church’s life and mission.”[44]

Throughout the New Testament, spiritual leaders are depicted as shepherds of God’s flock. As a shepherd is to lead in correcting behavior, comfort in trying times, lead the flock, and protect them from harm. Shepherds are sometimes without status, as the pastor is to be a “slave” for the Lord Jesus Christ (Mk. 10:44). Leadership in the local church is to be “servant leadership” in pursing their attempt to stay humble and selfless in church leadership. As 2 Tim 2 discusses, the rigors of leadership are understood to promote the ideas of self-labor, sacrifice, and hardship. Leadership within the local church requires diligence, initiative, patience, and perseverance.[45]The blessed reward for being a servant will reach the anticipated rewarded for rendered service.

Polity and leadership in the local church should be centered around a church government, elders, lead pastor (teacher), and deacons. Therefore, the biblical offices found within the local church are elders (overseers) and deacons. However, all final earthly authority is to rest upon the assembled congregation. The order for the local church government is to be ordered as Christ (Col. 1:17-18a), directed by the Scriptures (1 Tim. 3:16-17), congregational governance (1 Cor. 14:33, 40), led by lead pastor and elder (1 Tim. 5:17; Tit. 2:1-10), served by a deacon board (Acts 6:1-6), and edified by the members of the congregation (1 Cor. 14:3-4). Biblical leaders work together for the continuance to push for a faithful, evangelical ministry within the local church.

Oversight of the local church is to be firmly conferred upon an Elders Council that is constructed of a minimum of three individuals. The office of elder is to be held only by a biological male, as qualified and instructed by Scripture in 1 Tim. 3:1-7 and Tit. 1:6-9. This individual is to be a hard worker and must be willing to equally contribute to the ministry and outreach of the local church. The elders are to be laymen, church members that are not to concurrently serve as deacons. In keeping with the teaching of Scripture, the elder board is to undertake the distinct opportunity to shepherd the “flock” by devoting their time to prayer and the ministry (teaching and preaching) of God’s Word (Acts 6:1-6; 1 Tim. 3:1-7; 5:17; Tit. 1:5-9; Jas. 5:14; 1 Pet. 5:1-4). The elder board is to have authority over church ordinances, church discipline, church services, church administrative business, church membership, shepherding and serving, and all other responsibilities related to pastoral care. If an elder violates any conduct code related to their duty, they are to be disciplined in accordance with Matt. 18:15-20 and 1 Tim. 5:17-21. After teaching and ruling of others was instituted in Acts 20:20-35, the elders ruled the church through the example that they lived, in addition to the other leaders.[46]Noting early church tradition, the number of elders that was required for each church was to be different based on the size of the church, noting the attendance.it was Morgan Edwards that proposed the “three ruling elders” of the church.

The lead pastor (teacher) is to hold the responsibility of teaching and preaching the Word of God in the corporate church setting also. Furthermore, the lead pastor is to meet the qualifications outlined in Scripture that pertain to church membership and the office of elder. With regard to the lead pastor’s formal office, there is clearly no biblical distinction between “pastor” and “overseer.”[47]

The office of a deacon is detailed in Acts 6:1-7 and 1 Tim. 3:8-13. These individuals are to give themselves to the service of the church, possessing particular gifts of service and are qualified to serve, as mandated by Scripture. The office of deacon is founded on the care of temporal needs of church members and to attend the needs of the church for public worship. Furthermore, these individuals are to submit to the spiritual authority of the elder board and their ministries of prayer and the Word. They must work to maintain the physical health and unity within the church body. These individuals are to provide encouragement to the members of the church. Benevolence money is to allotted for their service and care of the body. In addition to their contrition to local church ministry, the deacons model Stephen’s faithfulness in testifying about the Lord (Acts 7).

Theology & Philosophy of Discipleship

Discipleship’s main point is not to increase knowledge in the Word of God itself, but it is important component in learning to grasp the foundation of the correct spiritual formation model: a big faith signifies the larger aspect of becoming spiritually mature.[48]The key goal in discipleship is to help people grow in their faith and to trust God with all that they have and will do for His ultimate glory. My personal philosophy of discipleship focuses directly on developing Christ followers (not church members) that love God and love people. The love for God and people are key in living out the steps of spiritual maturity (2 Pet. 1:3-11).

“A major part of discipling is modeling, a fact that is evident from Scripture and from everyday life.”[49]The biblical model of discipleship dates back to the time of Jethro and Moses (Exo. 18:19-23). In turn, he was able to able to mentor men in the wilderness on how to be effective leaders (Deut. 1:12-13; 6:6-9). “Wherever a need exists to discern God’s will in the affairs of men – in the world or home – the clearly prescribed principle is to develop leadership through making disciples.”[50]The objective reality of true biblical discipleship rests entirely on the leadership skills of one pastoral-type mentor is able to pass the leadership function between leaders and generations, as God is able to use these individuals to carry out His purposes.[51]Essentially, true discipleship is found to be the equivalent of wise counsel in action. The function of biblical discipleship models the father-son relationship in which the wisdom is passed.[52]

Following the Old Testament form of discipleship (father-son), pastors should continually strive to pour their lives and ministries into the lives of others. This is not a “worthwhile” suggestion but it is a biblical command. Jesus gives the nonnegotiable imperative to His followers at the Great Commission in Matthew 28:18-20, which reads, “And Jesus came and spake unto them, saying, all power is given unto me in heaven and in earth. Goye therefore, and teach all nations, baptizingthem in the name of the Father, and of the Son, and of the Holy Ghost: Teachingthem to observe all thingswhatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen” (emphasis added). Pastors are to set the standard of example for other men to follow when mentoring others. In the yoke of Jesus’ discipleship, He spoke of His yoke (Matt. 11:29-30; Jn. 13:15). In this context, Jesus is discussing what Paul would write about what it means to live life in righteousness (Eph. 4:20). In regards to humility, Paul reminds the believers at Philippi about modeling their lives after Christ (Phil. 2:5).

Peter wrote in 1 Peter 2:21 that “…because Christ also suffered for us, leaving us anexample, that ye should follow his steps” (emphasis added). In his first epistle, John writes that “He that saith he abideth in him ought himself also so to walk, even as he walked” (1 Jn. 2:6). Finally, the writer of Hebrews, possibly Paul, writes that believers are to be “…followers of them who through faith and patience inherit the promises.”

The Apostle Paul is perhaps the second-best model of discipleship found in the New Testament, as he exemplifies the pastor’s mandated responsibility to be a disciple-maker. In 1 Corinthians 4:16, he writes that “Wherefore I beseech you, be ye followers of me.” As the Apostle Paul modeled his life after the model that Christ lived, he is able to tell them that he has been discipled by the “Master” Himself. Later, Paul clarified this when he wrote “Be ye followers of me, even as I also am of Christ” (1 Cor. 11:1). He wrote in Ephesians 5:1 that the believers are to “Be ye therefore followers of God, as dear children.”

Christ Himself outlined a method of discipleship that is to be used in the church today. Jesus outlines this method in Mark 3:13-15, which reads, “And he goeth up into a mountain, and calleth unto him whom he would: and they came unto him. And he ordained twelve, that they should be with him, and that he might send them forth to preach, and to have power to heal sicknesses, and to cast out devils…” Citing Mark 3:13, Jesus first used prayerful meditation.[53]As Jesus prayed about choosing His disciples, the pastor is to commune with God in order to make a conscious, God-honoring choice in choosing those that he will take under him to mentor. This attitude of prayer, without ceasing, should be taken when considering this important decision (1 Thess. 5:17). As Paul encouraged believers to pray over everything, he also included the discipling of others in this (Phil. 4:6; Eph. 6:18).

Second, Jesus focused on careful selection, noting that he “calleth unto him whom he would” (Mk. 3:13a).[54]The pastor can apply this principle in three ways. First, the pastor must rely on who Christ has called him to disciple. Second, whomever Christ wants to show as He attests to His sovereignty in salvation and sanctification in the development of spiritual leadership. Finally, obedience is the result of the faithful willingness to serve in the propagation of God’s kingdom. Men serve as the method of Christ.

Third, Jesus practiced purposeful association.[55]The foundation for purposeful association is found in spending time in fellowship with fellow believers, as Paul writes “…hoping to come unto thee shortly.” Paul looked forward, with great anticipation, to the time that he intended to spend with Timothy on mentoring and instructing him in the ways of the Lord (1 Tim. 3:14). The pastor that centers his time with Christ will have a higher, more profound discipling influence on the one in which they serve. Spiritual fruit will abound when time is spent in the Word of God. If discipleship is not based on God’s Word, it is not effective discipleship. Great benefits will come to those that harvest Christ-likeness to God’s glory. Within the context of 2 Timothy 1, Paul writes that Timothy is to preserve the doctrine. In this, Paul models that the effective practice of a discipleship process is to understand that the gospel is what needs to be received, as it is the only “medicine” in which the disease that kills, sin, will be eliminated. Discipleship teaches that the ministry of the gospel message is to be valued as the most highly valued treasure. The question that one presents to themselves when considering this aspect of discipleship is how the individual person approaches and handles the situation.

Powerful proclamation to proclaim the good news and continuing in the established pattern of disciple making will prove itself necessary.[56]This concept is especially true within the context of the family. The family model in discipleship shows that it is the position of the church to come along side, encourage, and equip the them to fulfill the model of discipleship. The whole purpose of effective biblical discipleship is to turn people outward and produce more disciples that will continue to mentor others. Therefore, the very basic purpose of biblical discipleship is to reach into the very core of the domain of darkness and bring people into the kingdom of light. The chain of discipleship will continue until Christ’s return. Jesus discipled His followers to preach with authority. This is also true for the church today. The calling is very simple: preach Jesus and live a crucified life with a powerful focus on the godless world. The discipleship model that Christ followers show is to include powerful teaching and an exemplified example of how to live the truth for the cause of Christ.

The formational structure of discipline calls for believers to spend time in God’s Word. This is crucial, as the pastor approaches these steps in the correct manner to which God is able to establish a fundamental foundation on which the believer’s maturity may begin to form. This formation step is the foundation in which the Holy Spirit may use to promote His work within the believer.[57]True biblical transformation will only happen through the interceding work of the Holy Spirit and the Word of God. This process begins at spiritual rebirth and ends with either death or the rapture.

When this work of transformation begins within the believer, it is important that it be understood that only through the Holy Spirit that this can occur. To grow and be transformed by the Word of God, one must hear the Word of God. Therefore, it is important for people to understand that the reading of the Word is not good enough, as it must be lived out in a way that transforms the mind and spirit (Rom. 12:2). God will not force this act of spiritual transformation on the believers themselves, but the follower comes with a choice of obedience to the throne to request this.

There are two simple questions that must be considered in discipleship and maturing in relationship with Jesus Christ. These questions are to referred to on a weekly basis at minimum. The first question simply asks “What has been your number one encounter with Christ this week?” Second, “what has been my biggest discipleship fail this week?” These questions refer back to the question of faithfulness within the believer’s life. It should be the prayer of every Christ follower to desire to apply God’s Word to life, as it is detrimental in practicing wisdom that seeks to honor God.

Theology & Philosophy of Outreach & Assimilation

The basic approach to assimilation within the local church is to understand that it is a process, not an event.[58]This process calls for a system of organization, as one tries to get connected within the church body. Essentially, the goal of any assimilation team is to keep the front door of the church “wide open” to welcome all people into the fellowship. The goal is to not accumulate numbers, but to make disciples for the kingdom. In this, the church is able to “close” the back door by meeting the needs of all people within the church.

The church is to challenge the culture to follow Jesus, as we love them “to” Jesus (Matt. 28:19-20; Acts 1:8). Outreach and assimilation is the process by which the church transforms the programs, services, and events into the connection points that enable people to foster human interactions that establish the genesis foundations of authentic community. The process of assimilation begins when someone’s first visit to the church building (for any reason) begins and ends when the visitor ends up being connected and engaged with the people, ministries, and programs that drive the mission and vision of the church.[59]

There are two stages to outreach and assimilation: evangelism and discipleship. The evangelism (invitation) allows for one to be initially brought into the church to be ministered to. Second, the discipleship state is based on being connected with the ministries of the church in order to grow in their personal faith. Evangelism and discipleship are very close in their approach to ministry (Matt. 28:16-20). A true disciple will become a witness of the gospel message (2 Tim. 2:2). Evangelism is spiritually superior and more important, as is the responsibility of the disciple to make disciples out of the ones that come to Christ through evangelism (Rom. 4:5; Jas. 2:14–26). The Lord saves the sinner and He will complete the work that the begins (Phil. 1:6).

First impressions of the church establish one’s initial mood about the church. The church is to bring out its absolute best because excellence honors God and inspires people (Titus 2:7). The basis for the church’s “assimiology” is based on the principle of “go, teach, and grow” in the knowledge of the Lord Jesus Christ. In the task of evangelism, the church is able to reach into someone’s world of darkness in order to share the word of the gospel message (Matt. 5:13-16; Col. 1:13-14).

Second, Titus 3:3-7 discusses the revelation of God’s kindness and justice that He controls. This shows that the grace of the Holy God far greater exceeds our most intimate need. The message that the church is to take in order to be successful at outreach is to simply have an understanding of what God did (salvation: justification, sanctification, glorification), the basis of salvation (the mercy of a Holy God), the means by which it is accomplished (Holy Spirit indwelling), and the goal of salvation (eternal life in Jesus Christ). The basis for any outreach is to show the lost that they are to come find the hope of eternal life in Christ.

In order to reach the culture, the church is to understand the basis on which the church’s culture and the community culture is based on. These cultures must be similar in order for the church’s assimilation to be successful. First, the age factor is to be considered in that the church’s congregation has a lot to do with whether or not one would feel comfortable with the “crowd.” For example, you adults are more likely to draw in younger people, but it is also possible that the older congregants bring in younger people to the church. Second, the race and/or nationality within the church can determine whether people can be assimilated into the church. Third, the economic and social condition of the church and the people can cause the unity or disunity of the people. The question to consider when addressing these issues is to ask how these statistics and trends compart and how these create barriers that prevent the successful assimilation of people into the church.

In the initial outreach, one should note that biblical outreach goes farther than simply presenting the gospel. First, evangelism is proactive in that the believer is to “go disciple” people (Matt. 28:19). One of the single most imperative things that is necessary for being successful in ministry call is that the church must always “go” to reach the lost.[60]It is very unlikely that the lost will come to the church. If this were the case, Jesus would have said that the church should “receive” them. The church today lacks an understanding of what it means to reach beyond the boundaries of the comfort zone in order to reach those that many will not take time to minister to.

Second, evangelism outreach is to be gospel-centered. This calls men and women to come to Christ by faith and be obedient to fully following His commands in submission to the Lord’s authority. Evangelism is simply preaching the cross of the Lord Jesus Christ, not a rally against a political issue (Rom. 3:1-31; 10:9-10; 1 Cor. 15:1-4; Gal. 2:16-21). Anything short of calling souls to repentance and commitment to Christ is not true evangelistic preaching.[61]

Third, evangelistic outreach is transformed lives. The gospel call is a call to repentance, and that the light of the gospel will shine through the darkness of sin to make disciples that are faithful in becoming joint heirs with Christ (Acts 26:18).[62]Having souls yielded to Christ and the submission to Christ will allow for an effective assimilation of finding a place where God would have one to serve. Even when trying to understand the side door principle of small group evangelism, the pastor is to promote the life change that is taking place outside of the church building walls.[63]

Evangelistic outreach is ongoing discipleship where believers are taken and challenged to grow in their faith (Matt. 28:20). It is through the context of the local church that discipleship occurs in the lives of each new believer.[64]Being under the ministry of gifted believers will allow for new Christ followers to conform to the model that Christ has established (Eph. 4:11-16). Through personal (greatest success) and public evangelism (early church), the church was greatly impacted in public evangelism through the attraction of a crowd that needs to hear the gospel, knowing that believers are to always be prepared to give a public proclamation of their faith (2 Tim. 4:5). Through the love (2 Cor. 5:14) of Christ and obedience to preach His Word (1 Cor. 9:16-17), the desire to share this love for mankind is unmistakable (Jn. 3:16).

[65]

In the Gospel of Matthew, Jesus teaches a process of “come, learn, and grow” that is essential to proper assimilation within the local church. The chart below places these four chapters into context in an attempt to establish the correct model in which disciplers are to go out into the world to preach the gospel of Christ.[66]It is through the Acts 14 model that this is accomplished.

[67]

In the Acts 14 model, the church that was sent out from Antioch was commissioned in chapter 13 for the work of which they had been assigned. They were tasked to “preach the gospel” in order to share the good news of Jesus Christ. After sharing about Christ, a time of response needs to be given in order for those that want to accept Christ to be given the opportunity to do so. Second, to make disciples is to have them baptized and discipled in order to grow in the faith. Not only are they to obey all that Jesus commanded, but they are to share that now with others. This preceding statement also correlates with strengthening them as disciples. Next, after having matured in their faith, the disciples are then to be given a role in the leadership of the church itself. With this has been successfully completed, the planters are to report and rest in order to do the same thing again. Having received energy and motivation the planters are able to do the same thing again. This model is the backbone of the assimilation process in that it gives a layout of how people are assimilated and become involved within the local church. Once these individuals are established and become strengthened disciples, they then have an opportunity to become leaders that go out to repeat the cycle.

Next, it is important to examine children and student ministries, ranging from birth through young professionals. When examining this field, one must understand that the individual needs a place to feel safe and find belonging in order to grow in Christ. Learning the value of trust is essential for this age. Therefore, they must have someone or a community to come around them and help lead the predictable life. Toddlers and elementary-age children need to know familiarity, as a middle school student is to ministered to in a time of transition (puberty). Secondary students need to find a trustable leader to live out the experience with them. Celebrating the engagement of parents at any time during the assimilation will prove to be profitable, as this is encouraging a nurturing environment within the home.

Every physical setting and environment communicates something, forcing those within the ministry to consider the “marks” that are being made. Therefore, there are no neutral environments. The key ideal is to remember that the approach trumps the goal every time, leading to an understanding that the environment and programs are fulfilling their design. The first aspect of environment that must be considered is the setting. The communication that is raised here is to whether or not the ministry is prepared to welcome those in attendance. The tasks involved here can be understood on a minute level. These duties would include cleanliness, lighting, and area arrangement. Second, the presentation has the ability to make something feel important or boring, as the attendee sees. Finding common ground and direction is one of the first key aspects to be addressed within a ministry context. This common ground is only found within the emotion of the heart. Finally, the content must be helper to the attendee because it can prove usefulness. As a sub point to a minor assimilation goal, ministries of the church exist, in short, to elevate Christ and relationships through a fun, relevant, and encouraging way.

In his pattern of leadership, Jesus poured his life into making effective disciples that would dedicate themselves to His ministry. Jesus’ three years of earthly ministry was spent training leaders (Matt. 5:1-2; 10:1; 16:18; 17:1). Next, the concepts surrounding training can be seen within Jesus’ entire ministry, as His philosophy was to train others who would spread His teaching throughout the world (Acts 5:28). Jesus was determined to pour out His time on earth into the growth of disciples. The passion that He established for His Father’s kingdom could then be transferred to others.

The key strategy to an assimilation process is to develop a system that is simple and effective. The church’s primary approach to evangelism and attendance should be considered in asking about how “sticky” the church really is. There are three components that should be considered is the gospel (fuel for an evangelistic culture), prayer (power of evangelistic culture), and training (blueprint for an evangelistic culture). the command to participate in the evangelistic culture is for all people because we are to be entrusted with the gospel message and pursue the work of the ministry in Ephesians 4.

Theology & Philosophy of Worship Music

As Christians are the “called out assembly,” it should be the longing of the heart to worship in a manner that is pleasing unto the Lord during the corporate setting (Heb. 10:25) and within private times of devotion. Jesus states in John 4:23-24 that “But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth.”

First, worshipping God in Spirit is to engage the heart of an individual, as this form of true worship is to flow outward from within the heart of the individual, reflecting upon intellect, volition, and emotion (Ps. 45:1; 51:17; 103:1; Rom. 1:9-10). On the other hand, worshipping in truth applies to that which is in response to God’s revelation in both general and special revelation. True worship comes from the heart of who God is. Therefore, it must conform to His Word. Each individual element of corporate worship is to reflect the aspect of “worship Him in truth.”

Worship music that is saturated in and submitted to the authority of the Bible will emphasize God’s imminence and transcendence (Ps. 113), and this worship will insure that the songs being lifted to Him are of faithful to teaching God’s Word (Col. 3:16). Music is designed by God for His glory (Rom. 11:36), as it is to facilitate worship and to not be worshipped itself. The enriching of personal convictions will allow for the wonder and majesty of the Creator to be admonished in musical expression.

The music presented within the church should not be hymn versus contemporary, but it should focus on the content of the music alone. A greater question is raised when considering this: is the content faithful in representing who God is (Ps. 145:3-5), what He has done (1 Pet. 2:9), and what He will do (Ps. 96)? The primary concern with this is faithfulness of sound doctrine. As with preaching, worship through song requires careful attention to presenting the “whole counsel” of our Father.

To be faithful within the worship “experience,” we are to avoid being “empty-headed” with emotions. However, we also strive to not focus heavily on being “empty-hearted” with intellect. The principles outlined within the pages of God’s Word call for being biblically-informed and truth-filled response that informs the mind, enflames the heart, and motivates the hands and feet to do kingdom work. The production of passionate love, obedient love, and praise to the Father will reign within the heart and lives of His people. Singing God’s Word was a central part of Israel’s worship, as each letter of the Hebrew alphabet serves as a musical note to where the Scriptures were to be played and sung.[68]

Within the context of Colossians 3:16, which reads, “Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord,” it is clearly evident that multiple musical content-based songs should be used to minister within the body of Christ. Although the text is not clear in addressing the difference between “psalms, hymns, spiritual songs,” it can be derived that “psalms” refer to the psalms and canticles within the Scriptures, “hymns” are ancient songs of praise that taught biblical and theological-based content with varying poetical, wisdom-based structure, and the “spiritual songs” are likely to be the broader “contemporary” songs that are to represent the change within the believer. The music and praise of worship should not be based on the design preferences of those that are trying to be reached with the message of the gospel. By this, the style is to not concern itself with appealing to the masses.

Corporate worship within Scriptures involves the training and requirements for those that sing and play the music itself. They are to be trained in their skill (1 Chr. 15; 23; 25; 2 Chr. 34) and set aside for the purpose of leading corporate worship through song (Deut. 14). Those in ministry leadership are to teach those that are new to the ministry the importance of participating in corporate worship, along with their service and abilities. The worshipper’s heart should also be the main criteria assessed in the life of the worship leader. It should be the function of each local church to identify those individuals that are gifted in music and train them to serve in ministry.

Being a true worshipper calls for personal holiness. The individuals that lead in the worship service should confess sin and pray on a regular basis. The theological beliefs of the leader and the music chosen should be held to a high standard, as the medium and theology are to be compatible. The pursuit of musical excellence comes behind the priority to shepherd people in the way that God has instructed us to do. This way is through a compassion for God, His Word, and His people.

The music chosen is to be relevant to the congregation. It is to be based around a sense of familiarity, not a sense of popularity. The styles and text of musical worship are to be wise in the way of effective communication. The music is to be used as a tool within worship, and it should be a tool that is transferable and useful to the believer, not a hindrance to their sense of daily, personal worship.

The basic principles of faithful worship, through song, are in accord with the revelation that God has given to His people within His Word. The principles of corporate worship are to be used in the edification of the body of Christ to be pursuant of blessed grace within individual worship.[69]Worship is to be faithful to who God is and what He has done through the person of Jesus Christ. It is to be the prayer of His people that we know and acknowledge His goodness by living out the command to “sing praise” for He alone is worthy.

[1]W. A. Criswell, Criswell’s Guidebook for Pastors(B & H Books, 2000), 129.

[2]John McArthur, Pastoral Ministry: How to Shepherd Biblically(Nashville: Thomas Nelson Pub, 2017), 131

[3]Matthew Willmington, Professor, “PLED 302 Class Room Lecture,” 2018.

[4]Criswell, Criswell’s Guidebook for Pastors, 273-274.

[5]Ibid., 275.

[6]Willmington, “PLED 302 Class Room Lecture,” 2018.

[7]See Appendix 8 for clarification.

[8]Criswell, Criswell’s Guidebook for Pastors, 179.

[9]Ibid., 365

[10]Ibid., 278.

[11]Criswell, Criswell’s Guidebook for Pastors, 280-281.

[12]McArthur, Pastoral Ministry: How to Shepherd Biblically, 145-146.

[13]Ibid., 151.

[14]Ibid., 152.

[15]Ibid., 133.

[16]Criswell, Criswell’s Guidebook for Pastors, 276-277.

[17]Criswell, Criswell’s Guidebook for Pastors, 278.

[18]McArthur, Pastoral Ministry: How to Shepherd Biblically, 290.

[19]McArthur, Pastoral Ministry: How to Shepherd Biblically, 290.

[20]McArthur, Pastoral Ministry: How to Shepherd Biblically, 287.

[21]Charles Whipple, Professor. “Doctrine of the Blood Class Room Lecture.” 2014.

[22]McArthur, Pastoral Ministry: How to Shepherd Biblically, 288.

[23]Ibid.

[24]Matthew Willmington, “PLED 251 Class Room Lecture,” 2017.

[25]William Barrett, Irrational Man a Study in Existential Philosophy(New York: Anchor Books, 1990), 121.

[26]"5 Steps to Understanding Any Biblical Text: The Interpretive Journey from "Grasping God's Word"," Zondervan Academic, February 21, 2017, accessed November 06, 2018, https://zondervanacademic.com/blog/5-steps-to-understanding-any-biblical-text/.

[27]Charles Sell, Family Ministry, Second ed. (Grand Rapids, MI: Zondervan, 1995), 137.

[28]David Adams, Professor, “PLED 301 Class Room Notes,” 2018.

[29]Randy Stinson and Timothy P. Jones, eds., Trained in the Fear of God: Family Ministry in Theological, Historical, and Practical Perspective (Grand Rapids: Kregel Academic, 2011), 20.

[30]Stinson and Jones, Trained in the Fear of God: Family Ministry in Theological, Historical, and Practical Perspective, 20.

[31]Ibid.

[32]Adams, “PLED 301 Class Room Notes,” 2018.

[33]Ibid.

[34]Sell, Family Ministry, 131

[35]Sell, Family Ministry, 83.

[36]Ibid., 149-152

[37]Ibid., 17.

[38]Ibid., 78.

[39]Ibid., 77, 150

[40]Ibid., 293.

[41]Michael Anthony, Michelle Anthony, and Ken Canfield, A Theology for Family Ministry (Nashville: B & H Pub. Group, 2011), 195.

[42]McArthur, Pastoral Ministry: How to Shepherd Biblically, 229.

[43]Ibid., 230.

[44]James E. Means, Leadership in Christian Ministry(Grand Rapids, MI: Baker, 1993), 96.

[45]Ibid., 243.

[46]A. D. Gillette, Minutes of the Philadelphia Baptist Association, 1707 to 1807: Being the First One Hundred Years of Its Existence(Springfield, MO: Particular Baptist Press, 2002), 141.

[47]See Appendix 8 for further details surrounding the qualification for a pastor.

[48]Andy Stanley, Deep and Wide(Grand Rapids, MI. Zondervan, 2012), 107.

[49]McArthur, Pastoral Ministry: How to Shepherd Biblically, 260.

[50]Ibid., 262.

[51]Michael J. Wilkins, Following the Master: Discipleship in the Steps of Jesus(Grand Rapids, MI: Zondervan Pub. House, 1992), 63.

[52]Ibid., 65.

[53]McArthur, Pastoral Ministry: How to Shepherd Biblically, 264-265.

[54]Ibid., 266.

[55]Ibid., 268.

[56]McArthur, Pastoral Ministry: How to Shepherd Biblically, 264-265.

[57]Wayne Cordeiro, The Divine Mentor: Growing Your Faith as You Sit at the Feet of the Savior(Minneapolis, MN: Bethany House Publishers, 2007), 54-59.

[58]Matthew Willmington, Professor, “PLED 351 Class Room Lecture.” 2018.

[59]Ibid.

[60]McArthur, Pastoral Ministry: How to Shepherd Biblically, 249.

[61]Ibid.

[62]Ibid., 250.

[63]Willmington, Professor, “PLED 351 Class Room Lecture.” 2018.

[64]McArthur, Pastoral Ministry: How to Shepherd Biblically, 250.

[65]Willmington, Professor, “PLED 251 Class Room Lecture.” 2018.

[66]Ibid.

[67]Ibid.

[68]Charles Whipple, Professor, “Introduction to Biblical Hebrew Class Room Lecture,” 2015.

[69]Paul David Tripp, Dangerous Calling - Confronting the Unique Challenges of Pastoral Ministry(Inter Varsity Press, 2012), 69.