Ndubest

CURRICULUM & MODULE

*Why Ethics?*

Ethics for Relating with the Opposite Sex

-Ethics for Relating with External Ministers

-Ethics during Church deliverance

-Ethics for the Church Service

-Ethics for Church Assistants

Ethics for Interacting with Church Members

-Ethics for the Church Head Pastor

-Ethics for Church Handling Visiting Ministers

-Ethics for the Church Travelling Minister

-Ethics for Church Giving and Receiving of Gifts

-The Ethics of Privacy

-Ethics for Public Appearance

-Ethics in Church Financial Ethics

-Ethics for Church Resignations and Departures

-Ethics of Relationship& Therapy

-Ethics in Church fund raising

-Ethics on Church Preaching & teaching

-Ethics during love making

-Ethics in Church Employment of pastors and Church staffs.

-Ethics in Church Crisis Management

-Ethics during ministrations as a guest minister.

-Ethics of church pastor wives

-Ethics of Church Spending of Funds.

-Ethics in guest minister vs Host members

-Ethics of a minister during burial, birthday and wedding ceremony.

-Ethics of church counseling

-Ethics of Ministerial funeral

-Ethics of Minister & Politics & Politician

-Ethics Pastoral Family parenting.

What is ethics?

Derived from the Greek word “ethos”, which means “way of living”, ethics is a branch of philosophy that is concerned with human conduct, more specifically the behaviour of individuals in society. Ethics examines the rational justification for our moral judgments; it studies what is morally right or wrong, just or unjust.

Table of Contents

Our understanding of ethics

What are ethics?

What are applied ethics?

What are values and ethics?

The notion of "democratic values" and what these means in the daily life of public servants

The Office of Public Service Values and Ethics (OPSVE) was established in 1999, following the recommendations of the Auditor General's 1995 Report, and of course the report A Strong Foundation, Report of the task force on public service values and ethics, published in 1996 under the direction of John Tait. The Tait Report, which is considered to have set the stage for the reflection on ethics in the federal public service, sets out a number of elements for initiating the discussion on public values and ethics.

For many reasons, the issue of values and ethics is now central to the Government's concerns. “These are times of significant change for Canadian society and for most of us as individuals. We are coping with the demands for organizational and technological change and we are adapting to a new environment based on partnerships with other governments, communities and citizens.”

Because the concept of citizenship is based on the idea of a group, with common aspirations, “because service for citizens must be the priority of a government that wishes to reinforce collective bonds, and finally, because a well-informed citizen is more demanding with respect to government transparency, it is important to revisit our basic values”. We must also clearly understand how ethical conduct can enable us to continue achieving our personal and organizational objectives in a consistent and constructive manner.

After building on the conclusions of the report by the late John Tait, the OPSVE would now like to set out its understanding of ethics. The goal of the pages that follow is to present the general philosophy of the OPSVE.

What are ethics?

In a broader sense, ethics reflects on human beings and their interaction with nature and with other humans, on freedom, on responsibility and on justice. It can be said that in general, ethics is concerned with human independence when it focuses on the relationship that exists between humans and the world. This independence is the primary condition in ethical decision-making and in any objective analysis of the facts. Individuals demonstrate independence when, in a decision-making process, they choose to free themselves as much as possible from their conditioning. Insofar as this operation assumes a degree of lucidity that allows us to judge objectively and to decide what direction to take, it will be understood that making ethical decisions is difficult.

This concept of ethics obviously has consequences for an organization like the Government of Canada. The OPSVE believes that any discussion of ethics must be part of an effort to humanize (protect human rights in) the public service, and that this effort inevitably means giving individuals greater independence.

That is one of the essential principles in the operation of moving from a vertical public administration, where rules are imposed, to a horizontal decision-making structure that leaves more room for judgment and accountability on the part of public servants.

It is also in this spirit that the report A Strong Dialogue made dialogue the keystone in the development of values and ethics in the public service. Through dialogue, ethics as a principle can now take the form of applied ethics.

What are applied ethics?

Applied ethics are the practice of ethics, in particular the philosophy of language that aims to guide the moral judgment governing the decisions we make in all areas of our lives. Applied ethics presupposes language because it depends on dialogue to attain this objective.

Applied ethics are an educational practice:

It aims to accelerate the awareness process and to accompany the exercise of judgment, because “moral judgment cannot be learned; it must be cultivated”.

Applied ethics are a political practice:

It seeks to establish optimum conditions for exercising moral judgment. Applied ethics are a political practice because it is “concerned with the common good”.

Applied ethics are a philosophical practice:

It aims to develop systematic, creative criticism based on meditation on human excellence.

Naturally this threefold perspective on applied ethics implies the introduction of a detailed program to promote values and ethics in the public service. However, far from seeking a kind of emulation by mimicry, implementation of such a program assumes an honest dialogue. The report is clear on this question: honest dialogue is the basis of the democratization of structures and the ethical management of public funds. Basically, it is a matter of “encountering the good” by deploying a democratic conscience shared through dialogue.

In the end, it is the development of conscience, of course, but also of the ability to judge that constitutes the primary task of the OPSVE. However, in considering this mission, we cannot assume that everyone, every public service employee, shares the same degree of understanding and ethical judgement. Thus our action must include a training component designed to strengthen public service employee' capacity for ethical judgment.

The OPSVE believes that the only way to reach this objective is to use training to foster a dual awareness of each individual's personal values and of the values conveyed by the government and, more broadly, by democratic tradition.

What are values and ethics?

“Values and ethics represent what most of us put into practice through our actions every day. They describe the way we strive to work with our fellow employees, our partners and our clients. They explain the spirit that enables us to do our jobs. Our values, what seems desirable to us, what is important to us, what we esteem and seek to achieve, are thus reflected in what we do every day.”

As individuals, our values have been formed by our culture in the broad sense; for example, the values we have from our family, our education or our cultural experiences.

As public servants, our values are moulded by the traditions of our democratic government system.

That is why it is important to understand that values and ethics provide a framework for decision-making and leadership. This understanding is even more important insofar as we believe, following the Tait Report, that a code of ethics and the accompanying rules are not the only components likely to promote values and ethics in the public service. The report A Strong Foundation stated this point as follows:

“An ethics regime, as we define it, is not a single initiative but rather a comprehensive series of initiatives, mutually supporting and complementing one another.”

This statement reflects the OPSVE's position, but it especially indicates the lines of thought to be followed in reflecting on values and ethics in the Canadian public service: no rule alone can encourage citizens or public service employees to develop the conciliatory spirit that will enable them to act responsibly, honestly and fairly. A code alone is not enough to promote values and ethical standards in the Canadian public service. There must be continuing dialogue, so that it will be possible to incorporate values and ethics into all decisions and all acts made in our workplace, the federal public service.

Our main challenge is thus to combine the two approaches: the one based on values, and the other based on rules.

The notion of “democratic values” and what it means in the daily life of public servants

General presentation

The word “democracy” refers to a decision-making process that is eminently political. The election of a Member of Parliament (representative) is, for example, the result of a collective democratic decision. A democratic decision must be either a popular result or made in the interest of the people. In the public service, it is traditionally understood that anonymity and neutrality are essential elements for a decision to be made in the interest of the people. In fact, anonymity tends to preserve the neutrality of public service employees, who can provide honest advice with complete confidence. These rules fall under the principle of “good government”.

Nevertheless, it must be specified that a decision or measure that results from the democratic process can be qualified as right or wrong.

The report A Strong Foundation, Report of the task force on public service values and ethics

If we stick with the democratic process (which corresponds to Canada's political culture), the key element of the report A Strong Foundation is the idea of responsible government with respect to the public, which, ideally, takes right measures in compliance with the democratic process. Compliance with the democratic process implies the transparency of the parliamentary system and the management system (decision-making process). Without eliminating the principle of anonymity, the idea of a responsible government introduces the notion of responsibility. It follows that good government can no longer rely on the principle of anonymity alone insofar as transparency in turn also becomes one of the principles of the democratic decision-making process which, in the interest of the public, must be introduced rapidly (the public service is there to serve the public).

Changes in the public service thus tend toward the accountability of public service employees and the transparency of the decision-making process, and all of this for the common good. In the public service, the relationship between the “old deal” (anonymity and job security) and the new dynamic (importance of the public and accountability) nevertheless generates uncertainty and a lack of understanding.

To lift part of the uncertainty, it is important to mention that the idea of democratic values is a decision-making principle that emphasizes transparency and the need to serve the public well.

In daily life

In daily life, this means that an honest dialogue takes place between the different levels of management (the different authorities) and that each person takes responsibility for the issues that fall under his or her jurisdiction. “To be held responsible for something is not necessarily to be blamed for it.” To be responsible, “often it is best simply to accept... that something falls within one's sphere of responsibility, and to take the appropriate action”. If everyone can apply it, this simple principle becomes the driving force of a responsible government that transparently combines public service accountability (and not blame) and ministerial responsibility. Once again, accountability does not mean being blamed for something.

The act of explaining and clarifying our decisions is a method of communication that all people use in their daily life (with family, friends, etc.) and which also applies at work. Accountability means rendering an account to someone (Parliament, a superior) on how one's responsibilities are being met. However, in the public service, providing an explanation should not threaten such important values as neutrality, impartiality and professionalism. The proper balance must be found between anonymity (which protects neutrality) and accountability.

It goes without saying that ministerial responsibility is the keystone of the democratic process. However, if anonymity cannot be considered to be an absolute principle, then ministerial responsibility must also be limited to the Minister's authority and the explanations that he or she can give openly and honestly to Parliament and the public. It is about the transparency of the decision-making process, as well as the success of the decentralization of power (increased responsibility of public service employees) that accompanies any democratic process.

Values that have an impact on the democratic process:

anonymity of the public service;.

ministerial responsibility;

impartiality;

openness;

accountability of public service employees.

TOPIC: What Is Ministry?

We are all called to do ministry and even minister, but in all kinds of different ways so that the gospel can be proclaimed, the kingdom can be built, and God can be glorified — it is the calling of God.

For most of my life, the word “ministry” was reserved for the elite, extra-spiritual pastors among us. People were “called to the ministry” and “doing ministry” in ways that always seemed to be in front of a crowd, preferably with a microphone.

The only exception was when we watched a slideshow of missionaries overseas “doing ministry” among unreached people. And even for me, when I was growing up, I felt a “call to ministry” that meant I was going to preach to people. In some ways, the idea of ministry was actually blown out of proportion.

But then, as I got older and actually began to be in ministry myself, as a pastor, I realized that my mentality and beliefs about ministry were irresponsibly too narrow and unbiblical. To be honest, there have even been times that I went too far and minimized the work of the ministry. So, as with most things in life, we need to find the right balance.

I am at the point now where I believe (with the risk of sounding irreverent) that every follower of Christ is essentially “called to the ministry” because ministry is simply what we do for God.

What Is Ministry in the Bible?

Let me explain this from Scripture. In Acts 6, there was a situation going on in the First Church that caused the apostles to step forward and make a big organizational decision. Luke records:

Now in these days when the disciples were increasing in number, a complaint by the Hellenists arose against the Hebrews because their widows were being neglected in the daily distribution. And the twelve summoned the full number of the disciples and said, “It is not right that we should give up preaching the word of God to serve tables. Therefore, brothers, pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we will appoint to this duty. But we will devote ourselves to prayer and to the ministry of the word.” And what they said pleased the whole gathering, and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus, a proselyte of Antioch. These they set before the apostles, and they prayed and laid their hands on them. And the word of God continued to increase, and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests became obedient to the faith (Acts 6:1-7).

If you study the language in this passage, beyond the surface a little, you will notice that in verse four, when the apostles said that they needed to devote themselves to the “ministry of the Word,” the word “ministry,” in the Greek, is essentially the same word used for “serving tables” — that they needed other people to do in verse two — and the word means, very simply, to serve or execute the command of someone else.

To be clear, this is not involuntary enslavement or subordination, but a willful, gift-oriented, and calling-based use of one’s ability to serve others. Similarly, we read, much later, in Acts 20 that Paul told the Elders in Ephesus:

But I do not account my life of any value nor as precious to myself, if only I may finish my course and the ministry that I received from the Lord Jesus, to testify to the gospel of the grace of God (Acts 20:24).

Or we could even go back to the Old Testament and read about the ministry of the prophets in passages like Hosea 12:10.

But no matter where we look, we find that the word “ministry” in Scripture means a type of general service.

Church ministers are obligated to live by a specific code of pastoral ethics. An understanding of these basic principles will help you in your pastor search. You will be able to ask better questions about a candidate's character and history. And you will be able to show the candidate exactly what you expect of him if he is hired.

According to Wikipedia, ethics means "studying and analyzing right from wrong." Pastoral ethics is, in my opinion, a basic standard of conduct which determines what is appropriate, acceptable, and expected of a pastor both in his personal and professional lives.

Essentially, a Biblical study of pastoral ethics and decorum addresses the specific and practical ways in which the ethical character of God, revealed in His Word, is displayed in the pastor’s day-to-day personal and professional choices, actions, and attitudes. When his personal and professional life is in real (although never perfect) harmony with God’s moral excellence, God is pleased and is glorified in that pastor’s life and ministry. His life becomes a fitting setting for the display of God’s glorious grace for all to see. God is honored.

A second serious implication of pastoral ethics and decorum is pastors’ credibility with those they serve. When what God says and what pastors say and do as shepherds are seen to be in real practical harmony, they are credible shepherds, inspiring trust and confidence in the hearts of God’s sheep. Such credibility is essential in Biblical shepherding. In one sense, if pastors don’t have credibility, they don’t have anything! Without credibility pastors will not be heard, believed, or followed—a serious problem for a shepherd! Certainly God can and does choose to honor His Word in spite of the “earthiness” of the earthen vessels He chooses to use. However, He clearly charges pastors to avoid confusing, obscuring, or distorting His truth with actions and attitudes that don’t reflect His character, that don’t match His Word.

So, in order that the Chief Shepherd is honored and the undershepherd is credible or trustworthy, a pastor must be careful that his day-to-day ethical touches with people within the church and community are marked by truth and love. Truth and love must inform and direct a pastor’s actions and choices; that is, his day-to-day interactions with all people must be true, in genuine obedience to the genuine teachings of God’s Word. A pastor’s interactions must be motivated and marked by genuine Biblical love to God and to the people He loves. “For the whole law is fulfilled in one word: You shall love your neighbor as yourself” (Gal. 5:14, ESV). So what do truth and love in action look like in specific life and ministry situations?

The study of pastoral ethics and decorum must then focus on specific situations and applications that face all pastors. The list of topics varies a bit in different articles, books, and denominational traditions. Surprisingly, there is a fairly significant commonality in the many different lists that I’ve seen and read. So whether the codes of “ministerial conduct” came from Presbyterian, Baptist, Methodist, Congregationalist, Brethren, or even Unitarian denominations, or whether they came from churches or parachurch organizations, there appears to be a core of essential considerations. These topics include the pastor’s work ethic, confidentiality

MINISTERIAL ETHICS FOR MALE MINISTERS WHEN DEALING WITH THE OPPOSITE SEX( FEMALE MEMBERS.)

(Ethical issue for Spiritual daughter )

1. Never have a close intimate spiritual daughter.

2. Never get emotionally attached to any female member

3. Never post pictures of your spiritual daughter on facebook or any social media no matter how supportive she is to you.

4. Always bear in mind that the lady who cheaply offer herself to you will cheaply fight you tomorrow.

5. Never take advantage of any sheep (lady) who calls you my "My pastor", "Daddy", or "My daddy". Please I beg you, don't let anyone "daddy" you to hell!

6. Never give financial assistance to any lady without the consent of your wife or any 3rd party.

7. Never pray for ladies in lonely places. Ensure people are around.

8. Never allow your heart to lust after any lady.

9. Don't eat from ladies who consistently give you cooked food in the name of "he is my pastor". Remember, food is another way to a man's heart.

10. Preach against sexual immorality and be a doer of what you preach too.

11. Rebuke indecent dressing around and within you and the church.

12. If any lady is giving you signs for sex, openly rebuke her.

13. Never start any dirty and naughty discussion with any lady.

14. If you are married, don't hide any secret from your wife.

15. If you are married make your wife your best friend and "flaunt" her anywhere "any how."

16. If you are married, direct female members to your wife for counseling if the case is sensitive.

17. Always talk about your wife. It chases bad girls who want you away.

18. Profess your love to your wife anywhere.

19. If any lady begins to come close to you, kindly report to your wife with name, phone number and her details.

20. Be nice to female members but you must be strict and disciplined when you notice any bad move.

21. Be concious that gift, in cash or kind, from any woman can be inimical to your spiritual life. Be careful.

22. Employing woman as secretary or personal assistant is an easy trap for your soul. Courtesy Pastor Adeboye.

23. Holding or shaking a woman's hand, no matter the age difference, can lead to what you never planned.

24. Never believe you are above falling into temptation. 1 Cor. 10:12.

25. Stop late night chart with opposite sex.

25. Stop using the word " you so beautiful " to the opposite sex. Just say " you look Good for Jesus.

26. Be careful with your words when on call with the opposite sex, because most phone has Automatic call record.

27. Learn to delete all implicative charts off your phone

29. When counseling the opposite sex leave the office door open.

30. Stop eating from the opposite sex home.

I hope this is helpful. Be your brother's keeper. Send it to all pastors.

These are suggestions meant to help us as we chart the Minefield of Ministry. May the Lord help us all to finish well.

TOPIC:What is Christian ministry?

"Ministry" is from the Greek word diakoneo, meaning "to serve" or douleuo, meaning "to serve as a slave." In the New Testament, ministry is seen as service to God and to other people in His name. Jesus provided the pattern for Christian ministry—He came, not to receive service, but to give it (see Matthew 20:28; Mark 10:45; John 13:1-17).

The Christian should minister by meeting people’s needs with love and humility on Christ’s behalf (see Matthew 20:26; Mark 10:43; John 2:5,9; Acts 6:3; Romans 1:1; Galatians 1:10; Colossians 4:12). Christians are to minister to others out of their devotion to Christ and their love for others, whether the other people are believers or unbelievers. Ministry to others should be impartial and unconditional, always seeking to help others as Jesus would.

The ministry in our day has taken on more of a vocational meaning as we call pastors "ministers" to full-time service. Pastors do spend their lives in the ministry, they do minister to others, and they can rightly be designated as ministers, but pastors are not the only ones who are to be involved in ministry. From the early New Testament churches to the churches of our day, each Christian should be in the ministry of helping others (see Romans 12:3-8, 10-13; 2 Timothy 2:24-26).

The content of ministry seems to prioritize the ministering in spiritual things, not just practical things. Ministry should certainly place emphasis on sharing the Gospel of Jesus Christ with others so they can come to know Him and receive Him as personal Savior, go on to experience Him as Lord of their life, and go even further to know Christ as the essence of their Life (see John 1:12; Colossians 2:6-7; Galatians 2:20; Philippians 3:8-10). Ministry can, and should, include ministering to the physical, emotional, mental, vocational, and financial needs of others. Jesus did, and so should we!

TOPIC:What is Christian ministry?

TOPIC: Expanding Your Concept of Ministry

Most of us think of ministry as the work done by pastors, missionaries, Christian conference speakers, or evangelists. We rarely think of work done by bankers, lawyers, engineers, or homemakers. We typically believe that those who get their paychecks from a church or other Christian organization are the ones who “do” ministry, while the rest of us are those to whom ministry is “done.” In this session and throughout this study, we hope to change this common but faulty way of thinking. We want to expand your vision of ministry so that you come to view all you do, regardless of your occupation, as what it can and ought to be—ministry that glorifies God and influences other people.

Session Aims

Individual Aim: To consider a more holistic concept of ministry and how it relates to your everyday life.

Group Aim: To think together about ways in which group members’ lives can become more ministry focused.

Preparation

Read Session 1: Expanding Your Concept of Ministry.

Complete the Life Vision: Personal Inventory, Part I exercise beginning on page 77.

Complete Biblical Exercise: 1 Peter 4 beginning on page 25.

Introduction

The idea that service to God should have only to do with a church altar, singing, reading, sacrifice, and the like is without doubt but the worst trick of the devil. How could the devil have led us more effectively astray than by the narrow conception that the service of God takes place only in the church and by works done therein. … The whole world could abound with services to the Lord … not only in churches but also in the home, kitchen, workshop, and field.

––Martin Luther

Content

The great reformer Martin Luther understood that ministry is more than just work done by pastors. Throughout this study, we will be using the term ministry in a way that is much broader than the way the term is usually used. Our definition of ministry is “the faithful service of God’s people rendered unto God and others on His behalf to bring Him glory, build up His church, and reach out to His world.” Let’s look at this definition in more detail.

THE FAITHFUL SERVICE OF GOD’S PEOPLE

The Greek word in the New Testament that is often translated as “ministry” is diakonia. The basic meaning of this word is “service.” It can refer to tasks as basic as waiting tables (see Acts 6:1), caring for the poor through monetary gifts (see 2 Corinthians 9:12), or proclaiming the gospel (see Acts 20:24). The term is not limited to the service of a select few appointed to particular offices within the church. In fact, the exact opposite is the case. Paul said that those who hold offices in the church are given gifts for the purpose of enabling all of God’s people to do ministry:

It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, to prepare God's people for works of service [diakonia, so that the body of Christ may be built up. (Ephesians 4:11-12)

The leaders of the church are not the only ones doing the work of service or ministry. The leaders are given to the church for the purpose of preparing every member to do the ministry––to render service to the Lord, to the church, and to the world.

RENDERED UNTO GOD

In our fast-paced, high-tech world, we often fail to recognize that God is intricately involved in the details of our lives. Yet not only is God involved in our humdrum routines, but He also wants us to be aware of and responsive to His presence:

So whether you eat or drink or whatever you do, do it all for the glory of God. (1 Corinthians 10:31, emphasis added)

And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him. (Colossians 3:17, emphasis added)

Whatever you do, work at it with all your heart, as working for the Lord, not for men, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving. (Colossians 3:23-24, emphasis added)

Each of these exhortations from Paul’s letters uses the phrase “whatever you do.” This all-inclusive phrase points out that God wants to be prominent in our lives, in both the so-called “significant” things we do as well as the mundane things. We rarely think God is terribly concerned with our day-to-day activities in the boardroom, the classroom, or the laundry room, yet when our work is done “for the glory of God” (1 Corinthians 10:31), “in the name of the Lord Jesus” (Colossians 3:17), and “as working for the Lord” (Colossians 3:23), our work becomes an act of worship. Our work, however grand or trivial, becomes ministry.

AND OTHERS ON HIS BEHALF

The ultimate example of ministry is Jesus Christ Himself. In Paul’s letter to the Philippians, he told his readers that their attitude toward each other “should be the same as that of Christ Jesus” (Philippians 2:5). Paul went on to describe the kind of attitude he was referring to:

[Christ Jesus, being in very nature God,

did not consider equality with God something to be grasped,

but made himself nothing,

taking the very nature of a servant,

being made in human likeness.

And being found in appearance as a man,

he humbled himself

and became obedient to death––even death on a cross! (Philippians 2:6-8)

Jesus set aside the glory due Him and took on the form of a slave. His entire life on earth, and ultimately His death on the cross, was others-oriented. Paul’s admonition to the Philippians and to all of us as Christians is to imitate this others-orientation. This is particularly challenging in our culture, which is consumed with self.

For example, this cultural preoccupation often dominates our view of the way we make a living. We often think of our jobs in terms of the financial benefits they provide for us and our families. This isn’t necessarily wrong, but we also ought to consider how our work can benefit others—either customers who benefit from our goods or services, or perhaps our coworkers, whose lives we can affect by serving them in times of need. If we are to imitate Jesus and thereby do the work of ministry to which we have all been called, we must learn to look at life with an others-orientation in our workplaces, our homes, our churches, and every other arena.

TO BRING HIM GLORY

The Westminster Shorter Catechism begins, “Man’s chief end is to glorify God and to enjoy Him forever.” If this confession is true of all of humanity collectively and of each human being individually, then it should also be true of the pieces that make up the whole of our lives—from the way we parent to the way we play, from the time we spend “on the clock” to the time we spend at the dinner table.

In the passage from 1 Corinthians quoted earlier, Paul said that activities as simple as eating and drinking can and should be done “for the glory of God” (10:31). God is glorified when we do anything with thankfulness, integrity, and our whole hearts. Thankfulness comes from a recognition that all we have and all we are able to accomplish comes from God. We fail to be thankful and to glorify God when we act and think as though we are self-sufficient rather than utterly dependent on Him.

Likewise, we live with integrity when our thoughts and actions are consistent with God’s ethical intentions for His people. We compromise our integrity when our desires conflict with God’s intentions.

Wholeheartedness means focusing on giving our best in all we do, not for the accolades we might receive but out of a desire to do what we do as unto Christ (see Colossians 3:23). As we go about our daily tasks with thankfulness, integrity, and wholeheartedness, God sees and is pleased. Others see and His reputation is enhanced—He is glorified. When we seek to glorify God in all we do, all we do becomes ministry.

BUILD UP HIS CHURCH

Each of us has a special responsibility and has been uniquely gifted to minister to others. In his book Redeeming the Routines, theologian Robert Banks likens the coming together of believers in a local church to the gathering of children for a birthday party. Everyone brings a gift; the only difference is that in the church, the gifts aren’t for one person but for everyone.

The New Testament makes it clear that all who have been born of the Spirit have been endowed with a spiritual gift (or perhaps multiple gifts). The main point of the New Testament discussion of spiritual gifts is that each of us, as individual members of the body, needs the contribution of the entire body and conversely the entire body needs the contribution of each individual member. Each of us in the body of Christ has needs, and each has something to contribute to others’ needs.

As we come to see that as Christians we are all called to do ministry, we ought to reflect upon how God has designed and gifted us to build up His church. We will visit this issue of design and giftedness again in later sessions.

AND REACH OUT TO HIS WORLD

In the book of Genesis, God gave a set of covenant promises to Abraham and his descendants. He promised that He would bless them and that through them He would bless “all peoples on earth” (Genesis 12:3; 28:14). Throughout Old Testament times, God wanted His people to be a missionary people who would visibly demonstrate to the pagan world around them that the Lord alone was the one true God. As God’s beloved people, Israel had both a blessing and a purpose––to make God known to the world. Psalm 67 captures these two themes of blessing and purpose:

May God be gracious to us and bless us

and make his face shine upon us,

that your ways may be known on earth,

your salvation among all nations.

May the peoples praise you, O God;

may all the peoples praise you.

May the nations be glad and sing for joy,

for you rule the peoples justly

and guide the nations of the earth.

May the peoples praise you, O God;

may all the peoples praise you.

Then the land will yield its harvest,

and God, our God, will bless us.

God will bless us,

and all the ends of the earth will fear him.

These same themes of blessing and purpose apply to Christians as well. We have been richly blessed through Christ and have been given a responsibility to spread the good news of His life, death, and resurrection. This is not a job reserved for a select few; it is God’s purpose for every Christian. Certainly God has uniquely designed some to take the message of Christ to people in the far reaches of the world, but all of us have our own “mission fields” in our homes, neighborhoods, places of employment, and the like. It is our responsibility to spread the gospel with our words and live out the gospel with our lives.

Conclusion

Throughout most of its history the church has been composed of two categories of people, those who are ministers and those who are not. Ministry has been defined as what the pastor does, not in terms of being servants of God and God’s purposes in the marketplace, the church, the home, the school or professional office. Going into “the Lord’s work” means becoming a pastor or a missionary, not being coworkers with God in his creating, sustaining, redeeming and consummating work both in the church and in the world.

Our goal in this session and throughout this study is to present a different view of ministry, one more consistent with the teaching of Scripture. We do “the Lord’s work” when we do whatever we do for the glory of God and the good of others.

Biblical Exercise: 1 Peter 4

Read 1 Peter 4:1-11. Also, review “A Method for the Biblical Exercises” beginning on page 17.

OBSERVATION—“WHAT DO I SEE?”

1. Who are the persons (including God) in the passage? What is the condition of those persons?

2. What subjects did Peter discuss in the passage? What did he assert?

3. Note the sequence in which Peter made these assertions. (You might number them in order.)

4. What did Peter emphasize? Are there repeated ideas and themes? How are the various parts related?

5. Why did Peter write this passage? (Did he say anything about ways he expected the reader to change after reading it?)

INTERPRETATION PHASE 1—“WHAT DID IT MEAN THEN?”

1. Coming to Terms—Are there any words in the passage that you don’t understand? Write down anything you found confusing about the passage.

2. Finding Where It Fits—What clues does the Bible give about the meaning of this passage?

Immediate Context (the passage being studied)

Remote Context (passages that come before and after the one being studied)

3. Getting into Their Sandals—An Exercise in Imagination

What are the main points of this passage? Summarize or write an outline of it.

What do you think the recipients of the letter were supposed to take from this passage? How did God, inspiring Peter to write this letter, want this passage to impact readers?

INTERPRETATION PHASE 2—“WHAT DOES IT MEAN NOW?”

1. What is the timeless truth in the passage? In one or two sentences, write down what you learned about God from 1 Peter 4.

2. How does that truth work today?

APPLICATION—“WHAT CAN I DO TO MAKE THIS TRUTH REAL?”

1. What can I do to make it real for myself?

2. For my family?

3. For my friends?

4. For the people who live near me?

5. For the rest of the world?

TOPIC: How can I know if I have received a call to ministry?

In the most basic sense, all Christians are called to ministry. The Great Commission (Matthew 28:18-20) applies to all believers. Too, every Christian is part of the Body of Christ. Fulfilling one’s role as part of the Body – no matter what that role is – means ministering to others. However, most people who ask this question are really interested in whether they are called to vocational ministry, such as the pastorate. This is an excellent question. Certainly, vocational ministry has unique demands.

In confirming any calling, it is important to first examine your heart and motivation (Jeremiah 17:9). Do you truly feel this call is from God, or is it a personal desire? Or is it an attempt to live up to someone else’s expectation of you? If the motivation is pride or people-pleasing, you should give pause. Are you feeling “called” because you think that in order to be “most Christian” you must work in a distinctly “Christian” ministry? Christians are the fragrance of Christ (2 Corinthians 2:15) no matter where they serve. You can be light and salt and “do ministry” outside the church or in a secular job just as well as you can within the church or in a distinctly Christian vocation.

Guilt can sometimes be mistaken as a call to ministry. Many Christians hear that serving God requires sacrifice, which it does. But this does not mean all Christians are called to a foreign mission field or that the type of ministry you would enjoy least is what God is calling you to do. Yes, living for Christ requires sacrifice, but not misery. There is joy in living out our calling. Paul is a great example of this. He suffered greatly for his ministry, yet he was always content and joyful in Christ (see especially Paul’s letter to the Philippians).

After you are certain that your heart is rightly motivated, consider your natural (and spiritual) gifts and strengths. Do these seem to fit with the vocational ministry you are considering? Yes, God is shown strong in our weaknesses and calls us to serve out of His strength rather than our own. But He also gave us gifts and talents to use for Him. It is unlikely that God would call someone who is manually unskilled to be a repairman. Are you gifted in the area in which you think you are called?

Another important consideration is your natural inclination. Someone invigorated by accounting facts, for example, is likely not going to enjoy a position in pastoral care. You may find spiritual gifts tests and even personality tests to be helpful in determining your natural gifting and inclination.

Another area to consider is your experience. God prepares us before launching us into our calling. For example, in the Bible we see this occur with David’s training under Saul prior to his taking the throne or Moses’ time both in Egypt and in the Midian desert prior to leading the Israelites out of captivity. (Reggie McNeal’s A Work of Heart does an excellent job depicting this time of preparation). Are there things in your past that God will use to contribute to your work in the call?

Also, you’ll want to seek counsel (see Proverbs 11:14 and 15:22). Others can often see strengths and weaknesses in us that we cannot. It is helpful to receive input from trusted, godly friends. It is also helpful to observe others’ reactions to you. Do people seem to naturally follow you, or do you often have to force your leadership? Are people naturally open with you and share their concerns? While it is important to seek counsel, it is also important not to rely solely on this. Sometimes our friends and family are wrong (see 1 Samuel 16:7). However, honest feedback from those who love you should help confirm your calling.

Every person has a unique calling from God. The call to vocational ministry, however, is particularly public, and those in public ministry are often both highly regarded and highly criticized. James 3:1 says, “Not many of you should presume to be teachers, my brothers, because you know that we who teach will be judged more strictly.” Those in ministry leadership positions are held to high standards because they are guiding others. The books of 1 and 2 Timothy and Titus list requirements for those in church leadership positions.

When determining whether or not you are called to vocational ministry, consider what it will entail, be courageous, and trust God. If God has called you, He will equip you and fill you so that you may be poured out for others (see Matthew 6:33; Hebrews 13:20-21; Ephesians 3:20-21; Psalm 37:23; and Isaiah 30:21).

One more thing. It is important to keep moving. We sometimes refuse to move until we are certain of the call. But it is easier to redirect something already in motion than to get something moving. When we step out in faith – even if our step is not quite in the right direction – God is faithful to guide us.

TOPIC: How can I know if I have received a call to ministry?

TOPIC: 6 Distinguishing Marks of a Call to Gospel Ministry

If there is anything else a man can do other than preach, Martyn Lloyd-Jones maintained, he ought to do it. The pulpit is no place for him. The ministry is not merely something an individual can do, but what he must do. To enter the pulpit, that necessity must be laid upon him. A God-called man, he believed, would rather die than live without preaching. Lloyd-Jones often quoted the famed British pastor Charles H. Spurgeon: “If you can do anything else do it. If you can stay out of the ministry, stay out of the ministry.” In other words, only those who believe they are chosen by God for the pulpit should proceed in undertaking this sacred task.

“Preachers are born, not made,” Lloyd-Jones asserted. “This is an absolute. You will never teach a man to be a preacher if he is not already one.” It was clearly the case in the life of Lloyd-Jones. He realized he was not joining a volunteer army.

What constitutes this call to preach?

Lloyd-Jones identified six distinguishing marks of this divine summons to the pulpit. He himself had felt the gravity of each of these realities weighing heavily upon his own soul. He believed the same spiritual forces should come to bear on all preachers.

First,

Lloyd-Jones affirmed there must be an inner compulsion within the one called to preach the Word.

He stated there must be “a consciousness within one’s own spirit, an awareness of a kind of pressure being brought to bear upon one’s spirit.” He identified this as an irresistible impulse, as “some disturbance in the realm of the spirit” that “your mind is directed to the whole question of preaching.” This inner coercion becomes “the most dominant force in their lives.” Lloyd-Jones explained, “This is something that happens to you, and God acting upon you by His Spirit, it is something you become aware of rather than what you do.” In other words, the drive to preach becomes a burden upon the heart that must be fulfilled. It is a holy preoccupation within the soul that causes the one called to step out in faith and embrace the work.

This divine calling, Lloyd-Jones believed, grips the soul and governs the spirit. It becomes an overwhelming obsession that cannot be discarded. It will not go away nor leave a man to himself. He explained that there becomes no way of escape. Such a strong force lays hold of the man that he is held captive. Lloyd-Jones recognizes this when he states:

You do your utmost to push back and to rid yourself of this disturbance in your spirit which comes in these various ways. But you reach the point when you cannot do so any longer. It almost becomes an obsession, and so overwhelming that in the end you say, “I can do nothing else, I cannot resist any longer.”

Second,

Lloyd-Jones emphasized there will be an outside influence that will come to the one called.

The input and counsel of other believers becomes influential to the one destined for the ministry. It may be the feedback of a pastor or the affirmation of an elder. It could be the encouragement of another believer. When they hear this person speak the Word, perhaps in a class or Bible study, they are often the best discerners of the man who is called into the ministry. In other words, observant people often recognize the hand of God upon that person before he senses it. Those who best know God and most love His Word often can detect who is being set apart for this work. They give insightful affirmation to the individual being called.

Third,

Lloyd-Jones asserted the one called will experience a loving concern for others.

God gives to the one chosen to preach an overwhelming compassion for the people. As part of this divine choice, the Holy Spirit imparts a consuming desire for the spiritual welfare of others. Lloyd-Jones wrote: “The true call always includes a concern about others, an interest in them, a realization of their lost estate and condition, and a desire to do something about them, and to tell them the message and point them to the way of salvation.” This love for others includes the distinct realization that countless people are perishing without Christ. What is more, there is a concern that many of these lost souls are in the church. The one called to preach feels compelled to awaken them to their need for Christ. He is constrained to reach them with the saving message of the gospel.

In Lloyd-Jones’ life, he experienced this growing concern for others. He said, “I used to be struck almost dumb sometimes in London at night when I stood watching the cars passing, taking people to the theatres and other places with all their talk and excitement, as I suddenly realized that what all this meant was that these people were looking for peace, peace from themselves.” His growing concern was now not for their physical health, but for their spiritual welfare.

Fourth,

Lloyd-Jones affirmed there is an overwhelming constraint within the one called to do this work.

He maintained there will be “a sense of constraint,” meaning he feels hemmed in to do this work. It is as though God will not let him be released from his duty to preach. There is nothing else he can do but pursue this inner drive to preach. Necessity is laid upon him, and he must preach regardless of what others may say. He must minister the Word, no matter what obstacles must be overcome.

Fifth,

Lloyd-Jones believed the man who is called to preach comes under a sobering humility.

He believed that this person is overwhelmed with a deep sense of his own personal unworthiness for such a high and holy task and is often hesitant to move forward to preach for fear of his own inadequacies. Lloyd-Jones writes, “The man who is called by God is a man who realizes what he is called to do, and he so realizes the awfulness of the task that he shrinks from it.” Though he is compelled to preach, he is at the same time fearful of doing so. He is sobered by this weighty assignment to speak on behalf of God. He trembles at this stewardship entrusted to him and the accountability that comes with it.

Sixth,

Lloyd-Jones added that a corporate confirmation must come to the one called to preach.

The man who is chosen by God to preach, he argued, must be observed and tested by others in the church. Only then may he be sent from the church. Lloyd-Jones reasoned from Romans 10:13–15 that preachers are “sent,” which he understands to mean a formal commissioning by a sending church. The leaders of the church must examine the qualifications of the one set apart to preach and affirm the validity of this call. Hands must be laid upon him in recognition of what God is doing in his life.

According to Lloyd-Jones, these are the distinguishing marks of a call to gospel ministry. To one extent or another, each of these six realities must be present in the life of one who has been set apart by God to preach. Each of these factors is necessary in order to ascertain one’s call to preach. Lloyd-Jones had experienced each one of these in his life. Further, he encouraged others to discern the presence of these hallmarks in their lives.

This excerpt is taken from The Passionate Preaching of My Mentor Martyn Lloyd-Jones by Steven Lawson.

Four indicators of a calling to ministry.

If you’re a follower of Jesus, God expects you to serve Him by ministering to others. What I’m talking about is something a little different. God’s plan for some people includes ministry leadership as a career. You may have heard this referred to as a “calling to ministry,” especially if you grew up in church. A “calling” is simply a God-inspired assignment that aligns your unique gifts with His specific purpose. Here’s how the Apostle Paul described it:

And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ. Ephesians 4:11–12 ESV.

Please hear me: everyone saved by God’s grace is of equal worth and importance, but we all have different functions within the body of Christ. All of us are ministers, but God has set apart some people to prepare other people for ministry. Make sense?

Some ministry leaders are paid while others serve in leadership positions as a volunteer. Of the ones who are paid, some work for the church as full-time employees, while many receive the equivalent of a part-time salary (notice how I worded that last part–there’s no such thing as a part-time ministry leader!).

No matter the rate of pay, ministry leaders are held to a higher level of responsibility for the maturing of the body of Christ. Every one of them teaches, counsels, and encourages while relentlessly leading the congregation to accomplish God’s mission for the church.

How do you know if you’re the person God is setting apart for leadership in ministry? There are four indicators of a calling to ministry:

1. A confirmation you don’t seek.

A calling to ministry should be confirmed by the people who know you best. Don’t look for affirmation from just anyone, but listen closely to people who live out maturity in faith by listening to and fully trusting God. For example, the Apostle Paul often affirmed Timothy’s calling to ministry–that’s a pretty good endorsement!

2. An irresistible and unshakable trust.

Abram experienced this in Genesis 12 when he was compelled by God to leave his homeland for an unknown place. The pull on his life caused him to uproot his life and family, but he did so because he trusted God.

3. A passion that isn’t manufactured.

When God calls, He gives an unstoppable passion to accomplish His mission. Are you thinking about, dreaming about, and talking about the things that are important to God? If so, perhaps God is preparing you to serve Him at a different level.

4. A feeling of inadequacy.

It’s been said that God doesn’t call the equipped but He equips the called. The Bible is full of people who argued with God about His plans for their life. Don’t let the feeling of inadequacy push you away from ministry, but allow it to draw you into a deeper dependence upon God.

Every follower of Jesus is called to ministry. It’s a full-time gig–we do whatever it takes to serve others, share the message of salvation through Jesus, and glorify God in everything we do and say. But I’m thankful God grants the special opportunity for so

me to be fully immersed in leading the body of Christ to expand God’s Kingdom!

TOPIC: What is a Call to the Ministry? -

Today, many Christians are turning back to the puritans to, “walk in the old paths,” of God’s word, and to continue to proclaim old truth that glorifies Jesus Christ. There is no new theology. In our electronic age, more and more people are looking to add electronic books (ePubs, mobi and PDF formats) to their library – books from the Reformers and Puritans – in order to become a “digital puritan” themselves. Take a moment to visit Puritan Publications (click the banner below) to find the biggest selection of rare puritan works updated in modern English in both print form and in multiple electronic forms. There are new books published every month. All proceeds go to support A Puritan’s Mind.

Church ministers have a particular calling. Listen to Dabney!

The church has always held that none should preach the gospel but those who are called of God. The solid proof of this is not to be sought in those places of the Scripture where a special divine call was given to Old Testament prophets and priests, or to apostles, although such passages have been often thus misapplied. Among those misquoted texts should be reckoned Heb. v. 4, which the apostle there applies, not to ministers, but to priests, and especially Christ. The call of these peculiar classes was extraordinary and by special revelation, suited to those days of theophanies and inspiration. But those days have now ceased, and God governs his church exclusively by his providence, and the Holy Spirit applying the written Scriptures. Yet there is a general analogy between the call of a prophet or apostle and that of a gospel preacher, in that both are, in some form, from God, and both summon men to a ministry for God. The true proof that none now should preach but those called of God is rather to be found in such texts as Acts xx. 28, “Take heed . . to all the flock over the which the Holy Ghost hath made you overseers “; 1 Cor. xii. 28, etc.; and in the obvious reason that the minister is God’s ambassador, and the sovereign alone can appoint such an agent.

What, then, is the call to the gospel ministry? Before the answer to this question is attempted, let us protest against the vague, mystical and fanatical notions of a call which prevail in many minds, fostered, we are sorry to admit, by not a little un-scriptural teaching from Christians. People seem to imagine that some voice is to be heard, or some impression to be felt, or some impulse to be given to the soul, they hardly know what or whence, which is to force the man into the ministry without rational or scriptural deliberation. And if this fantastic notion is not realized—as it is not like to be, except among those persons of feverish imagination who of all men have least business in the pulpit—the young Christian is encouraged to conclude that he is exempt. Let the pious young man ask himself this plain question, Is there any other expression of God’s will given to us except the Bible? Where else does God authorize us to look for information as to any duty? The call to the ministry, then, is to be found, like the call of every other duty, in the teachings of God’s revealed word. The Holy Spirit has ceased to give direct revelations. He speaks to no rational adult now through any other medium than his word, applied by his gracious light to the understanding and conscience. To look for anything else from him is superstition. While the call of prophets and apostles was by special revelation, that of the gospel minister may be termed a scriptural call.

What, then, is a call to the gospel ministry? We answer, it is an expression of the divine will that a man should preach the gospel. To this another question succeeds, How does God now give a man that expression of his will? We answer, he does it thus: by enlightening and influencing the man’s conscience and understanding, and those of his Christian brethren, to understand the Bible truths and the circumstances and qualifications in himself which reasonably point out preaching as his work. The full and certain call to the ministry is uttered by the Holy Spirit, both to the candidate himself and to the church. The medium of its utterance is God’s dealing with the candidate and the principles of the written Scriptures. The object of these remarks will be secured by explaining the above definition in a series of particulars.

1. First, then, a call to preach is not complete until the Holy Spirit has uttered it, not only in the Christian judgment of the candidate himself, but in that of his brethren also. Their minds, taught of the Holy Ghost, and inspired by him with spiritual principles and affections, recognize in the candidate a “brother beloved,” fitted by his spiritual gifts for the ministry, and their utterance of this judgment is a part of his vocation. Sometimes, as in the case of Knox, the brethren anticipate the candidate’s own conclusion in uttering this call; usually they follow it by uttering it after he has acted so far on the probable evidence of a call found in his own Christian judgment as to prepare himself to preach. And it is manifest that the candidate must necessarily, in common cases, proceed so far as his preparation on the incomplete evidence he finds in himself, greatly confirmed, indeed, by the advice of individual brethren, because the church cannot usually judge his probable call until he prepares himself.

2. The principles of Scripture which the Spirit will employ to instruct him and his brethren as to the divine will are such as these: That “it please God by the foolishness of preaching to save them that believe,” (1 Cor. i. 21; Rom. x. 14). That every man is bound to render to God the highest service and love which his circumstances and capacities admit, (Deut. vi. 5; Matt xxii. 37). That “we are not our own, for we are bought with a price, and must therefore glorify God in our bodies and spirits, which are his,” (1 Cor. vi. 20; Rom. xiii. 1). That “whether therefore we eat or drink, or whatsoever we do, we must do all to the glory of God,” (1 Cor. x. 31). That the work of him who is permitted to preach the gospel is of all others most excellent, (Titus iii. 1; Jas. v. 20; Dan. xii. 3). And that every Christian has been redeemed from his sin and death by the Saviour, for no other purpose than this, that he shall be that, and do that, by which he can best glorify his Lord, (Acts xxvi. 16; Eph. i. 6). These Scriptures, and a hundred others, plainly teach that the only condition of discipleship permitted by Christ to any believer is complete self-consecration to his service. In this the self-devotion of the minister is just the same as that of all other true Christians. If a Christian man proposes to be a teacher, physician, lawyer, mechanic, or farmer, it must be, not chiefly from promptings of the world or self, but chiefly because he verily believes he can, in that calling, best serve his heavenly Master. If he hath not this consecration, we do not say he is unfit for the ministry only, he is unfit to be a disciple of Jesus Christ. If any man think this standard of dedication too strict, let him understand at once that he is “not fit for the kingdom of God;” let him relinquish his delusive hope of salvation; let him at once go back among the dark company of Christ’s enemies, on the ground scathed and riven by the lightnings of his wrath, and under the mountainous load of all his sins unatoned and unforgiven. There is no other condition of salvation. For did not Christ redeem the whole man? Did he not purchase with his blood all our powers, and our Whole energies, if we are his disciples? We profess to desire to love him with our whole souls, and therefore what reason is there which demands a part of the exertion and service in our power which does not also demand the whole? That professor of religion who contents himself with exerting for his Saviour a portion only of the efficiency for which his capacities enable him confesses himself a hypocrite. The modicum of religious effort •which he renders is not truly rendered to Christ, but to self-righteousness, or to a guilty conscience, or to public opinion. Had the motives which exacted this partial service been genuine, they would assuredly have exacted the whole. Let every young Christian heed this solemn truth, and the question of the ministry will be relieved of its indistinctness’; for then the question of the profession in which he shall serve God will be seen by every Christian to be only the relative one as to his own capacities and the demands of God’s cause at that time.

This leads us to add another important class of texts by which the Holy Spirit will inform the judgment, both of the candidate and his brethren, as to his call. It is that class in which God defines the qualifications of a minister of the gospel. Let every reader consult, as the fullest specimens, 1 Timothy iii. 1—7; Titus i. 6-9. The inquirer is to study these passages, seeking the light of God’s Spirit to purge his mind from all clouds of vanity, self-love, prejudice, in order to see whether he has or can possibly acquire the qualifications here set down. And his brethren, under the influence of the same Spirit, must candidly decide by the same standard whether they shall call him to preach or not.

3. Our definition of the call to preach asserted that God would make known his will to the candidate and to his brethren, not only through the medium of the Scriptures, but also of out -ward circumstances and qualifications viewed in the light of Scripture truth. Much has been said by Christians concerning “the leadings of providence,” touching the duty of preaching and many other duties. And not a little nonsense, with perhaps some profanity, has been uttered on this subject. It is true that everything which befalls us is determined by God’s special providence, for which reason we justly conclude that, in many cases, an occurrence, after it has happened, is a real expression to us of God’s will. But there is another truth, that the designs of God’s special providence are chiefly reserved among the awful secrets of his own fathomless wisdom. He forbids us to attempt to surmise his secret purpose from the apparent tendencies of his sovereign dealings, and pointedly remands us “to the law and the testimony” for our practical guidance. The light which “providences” cast upon the question of God’s will as to our conduct is chiefly cast backward on the past, not forward on the future. The man who attempts to frame the “leadings of providence “into an indication of duty, instead of resorting to his revealed will, is often in danger of wickedly intruding into those secrets which belong to the Lord our God, and of profanely foisting the selfish leanings of his own inclination upon the Holy One as the teaching of his acts.

There are, indeed, certain dispensations of providence which, in the light of the word, do clearly reveal God’s will. If he has deprived any man of the health, the voice, or the knowledge, without which he cannot possibly preach, and has made it absolutely impossible to acquire or regain them, or if he has surrounded a man with clear, unavoidable duties which cannot possibly be postponed or delegated, and which are clearly incompatible with the ministry, here is indeed a sure expression of the divine will that he may not preach. But it has often been said, in well-meant treatises on the call to the ministry, that a Christian may know whether God designs him to preach by the providential facilities which open, or hindrances which seem to bar, the entrance into the sacred office. This rule is to be accepted with many “grains of allowance.” If God has facilitated the acquisition of the suitable learning and the other means for preaching, it does indeed present a probable evidence that the person may be called. But the converse is not true. If circumstances have hedged up the young Christian’s access to the ministry with obstacles, difficulties, hardships, we freely admit that all these are determined by God’s special purpose and providence. But we do not know what God means by them. He has not told that young Christian whether he means to tell him thereby that he must not preach, or whether he means it for “the trial of his faith, that being much more precious than gold that perisheth, it may be found unto praise, and honor, and glory at the appearing of Jesus Christ.” Let that man, therefore, take heed how he presumptuously misinterprets a providence which God has not authorized him to read at all; let him turn to the Bible and to prayer. How plausibly might the great apostle have argued after the modern fashion when he met shipwreck, scourgings, prisons, stoning, wanderings, neglect, poverty in the prosecution of his ministry, that “the leadings of providence clearly indicated he was not called to a foreign mission!” But he argued no such thing; he knew better. He said, “None of these things move me; neither count I my life dear, so that I might finish my course with joy, and the ministry which I received from the Lord Jesus.” Does the reader object that Paul had a revealed call, but we common mortals must judge by just these providential events, which he properly disregarded? Let us take then the case of Dr. Win. Carey, the great Baptist missionary to Hindostan. When he first began to seek his duty, a poor shoemaker with a growing family already upon his hands, without classical learning, without money, without patronage, with the power of the East India Company so arrayed against the gospel that it was forbidden to all their ships even to carry a missionary across the ocean, might not he have plausibly concluded, according to this argument, that “the leadings of providence “were against him? But who can now doubt that he was called of God, first to become a preacher of the gospel, and then to begin the Serampore mission? By this cowardly argument Washington would have judged the “leadings of providence “to be against the cause of his country. But why mention the ten thousand cases in which history shows us the noblest enterprises were conducted to success, with the final blessing of providence, as no one now doubts, only by braving obstacles almost insuperable? If, then, the young Christian is surrounded with outward hindrances, it is his duty to ask: “Is it possible for me lawfully to conquer them by the most strenuous exertions of my best faculties, nerved by deathless love for Christ?” If it is, then it may be his duty to preach.

4. The Scriptures which define the necessary qualifications of the minister may be digested in substance into the following particulars: He must have a hearty and healthy piety, a fair reputation for holiness of life, a respectable-force of character, some Christian experience, and aptness to teach. Let us repeat the remark that these particulars are given by the Holy Spirit as a rule by which the church is to judge in calling, as well as the candidate in obeying the call. And let us remark also, with emphasis, once for all, that the young Christian, in concluding whether he possess these qualifications, should attach much weight to the opinion of judicious Christian friends, yea, even more than to his own, because men are often more in the dark, by reason of self-love,, concerning their own characters, than their acquaintances.

The first requisite is piety. All Protestants are agreed that it is preposterous to set that man to expound the gospel who neither understands, nor loves, nor believes it. And the weighty responsibilities and cares of the minister require that his piety should be, if not eminent, at least of a vigorous and healthy type. But here the young Christian should take heed to an important distinction. As far as the church and its officers are concerned, it is perfectly just that they should refuse to call or ordain one whose piety is not hearty. But it by no means follows that he may excuse himself from the duty of preaching because he is conscious his piety is low. If he reasons thus he insults God; for how comes it that his piety is low, except by his own fault? Is not the mercy seat open to him, at which he may obtain increase of grace if he will seek? Those states of feeling and principle which stamp his piety as feeble are every one sins; and so is that neglect of prayer and means by which his grace has been stinted. It is his duty to be an eminent Christian; yea, a perfect Christian. Now, woe to that servant who obtrudes against his Master one transgression as a justification for a second! It is adding insult to rebellion. And if a man feels that he has not grace enough to preach, he should ask himself whether he has grace enough to serve and please God in any other calling, grace enough to die with, or enough to enable him to enter the awful world of spirits, and stand in an awful judgment. To such a man we solemnly say: there is but one thing you can do, if you would not outrage your God, grieve the Holy Ghost, and run an imminent risk of sealing your own damnation. Do not, indeed, enter the ministry with feeble piety, but at once seek and obtain a hearty piety, in order that you may properly enter the ministry, if it is God’s will. In one word, the fact that one’s piety is low cannot prove it is not his duty to preach, because he knows it is his immediate duty not to let his piety remain low. That fact is, on the other hand, sufficient evidence to his Christian brethren that, if he will not do his duty in seeking more eminent piety, they ought not to call him.

In this connection may be best mentioned another qualification, on which some pious writers have said much, and sometimes very indiscreetly. It is the possession of a strong desire; the necessity of which is argued from 1 Tim. iii. 1. “If a man desire the office of a bishop (pastor), he desireth a good work.” It is obvious that such an inference from this passage might be easily pushed too far. The same distinction applies here which has been stated in the last paragraph. Of course, the church ought not to entrust the ministry to a man who has no heart to work. The true minister must, of course, have a desire to see souls snatched from hell fire, truth upheld, sin curbed, the happiness of true religion diffused, and the Holy Trinity glorified in the redemption of transgressors. These are the grounds, the motives, of that desire which he feels to preach, if he may rightfully do it. But are not these feelings common, essential, to all true Christians? Does not the absence of them place a very black mark on any man’s piety? The church, therefore, in judging a candidate’s fitness to be called, will be influenced by his possessing this kind of desire, just as they will by his possessing a healthy piety, and for the same reasons. Hence it is that our “Form of Government” very properly requires the candidate for ordination to answer, Yes, to this question: (See form of Government, Ch. VI., Sec. V., Ques. 5.) “Have you been induced, as far as you know your own heart, to seek the office of the holy ministry from love to God, and a sincere desire to promote his glory in the gospel of his Son? “

But how foolish and mischievous is the perversion of this scriptural truth to argue, as some have seemed to do, that, therefore, if a young Christian does not feel an abiding and strong desire for this special work, he ought to conclude that he is not called? Is it so, forsooth, that if a man, to whom God has given the capacities and opportunities to do a certain laborious work for His glory, feels himself sinfully reluctant to it, because of a selfish and cowardly fear of its toils and self-denials, or because of a false and wicked shame, or because ambition and covetous-ness rather impel him to a different calling, he may, therefore, conclude that he is exempt from all obligations to it? Nay, verily. It is that man’s duty to repent immediately of this his reluctance, and to crucify it, for it is sin. How can a man be what every Christian ought to be, except he earnestly desire God’s glory in the salvation of souls? But the minister can usually do more, caeterls paribus, for this cause than the layman; so that every true Christian on the earth, young and old, male arid female, ought to feel, with reference to the work of preaching, that he would be glad to preach if God permitted him. Away with the notion that the young man is not called to preach unless he hath fallen in love with this special work, in some senseless and unaccountable manner, as though pierced with the invisible arrow of some spiritual Eros, or Cupid! It is nonsense, it is wickedness. The Holy Spirit is a rational being, the Bible is a rational book, and every Christian emotion which he produces in the human soul by applying Bible truth is produced according to the laws of the human understanding; it is a reasonable emotion prompted by reasonable and intelligent views of truth.

If we regard the Scriptures, we certainly find there very little support for the necessity of this unaccountable desire. In the third and fourth chapters of Exodus, we read that Moses, when commissioned by God to become the prophet of Israel, displayed liis reluctance by so many excuses that the divine wrath was excited. Jeremiah (i. 6 and xx. 9) similarly deprecated the sacred charge. Jonah sought to flee the work; at what cost the reader knows. And Paul says (1 Cor. ix. 16), “Though I preach the gospel, I have nothing to glory of, for necessity is laid upon me; yea, woe is unto me if I preach not the gospel.” He felt that he could claim no credit, because he dared not exercise any option concerning the ministry, but was impelled by the awful conviction that he could only evade this duty at the peril of his soul.

If, therefore, the young Christian does not feel this scriptural desire to glorify God by saving souls, so that he would be glad to do it by preaching if he might, he ought not, indeed, to thrust himself into the ministry like a slave going to a hated task. But he ought immediately to suspect himself of some most unchristian influence, of selfishness, indolence, vanity, ambition or avarice; he ought immediately to crucify these base feelings at the foot of his Saviour’s cross; he ought never to rest till his heart is in such a frame that the desire to do good, in any way God may point out, is his ruling passion, and he ought to do all this wholly irrespective of his finding his way into the ministry or not. For while his heart is in its present frame, he has no sufficient evidence that he has ever felt the love of God, and that he has not the wrath of God and the daily danger of hell fire abiding on him. Certainly, without this pious desire, he is as truly unfit to serve God in any other calling as in the ministry.

The three qualifications next mentioned, a fair reputation for sanctity of life, a respectable moral force of character, and some degree of Christian experience, may be grouped together. The man whose Christian character does not command confidence and respect would, as a minister, only dishonor God and his cause. Yet it is every man’s duty to reform those inconsistencies by which he has forfeited the respect of mankind, whether he is to preach or not. And having thoroughly reformed them, he may find his way open into the pulpit. The minister must have some force of character. The feeble, undecided, shuffling man, who cannot rule his own family, nor impress and govern his inferiors by his moral force, had better not preach. There may be cases where this weakness of character is found incurable, although co-existing with genuine piety. Again, he must not be in the novitiate of his Christian profession. But this circumstance can very rarely be a valid obstacle to the young Christian’s proceeding so far as to begin his preparation. Our church has made this preparation long; for this reason, among others, that the neophyte may acquire Christian experience by the time he comes to his ordination.

The last qualification mentioned is aptness to teach. The apostle means by this that assemblage of bodily and mental endowments which will, by due cultivation, enable the pastor to teach God’s truth with reasonable efficiency. It includes sufficient bodily strength, an understanding of fail respectability, either the possession of, or the opportunity and ability to acquire, adequate knowledge, and a capacity to attain a tolerable fluency and propriety of speech. Such disease or infirmity as would make it impossible to live and perform the duties of a minister efficiently is a clear indication that a man is not called. But this fact cannot be fairly inferred from every grade of bodily infirmity. Let the reader consider how much a Calvin, a Brainerd, a Payson effected for Christ in spite of bodies bowed down by chronic disease. Yet no one now doubts that God called them to preach. And the perseverance of many resolute men in the laborious professions of this world for the sake of mammon or ambition, in spite of feeble health, is a most practical evidence that bodily weakness does not necessarily prove the Christian to be precluded from the ministry.

Many young Christians, again, excuse themselves by professing a doubt whether they have natural talents adequate to so responsible a work as the ministry. We fear that in many cases, if their friends were to concur candidly in this doubt, their vexation would betray the insincerity of the pretended humility. Now, we freely assent that Christ has no use for fools in the pulpit. The impotent, beggarly, confused understanding should not undertake to teach other minds. And the very noblest capacities are desirable, and will find ample scope in this glorious work. But nothing more than respectable good sense and justness of mind is requisite to secure such usefulness in the ministry as should decide any pious heart, if that mind is used to the best advantage. Let the heart be warmed and ennobled with Christian love, the good common mind will be expanded and invigorated, and a conscientious diligence will give it an indefinite and constant improvement. Love and labor will make the small mind great. The late memoir of Dr. Daniel Baker contains an instructive testimony on this point. His energy and success in the gospel led some to remark how eminent he might have been in worldly pursuits; what a millionaire, if a merchant; how eloquent, if a lawyer; how popular, if a statesman! But his biographer, who is his own son, says: “No; it was his religion that was his strength; grace alone made him great.” Blessed be God, the church has often found that plain talents, faithfully improved for God, by love and zeal, have accomplished the largest good. Let the young Christian, then, judge his own qualification by these truths. It is clear that, in the general, the church must always expect to find her ministers precisely among those who honestly appraise their talents moderately. For who would like to see the young Christian come forward and say “that he felt called to preach because he considered himself so smart!”

The scholarship which the Presbyterian Church considers necessary for the minister may be seen described in our Form of Government. To the acquisition of this any sound mind is adequate, with diligence and perseverance. Such is the provision which is made for aiding the needy, no Christian, except one too far advanced in life, or precluded by other duties, can plead inability to acquire it. And if there be difficulties or hardships in the way, it may be the will of God that he should manfully surmount them for his sake.

Once more, the incurable stammerer, the man of totally diseased throat, the man who cannot acquire the capacity of speaking in public without a slowness, rudeness, confusion or hesitation painful to the hearers, is not called to preach. Public speaking is the most prominent function of the pastor. But there is scarcely any qualification about which young Christians are more apt to reason delusively. The promise of fluency in early manhood is no sufficient proof of fitness for the pulpit, and the lack of it at that season is no evidence whatever of unfitness. Experience shows that many who early win the reputation of “the college orator “in actual life sink into obscurity, and many who go through college without a particle of reputation for fluency become afterwards famous as effective speakers. And let the reader remember, that a minister may be effective without being melodious, polished or graceful. No young man whose vocal organs are not fatally maimed is entitled to conclude, because he is now unskilled, that he cannot learn to speak to edification. On the contrary, he should conclude that he can learn to speak, no matter what his difficulty, if only he will endeavor and persevere. Such is the emphatic testimony of Lord Chesterfield to his son, and he declares that his own eloquence (of no mean fame in his day) was wholly the result of his perseverance. There was a candidate for the ministry in the Presbyterian Church who, even after he commenced his seminary course, stammered painfully. But he resolved, by God’s help, to conquer the obstacle, and he is now a most fluent and impressive extempore preacher. There is a most mischievous mistake as to the nature of good speaking. It is but unaffected, serious, perspicuous talking. That which is simplest is best. That language which presents the idea with the most transparent naturalness is in the best style. Who is there in his senses that cannot talk when he is interested? The man of plain good sense, whose mind is thoroughly informed with divine truth, and whose heart is instinct with divine love, will not fail to find words and utterance.

5. The young -Christian is bound also to consider the present wants of the church, and the relation of supply to demand. The propriety of taking all this into his account is not only obvious to common sense, but asserted by our Saviour himself (Matt. ix. 37), when he makes the fact that “the harvest is plenteous, but the laborers few,” the ground of the prayer that God would “send forth laborers into his harvest.” How can one answer the question aright, “Where does God most need me?” without considering the necessities of his church? Christ has made it the duty of every Christian in the world to offer this prayer. Is not the pious young man mocking God when he offers it, if he is not willing God shall send him into the harvest? Now, it is true in our day that the harvest is plenteous, and that suitable laborers are comparatively few. Our home destitutions are large, many of them of long standing, and rather increasing in number. The supply of young ministers barely repairs the waste of death and removals. For the whole pagan world we may be said to be doing nothing, in consequence of the paucity of young ministers; for we have only one soul from the whole Synod of Virginia, a godly woman, laboring on pagan ground. And for the teeming multitudes of the new commonwealths springing up in the west and south we are doing almost as little. But the young Christian, in considering the necessities of the sacred cause, is bound to consider, not only the harvest at home, but everywhere, for “the field is the world.” Only one word need be said to remind him how loud and imperative is the call created by the gracious and amazing openings which God is now making over the whole world for missionary effort. It is a trumpet blast, summoning the whole church to arise and reap. Does the wise God sound a blast which he has provided no servants to hear? Openings for ministerial labor are created by the same God who watches over the church, renews souls by his grace, and endows his servants with the capacities for serving him. The prudent farmer only plants so many fields as he has provided laborers to till. The wise manufacturer apportions his machinery and materials to the force at his disposal. It seems a very reasonable inference that when God sets open so many doors for usefulness before his church, he at the same time gives her sufficient numbers and qualifications to occupy as many. If God has made ten openings for useful ministerial labor for every candidate who presents himself, the inference is very plain that there must be nine men to every ten of these fields, somewhere in the church, whom God calls to preach, but who refuse to go. When, on the one hand, we consider the vast and glorious fields for evangelical enterprise beckoning us on, well may we, on the other hand, stand aghast at the extent of the recreancy to duty which must exist in the church.

This fact, that an extensive and terrible indifference to the claims of the gospel ministry prevails in the church, constitutes an additional and most pressing reason that every young Christian who can should give the influence of his example to break it up. Let us suppose that the commonwealth was invaded by enemies, that in her exigency she was calling for thousands of her sons to take up arms in her defense, and that, from some strange and criminal apathy, an exceeding small and inadequate number were responding to the summons. Would it not be the clear duty of every patriot who could to fly to her aid, in order that a better spirit might be propagated among the citizens? He who, in less urgent times, when the necessary armies of defense were nearly full, would have felt no call of duty to the military profession, if he has the spirit of a man, now feels that he must not hesitate to gird on his sword. So, in our generation, Jesus Christ is calling to his church by the woes of a perishing world, and by the critical conjuncture of such opportunities for evangelizing it as the world never saw before, and may never see again, for ten thousand volunteers; but only a few here and there sluggishly and dubiously respond. Should not every brave man, then, arise and fly to the front, that his gallant example may rebuke the fatal sloth of his comrades and teach them to be ashamed of their hesitation?

If there is force in these reasonings, they have a most sad and peculiar application to the young Christians of Virginia. For, bad as is the case in the rest of the Presbyterian Church, among us it is worse still. A careful calculation shows, that the ratio which the number of our candidates bears to the number of our communicants is not only far smaller than that observed in other favored sections of the church, but smaller than the average in the whole church, and only larger than that in the newest, most destitute, and sparsest Synods. The territory of Virginia is chiefly covered by the Synod of Virginia and Presbytery of Winchester. In these two bodies there are this day not less than fifty ministers, born, converted, and trained for the ministry in other States, engaged in our service as pastors, teachers and editors. But after subtracting the infirm, we shall probably find scarcely a hundred active ministers positively engaged in the public service of the church. So that, for half our own supply we are now indebted to the help of other sections of the Presbyterian Church, less oppressed than ours with a benumbing worldliness and more alive to the love of God. Perhaps some one may say, that this sad account should be counterbalanced by the numbers of ministers who have gone from the Presbyterian Church in Virginia to other States. After a careful inspection of the catalogue of three thousand names, composing the ministry in the whole United States (to our shame we do not pretend to claim a minister among the pagans), we do not believe that there are forty who were reared in the churches of Virginia. So that, after full allowance for this counterpoise, we find that we do not produce ministers enough to keep up our own numbers; but for the kind aid of better people abroad, we should be dying out—starved to death by our own worldliness. Here, then, is a church one hundred years old, strong in numbers, plentiful in wealth, glorying in her religious freedom, decimated by no pestilence, war, or persecution, prosperous in her external peace, equipped with adequate and accessible schools for the training of her sons. Now, if any church under heaven should be expected not only to keep up her former status from her own resources, but to possess all the means for a rapid and vigorous progress at home, and to make liberal contributions of men and money for evangelizing the sister States, which are springing into their giant youth, and the wide world of heathenism, surely such a church should. If such as she may be excused from this, how in the possibility of things is the world ever to be saved? But, lo, instead of doing this, she is still leaning in part, like a dependent weakling, on other sections. Here the lord hath opened up what he proposed should be a perennial spring, which should not only keep its own basin filled to the brim, but send out streams of life, flowing ever farther and farther, to water the desert sands that lie burning with spiritual drought around it. But instead of this, the water must be brought from other less faithless fountains and continually poured into it to prevent its drying up. Is it then a living spring? Or is it a stagnant pool, absorbing uselessly in its sands the waters of life that elsewhere might carry fruitfulness and verdure? And will not its Lord at last tire of the unproductive toil, and leave it to be trampled over until its place can no longer be found? It is but too evident that somewhere among the young men of the Presbyterian Church in our State, there is •widespread and terrible guilt, because of this neglect of the claims of the pulpit. Let every such Christian ask with trembling, “Lord, is it I?” And it is equally plain, that this fact constitutes a special and solemn reason that every young man who can preach should weigh well whether it is not his duty to set a better example.

Meantime the argument is greatly strengthened by the fact, that all other useful professions, except perhaps that of Christian teachers, are full to overflowing. Go where we may, we see more merchants than can hand customers, more physicians than have patients, more lawyers than clients. Society has enough of them—too many. But to supply all our home destitutions, to carry the gospel to every one of the eight hundred millions of pagans on our globe, the church needs a hundred times as many ministers. Now, what young Christian, qualified to preach, who asks in the spirit of the true convert, “Lord, what wilt thou have me to do?” can say in view of these facts, that God and his fellow-men have more need for him at the bar, behind the counter, or in the physician a calling, than in the pulpit? If he cannot, let him beware how he neglects the prayerful examination of the duty of preaching, at the peril of the wrath of his Saviour. We hesitate not to say, that while all Christians, of course, are not to be preachers, and while none should preach “whom God does not call, in such a time as ours every Christian who can preach, should conclude that the a priori presumption is in favor of his doing so until the contrary is evinced; and he should approach the examination of his duty on this supposition.

But many say, “I admit the obligation to choose that calling in which I can most glorify God; let me therefore be a pious lawyer, or physician, in order that I may show these very influential, but often irreligious professions, the right example, and thus begin a revolution in their religious condition. Thus I -may do more good than even in the pulpit. Or, let me be a pious teacher, for do not some such teachers, enjoying the privilege of moulding the ductile minds of youth, do more for Christ than many pastors, to say nothing of the secular benefits of their labors?”

There are two very conclusive answers. First: while we admit with sorrow that there are many inefficient pastors, and while we bless God that there are some noble laymen who save more souls than some ministers, we ask, how the latter case is to be explained? It is always because those devoted laymen exhibit an eminent zeal and love for souls, a perseverance in efforts to do good, a self-denial, a good-sense prudence, which would have infallibly placed them in the very front rank of ministerial usefulness if they had been ministers, and had enjoyed a similar blessing from God in their labors. A Matthew Hale, a Harlan Page, a Samuel Budgett, may indeed be favorably compared with your ill-trained, inactive, common-place ministers, but can he be compared in Christian usefulness with a Baxter, a Payson, a Chalmers? The truth is, the direct and main work of the minister is to save souls; the direct and main work of all secular professions is to secure temporal good; and though the motive of all these secular labors in the case of Christian laymen is pious, their efforts to save souls are incidental and exceptional; their main, direct work is worldly. It is simple absurdity to say, that a given amount of qualification and devotedness may do as much for eternal objects, working for them incidentally, as though it wrought for them directly and mainly. But second: how does the young Christian who turns aside from the sacred calling to medicine—and especially to the law—know that he shall be able to maintain that eminent piety which alone will prevent his becoming a reproach to Christ in those worldly professions? His plea for entering them is founded on this ground in part, that those important and influential professions are now so unfortunately devoid of Christian principle. Aye! How comes this to be so? How comes it that many lawyers, professing Christ, have sunk to a grade of spirituality so low that the salt of grace is still urgently needed to be cast into the profession? Must it not be because the temptations of this calling are so potent—so fatal? Then, if this young Christian thinks that he, forsooth, has strength enough to stand where so many predecessors—lawyers professing Christ—have fallen, there is clear revelation of a spiritual pride, of an ignorance of his own heart, which make it very certain that his fall, when he becomes a Christian lawyer, will be most speedy and ignominious of all. “A haughty spirit goeth before a fall.” “He that trusteth his own heart is a fool.”

6. We have now defined and limited the qualification laid down in the Scriptures and indicated in the providence of God, so as to show in what manner, and with what cautions, the inquirer is to reason upon them. Let us gather up the sum of the matter. The Divine will is to be learned from these teachings of the Scriptures, and of events interpreted by Scripture, all studied under the guidance of the Holy Spirit, obtained through prayer. The reader will observe that, in all our remarks, we have supposed him viewing every evidence of a call to preach, as a reasonable creature. The whole process has been treated as one to be conducted according to the natural laws of the human understanding. We have treated it thus because we are assured that the Holy Spirit always operates on human souls in accordance with those laws when he instructs them by the Holy Scriptures, his only instrument for rational adults. But let us not be mistaken. The process by which the call is ascertained is strictly reasonable, but it is also spiritual. The true minister is as really “taught of God,” concerning this call, as the prophet in the revealed word was; it is only that the mode of the teaching is different. If the young Christian “leans to his own understanding “in this matter, the deceptions of spiritual pride, self-confidence, love of applause, drawing him towards the pulpit, or of false shame, indolence, carnality, secular ambition, avarice, or other inordinate desire, drawing him away, will infallibly befool him. He will decide wrong. He must conduct his inquiry under the superintendence of the Holy Ghost, purifying and elevating his Christian affections, crucifying his carnal inclinations, infusing a genuine love of God and souls, and thus illuminating his understanding to comprehend the word. There is none but the Spirit of God that can do these things in the soul of the young Christian so as to secure a safe decision. This Spirit will come, indeed, not through the medium of a voice, a vision, or an inspiration, but through the channels of the Christian’s own conscience, judgment, and sanctified affections. Yet his coming is not the less necessary and real. Ye shall know his presence “by his fruits.” Those fruits will be a sweet consciousness of a meek, docile temper, and of thorough sincerity of purpose, a revival of divine love and zeal, and a joyous self-abnegation, resulting at length in a calm, satisfying decision of the great question.

7. Last, then, to obtain this spiritual guidance, prayer must be fervently and incessantly offered. The very act of uuveiling the whole heart with transparent sincerity before the Infinite Majesty will itself still the clamor of carnality, and prove as “euphrasy and rue,” to purge the mental vision. God has promised also, “The meek will he guide in judgment, and the meek will he teach his way.” “If any man lack wisdom, let him ask of God, who giveth liberally and upbraideth not.” But let the Christian take care that he ask with a “meek” spirit, with profound honesty of soul, with utter submission of all prejudices and inclinations. Woe to that man who, while he professes to submit the question to God’s decision, mocks the Heart-searcher by bringing his own decision to the throne of grace, prejudicated in the secret places of a selfish heart! And the danger is not only on the side of running uncalled, but also of tarrying when he ought to run. The sin of preaching the gospel without God’s call has been preposterously equaled to that of Uzzah (2 Sam. vi. 6), or of Nadab and Abihu (Lev. x.). All the differences of a typical worship, a theocratic government and a miraculous separation of the sacred office are overlooked in such a comparison. To intrude into the pulpit without a call is doubtless a sin; for no man possessing such means of instruction and promises of divine light as the Bible affords him can make this mistake, except from the predominance of sinful motives or the neglect of prayer and inquiry. It is a sin which is likely to bring mischief upon the church and chastisement and repentance on the mistaken child of God. But to stay out of the pulpit when called to enter it is also a sin, a sin which can only proceed from evil motives, and which must naturally result in the damnation of souls which should have been saved through the disobedient Christian’s preaching, but were not, and which must bring him under the frown and chastisement of an offended Saviour.

The Christian who has begun this inquest and prayer, but is not conscious of the sweet, enlightening influences of the Spirit in his examination, may by no means conclude that therefore he is not to preach. For the influences of the Holy Ghost are as truly needed to answer the great question rightfully in the negative as in the affirmative. Is there not a possibility of error and sin on either hand? If, then, the reader has felt that while he investigated he did not enjoy those influences, let him by no means conclude that God exempts him from the sacred office; let him rather infer that he is under the hidings of God’s countenance, that he is a backsliding Christian, and that he is therefore in imminent danger of perdition.

We conclude with this final caution. The claims of the ministry on Christian young men are so strong that in many cases the head cannot misunderstand them, though the reluctant heart may shrink from them. Such cases often result thus: the undecided Christian says, “I will investigate farther; I will give myself time, and meantime I will teach or seek some temporary business;” or he says, “I will preach; I cannot dispute the duty; but I am young; two or three years hence will be time enough.” And then, under this deceitful plea, he plunges unnecessarily into secular business, till its trammels, or the new affections of married life, or some fancied necessity, settle the question, and the man never preaches. Show us the case where such a retraction of the better resolution is not evidence of, yea, synonymous with, spiritual decline. Ah, how many are there now in the secular professions, keen, money-loving lawyers, busy politicians, indolent dilettanti, fallen drunkards, degraded reprobates, who were once promising Christians, and whose apostasy began just in this way? Look, young, hesitating professor, at the dire fate of a Balaam. He professed to seek the Lord’s will, and he received an expression of it which he dared not dispute. Well would it have been for him if he had then ceased inquiring and gone at once to obeying. But the deceitfulness of his heart prompted him to what he supposed was a middle course. “He would not proceed in the teeth of the Lord’s will; oh! no, not he! not for worlds! But he would inquire again;” and the result was that he got no answer from God better than the first, but he secured the damnation of his own soul. To say that you will “consider farther of the matter,” after God has made an end of consideration by giving light enough to settle the question, is but virtual disobedience. There is then no time to consider; it is time to act. If you are prepared at present to preach, and God calls you to preach, then he calls you to preach n ow. If you have preparation to make, an calls you to preach,

TOPIC : 5 Types of Calling in the Bible

What the Bible says about calling and vocation.

When Christians ask about calling or vocation, it usually means, “Is God calling me to a particular job, profession or type of work?” The reason this question is so significant is because the work we do is important to God. If work is important, it makes sense to ask what work God wants us to do. In the Bible, God does call people to particular work, and gives all people various kinds of guidance for their work. Although Scripture seldom uses the word “call” to describe God’s guidance to jobs, occupations or tasks, these occurrences in the Bible do correspond to vocational “calling.” In the Bible, the concept of calling goes deeper than any one aspect of life, such as work. God calls people to become united with Him in every aspect of life. But this can only happen if we respond to Christ’s call to follow Him. Here are five types of calling in the Bible.

The General Call

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Romans 11:29 says, “The gifts and call of God are irrevocable.” God does not reverse, or repeal, or cancel His call. The whole point of an omnipotent call that creates what it commands is to guarantee God’s invincible purpose in the lives of His people. If God has called you, you are justified, and if you are justified, you will be glorified. Jesus put it like this in John 10:27-29: “My sheep hear my voice and I know them and they follow me; and I give them eternal life, and they shall never perish and no one shall snatch them out of My hand. My Father who has given them to Me is greater than all and no one is able to snatch them out of My Father’s hand.” If you are outside this experience today, realize how dependent you are on the call of God in your life.

The Call to Belong to Christ

In Scripture, the word call is used most often to refer to belonging to Christ. This sense of calling is especially prominent in the letters of Paul. Romans 1:6 says, “including yourselves who are called to belong to Jesus Christ.” We are also reminded in Romans, “All things work together for good for those who love God, who are calling according to His purpose” (Romans 8:28). As Christians, it’s important to start the exploration of calling with the call to follow Jesus. The call to belong to Christ is everything. When we belong to Jesus, we’re finally able to make God look glorious in our lives.

The Call to Participate in Christ’s Redemptive Work

When we are called to follow Jesus, we are also called to a restored relationship with God and with other people and with the world around us. It encompasses all of a person’s being and doing. It reminds us that the call to a particular kind of work is secondary to the call to belong to Christ and to participate in His redemption in the world. Jesus Christ suffered and died for the sins of man. Our work as Christians must be an integral part of our participation in Christ Himself. His redemptive work is not limited to evangelism, but encompasses everything necessary to make the world what God always intended it to be.

The Universal Call to Work

God created people to work and He commands people to work to the degree they are able. The relationship between faith and the call to work is as old as work itself. The scriptures record Moses commanding fair treatment of workers, Jesus illustrating good and faithful work and Paul requiring people to work in order to be part of community. The Bible tells us, “Six days you shall labor and do all your work” (Exodus 20:9). Another set of verses that speak to this call are Revelation 21:24-26 which says, “The nations will walk by its light, and the kings of the earth will bring their glory into it. Its gates will never be shut by day – and there will be no night there. People will bring into it the glory and the honor of the nations.”

The Call to Life

Woman praising outdoors Shutterstock.com

God has called us into life and hope. He wants every one of His children to live and die with the full assurance of hope. We should see the sovereignty of God and be pleased to be used in whatever manner He sees fit for His greatest glory. The call of God is effective; it creates what it commands. This is what makes God’s call so different from a phone call inviting us for dinner. God’s call to life comes with the power to do what it demands. God’s call to life also brings you into eternal life, light, freedom and glory.

TOPIC: What Is the Purpose of Ministry in the Church?

So, does that mean that there is no distinction between any type of ministry and that no matter what we do (whether it is serving tables, teaching Scripture, taking out the trash, or watching kids) is all equal in important

No way — there are definitely orders of importance. In fact, I will declare that the proclamation of the Word of God and (even more specifically) the Gospel of Jesus Christ is the most important task, service, or ministry that we can provide to others.

However, that does not mean that everything else that is done in conjunction with that (such as the ministry of helping the widows as needed to be done in Acts 6 or whatever we do today). But it does mean that the main goal for every believer, every church, and every organized ministry with the church must be to work together to proclaim the gospel to the world around us with our actions as well as words, so that, through the church, the “…manifold wisdom of God might now be made known to the rulers and authorities in the heavenly places” (Ephesians 3:10).

So, we are all called to do ministry and even minister, but in all kinds of different ways so that the gospel can be proclaimed, the kingdom can be built, and God can be glorified. The important distinction between what kind of ministry we do is not who we are, what job we do, or even what abilities we have — it is the calling of God.

God is the only hero in our story, the gospel is the only idea that is profound, and how He calls us, equips us, and chooses to use us in His ministry is one of His many acts of grace upon us and the world. To have any other kind of order of importance leans us toward idolatry.

This idea is echoed in Paul’s description of the Church as a “body” in 1 Corinthians 12-14. While some of us may be in more obvious, vocal, or even leadership roles, we must remember that we are all simply members of a body with Jesus as the head. That is not to say that we are not important in God’s Church, but we are certainly not as important as we think!

COURSE TITLE: DISCOVERY YOUR MINISTRY 1

Opening text: Romans 12:1-13

INTRODUCTION

It is logical that God puts us in ministry. We’re in the business of serving the Lord. It is imperative that we find our gifts and use them. The hour that we live in is desperate. Militant atheism is on the march.

Moral standards have toppled. The hour that we live in is ripe. There is new hunger for spiritual things. The hour that we live in is late. We are living in the last days. We are in a race against time, against sin, against Satan and against self.

(A) WHAT IS MINISTRY?

1. A government department headed by a minister. Eg "the Ministry of Defence"

2. synonyms: government department, department, bureau, agency, office

3. the work or vocation of a minister of religion.

Eg "he is training for the ministry"

4. synonyms: holy orders, the priesthood, the cloth, the church

(B) WHAT IS MINISTRY IN CHRISTIAN DOOM.

In Christianity, ministry is an activity carried out by Christians to express or spread their faith , the prototype being the Great Commission.

The Encyclopedia of Christianity defines it as "carrying forth Christ 's mission in the world", indicating that it is "conferred on each Christian in baptism ."

It is performed by most Christians. This is distinguished from the " office of minister", to which specific individuals who feel a certain vocation .

It can signify this activity as a whole, or specific activities, or organizations within a church dedicated to specific activities. Some ministries are identified formally as such, and some are not; some ministry is directed towards members of the church, and some towards non-members.

KNOWING YOUR MINISTRY AND HOW TO USE THEM.

1. Ask God what He wants for you.

I know this sounds obvious, but how many of us pray to ask God what He wants for our lives? Although it is commendable to want to jump into serve in our local church body, it’s best to guard your time and heart by waiting until you find the ministry that is right for you.

For example: I have many interests. I can sing well, I’m organized and a strong leader. But that doesn’t mean I should always fill a ministry slot simply because it’s vacant. I want to use my gifts in a way that fulfills me, not just one that gives me a position or a title.

2. Identify your passions.

If you don’t know what your calling is, it might be best to first figure out what your passion is. If you don’t know what your passions are, ask yourself the following questions:

What wakes you up in the morning?

Where do you find your mind drifting to most often?

Is there an area of life that makes your heart skip a beat when you think about it or work within it?

More than likely, there is a common thread woven through your responses. What you talk about most is also a good indicator that is where your passion lies. Does your church offer a ministry area that meets that passion?

If your passion is kids, would children’s church or youth group best suited for you?

If you enjoy teaching, consider teaching a Sunday school class or starting a Bible study.

3. Take a spiritual gift inventory.

Ministry and passion start with an understanding (and embracing) of the way God has wired you. What are you good at? What are you not good at? There are many helpful tools out there to help discover your gift, but please understand spiritual gift inventories are not the ultimate authority.

If the ministry in which you want to serve doesn’t appear on your inventory, try it anyway. You may discover a new way God wants to use you.

4. Ask for confirmation from trusted friends.

Are there people in your life whom you trust? Ask them to confirm where your gifts and talents lie. We might be convinced we know what our gifts are, but sometimes it takes another’s perspective to find out if that is truly where we could best spend our time.

Choose two to three people more spiritually mature than you to confirm or discover your gifts. If your friends can’t answer that question, perhaps a pastor or staff member can.

After you have taken the spiritual gifts inventory, discuss your results with your pastor. See if they can confirm those gifts in you based on what they know of you. Once your gifts are confirmed, ask if there are areas in the church in which you are best suited. You want to make sure you get this part right. There is nothing worse than stepping into the wrong ministry, only to have to let other team members down by having to quit. You and your team might suffer.

5. Try out different ministries before committing.

Before you commit to a team fully, volunteer to work on task or event with them first. Watch how you interact. Do you work well together? Understanding where you fit in a team will pay dividends. This will help you better understand and work within your role. When you volunteer for a while first, expectations are made clear and there is less room for confusion.

6. Start something new.

If you enjoy creating things from nothing, maybe there is a new ministry your church has not created yet that you could start.

Maybe you will be the person to promote your church and place your church’s videos online for the world to enjoy.

Everyone has a place and purpose they are longing to fulfill. Once you have figured out what that is, it may be up to you to start the ministry.

7. Think outside the box (or building).

Ministries don’t always have to be held in a church building. In fact, sometimes it’s better to gather at Starbucks instead because some people, who may have been hurt in the past by their church or who never grew up in a church, may not want to walk through the doors of a church. However, if they see a sign posted in a coffee shop (or another neutral atmosphere) about an event that is being held there, they may be more likely to want to come.

Consider moving a small group or Bible study to a space with comfy couches like Starbucks. Someone’s home could also ignite a more welcoming atmosphere. The location of the ministry we do may change, but we are still called to reach the lost

8. Be willing to leave your comfort zone.

A biblical example of working outside of our comfort zone is Caleb who, when it would have been time to retire, actually geared up for God to move him even more powerfully.

Joshua 14: 10-12 says:

“Just as the LORD promised, he has kept me alive for forty-five years, so here I am today, eighty-five years old!" "I am still as strong today as the day Moses sent me out; I'm just as vigorous to go out to battle now as I was then. Now give me this hill country that the LORD promised me that day."

As we age, trying new things may become scarier with each passing year. But Caleb was not afraid to take on a new adventure for the Lord. He understood who he was and that God would give him what he needed, even in his old age.

9. Be ready for change.

As culture changes, so should the church. That goes for our ministries as well. What worked 20 years ago may not work now. The days of event-driven ministry have almost completely diminished due to ever increasing life demands and overbooked schedules. But just because an event ends doesn’t mean the ministry as a whole has to end.

For example: If your women’s ministry holds an annual event that in recent years has garnered low attendance, rethink your strategy. Could you hold an online small group that studies the same theme, just in a different format? An online forum allows a come and go atmosphere and spreads out weekly topics, as opposed to a full day commitment. This may still accomplish your mission while also accommodating people’s schedules.

Just because ministries change does not diminish your calling to serve in that ministry. It might just require rethinking your strategy.

10. Don’t let fear hold you back.

Finding out where you fit in ministry can be daunting. And taking a leap into a new ministry that is beyond your normal activities can be overwhelming. But it doesn’t have to hold you back.

By understanding who you are and remembering Caleb’s example, you’ll want to take a leap into a ministry that may feel uncomfortable at first, but in the end fuels your passion and fulfills your calling in a way you never expected.

STEPS TO FULFILLING YOUR MINISTRY

Every Christian is called to make, to mature and to mobilise disciples. We are all called to evangelise, to build one another up, to care for poor, to encourage others, and so on. But, for most of us, there is a basic, underlying gift, a God-given talent that lies behind everything we do. This is where we feel most natural, most ourselves and most fulfilled. The Holy Spirit may enable you to function in a variety of spiritual gifts from time to time, but you will almost certainly feel drawn towards a certain direction in ministry. This is your motivational gift.

You are in the ministry, right now if you are a believer. God expects you to fulfil this ministry.You are in the ministry, right now if you are a believer. God expects you to fulfil this ministry

1. Discover your motivational gift.

For example, I would say that my gift is enabling. I know that because, over the years, that is what I have found myself doing more than anything else. Everything I do in ministry – the preaching, teaching, praying, prophesying and working with people – has enabling as its primary objective. You too may be an enabler. Or, you may be an encourager, or a motivator; you may be a listener, or a communicator. You may best describe yourself as an intercessor, or a thinker; you could be a promoter or a campaigner. The list is almost endless, but God has placed something special deep in each one of us, that will determine our best course in ministry.

The scriptures give us a number of ‘gift lists’, which are often referred to as spiritual gifts. For example, we have Romans 12:3-8; 1 Peter 4:10; 1 Corinthians 12:7-12, 18 &14:26. As you study these lists, you will find some examples of motivational gifts such as evangelism, or teaching, or caring, or administration. You will also notice some ‘spontaneous gifts’ that the Holy Spirit may show through your life at any time and on special occasions. For example, words of knowledge, words of wisdom, faith, and miracles.

Get to know what God says about spiritual gifts

As you get to know these gifts, you will be able to identify how they operate both in you and in others. That way you will begin to flow more easily in your ministry.

Do not despise your own desires for ministry because God says,

He fulfils the desires of those who fear him. Psalm 145:19

If you have been careful to give God first place in your life, your desires will have been shaped by God to suit his purposes. If you take God seriously, then you will have a realistic view of yourself. Ask yourself what you would most like to do for God if all obstacles were to be removed. You may be surprised how close this comes to what God wants you to do with your life!

Once you believe you have identified the gift (or gifts) God has given you, look for ways of serving with your gift and developing your ministry. Always keep open to the Lord, and constantly review what he is saying to you. He will be leading you step by step, and developing you now for what he has for you in the future.

2. Begin your ministry right away

I would advise you to begin your ministry, right now, right where you are. Find a need and fulfil it even if you do not think it is your ultimate ministry. After all, there is no need to receive divine revelation about the things so clearly spoken of in scripture.

We have the Great Command of Jesus – to love.

Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind; and, love your neighbour as yourself. Luke 10:27

This is your ministry to God and to others. The apostle John explains that this involves practical service. Dear children, let us not love with words or tongue but with actions and in truth. 1 John 3:18 Everything you do, do for the Lord, no matter how practical or seemingly insignificant, it appears to be.

3. Be faithful in small things

It is important to develop a servant attitude from the beginning. Often what is needed most in ministry is practical service. Do these ‘little things’ with great joy and faithfulness. Do not draw attention to yourself. God will reward you as Jesus says in the parable of the talents,

Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness! Matthew 25:21

Don’t look on certain things as unimportant. Many of those who have major ministries today started off quietly, serving behind the scenes. They collected the garbage, cleaned the toilets and swept the stairs!

Often enthusiastic Christians come to me thrilled with their calling to ministry. They have a vision to be a pastor, an evangelist, a missionary or some other kind of ‘major minister’. I always ask them about the fruit they have already produced in their ministry. Usually, my questions will focus on their cell ministry, as this is one of the most effective ways of discovering and developing ministry.

Sometimes I am disappointed by the responses I receive. It appears that the cell ministry is not grand enough for some people. They seem to think that they will suddenly become effective ministers for Christ just as soon as they get some title, are appointed to lead a church or travel a thousand miles from home! The plain truth is, there is no other ministry than the ministry of Christ – making, maturing and mobilising disciples. The cell ministry centres on these essentials directing all our manifold gifts and talents toward the one great objective – the Great Commission.

I am most disturbed, however, when people seem to want to express their ministry in the context of traditional church models. For the most part, these models work against the New Testament vision of every member ministry. How can we expect to see the fullness of Christ in his body unless the entire church is structured to facilitate this vision of the Lord? Small group ministry is vital. Don’t despise ‘the day of small things’. Everything in the kingdom starts small – even the baby Jesus! The essence of the ministry is carried in the cells. There is no need to think that you must graduate from the cell ministry, even if you do have a calling to one of the five major ministry gifts of Christ. Start doing the ministry in the cells, and keep on doing the ministry through the cells and just watch the results. You can multiply many, many disciples through the cells and grow into everything God has for you. If Jesus the greatest minister of all time, spent the better part of his ministry developing his closest disciples and then releasing them on the world, why shouldn’t you do the same?

5. Minister in the ‘market place’

I find many people think of Christian service either as being ‘full-time’ in the church, or as doing a job in the church. These things are important and have their place, but the real ministry is out there in the world. Every calling is a holy calling, not just the calling to be a preacher or a teacher who stands in front of a congregation in the church building on Sundays.

The Holy Spirit is bringing a fresh appreciation of ‘market place ministries’ – those called to serve Jesus full-time in their home, their place of study, or employment. Real ministry is not just doing work in the church but doing the work of the church in the wider community. That is where we must act as salt and light and draw people to Christ.

That is why you should be prayerful about what job you take or what profession you choose. This is the main location for your ministry, and the place where you can be most effective for Christ. Your home, neighbourhood, place of study or workplace, will probably be your best opportunity to reach those who would never normally come to a Christian meeting. Jesus ministered both in the synagogues and the market places of his day. He performed some of his most powerful miracles in the public place where the multitudes were.

6. Training is the key to success

Make every effort to train and prepare yourself in your gifting. Enrol in a training programme that will help you develop your calling. Spend time with people who have the same gift and learn from their experiences. Let their wisdom and knowledge rub off on you. Study what the Bible says about your particular gifts and about the use of the Holy Spirit’s gifts in general.

Ask trusted friends if they have seen God’s blessing upon you in any area of ministry. Give them a copy of the Spiritual Gifts Discovery Chart and let them fill it in for you. Then compare your assessment with the one they have made about you and discuss any distinct differences. But only do this if you are willing to listen to what they have to say!

7. Discovering God’s plans is not a logical pursuit.

Rather, it is a matter of revelation which flows from the relationship you are building with him. So through prayer and waiting on the Lord, keep seeking him to guide you, until you receive a clear word from him.

8. Don’t forget the Great Commission

We have already spoken about the ‘Great Commission’ which is to evangelise the world and make disciples of all nations. But, it is necessary to continue to stress that this is the one, over-arching call upon all our lives. Everything we do must be in obedience to the command of Jesus, given in Mark chapter 16, and in Matthew 28:

He said to them, “Go into all the world and preach the good news to all creation.” Mark 16:15

Then Jesus came to them and said, “All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptising them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.” Matthew 28:18-20

Both these scriptures set out clearly and unmistakably what the ministry really is. It is about making, maturing and mobilising disciples of Jesus Christ. This is Jesus’ command to every one of us. It is not just for the socalled full-time ministers, as we are all full-time for the Lord! Neither is it just for those who carry special gifts and anointings of the Holy Spirit, because we are all anointed to follow Jesus and to serve him.

People seem to believe that to be successful in business or political life, to become someone important in the world, is an adequate substitute for obeying the Great Commission. It is not. True success is measured by obedience to the things Jesus has called us to do. Unless your life is lived for the express purpose of fulfilling the Great Commission, then you have made a ‘great omission’ in your life. You will have failed in God’s purpose for you – whatever else you may have achieved for him.

The same applies to those who consider themselves pastors or ministers, that is, leaders of congregations. Many people want to become pastors or full-time leaders because they wrongly identify the ministry with these things or they believe that is the only way they can be effective for God. Sadly, they are mistaken. In fact, many people who take the (often unnecessary) step of being ordained by a denomination, or leave their former profession, to go fulltime in the ministry fail to do the work of the ministry itself. They fail to raise up the body of Christ to do the work of Christ – that is the real ministry.

The professional ministry today is one of the gravest problems we face – people who carry titles and perform a whole range of (sometimes necessary) tasks in the church can forget the real purpose of the ministry, which is to make disciples of the nations.

10. Don’t fall into that trap – you are in the ministry, right now if you are a believer.

God expects you to fulfil this ministry. Right where you are, you can grow many disciples and bear much fruit, and your fruit will remain. We have many so-called lay leaders who are more effective and are bearing more fruit than many people in the formal ministry. Through the cell ministry people are leading hundreds of believers, many of whom they have won for Christ and are discipling for the Lord. Some cell leaders have more people in their groups of cells than the average pastor has in British or European churches today. If Christ has truly called you to one of the five ministries in Ephesians 4:11, get busy with the ministry now. Lead people to Christ, disciple them in the faith, and release them to do the same. That’s exactly what Jesus did, and it is still his ministry today. Trust the Lord, that as you do this, he will raise you to the levels of leadership that are consistent with your calling.

11. Grow in your ministry

Once you have discovered all this and committed your life to these things, you will immediately want to find ways of serving with your gift and developing yourself in the ministry. Make every effort to train and prepare yourself in your gift and calling. Let me emphasise, once again, these four key elements of preparation:

12. Enrol in a training programme that will help develop you.

Spend time with people who have the same gift and learn from their experiences.

Study what the Bible says about your particular gifts and about the use of the Holy Spirit’s gifts in general.

Pray and wait on the Lord, seeking for him to guide you

THE PRINCIPLE OF LORDSHIP (Romans 12:1-2)

1. The request (Romans 12:1-2)

We need to present ourselves to the Lord.

God may not answer our requests if we don’t answer His request of us.

2.The reasons (Romans 12:1)

We are His; we are not our own. We are bought with a price. 1 Corinthians 6:19-20

3. The requirement (Romans 12:1)

We are to be a sacrifice. The sacrifice is personal. No one else can do it for us. The sacrifice is slain. We lose all of our rights when we die to self.

The sacrifice is whole. God will not accept a partial sacrifice. It has to be 100%

The sacrifice is bound. Devotion and discipline keep us bound to the altar.

Worship is being bound to the altar and being consumed by the Lord.

4. The result (Romans 12:2)

Transformation When we are consumed upon the altar, we are transformed. The inner nature comes to the surface. This is the same transformation Jesus went through on the Mount of Transfiguration. Matthew 19:2

Jesus was ordinary to look at, but when He was transfigured His true nature came to the surface. Isaiah 53:2 , The inner nature of Jesus is Deity. The inner nature of a Christian is Jesus. If we let Him, Jesus will come out of us.

5. Revelation (Romans 12:2-3)

When we are transformed, we are given the mind of Christ. God wants us to think with our renewed minds so that we can clearly see what our gifts are and how to use them.

THE PRINCIPLE OF MEMBERSHIP (Romans 12:4-5)

The church is not an organization with Jesus as the president; it is an organism with Jesus as the head.

God has made us different so that He might make us one.

We are not supposed to be able to function without each other.

THE PRINCIPLE OF STEWARDSHIP (Romans 12:6-8)

There seven areas of stewardship given in this passage.

1. Prophecy, (Romans 12:6,1 Corinthians 14:3)

Prophecy is the ability to speak for God.

2. Ministry/Service (Romans 12:7)

This gift includes general church work.

3. Teaching

4. Exhortation (Romans 12:8)

This gift is characterized by getting people excited about the Lord.

5. Giving (Romans 12:8)

We are all called to give, but those with the gift of giving give above and beyond and sacrificially.

6. Ruling/Leadership

7. Mercy (Romans 12:8)

THE PRINCIPLE OF FELLOWSHIP (Romans 12:9-13)

All of our gifts come together and function to the fullest when we are serving the Lord in fellowship.

CONCLUSION

Many have given their hearts to Lord without finding their gifts.

We need to come to, the Lord, giving Him our lives anew and afresh as a living sacrifice.

TOPIC: Who is a Christian minister?

A minister is, literally, a “servant,” but the word has taken on a broader meaning in religious circles. Today, a Christian minister is seen as someone authorized to conduct religious services. A person who leads worship services, administrates a church, or conducts weddings and funerals is considered a Christian minister. Synonyms of minister are clergy and pastor.

In the Bible, the role of minister is not linked to licensing or being an “official” wielding some kind of authority. In Romans 15:16 Paul says that he was called to be “a minister of Christ Jesus to the Gentiles. [God gave me the priestly duty of proclaiming the gospel of God, so that the Gentiles might become an offering acceptable to God, sanctified by the Holy Spirit.” Following in Paul’s footsteps, any person who desires to serve God by “proclaiming the gospel so that . . . others might become sanctified by the Holy Spirit” is a Christian minister. Broadly speaking, being a servant of Christ makes one a Christian minister.

Individual churches can define more specific roles for that church’s ministers or pastors. Although Scripture indicates that the spiritual authority of a local body should be a man (1 Timothy 2:12), other ministering roles are available to both men and women. In most non-Catholic churches, a senior minister is responsible for the majority of the preaching and for overseeing church government. In the New Testament, such men are referred to as “overseers,” “elders,” or “shepherds” (Acts 20:28; Titus 1:7; 1 Timothy 3:1–2). These terms are referencing “ministers” in an official capacity—those having been called by God to lead a church.

There are strict guidelines for those aspiring to the office of overseer. An elder or minister must be “blameless, faithful to his wife, a man whose children believe and are not open to the charge of being wild and disobedient . . . not overbearing, not quick-tempered, not given to drunkenness, not violent, not pursuing dishonest gain. Rather, he must be hospitable, one who loves what is good, who is self-controlled, upright, holy and disciplined. He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it.” (Titus 1:6–9)

First Timothy 3:1–7 adds that the role of overseer is “a noble task.” Also, a minister should not be a recent convert and must “have a good reputation with outsiders, so that he will not fall into disgrace and into the devil’s trap.”

Even in the first-century church, there were some who infiltrated the church, posing as ministers but motivated only by greed and lust (2 Peter 2:1–2, 19; Matthew 7:15; Acts 20:29). Not everyone who calls himself a Christian minister is worthy of that title. God takes such imposters seriously (Jude 1:12–13). A true Christian minister is someone gifted by God for church leadership (1 Corinthians 12:28–29). He has been ordained by a like-minded governing body (Acts 6:6; 13:3; 2 Timothy 1:6). And he lives in accordance with the Scriptures defining his role.

FOR FURTHER STUDY

Sojourners and Strangers by Gregg Allison

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TOPIC: Difference Between Minister and Pastor (With Table)

A church is a spiritual place for Christians. In the New Testament, a building is never described as a church, it is called an Ecclesia, a Greek word, which means the called-out ones. In other words, the Bible identifies people who are trusting Jesus for salvation as a community, or believers. In other words, it is a Christian house of worship, where religious activities take place.

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Difference Between Pastor and Reverend (With Table)

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Difference Between Preacher and Pastor (With Table)

A minister and a pastor play an important role in a church, as without them the words of God cannot be, or won’t be passed on the people, the believers. Both the minister and pastor are considered to be the heralds of the world, who lead people in their spiritual way. They are the preachers, and act as an intermediator, and perform spiritual, or religious activities.

Minister vs Pastor

The main difference between Minister and Pastor is that Minister along with his religious duties, also performs duties of a supervisor, whereas, on the other hand, a Pastor is the oldest person with a spiritual awakening, who has responsibilities as same as the Minister.

Comparison Table Between Minister and Pastor (in Tabular Form)

Parameter of Comparison Minister Pastor

Meaning A Minister is a person who performs religious functions such as teaching. A pastor is the religious head of a single church.

Roles and responsibilities The minister has to maintain the coordination in the church activities such as in administration, teaching, preaching, ministerial sacraments, etc. The pastor has to advise and counsel the members and citizens, preach, teach, sermons, etc.

Marriage The rule regarding priests, ministers, pastors getting married depends upon the denominations. Like the Minister, the question of marriage depends upon the denomination, or churches like Roman Catholic priests are not allowed to get married.

Titles A Minister can also be addressed as pastor, father, and reverend. Just like a Minister, a pastor can also be addressed as a father, pastor, or reverend.

Eligibility/ Qualifications A person who aspires to become a Minister must have a sense of calling, and the other qualification depends upon the denominations. Such as some require mandatory attendance in tertiary education. The qualification depends upon the denominations such as some denominations prefer a person with either bachelor’s or master’s degree.

What is Minister?

A minister is a person authorized by a church, or any other religious organization to perform religious activities such as preaching, and teaching the words of God, sacrament services like marriage, holy order, baptism, etc. He is referred to be an ordained priest, and can also perform the duties of a pastor, a priest, a teacher, prophet, healer, bishop (primary clerk), and a variety of other roles.

They are known as the servants of God, and shepherd of the flock of sheep, here sheep refers to the people, the believers, or the community. Minister is a watchman who oversees the people and feeds them the words of God, as expected by the will of God.

Ministers help to

1. coordinate the working the volunteers and church community

2. perform marriage rituals

funeral

3. community services

4. confirming young people as the members of the church

5. preach

6.teach

7. engage himself in the welfare of the society

8. pray and encourage others to do the same

to walk on the path of the lord

9. assist in general services of the church,

10. teach the spiritual

11. refer people for community welfare

12. provide leadership to the parish

13. supervise the prayer

14. research and study religion

15. plan and coordinate the church services for public

16. offer prayers to those who are interested in becoming the members

17. attain salvation

18. assist in any administrational service

19. In other words, they are leaders of the church.

What is Pastor?

A pastor is the oldest person who steps up to perform the duties as a religious head. As described in the Bible, 1 Peter 5, a pastor is the shepherd who leads the flock of sheep and serves as an example or role model to those he serves. A pastor is expected to teach the things which are related to a sound doctrine, by rightly dividing the word of truth. It is his explicit duty to rightly interpret the word of God.

A pastor is a Bible teacher, as well as, a preacher and most importantly, a theologian. A theologian is a person who is an expert in theology such as Historical theology, Practical theology, Systematic theology, Exegetical theology. A pastor has to be a real theologian as he is the one responsible for preaching the words of God to the populace. He has a spiritual authority over a group of people. He advises, and counsels people of the community, he is said to be an ordained priest.

Main Differences Between Minister and Pastor

A minister is not expected to do the duties of a pastor, however, a pastor is expected to be aware of the roles and responsibilities of a minister.

Both, the minister’s and pastor’s question of marriage depends upon the denomination in which they serve.

A minister has a large pool of applicants as youth can also aspire to become a minister in a church, whereas, on the other hand, a pastor is the oldest person who functions as a religious head.

Unlike a pastor, a minister is found commonly in Protestant churches.

A person can be a minister without being a pastor, however, on the contrary, a pastor has to be a minister as well.

Minister vs Pastor

There are many names given to the preachers of the faith. Across many specific religions, the roles and titles of these people may somehow vary. So many people become confused with the terms: priest, reverend, pastor, and minister. It is probably the pastor and the minister that have the most confusing distinction.

In the Bible, it is clearly defined that a pastor is a person holding an office. He must meet a certain criteria or qualification in order for him to become one. In the book of Titus and 1st Timothy, a pastor is described chiefly as an elder. The term itself is derived from the Greek word “poimain,” which literally means “shepherd.” In the first chapter of Titus, pastors must be appointed in every city or district. As such, they must act as the area’s overseers. Paul’s conversation to a group of elders is also stated in the book of Acts with him exclaiming to the group that they have been regarded as the overseers who’ll shepherd God’s church. This clearly shows that a pastor is an elder.

Furthermore, Titus 1:5-9 also highlights the other important qualifications of a pastor. First, he must be a man above reproach. Second, he must be wed to only one wife. Third, he must possess the following qualities: prudent, temperate, hospitable, respectable, knows how to teach, not a wine addict, non-aggressive, peace loving, gentle, and not easily enslaved by the passion of money. Fourth, he should be the father of his very own household. Lastly, he shouldn’t be a newly converted individual and must bear irrefutable respect from people outside the church.

In the Roman Catholic sense, the pastor is the priest of a certain parish (one single church community) unlike in the Protestant sense wherein it is more of a job title offered to someone who is able to work as the religious head. In addition, ministers are generally found in the Protestant setup. To become one, this person should have been officially ordained. He can be an ordained minister but is not immediately assumed to perform the duties of a pastor whereas a pastor is already assumed to be able to perform the duties of a minister. When you become ordained as a minister, it means that you have been duly acknowledged as a trusted, religious figure or authority.

Summary:

1.The term “pastor” means an “elder, overseer or shepherd.”

2.The pastor of the Roman Catholic Church is the priest of the parish.

3.The pastor of the Protestant Church is the religious leader. It’s more of a job position or title.

4.The term “minister” means “preacher.” All pastors can perform the duties of a minister, but not all ministers can act as pastors.

Conclusion

Both, the minister and pastor lead people towards the spiritual way, they preach, teach, sermons, perform religious activities, ministers the sacraments such as baptism, confirmation, penance, Eucharist, marriage, holy orders, and anointing of the sick, which are divided into three categories namely the sacraments of initiation, sacraments of healing, and lastly, sacraments of service.

There are many qualifications, as well as, the rule depending upon the denominations. They both should belong to the Christian religion, and perform the duties of a religious head. The only difference between is that of the duties, and qualifications that depend upon the respective denomination.

TOPIC: Ethics on how to relate with other ministers

1. Noted that not all ministers can't be your friend in ministry.

2. Noted that among us ministers their are wolves in sheep clothing.

3. Don't always host ministers base on gifting but on relationship.

4. Be careful of visiting ministers without prior information.

5. Don't organized any Church program under pressure if a minister is pushing you.

6. To be on a safe side put on a logical parameters on the criteria to host a minister.

6. Don't be too close to untrained ministers that hate theological education.

7. Don't ordained ministers that refuse theological education.

8. Not every minister that visit your ministry must sit on the Altar, their call must be validated.

9. The first and major criteria for any minister to be your friend, he must have a Spiritual father or ministerial mentor that can be access.

10. While you relate with ministers try and track down their weakness so that you can guild yourselves.

11. Never discuss your marriage with any minister that has no marriage.

12. Be very close to ministers that are doing better and have more genuine results than you in ministry.

13. When you visit any minister Church look for something to learn not something to mock.

14. Run always from any minister that speak bad about other ministers in and outside town.

15. If you are sick and down and you can't claim the pulpit to preach, learn not to always call an external preacher but ask your junior ministers to preacher.

16. Don't run down your ministry before another ministers, because whatever you are passing he is also if not worst is passing it.

17. Always ask questions to ministers that have done better than you.

NOTED.

Who ever is qualify to correct you in ministry should be able to overcome what you are going through and have master successful. Not just anybody that just wake up from sleep.

18 .Learn to protect your fellow ministers.

19 Learn to know the complete names of all your ministers friends and ministry.

20. Always encourage ministers both those you fill that there are below your class in ministry or in age , became humility is heavenly keys for greatness in life , destiny and in ministry

*Criteria to host any minister*

1. He must have a stable home.

2. He must be humble.

3. He must be associable

4. He must love you and your work.

5. He must be discipline

*Laws to note about other ministers*

1. Thou shall not fight with any minister because of church member defection.

2. Thou shall not use your pulpit to preach against any minister

3. Thou shall not relate to an immoral ministers.

4. Thou shall not seat out in the public place with other minister to drink or eat.

5. Thou shall not envy any minister

6. Thou shall not kill any minister because of hatred.

*Advantage of other ministers to you*

1. There is always something to learn from other ministers

2. Other ministers can be motivators and inspirators to you.

3. When you are down in spirit, visit other ministers services to get fire up again.

4. Other ministers are not your enemies, please note that.

5. Don't inherits another ministers enemy.

6. Others ministers can't be like you, preach like you or do things like you, know that.

7. Your ministry can't be the best, but one of the best.

TOPIC: What does the Bible say about deliverance?

Deliverance is defined as “a rescue from bondage or danger.” Deliverance in the Bible is the acts of God whereby He rescues His people from peril. In the Old Testament, deliverance is focused primarily on God’s removal of those who are in the midst of trouble or danger. He rescues His people from their enemies (1 Samuel 17:37; 2 Kings 20:6), and from the hand of the wicked (Psalm 7:2; 17:13; 18:16-19; 59:2). He preserves them from famine (Psalm 33:19), death (Psalm 22:19-21), and the grave (Psalm 56:13; 86:13; Hosea 13:14). The most striking example of deliverance is the exodus from Egypt (Exodus 3:8; 6:6; 8:10). Here is God defined as the Deliverer of Israel who rescues His people, not because they deserve to be rescued, but as an expression of His mercy and love (Psalm 51:1; 71:2; 86:13).

In the New Testament, God is always the subject—and His people are always the object—of deliverance. The descriptions of temporal deliverance in the Old Testament serve as symbolic representations of the spiritual deliverance from sin which is available only through Christ. He offers deliverance from mankind’s greatest peril—sin, evil, death and judgment. By God’s power, believers are delivered from this present evil age (Galatians 1:4) and from the power of Satan’s reign (Colossians 1:13). All aspects of deliverance are available only through the person and work of Jesus Christ, who was Himself delivered up for us (Romans 4:25) so that we would be delivered from eternal punishment for sin. Only Jesus rescues us from the “wrath to come” (1 Thessalonians 1:10).

Another aspect of deliverance concerns the temporal. While believers are delivered once for all time from eternal punishment, we are also delivered from the trials of this life (2 Peter 2:9). Sometimes that deliverance is God simply walking through the trials by our side, comforting and encouraging us through them as He uses them to mature us in the faith. Paul assured the Corinthian believers that “no temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it” (1 Corinthians 10:13). In these cases, rescue is not immediate, but in due time, after patience has had its perfect work (James 1:2-4, 12). God makes the way of escape simultaneously with the temptation which, in His perfect will and timing, He permissively arranges or allows for His people.

Deliverance is often sought from evil spirits or the spirit of lust, jealousy, etc. It’s important to understand that, as believers, we already have eternal victory over Satan and demons. But we can be delivered from their influence in our lives by using two weapons God has given us as part of our spiritual armor with which we battle “against the powers of this dark world and against the spiritual forces of evil in the heavenly realms” (Ephesians 6:12-17). The believer defends himself with the shield of faith and uses the offensive weapon of the Word of God. Against these two, no spirit can prevail. By holding up the shield of faith, we extinguish the flaming spiritual arrows they send against us, arrows of lust, doubt, guilt, jealousy, evil speech, and all manner of temptations. With the sword of the Spirit, which is the Word of God, we overcome the evil one by proving his temptations to be lies because he is the father of lies (John 8:44). John’s second letter commends the young Christians whose spiritual strength came from the Word of God living in them. By the offensive weapon of the Truth, we overcome the evil one (1 John 2:14).

Deliverance from sin, rescue from trials, and escape from the influence of a world in the control of the evil one come only through Christ, the Son of God who has come and “has given us understanding, so that we may know him who is true. And we are in him who is true—even in his Son Jesus Christ. He is the true God and eternal life” (1 John 5:19-20).

TOPIC: WHO IS A "PASTOR"?

Many churches have someone who brings a weekly message to them. I have heard this person referred to by several different titles. The two most common are preacher and pastor. Very often, people treat these two words as if they mean the same thing. The issue is that the Bible teaches that preacher and pastor are not interchangeable words. The words that are interchangeable with pastor are elder, bishop, overseer, shepherd, and presbyter. Therefore, when referring to the work of the church, pastor = elder = bishop = overseer = shepherd = presbyter.

The English word, pastor, in the New Testament is translated from the Greek word, poimen. Poimen can also be translated as shepherd. A pastor/shepherd is devoted to caring for the flock and doing everything he can to be sure that the sheep are safe, fed, and under control. “And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors [poimen and teachers.”

The English, New Testament words, elder and presbyter, are both translated from the Greek word, presbuteros. In English, we use elder to describe someone who is older and deserves respect. The same emphasis is on the Greek word, presbuteros. When referring to an elder in the church, we are not only referencing age and respect, but also a responsibility that comes with the position of elder. “The apostles and the elders [presbuteros came together to look into this matter” (Acts 15:6). “The elders [presbuteros who rule well are to be considered worthy of double honor, especially those who work hard at preaching and teaching” (1 Tim. 5:17). “For this reason I left you in Crete, that you would set in order what remains and appoint elders [presbuteros in every city as I directed you” (Tit. 1:5).

The English, New Testament words, overseer and bishop, are translated from the Greek word, episkopos. A caregiver or guardian comes to mind. “For the overseer [episkopos must be above reproach as God's steward, not self-willed, not quick-tempered, not addicted to wine, not pugnacious, not fond of sordid gain” (Tit. 1:7). “Paul and Timothy, bondservants of Jesus Christ, to all the saints in Christ Jesus who are in Philippi, with the bishops [episkopos and deacons” (Phil. 1:1, NKJV).

We have six words in English to describe the same position (or office) in the church, where the Greek uses only three words. “From Miletus he sent to Ephesus and called to him the elders [presbuteros of the church. ‘Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers [episkopos, to shepherd [verb form of poimen the church of God which He purchased with His own blood’” (Acts 20:17, 28). “Therefore, I exhort the elders [presbuteros among you, as your fellow elder [presbuteros and witness of the sufferings of Christ, and a partaker also of the glory that is to be revealed, shepherd [verb form of poimen the flock of God among you, exercising oversight [episkopos not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness” (1 Pet. 5:1-2). In these two passages, Luke and Peter both use all three Greek words interchangeably. When they refer to the elders, they are also referring to the shepherds, pastors, bishops, overseers, and presbyters.

Elder/presbyter, πρεσβύτερος (presbuteros), indicates age and experience.

Acts 15:6

Acts 20:17

1 Timothy 5:17

Titus 1:5

1 Peter 5:1

1 Timothy 4:14

Pastor/shepherd, ποιμήν (poimen), indicates stewardship and love.

Ephesians 4:11 (the only place in the entire Bible where the English noun, "pastor," is used)

Acts 20:28 (verb)

1 Peter 5:2 (verb)

Bishop/overseer, ἐπίσκοπος (episkopos), indicates authority and responsibility.

Philippians 1:1

1 Timothy 3:1

Titus 1:7

Acts 20:28

Philippians 1:1

1 Timothy 3:1

Titus 1:7

1 Peter 5:2

Also notice the plurality of elders. We see examples of Timothy in Ephesus and Titus in Crete being the singular preachers in congregations, but we see no example or commandment in Scripture that approves of only one pastor or elder in a specific congregation. “From Miletus he sent to Ephesus and called to him the elders [plural of the church.” Paul told Titus, “For this reason I left you in Crete, that you would set in order what remains and appoint elders [plural in every city as I directed you” (Tit. 1:5). Peter exhorted the elders (plural) in 1 Peter 5:1. He also exhorted the Christians, “Be subject to your elders [plural” (1 Pet. 5:5). Having one elder or pastor in a congregation is a very dangerous thing. First, it is unbiblical. Also, elders are to watch over the flock. They have authority. They are to make sure the flock is in control and is following the will of God. Having one man in control can cause a monarchial situation that God never approved in His church. He said, “Appoint elders.” God knew what He was doing. Why should we overstep His Word for our own will? Also notice that the elders do not “assume position.” They are to be “appointed” (Tit. 1:5).

In 1 Timothy 3:1-7 and Titus 1:5-9, we find certain qualifications of elders/pastors. Looking at those two passages together, we learn that an elder must be blameless, the husband of one wife (a pastor must be married), temperate, sober-minded, of good behavior, hospitable, able to teach, not given to wine, not violent, not greedy for money, gentle, not quarrelsome, not covetous, one who rules his own house well, not a novice, of good testimony with those who are outside (non-Christians), having faithful children (a pastor must have children), not self-willed, a lover of what is good, self-controlled, holy, and holding fast the faithful word.

Why does God put so many qualifications on those who would be appointed as pastors? The office of elder is not to be taken lightly. A group of men that are supposed to shepherd the flock must know the way to the Master before trying to guide others to Him. God needs the best possible candidates on earth in the position of leading the greatest family on earth. Think of God as being the C.E.O. of the most important organization in history. Is He going to put just anybody into the overseers’ chairs? No, He’s going to make sure they are qualified and able to protect and run their own lives and families before He puts them in charge of His family of believers.

We’ve established that pastor equals elder and does not equal preacher. Peter tells the elders, “Shepherd the flock of God among you” (1 Pet. 5:2). The elders are in authority over the local congregation (“among you”). Therefore, the elders in one congregation have no say over the flock in another. Every local church is autonomous (e.g. Acts 11:22), while every church makes up the universal church (Eph. 5:25). Although each church has its own set of elders, if the elders meet the qualifications found in the New Testament, there will be unity among the churches of which Christ is the head.

Again, pastor and preacher are not interchangeable. All pastors are teachers and preachers of the Word (not always in a public sense) (1 Tim. 3:2), but not every preacher is a pastor. Someone might ask, “What’s the big deal if we change some words around?” The big deal is that if God’s word makes a distinction, we should be aware of it, teach it, and honor it. We should do everything possible to practice Bible things in Bible ways using

TOPIC: *PASTORAL ETHICS DURING DELIVERANCE SESSION* .

1. Not Every Deliverance case you must handle as a Pastor, some are traps from the pit of hell.

2. Deliverance is not a must, you must be led by the spirit conduct it.

3. You need to be mature in faith and ministry to get into Deliverance.

4. Be very Careful of the items you ask people to bring as item's for Deliverance, it may make you look like a native doctor.

5. Not all Deliverance should be done in a live service or Congregational service.

6. Laying of hands is very important during DELIVERANCE, please restrict your laying of hand only at the head.

7. If you must lay hand on any female stomach or breast or sensitive part of her body, let it be done by a female minister.

8. Always maintain social distance during deliverance to avoid Embarrassment.

9. Always request for other ministers to assist during the Deliverance session.

10. You must not open up everything the holy Ghost reveals to you about any person you conducting Deliverance to the public. This can cause stigmatization.

11. People must not all fall under the Anointing before you conclude that Deliverance has taken place.

12. When you ask people to knee for Deliverance, don't keep them too long on their knees. Because it can be painful sometimes.

13. Giving people Olive oil to drink during deliverance is Unethical. Is a sign of African Traditional religion mix with Christianity.

14. Giving people list of items to buy before Deliverance is Call Charismatic witchcraft.

15. Deliverance should not have any fees. It is a scam to ask people to pay for Deliverance.

16. Deliverance should not be done in the night, it should be done in the day.

17. Don't conduct any Deliverance for any married women without her husband knowledge. This can cause a serious issue.

18. Not every case or situation need Deliverance, some just need more of the word of God, counsel and guidance.

19. No body is a Deliverance minister, all call anointed ministers are eligible to conduct Deliverance.

*LAW FOR DELIVERANCE MINISTER*

1. Don't expose the secrets of people you conduct Deliverance for on the pulpit during preaching. It a sign of Foolishness.

2. Don't disgrace the people you conduct Deliverance for during deliverance.

3. Learn to listen to the holy Ghost during deliverance.

4. Don't flog people that comes to deliverance with a whip. You can be arrested by the security agent.

5. Stop Using Deliverance session to raise funds. It is fraudulent act.

6. Stop using your home to conduct Deliverance. It can expose your family to an attack.

*GENERAL ETHICS ON DELIVERANCE.

1. Not all ministers must conduct Deliverance on you.

2. Be careful where you go for Deliverance. These can worsened your case.

3. Stop paying any ministers money for Deliverance.

4. You must not all go to your village for family Deliverance, for distance is not a barrier in the realms of the spirit.

5. Be careful what they give you to drink and eat during deliverance. This can cause vomiting during deliverance

*MY ADVICE TO ALL MINISTERS*

1. When the exact word of God is preach in the right ways, real lasting Deliverance takes place.

2. Prayer without the Word is rituals.

3. Help people to grow in the full knowledge of Gods word.

4. Stop preaching more of Family foundation and cures and start preaching Christ and him crucified.

Bless you.

TOPIC: WHAT IS CHURCH SERVICE?

1. a service conducted in a house of worship

"don't be late for church"

2. A formalized period of communal worship, often but not exclusively occurring on Sunday, or Saturday in the case of those churches practicing

3. In Christianity, a church service is a formalized period of communal worship, often but not exclusively occurring on Sunday, or Saturday in the case of those churches practicing seventh-day Sabbatarianism. The church service is the gathering together of Christians to be taught the "Word of God" and encouraged in their faith. Technically, the "church" in "church service" refers to the gathering of the faithful rather than to the building in which it takes place. Styles of service vary greatly, from the Anglican, Eastern Orthodox, Oriental Orthodox, Roman Catholic, and Lutheran traditions of liturgical worship to the evangelical Protestant style, that often combines worship with teaching for the believers, which may also have an evangelistic component appealing to the non-Christians and/or skeptics in the congregation. Quakers and some other groups have no formal outline to their services, but allow the worship to develop as the participants present feel moved

church service

Pronunciation /tʃəːtʃ ˈsəːvɪs/

The practice or occupation of serving the Church; work or duties carried out for the benefit of the Church.

Public Christian worship in a church; a celebration of this, especially one following a prescribed form. In the Anglican Church occasionally: specifically the liturgy or form of worship.

TOPIC: Nine Types of Church Services and Why We Need Them

Many people approach church with preconceived ideas or expectations about what makes an excellent service. Rather than allowing God and the ministry the liberty to lead us, we stand (or sit) in judgment if God doesn’t “show up” in the way we expect Him to. In the Old Testament, God revealed Himself in many ways: burning bush, cloud by day & pillar of fire by night, whispering, thundering, and the list could go on and on. The moving of the Spirit is more than just a dance (and I’m all for dancing in the Spirit), and it’s more than only a time of blissful silence (and I’m all for those quiet and deep moves of the Spirit). Verse number two in our Bible gives a clue as to how the Spirit operates; “…And the Spirit of God moved upon the face of the waters (Genesis 1:2).” John 3:8 compares the Spirit to the wind that blows where and when it wants to blow. My point is simply that the Spirit of God is not predictable, controllable, entirely understandable, and it is certainly not able to be manipulated by you or me.

The Spirit of God is not predictable, controllable, entirely understandable, and it is certainly not able to be manipulated by you or me.

It seems counterintuitive for an Apostolic to say the Spirit’s moving is more than emotional (although it can often be emotional). It’s foolish to relegate the Holy Ghost’s operation to mere emotion because our emotions often play tricks on us. The Holy Ghost can and should cause us to celebrate, speak in tongues, sing, shout, become demonstrative, and extravagant in our praise. However, we should also be receptive when the Spirit convicts, corrects, rebukes, teaches, perfects, and other various things that are sometimes painful. In other words, if we are genuinely seeking God’s will every time we gather together as the children of God, we will lay aside our manmade expectations and sincerely ask God to have His way. With this in mind, I have compiled a list of nine types of church services.

It seems counterintuitive for an Apostolic to say the Spirit’s moving is more than emotional (although it often is emotional). It’s foolish to relegate the Holy Ghost’s operation to mere emotion because our emotions often play tricks on us.

1. *Comforting Services* (John 14:26). Some church services are meant to bring comfort to our hearts. This can happen in many ways, but the Holy Ghost is indeed the great Comforter (John 15:26, John 16:7).

*Evangelistic Services* (Acts 2:38). Often church services are designed to evangelize the lost and answer the question, “…what shall we do (Acts 2:37)?” When the Spirit moves to reach the lost, it is vitally important that those of us who are already saved remain involved in the process. Spiritually mature Christians are ok when a service isn’t explicitly aimed at their needs. If you emotionally check out of evangelistic services, you need to check your Holy Ghost pulse.

When the Spirit moves to reach the lost, it is vitally important that those of us who are already saved remain involved in the process. Spiritually mature Christians are ok when a service isn’t explicitly aimed at their needs.

*Reminder Services* (John 14:26, Jude 1:5). Regardless of how long we have been following Jesus, we still become forgetful. Even worse, sometimes we slip into complacency, and so the Spirit often moves in our church services to remind us of things that we should already know.

*Proclamation of Truth* Services (John 16:13). When the Spirit moves, it guides us into truth. Proclaiming truth is one of the Church’s primary functions, and all of its activities should lead to the Truth.

When the Spirit moves, it guides us into truth. Proclaiming truth is one of the Church’s primary functions, and all of its activities should lead to the Truth.

*Prophetic Services (* John 16:13). Apostolic churches must be comfortable with the reality that God has not changed, and the gift of prophecy is still authentic. I know that prophetic gifts are sometimes abused, but so is everything else. The Church as a whole profoundly needs genuine prophetic gifts to be in operation.

Prophetic gifts are sometimes abused, but so is everything else. The Church as a whole profoundly needs genuine prophetic gifts to be in operation.

*Family Reunion Services* (Galatians 4:6). God is our Heavenly Father, which makes us brothers and sisters in the Lord (Galatians 3:28). Therefore, it is appropriate that we gather together and honor our family heritage. I think of this as a family reunion because the Church is not just one congregation. The Church is comprised of a massive number of congregations from all over the world. There should be times when we connect, refresh, uplift, and encourage one another.

*Teaching Services* (Ephesians 4:11). It’s important to remember that the apostle Paul included teaching within the parameters of the Five-Fold Ministry. Teaching services equip, train, and solidify our minds. Mature Christians covet good teaching.

TOPIC: ETHICS OF PASTOR DURING CHURCH SERVICE.

The Christian Church is the Body of Christ and the Bride of Christ which He desires to be “a radiant church, without stain or wrinkle or any other blemish, but holy and blameless.” (Eph.5:27) In as much as every local church is an expression of the whole Body it is needful for her to be committed to vigilance in all of her relationships:

In Relationship to Christ— Believing that Jesus Christ is the Head of the Church…

1. We will honor and exalt Him in all of our relationships and ministries.

2. We will keep ourselves free from all policies and practices which might tend to mar the beauty of the Bride of Christ.

3. Believing that the local church is an expression of the family of God…

4. We will promote unity among the members of the congregation, resisting all jealousy, rivalry, self-seeking and division which would disturb that unity.

5. We will “… make every effort to do what leads to peace and to mutual edification.” (Romans 14:19)

6. Believing that the Church is a universal body…

7. We will attempt to maintain honorable relationships with other churches in the community.

8. Believing that the witness of the church in the community affects the ministry of that church to the community and reflects on Christ, the Head of the Church…

9. We will endeavor to keep our dealings with agencies, businesses and individuals in the community honest and above reproach.

10. Believing that our membership in the Conservative Congregational Christian Conference is not only a privilege but also involves responsibility…

11. We will love, honor and submit to them as they, by example and word, watch over our souls preaching the Word to correct, rebuke, encourage, and to carefully instruct (2 Tim 4:2).

12. We will support the pastor financially so that they will be able to meet their obligations without bringing reproach upon themselves or the church.

13.We will not allow anything among us that would undermine our spiritual leaders or rob them of the confidence of the church and the community.

14. We will endeavor to respond to all criticism dealing with the pastor, other spiritual leaders, or their families in an honorable manner, not tolerating subversive or clandestine meetings.

15. Whenever legitimate criticism or charges against anyone arise, we will follow Scriptural direction for church discipline, always with a desire for reconciliation and restoration and always making use of the cloak of love.

16. Our service must follow strictly time management.

17. Try and reduce too many activities in a service, so that it will not stress the people.

18. Always draw out service plan for each service.

19. Deliverance should not be conducted in every service.

20. As a Pastor, you must not finished all your message point from your note in a service, learn to teach in series.

21. Don't run multiple services if you don't have over flow of members.

22. Try to reduce the numbers of offerings collected in a service if you want the people to give well.

23. Pastor you must not raise fund in every service, to avoid misinterpretation by your members.

24. Let their be strict discipline for church leaders that come to Church late always.

25. Who should be the first to be in Church? The pastor. Who should be the last to leave the Church? The Pastor.

26. Praying and collection of tithe and offering should be the Pastor sole responsibility not another. Accept you are not around.

27. It is a must as a Pastor to give an offering before your members. This will encourage them to give.

28. Don't end any service without praying the following prayers for your members

#prayer of provision

#prayer of protection

#prayer of preservation

#prayer of Deliverance.

For them before they go.

29. Always dress properly during all services.

30. The success of any service is strictly in the preparation of the Pastor.

Hope you are bless.

TOPIC: What Does an Assistant Pastor Do?

Assistant pastors support the pastor in leadership and administrative roles at a church. As an assistant pastor, you may be responsible for one particular department, such as overseeing church activities, including bible studies or ministries, or managing administrative staff and budgets. You typically are in direct communication with your congregation; you attend church functions, preach sermons at Sunday Worship service, and may also promote missionary work abroad. A church may have just one or several assistant pastors, depending on the size of the congregation. In some areas, this role is used as a training position to help you prepare for becoming a pastor, while in other churches, this job is a permanent managerial role.

How to Be a Good Assistant Pastor

The duties of an assistant pastor require a firm knowledge of your church’s goals and missions. You should be familiar and friendly with your congregation, and be available to support to the youth ministry. Most people in this position are interested in a career as a pastor, and use this time to gain experience and skills. A good assistant pastor should have strong communication skills and a deep understanding of the religious text.

TOPIC: AN ASSISTANT PASTOR VS AN ASSOCIATE PASTOR

An Associate pastor is the second person in charge of the Senior or Lead pastor. On the other hand, an assistant pastor is usually responsible for a smaller church’s ministry, as the youth or couples for Christ ministry.

A pastor’s role in leading and tending to the church requires a lot of community and relationship building—which is why many churches have multiple pastors. Some have ‘co-pastors,’ while others have a more organized hierarchy to the pastoral staff. They are God’s helpers, whichever way we put it, as they help carry out and fulfill His will. Both associate and assistant pastor are essentially in charge of their church or congregation’s aims and activities. But even though some of their tasks can overlap, there is still a division in the scope and weight of their responsibilities. Knowing their position’s differences can help you turn to the most appropriate person for your concern in the community. And if you’re thinking of being one yourself, it is crucial to know the nuances and even qualifications of the role you are going to fill. Here is a guide to help you distinguish between these two kinds of God’s helpers.

What Does An Associate Pastor Do?

An Associate pastor is essentially the primary support person for the Senior pastor. He can either be a part-time or full-time church employee who assists the Lead pastor. The qualifications may vary based on a specific denomination, but here are some common qualifications to become an Associate pastor:

A seminary graduate/ had a formal seminary education

An ordained minister

Proven ministry record

Comfortable leading and teaching youth ministries, religious studies, and other groups

As the Associate pastor is usually the second person in charge, he is expected to fill in for the senior pastor. The most critical of the Senior pastor’s duties to be fulfilled in his absence is, of course, to deliver sermons. Therefore, the Associate pastor should always have an “emergency sermon” ready at hand and be prepared to function as a backup speaker for the Senior pastor. The Associate pastor also serves as the primary person on stage for welcoming remarks, offerings, announcements, and closing comments during official gatherings. The Associate pastor also manages other assigned tasks and oversees the ministries designated to him by the Senior pastor. Regardless of the ministry, he may be in charge of planning and managing events for church ministries such as catechism initiatives and community service projects.

He may have to supervise church volunteers and counsel church members as well. His other duties include training church volunteers and tackling topics ranging from hospitality effective evangelism and even raising awareness on community development issues. Depending on the congregation’s denomination and size, other tasks might also include attending inter-church activities such as taking part in fellowships or coordinating and leading mission trips. He may also have to assist with church services and ceremonies, like baptisms, weddings, and funerals.

The Senior pastor can also assign him to lead outreach groups and choirs or work alongside clergy and lay ministers as a team member. He will also collaborate with the Senior Pastor and the rest of the church board during their meetings. Inevitably, there is a technical side to the church. Here they strategically plan and set goals that ensure the church’s spiritual relevance and financial viability as an establishment. All of this would serve as an effective training experience for an Associate pastor. Though an Associate pastor may be new to the ministry, ministering under a senior pastor will provide meaningful training experience and allow a safe place for him to mature. In fact, denominations even consider this as a preparatory role to become a Senior pastor. Above all, in doing this, the Associate Pastor will serve as a pioneer in cultivating God’s church and being immersed in all the good things in between.

What Does The Assistant Pastor Do?

An Assistant pastor can be a full-time, part-time, and even volunteer job. Because he will be one among many Church staff members called to lead a designated ministry, several people hold the position of ‘Assistant pastor.’ They also report to the senior pastor but only assist the pastor in a specific area. Each one is assigned to supervise a department or arm of the church as Assistant pastors serve as additional help in the congregations. Again, the qualifications may vary based on a specific denomination, but here are some common qualifications to become an Assistant pastor:

A degree from Bible college or seminary is usually preferred, although two or more years of related experience/education or training can also be considered.

Basic administrative knowledge and clerical skills

A keen understanding of Servant leadership and the drive to empower communities

Progressive, collaborative skills or the ability to cooperate and work well with other church staff

Compared to an Associate pastor who oversees a huge chunk of the Church’s activities, an Assistant pastor will focus on a specific line of work. He can be assigned as a youth pastor, a worship leader, a catechism supervisor, or may even be asked to perform administrative tasks in the church office and so many more, depending on his specific denomination.

The Senior pastor may also require the involvement of an Assistant pastor in worship and prayer groups, event planning and organization, and facilitating small group studies. Through this, an assistant pastor will work more closely with individuals like kids, parents, or couples.

The church often seeks assistant Pastors out when pastoral help and specialization is needed immediately. Because of this, they are also often regarded as ‘Volunteer pastors.’ Every time one steps up to fill this role, it becomes a great opportunity to use one’s gifts that fit the church’s ministry needs. Somewhere along the way, his faithful service may even be recognized by the congregation and can get him promoted to an Associate pastor.

Like all church leaders and elders, Assistant pastors help support and nurture the goals of the church. Aside from taking some load off the Senior pastor’s shoulders, they are given an important role in leading others towards the church’s goals by guiding and strengthening the relationships in their respective ministries.

Despite their place in the hierarchy of the pastoral staff, Church members will nonetheless turn to them for valuable teachings about the Word of God and as examples on how they should be living it out.

Teaching services equip, train, and solidify our minds. Mature Christians covet good teaching.

*Celebration Services* (Exodus 15:19-21). We should celebrate the goodness of God all the time, but when God does something especially tremendous, we should focus our celebration around it. Some services will celebrate the goodness of God.

*Giving Services*

(1 Chronicles 29:9, 2 Corinthians 8:1-5). Although consistent giving is needed, sometimes a spirit of sacrificial giving is required to advance the Church’s mission. This is the type of service that usually meets the most resistance. Even pastors fear this kind of service. Don’t let fear or carnality keep you from reaping the blessings birthed out of sacrificial giving.

Although consistent giving is needed, sometimes a spirit of sacrificial giving is required to advance the Church’s mission.

*Conclusion*

Healthy churches experience a blend and balance of the nine types of services mentioned above. Furthermore, healthy Christians are comfortable with each of these service types. Unhealthy churches get stuck overemphasizing two or three types of services to the exclusion of the rest. This creates a spiritual imbalance. Every church service contains some elements of the things mentioned above, but there is an overarching theme that God is directing us towards. Learning to be sensitive to the Spirit is one of the most important spiritual disciplines a believer can cultivate.

Learning to be sensitive to the Spirit is one of the most important spiritual disciplines a believer can cultivate.

TOPIC: EIGHT & MORE OF THE MOST SIGNIFICANT STRUGGLES ASSISTANT & SENIOR PASTORS FACE IN MINISTRY

Before me are handwritten notes that I took over a few weeks from various social media interactions, emails, and a few phone calls. The total is nearly 200 separate communications to me. I kept a record of them for one simple reason: I wanted to identify the greatest pain points of pastors today.

In many ways, there are no surprises. Indeed, I doubt most of you will be surprised at my findings. If nothing else, it is a good reminder of how we can help our pastors, and how we can pray for them. Of course, you will quickly see that they are not mutually exclusive. They are listed in the order of frequency I noted.

1. Criticism and conflict.

I do have a few observations about this number one issue. First, it seems to be growing, and pastors seem to be experiencing greater challenges. Second, most of the issues of conflict are not doctrinal issues. Indeed, most are trivial issues. Finally, very few pastors are equipped and trained to deal with the steady stream of critics and crises.

2. Family problems.

Many pastors struggle with expectations by church members of their spouses or children. Others struggle with finding time for their families. Many pastors’ families struggle with the “glass house” syndrome.

3. Stress.

The pastor’s life is one of emotional highs and lows. It includes critics and adoring fans. Expectations from church members can be unreasonable. The very nature of a pastor’s call into ministry can lend itself to seemingly unending stress.

4. Depression.

Every time I write about this topic, I hear from countless pastors and staff. Depression is pervasive in pastoral ministry. And it is often the “secret” problem.

Burnout. Local church ministry can attract two broad types of persons: the lazy and the workaholic. Accountability is often low, and it can be easy to get away with little work, or to work 70 plus hours a week. I see more of the latter than the former.

5. Sexual problems.

These problems are most often in one of two categories: pornography or marital unfaithfulness.

6. Financial problems.

Most of the world hears about the few pastors who make huge salaries. The reality is that the majority of pastors struggle financially.

7. Time management.

Expectations of pastors can be unrealistic. Pastors are often expected to attend multiple meetings, to visit countless congregants, to prepare sermons with excellence, to provide ongoing strategic leadership, to conduct weddings and funerals, and to be involved in the community. Many pastors don’t know how or when to say “no.” And many are not good at delegating, or they really don’t have anyone who can handle some of their responsibilities.

NOTE

Most pastors love their callings.

Most pastors enjoy most of what they do in ministry.

And most pastors wouldn’t change their role if they could. Still, many pastors have ongoing challenges and struggles. And many would gladly receive help from church members, a word of encouragement from most anyone, and the knowledge that others are praying for them.

SURVIVING THE ENVY OF YOUR COLLEAGUES

Then gathered the CHIEF PRIESTS and the Pharisees a council, and said, What do we? For this man doeth many miracles.

If we let him thus alone, ALL MEN WILL BELIEVE ON HIM...

John 11:47-48

The Pharisees therefore said among themselves, perceive ye how ye prevail nothing? BEHOLD, THE WORLD IS GONE AFTER HIM.

John 12:19

For he knew that the chief priests had delivered him for envy.

Mark 15:10

Envy is incurable disease. It is devastating and debilitating.

According to Aristotle, envy is pain and displeasure at the good fortune of others.

An envious person is not happy about the progress and success of others. Bette Midler postulated that, 'the worst part of success is trying to find someone who is happy for you.'

Jesus Christ as a preacher was hated and killed by fellow preachers. It was religious leaders like Jesus, who through envy, enticed Judas to betray him and subsequently accused him falsely and asked that he be killed.

The truth is that most people around you are not happy about your success. Your colleagues are not likely to be happy about your meteoric rise and flaming success.

- The greatest enemy of a pastor is another pastor.

- The greatest enemy of a professor is another professor.

- The greatest enemy of a medical doctor is another medical doctor.

- The greatest enemy of a lawyer is another lawyer.

- The greatest enemy of a politician is another politician.

- The greatest enemy of a smuggler is another smuggler.

The person that will fight you the most, in such a way as to hamper your success and barricade your progress is likely going to be in the same profession with you.

Other religious leaders were angry at the way Jesus was teaching, performing miracles and drawing large crowds.

Be aware and beware of the envy of the people around you.

The fastest way to lose friends is to get better than others around you.

When you start succeeding, achieving, making impact and doing exploits, you are surely going to lose some close friends.

HOW TO SURVIVE ENVY

1. Live and work with people with wit and tact.

2. Be quick to observe a change in behavior and disposition of people toward you. Read the body language of the people around you and pay rapt attention to the non verbal communication of the people around you.

3. Maintain unbroken focus at all times. If you lose your focus, you will lose your success.

4. Don't force people to stick with you. If people can no longer fit into your new life, allow them space and move on.

5. Carefully choose new and relevant friends and colleagues to relate with.

6. Take time and enjoy the goodness of God. Don't feel bad about your success. It is not your fault that God is good to you.

7. Do the best you can to help people but don't overstretch or kill yourself for anybody.

Conclusively, you cannot stop people from 'envying' you.

According to Herodotus, 'it is better to be envied than pitied.'

DISCOVERY YOUR MINISTRY 1

Romans 12:1-13

(A) WHAT IS MINISTRY?

1. A government department headed by a minister. Eg "the Ministry of Defence"

2. synonyms: government department, department, bureau, agency, office

3. the work or vocation of a minister of religion.

Eg "he is training for the ministry"

4. synonyms: holy orders, the priesthood, the cloth, the church

(B) WHAT IS MINISTRY IN CHRISTIAN DOOM.

In Christianity, ministry is an activity carried out by Christians to express or spread their faith , the prototype being the Great Commission.

The Encyclopedia of Christianity defines it as "carrying forth Christ 's mission in the world", indicating that it is "conferred on each Christian in baptism ."

It is performed by most Christians. This is distinguished from the " office of minister", to which specific individuals who feel a certain vocation .

KNOWING YOUR MINISTRY AND HOW TO USE THEM.

1. Ask God what He wants for you.

2. Identify your passions.

If you don’t know what your calling is, it might be best to first figure out what your passion is. If you don’t know what your passions are, ask yourself the following questions:

What wakes you up in the morning?

Where do you find your mind drifting to most often?

Is there an area of life that makes your heart skip a beat when you think about it or work within it?

If your passion is kids, would children’s church or youth group best suited for you?

If you enjoy teaching, consider teaching a Sunday school class or starting a Bible study.

3. Take a spiritual gift inventory.

If the ministry in which you want to serve doesn’t appear on your inventory, try it anyway. You may discover a new way God wants to use you.

4. Ask for confirmation from trusted friends.

Choose two to three people more spiritually mature than you to confirm or discover your gifts. If your friends can’t answer that question, perhaps a pastor or staff member can.

5. Try out different ministries before committing.

6. Start something new.

If you enjoy creating things from nothing, maybe there is a new ministry your church has not created yet that you could start.

Maybe you will be the person to promote your church and place your church’s videos online for the world to enjoy.

Everyone has a place and purpose they are longing to fulfill. Once you have figured out what that is, it may be up to you to start the ministry.

7. Think outside the box (or building).

8. Be willing to leave your comfort zone.

A biblical example of working outside of our comfort zone is Caleb who, when it would have been time to retire, actually geared up for God to move him even more powerfully.

Joshua 14: 10-12 says:

9. Be ready for change.

Just because ministries change does not diminish your calling to serve in that ministry. It might just require rethinking your strategy.

10. Don’t let fear hold you back.

Finding out where you fit in ministry can be daunting. And taking a leap into a new ministry that is beyond your normal activities can be overwhelming. But it doesn’t have to hold you back.

STEPS TO FULFILLING YOUR MINISTRY

You are in the ministry, right now if you are a believer. God expects you to fulfil this ministry.You are in the ministry, right now if you are a believer. God expects you to fulfil this ministry

1. Discover your motivational gift.

Get to know what God says about spiritual gifts

As you get to know these gifts, you will be able to identify how they operate both in you and in others. That way you will begin to flow more easily in your ministry.

Do not despise your own desires for ministry because God says,

He fulfils the desires of those who fear him. Psalm 145:19

2. Begin your ministry right away

We have the Great Command of Jesus – to love.

Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind; and, love your neighbour as yourself. Luke 10:27

3. Be faithful in small things

Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness! Matthew 25:21

5. Minister in the ‘market place’

6. Training is the key to success

7. Discovering God’s plans is not a logical pursuit.

8. Don’t forget the Great Commission

He said to them, “Go into all the world and preach the good news to all creation.” Mark 16:15

10. Don’t fall into that trap – you are in the ministry, right now if you are a believer.

11. Grow in your ministry

12. Enrol in a training programme that will help develop you.

Spend time with people who have the same gift and learn from their experiences.

Study what the Bible says about your particular gifts and about the use of the Holy Spirit’s gifts in general.

Pray and wait on the Lord, seeking for him to guide you

THE PRINCIPLE OF LORDSHIP (Romans 12:1-2)

1. The request (Romans 12:1-2)

We need to present ourselves to the Lord.

God may not answer our requests if we don’t answer His request of us.

2.The reasons (Romans 12:1)

We are His; we are not our own. We are bought with a price. 1 Corinthians 6:19-20

3. The requirement (Romans 12:1)

We are to be a sacrifice. The sacrifice is personal. No one else can do it for us. The sacrifice is slain. We lose all of our rights when we die to self.

The sacrifice is whole. God will not accept a partial sacrifice. It has to be 100%

The sacrifice is bound. Devotion and discipline keep us bound to the altar.

Worship is being bound to the altar and being consumed by the Lord.

4. The result (Romans 12:2)

5. Revelation (Romans 12:2-3)

When we are transformed, we are given the mind of Christ. God wants us to think with our renewed minds so that we can clearly see what our gifts are and how to use them.

THE PRINCIPLE OF MEMBERSHIP (Romans 12:4-5)

The church is not an organization with Jesus as the president; it is an organism with Jesus as the head.

God has made us different so that He might make us one.

We are not supposed to be able to function without each other.

THE PRINCIPLE OF STEWARDSHIP (Romans 12:6-8)

There seven areas of stewardship given in this passage.

1. Prophecy, (Romans 12:6,1 Corinthians 14:3)

Prophecy is the ability to speak for God.

2. Ministry/Service (Romans 12:7)

This gift includes general church work.

3. Teaching

4. Exhortation (Romans 12:8)

This gift is characterized by getting people excited about the Lord.

5. Giving (Romans 12:8)

We are all called to give, but those with the gift of giving give above and beyond and sacrificially.

6. Ruling/Leadership

7. Mercy (Romans 12:8)

THE PRINCIPLE OF FELLOWSHIP (Romans 12:9-13)

All of our gifts come together and function to the fullest when we are serving the Lord in fellowship.

CONCLUSION

Many have given their hearts to Lord without finding their gifts.

We need to come to, the Lord, giving Him our lives anew and afresh as a living sacrifice.

BUILDING MINISTERIAL ETHICS IN INTEGRITY IN MINISTRY AS AN ASSISTANT PASTOR OR AN ASSOCIATE PASTOR OR AS A SENIOR PASTOR

Dear young minister to build ministerial integrity you must

PLEASE.........

Never beg people to host you

Never beg people to share your post

Never beg people to like your post

Never beg people to post for you on your birthday

Never beg people to carry you along

Never beg people to like you

Never beg people to support you

Never beg people to sponsor you (you can only appeal)

Never beg people to respect you

Never beg people to recognize you

Never beg people to address you by titles

Never beg people to feature you

Never beg people to post your programs

Never beg people to put your face on the flier

Never beg people to put you at the front sit

Never beg people to give you the mic

Never beg people to follow you

Never beg people to submit to you

Never beg people to take you to the top

Never beg people to make you popular

Never beg people to encourage you

Never beg people to applaud you

Never beg people to compliment you

Never beg people to stay with you

Just stay with God, when your season of manifestation comes, there will be undeniable proofs in the hearts of men that will make them beg to affiliate with you.

The tree doesn't beg people to climb it, it just stays one place and goes through it's season, once it's gets to its fruit bearing season even the birds and humans cannot resist it.

What ever you beg to get, you will beg to sustain

If you beg to get to the top, you will be to remain there

Stay with God, the top is where God is, if you stay with him, the top is inevitable

MINISTERIAL ETHICS ON HOW TO LIVE A STRESS FREE LIFE AS AN ASSISTANT, OR ASSOCIATE OR SENIOR MINISTER

TO AVOID EMBARRASSMENT AND UNNECESSARY PRESSURE IN LIFE.

1. Put your kids in

schools you can afford

because expensive

schools don't

guarantee good

results. Just ensure

they attend a good

affordable school

2. Rent apartments you

can pay for

conveniently. Don’t live

in a house you struggle

to pay yearly.

3. A man whose wife is

pregnant has good 9

months to prepare,

same as the pregnant

woman in question.

They should even plan

for the worse and only

seek help when they

can’t meet up.

4. Some problems in our

lives don’t just pop up,

if you don't own a

home, we knew we

would pay rents...So its

not an emergency.

5. Let’s plan our lives and

live within our means.

Save more and spend

less.

6. Some women buy food

for their children every

morning before going

to school or even for

the whole family, do

you know it’s cheaper

to cook at home?

7. Some people don’t

earn much, but have

DSTV at home, go for

GOTV and upgrade

when your income

upgrades. It’s still the

same CNN anyway!

8. Eat healthy meals and

protect your family

from mosquitoes to

avoid going to the

hospital always.

9. Take advantage of

food and fruits in

season, its cheaper

and you can be

creative to create

amazing meals.

10.Don’t copy your

neighbor’s lifestyle,

she may be earning higher or her

husband is a *big man*

You are also unique in your own way

11. Don’t follow trends,

wear clean well-

ironed clothes and

keep your hair neat.

You would still look

good.

12. Keep your circle

small, keep only

friends that have

sense!

13. Above all things, have

the fear of God, have

integrity and don’t be lazy.

14. Planning is the key, if

you fail to plan, you

plan to FAIL.

15. Don't do more than

your budget this

year, there is no

award for the family that wore the most expensive cloth for

the year

16.Don't be in

competition with

anyone...

The purpose of shoes

and clothes are to

make us smart and

good.

I wish U all the best in Life.

MINISTERIAL ETHICS & WAYS AN ASSISTANT PASTOR IN MINISTRY CAN WORK WITH HIS GENERAL OVERSEER

1. Be in church on time.

2. Avoid eye service ministry.

3. Don't argue with your Senior Pastor in private and in public.

4. Follow &Obey Given instructions.

5. Stick to the church schedule given to you.

6. Give sincere and diligent service.

7. Get along with others leader's & members.

8. Be cheerful and helpful always .

9. Don't look for ministerial shortcuts.

10. Take constructive criticism wisely.

11. Don't be a lazy drone ministers.

12. Drop your problems at the altar always & not on your Senior Pastor's table.

13. Take pride in doing your job.

14. Don't envy those senior ministers ahead of you.

15. Don't demand reward for every service you render in the Church.

16. Share your good experience with others& learn from your bad experience.

17. Train your subordinates.

18. Take responsibility for all your actions.

19. Give official documentation a priority.

20. Don't because a center to received church complaints from grieving members.

21. Let your words not discouraged other members.

22. Be careful of your choice of words when you ask questions in the public.

23. If you are not marry, don't propose marry to anyone without your senior Pastor first to know.

24. When you are not marry don't invite single sister's to your apartments for domestic activities.

25. If you are not marry learn to cook your food.

26. Always make notes and respond when your senior Pastor is preaching.

27. Win souls always.

28.if you are discipline don't leave the Church.

29. Don't put your eyes on tithe and offering, have faith in God.

30. Above all, be honest.

: By the end of the class, students should be able to know the following

-Ethics for Church Handling Visiting Ministers

TOPIC: PASTORAL AND VISITATION

There has been some online debate in recent days concerning pastoral visitation

Here is 15 reasons why those in pastoral ministry ‘shouldn’t visit much’. While the risk of being viewed by one’s congregation as a sanctified social worker or life coach is ever present, and while some local churches impose utterly unreasonable visitation demands on their Pastor, there are also significant dangers in neglecting this vital work.

I should also say that balance and context must always be borne in mind with regard to our ministry priorities. Every Pastor ministers in a different setting with differing time constraints, and under different expectations. We are all unique individuals with varied gifts, and these general observations in no way seek to steamroller those.

1.THE PRINCIPLES BEHIND PASTORAL VISITATION ARE BIBLICALLY MANDATED.

While there are no direct injunctions in Scripture for home visitation, the broad picture of the Pastor in the New Testament is one of a man engaged with the people under his care. Paul supplemented his public ministry with ‘house to house’ discipleship (Acts 20:20); he shared not only the gospel but his very self (or life) with the Thessalonians (1 Thessalonians 2:8); his instruction to Timothy incorporates broad brush ministry, but also specific relational guidelines for differing groups of members (1 Timothy 5:2). We could build a solid theology of interpersonal pastoral discipleship from the New Testament. These encounters don’t need to be realised in people’s homes, but often that is the best location of all.

2. PASTORAL VISITATION KEEPS THE NEED FOR PLURALITY OF LEADERSHIP FIRMLY ON THE PASTOR’S AGENDA.

A church with a significant number of members will soon wear out the best intentions of any man who believes that he can exercise pastoral care outside of the biblical pattern of a plurality of elders. Seeking to meet some of our people’s pastoral needs will help us to recognise that we can’t meet them all. This is a great impetus to train others to share the privilege of private discipleship with church members.

3. PASTORAL VISITATION APPLIES NEEDED PRESSURE ON OUR PREPARATION AND STUDY TIME.

Speaking personally, I need pressure to work. A fifty or sixty hour week of study for two Sunday sermons sounds like bliss at times, but in reality I could never fill those hours with entirely productive study. Balancing my time between preparation and visitation keeps my perfectionistic tendencies in preparing a sermon in check, and applies sufficient pressure on me to actually meet the never-ending deadline of Sunday ministry.

4. CRISIS AND EMERGENCY PASTORAL CARE IS DEEPENED AND MORE FULLY FACILITATED BY REGULAR VISITATION.

At times of need people are often inundated with specialists from the secular world who are concerned with meeting their needs in the short term. In such circumstances they need pastoral care from a trusted confidante, rather than a tasked consultant. The time spent with people in the non-crisis moments of life opens the door to ministering to them meaningfully at those times when the wheels come off.

5. PASTORAL VISITATION LEADS TO REAL EVANGELISTIC OPPORTUNITY.

Our church members do not live vacuum-sealed lives. Many of them have non-Christian family members and friends, or unsaved neighbours. Our presence in their lives and homes provides opportunity to share our lives and the gospel with non-Christians whom we would never otherwise meet. These seemingly arbitrary and casual connections can yield rich fruit if properly cultivated.

6. CONSTANT EXPOSURE TO/STUDY OF SCRIPTURE PLACES THE PASTOR IN A UNIQUE POSITION TO BRING BIBLICAL COUNSEL.

While much that we glean in preparation and study should be invested into the lives of others who can in turn minister, we are also privileged to be in sustained contact with the Word of God in a way which will uniquely shape the contours and content of our pastoral counselling. Often what I read in works of Biblical Theology is as helpful in counselling a weary Christian as it is in producing a helpful sermon.

7. REGULAR CONTACT WITH THE MEMBERS OF THE CHURCHES IN WHICH WE SERVE IS A GREAT ANTIDOTE TO PASTORAL FRUSTRATION.

If our time is spent chiefly in the company of commentaries, colleagues, and people who are gospel-oriented enough to want to be trained for ministry, then we can easily disconnect from the struggles that our members are facing. We preach with the glory of God always in view, but also with the express concern for people growing in their faith. We can easily slip into critical patterns of thought when we see those in our care not growing in grace as we might wish. Spending time with them, listening to the pressures and obstacles to Christian growth that they are facing, might enable us to encourage and challenge them with more compassion and a greater appreciation of just how tough it can be to develop in our Christian lives.

8. OUR PRAYER LIVES ARE ENRICHED BY INTENTIONALLY LISTENING TO THE NEEDS OF OUR PEOPLE.

Through pastoral visitation I am privileged to be able to pray for our members in much more meaningful ways, understanding their needs and challenges more clearly.

9. FALSE TEACHING AND WRONG THINKING CAN BE MORE SENSITIVELY (AND LESS CENSORIOUSLY) DEALT WITH IN ONE TO ONE CONTACT.

There is certainly a place for exposing false teaching through our pulpit ministry, but we are enabled to gently inform the doctrinal thinking of our church members through private conversation and counsel.

10. THROUGH VISITATION WE GET TO SHARE NOT ONLY OUR PREACHING BUT OUR LIVES WITH FELLOW CHURCH MEMBERS.

Aside from getting to know members of the church, they get to know us a little better, and that can be of enormous help to their engagement with our preaching.

11. WE NEED TO BE ENCOURAGED THROUGH THE FELLOWSHIP THAT VISITATION FOSTERS.

I often end a day of visitation wondering who has been more blessed by my calls to people’s homes: me or them? I need the encouragement that conversation with my brothers and sisters brings. Paul might have wanted to go to Rome to encourage the believers there, but he also needed to be encouraged by them (Romans 1:12).

12. VISITATION PROTECTS US FROM LIVING A SHELTERED LIFE.

This is a world full of challenge and contradiction to the work of the gospel. By listening in on the lives and struggles of our brothers and sisters we are reminded constantly of what the ‘real’ world is like. There is an argument for the Pastor being the least sheltered member of the whole church.

13. OUR PREACHING, PARTICULARLY IN TERMS OF APPLICATION, IS ENRICHED BY VISITING WITH CHURCH MEMBERS.

I would never allow visitation to set the agenda for my preaching, but I might benefit from allowing it to steer my application. Understanding where people are at helps me to show them where the teaching of a Scriptural passage fits in the life they are living.

14. THE BEST FORUM FOR A MEMBERS’ Q&A SESSION CAN OFTEN BE IN THEIR LIVING ROOMS.

Christian believers often harbour questions, concerns, and even doubts about their faith that they would never articulate in a group setting. What a privilege for the Pastor to be able to listen carefully and seek to answer biblically the questions that many Christians have about Scripture and holy living.

15. PASTORAL VISITATION HUMBLES ME BY ITS NEVER-FINISHED NATURE.

If preaching is a task for which there is seldom immediate meaningful feedback, then visitation reflects the same reality. I am never fully satisfied with my visitation, I am conscious of my shortcomings, and can even question my usefulness in serving the Lord in this context. But God is sovereign, and God is using even my weakest efforts in seeking to promote growth in grace in the lives of others. Not knowing what impact seemingly trivial contact with others Christians might have is a great driver of faith and trust in God using my very weakness for his glory. Who is to say that that visit in which we struggle to connect or counsel in a measurable way isn’t the very conversation that God might use to effect change in the life of one of His children? I sow in faith when I am spending time with people as much as when I am spending time in the pulpit.

TOPIC: How to Host a Guest Speaker/Evangelist/Missionary

Many pastors have asked us to provide a guideline/helpful hints on how to host a guest speaker. Whether you are hosting an evangelist, missionary, denominational leader, Gideon’s representative, personal friend, or any other type of speaker, there are a number of different suggestions that may assist you. Full article can be viewed and printed with Word or PDF formats at the links located at the bottom of this page.

As a professional, you should at all costs make your speaker feel as welcome as possible, providing a good introduction for them, and taking care of their needs, remembering that most speakers are there to help you.

Provide for their needs:

a. Motel if needed. You may want to also provide a guest basket of fruit and misc. snacks as a welcome. Be sure to include a welcome card.

b. Provide either an offering or honorarium. The total number of evangelists has diminished 92% over the last 10 years due to the high cost of travel. Having someone travel and not compensate is showing disrespect for his/her calling as a minister.

c. Take them out to lunch or dinner after the service. Many speakers may not be familiar with your city and providing a meal is common courtesy.

d. Give ample time for the minister to speak. We have heard of so many stories where ministers could not share what was on their heart due to time constraints. If speakers have prepared a message or shared an outline, they have spent time in prayer and have traveled to your church to share this message. Please give ample time for speakers to share what they have prepared for your church. It is truly not professional to not allow ample time.

e. Prepare an article announcing your speakers ahead of time. Make sure that their names are in your church bulletin for that service. It is disheartening to speakers to be handed your church bulletin and not have them recognized as the speaker for that day.

f. Ask your speakers if they have audiovisual needs. Many speakers today use power point presentations or may show a video to the congregation. Ask before the service begins.

g. Make sure you greet your speakers before the service to make them feel welcome. Ask if they need water or a prayer room. Be courteous enough to show them the restrooms. If they have children, offer to have someone escort the children to children’s church or Sunday school.

h. Introduce your speakers to the leadership or key individuals of the church to make them feel comfortable and not alienated.

i. If a speaker conducts more than one service, be sure to invite them over to your home, someone else’s home, or provide a motel so they can relax or meditate.

j. If evangelists are speaking more than one day, be sure to include meals. You can either have them sign the receipts at the motel, include them for meals outside of the motel, or provide meals to be brought to them. Some churches and evangelists like the laity to be involved with either taking the minister out for a meal or bring a homemade meal for them. Be sure to include a dessert, such as a pie, cake, cookies, cinnamon rolls, etc..

k. Please have respect for the speaker’s time. Have someone else other than you to lock up the church. It is tiring for many speakers to wait until everyone else leaves the church, waiting to have a meal with the pasto. Some will be waiting to travel back to their home. Be sensitive to their needs and time.

l. Be sure to include the speaker’s spouse on any activities or announcements as often as you can. Have your spouse involved with personal contact. Make sure their names are correctly spelled and pronounced.

m. If your speakers will be with you for more than one day, find out what types of activities they may like, such as golf, jogging, site seeing, etc. Give them information before they get there if possible or have it available when they get there. Include yourself if possible in any activities.

n. Speakers with children. You may want to do something special for them, such as giving them a small gift or gift card to make their time enjoyable and meaningful. Make their stay a positive one. Many children of pastors have negative memories of the ministry. Let your church stand out in a positive manner.

Educate and encourage your church to make any speaker and family welcome.

TOPIC: 11 tips to help make you a better guest preacher—one they will actually want to invite back.

Scripture: Matthew 17:24-27

Have you been invited to be a guest preacher?

I have had the opportunity to do a bit of guest preaching lately. I have also dealt with my fair share of good and bad guest preachers.

Here are some tips to help make you a better guest preacher—one they will actually want to invite back.

1. Honor the senior pastor.

Most pastors do not get nearly enough appreciation for the extremely hard work they do for their church. They will never stand up on stage and toot their own horn.

So, as the guest preacher, you should toot it for them.

Let the people know why you love their pastor. Create an opportunity for everyone to clap for him. Give the man some honor and recognition (1 Timothy 5:17).

2. Respect the time limit.

Ask how long you are scheduled to preach and stick with it! DO NOT go longer than the time you are given. You are a guest. Don’t overstay your welcome!

Not all churches have a clock visible from stage, so I personally use the Presentation Clock app on my iPhone. I set the time I have to preach, and it counts down for me. The timer turns yellow when I have 10 minutes left, red when I have five minutes, and inverts colors and starts counting up every second that I have gone over.

It is a simple app, but immensely helpful.

3. Arrive early.

Be there before you have to be. Get to know the sound guys and other volunteers who arrive early, talk to people in the audience before the service and participate in the worship service.

Don’t freak everyone out because the service is about to start and they don’t know where their guest speaker is. I had this happen to me once.

4. Stay late.

Don’t preach and run. Again, talk to people. Stick around and hear their stories. Pray with them.

Hanging around until the place clears out benefits everyone. They want to talk to the guest speaker. They will encourage you. They will feel important because you listened to them. And you will always learn something.

5. Know your audience.

Tailor your application to whom you are speaking to. If you are preaching to teenagers, your application needs to be different than if you are preaching to senior citizens. Preaching to inmates in prison should be different than stay-at-home moms.

Know whom you are speaking to and what they are going through. And if you don’t know, ask.

6. Honor the topic/text/series you are given.

I don’t care if you don’t like it or would rather preach on something else. Follow instructions. Do your absolute best to honor the direction and intention the church sets for you. It is not about you. Help the church win.

7. Know the stage transitions.

Know when are supposed to walk onstage. Know how it will be handed off to you. Also, know how you are supposed to hand it off when you are done. Are you supposed to pray, lead into communion, introduce a song or close out the service? The transitions are important.

I went to an event once where the guest speaker was always clueless on when his cue was to come onstage. As a result, there were many awkward transitions that distracted from the message.

8. Say “Thank You.”

Make sure you say “thank you” to the pastor who invited you to preach. Thank any of the staff who help you. Thank the video and sound people. Thank the worship leader. Don’t act like a rock star. Show your gratitude.

9. Learn how to accept a compliment.

People will inevitably compliment you. Even if you don’t preach well, some people will still say “good job” out of sympathy. It’s weird, but true.

Do not be arrogant and boast about yourself: “God has given me a tremendous gift!”

Also, don’t be so humble that you brush aside their compliment: “It has nothing to do with me, sir. All glory to God.”

Repeat after me. “Thank you.” That is it. That is all you need to say. A sincere “Thank you.”

10. Come prepared.

Take your invitation to preach seriously.

Be professional. Know your material. Provide notes, slides, scripture, videos or outlines in advance. Communicate with the person in charge of the service so you know what to expect.

You also need to be prepared for anything. If you have slides or videos on a computer or DVD, always have a backup just in case one fails. If you preach with an iPad, have backup notes.

TOPIC: 7 Things Pastors Would Like Guest Preachers To Know

Years ago, the ministerial staff at the church I served at joined a guest preacher for a meal after a revival meeting. He had a good sense of humor and was quite different in personality than our senior pastor.

At dinner, he compared himself to a popular “comedian preacher.” He said, “The difference between him and me is that when I preach, people get saved.” I was quite disappointed with his arrogance.

This man who was supposed to be preaching the Word of God cared more about the public response than he did the hearts of his audience. It came out later that this preacher was living immorally.

I share this anecdote because being a guest preacher is an important privilege. As a pastor who’s experienced the good and bad of guest speakers, here are some things pastors would like guest speakers to know.

1. You’re a guest. Act like one.

The best guests are always gracious and encouraging. Being warm, welcoming, and complementary will go a long way to people hearing you.

Following up on your preaching event with a thank you note is a wonderful way to express your gratitude for the opportunity to speak.

2. Be attentive to time constraints.

We have multiple Sunday morning services, which means we have a built-in time limit of 30 minutes. If you’re given a time limitation, respect it.

Revival meetings may provide you more time flexibility, but if the church is used to hearing someone preach 40 minutes, and you preach for an hour and fifteen minutes, you’re likely to wear out your listeners.

3. Preach the Word, not your agenda.

As a guest, it’s not your job to fix the church to whom you’re preaching. As a matter of fact, pastor, it’s not your job either. God changes and fixes through the power of His Word.

When you preach the Word, you give God an opportunity to work and to correct. God has promised to bless His Word. He hasn’t promised to bless my theological positions.

4. Remember, the pastor has to preach/lead after you leave.

Your credibility comes from the credibility of the pastor who invited you. You’re his guest.

If you preach your agenda, stir up controversy, or preach something inaccurate, you can damage the church rather than encourage the church.

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5. Seek the Lord’s direction for what you preach.

I have those favorite sermons and illustrations I like to reuse. I don’t believe anything is wrong with preaching a sermon more than once.

But when you’re a guest, don’t just preach your favorite sermon. Listen to the Lord. He may lead you to preach something someone in the church especially needs to hear.

6. Trust the Holy Spirit.

God uses means (invitations, pleas, sermons, and prayers) to bring people to conviction, repentance, and salvation. But we don’t need to manipulate.

The preacher I referenced in the opening paragraph manipulated listeners at the invitation. Not only did I hear his manipulation, but I counseled with dozens of those who responded, and they weren’t sure why they responded or what they needed.

As a guest, you should give an invitation. It’s right to plead, to pray, and to pursue a response from people. But we need to trust the Holy Spirit to work in hearts. He doesn’t need our manipulation; He requires only our obedience.

7. Don’t worry about the honorarium.

I’ve preached at other places and been generously blessed. I’ve also preached and received nothing. God will take care of your expenses and your needs.

A word to pastors and churches who invite guests— be generous. Your guest is taking time away from family and maybe their ministry to be there with you. Make sure to bless them financially through an honorarium or love offering.

What other things would you like your guests to know when they speak or preach?

TOPIC: 6 Dos and Don’ts for Welcoming Church Guest

I remember attending a local revival meeting in the area where I used to pastor. I did not know the pastor of the host church well, but I wanted to be supportive, so I attended with my daughter.

After we sang a few songs, the pastor ascended the pulpit area, gave a greeting, and then asked for guests to raise their hands, state their names, and say where they were from. If there had been room in the pew rack between the Bible and the hymnal, I would have crawled in. To my dismay, he recognized me, pointed right at me, and waited. So I reluctantly gave my daughter’s name and my own. After the service, I assured her I would never do that to guests at our church.

That day I got a small taste of what guests at thousands of churches around the country experience every Sunday morning. It has helped me navigate an age-old dilemma: how do we welcome guests without overwhelming them? How do we express genuine interest without “getting all up in their business”? A swing and a miss is still a miss—no matter how mighty the swing.

The average church worship gathering sees two kinds of guests: those with a church background and those with little-to-none. The first type has some expectation of what the gathering will be like. The second goes by rumors, TV shows, and, often, negative word-of-mouth. How we engage guests—especially first-time guests—can determine not only whether they will return, but also whether they will judge us as genuinely interested in them.

Here are a few dos and don’ts to make sure your attempts to welcome are actually welcoming.

1. Don’t rely on a greeting time to welcome guests.

Regardless of how effusive your people are during the mid-service greeting time, it’s probably not the best way to make visitors feel welcome. If your church is like mine used to be, “stand and greet those around you” time usually involves people tossing a quick hello to those they do not know before turning to catch up with those they do. Rather than welcoming newcomers, people make lunch plans, discipline children, put away chewed gum, and discuss football games. Guests expecting to meet regular attenders may be surprised to find that the “greet those around you” time is actually a “greet those you know” time. They end up feeling left out, not welcomed.

That’s not to say you should automatically forego a greeting time (although our church dropped it some time ago). But do not be surprised if some guests view it as contrived—especially if no one speaks to them outside of that two-minute window.

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2. Don’t ask guests to draw attention to themselves.

Asking guests to remain seated while everyone else stands provides a strange point of view for those seated—to put it mildly. And, after more than 35 years as a follower of Jesus, I still feel anxious when asked to raise my hand or stand while everyone else remains seated. (Don’t even think about asking me to shout out my name as a first-time guest.)

Few things are less appealing to my fellow introverts and me than forced small talk.

And about those contrived “greeting times”—many people do not mind shaking hand after hand while loud music plays, but a large percentage of the population (like me) are introverts. Few things are less appealing to my fellow introverts and me than forced small talk.

3. Do emphasize and celebrate the presence of guests during a pulpit welcome.

Most worship gatherings feature a time when the pastor or another leader welcomes attendees. When I was a lead pastor, this was when I liked to express deep appreciation for any guests in attendance. After all, they had—quite literally—a world of other options on that particular morning. I never wanted to take them for granted or miss an opportunity to make them feel appreciated by limiting my welcome to a recap of the bulletin announcements.

The person who has the microphone last can also facilitate welcoming with a simple reminder: “Don’t forget to speak to someone you haven’t met yet.”

4. Do utilize a trained greeter team.

You may already place greeters in the parking lot or at the entry doors, but remember, their job isn’t to prop the door open with one foot while chatting with friends or looking at their phone. Their primary ministry is to extend a hand and a smile to break down guests’ apprehensiveness. These volunteers are the vanguard of your welcome team, so devote time training them to brag on kids, admire new babies, and help guests find the friend who invited them. This goes a long way toward showing that guests matter.

At our church, this team is responsible for distributing the bulletin as they greet each arrival. This exchange of printed information is another opportunity for connection and conversation. No guest should pass through your doors without hearing more than a half-hearted “good morning.”

5. Do teach members how to welcome people.

Much of our society lives in isolation—if not physically, then relationally—and we no longer emphasize “ice breaker” conversation and small talk. (For people like me, small talk is torture. I would rather pay a fine than chit-chat about nothing just to avoid silence.)

No guest should pass through your doors without hearing more than a half-hearted “good morning.”

We’ve learned to introduce ourselves to people only in special contexts: in a business meeting, but not on a bus ride. Certain parts of the country are less prone to casual conversation than others. In other words, starting purposeful conversations from scratch is a challenge for many people. It isn’t innate; it must be taught.

First, whoever is tasked with training or coaching small group leaders should make a point to say, “Remind your people to welcome guests.” Repeat this mantra in the bulletin, in Bible studies, and from the pulpit: “Be sure to welcome guests.”

Second, train your members to approach people they do not know before the service starts. Give them talking points that move beyond “How ‘bout this weather?” to “Tell me about your family?” or “What brought you to this service today?”

6. Do implement a strategic follow-up plan for guests.

One long-time strategy I’ve seen churches use is Seven Ways in Seven Days. They contact each guest using seven different methods during the first week after his or her visit. This strategy may or may not be effective in your area, but the point is intentionality more than intensity.

Perhaps your church could use a combination of cards, text messages, emails, and phone calls. Experiment to discover what works best in your context. Our church is finding a good response to text messages. Since cell phone area codes are transportable, many people do not pick up a call if the number is out of their area. We use an introductory text to schedule a phone call or email where further information can be given. Our pastor calls each guest on Sunday afternoon from the church phone so the caller ID is clear. He gets good results from this practice.

When following up with guests, listen for these words of feedback: “friendly,” “felt at home,” “was surprised how many people spoke to me,” and “will definitely be back.”

Your goal is to determine how guests—those familiar with church and those who are not—felt and responded to your welcoming efforts. Plans that sound good and execute well should be dropped or re-thought if only we think they are successful. “Welcoming” is an attitude to inject into our congregations and an atmosphere to create in our culture. But “feeling welcomed” is determined in the heart of the recipient. Intentional strategies are important, but unless your people truly care about the guests in their midst, the best of plans won’t make a difference.

TOPIC: ETHICS: WHEN YOU ARE INVITED AS A GUEST

If you are invited to a meeting as a guest speaker, understand it is not to make the people know all what you know. God simply wants to pass a message through you to that audience. Find out what it is and focus on that.

It is unethical to start addressing a difference you have with another guest speaker at the meeting. I have witnessed situations where someone walks into the auditorium and the speaker changes his focus and sees this as an opportunity to address this other person. This is simply juvenile.

Focus on the people you were invited to speak to. To attempt to use the pulpit and not a one on one conversation to sort things out is a display of cowardice.

Also if you are the host and you invited a guest speaker there is no need to get up after he or she has spoken and begin to pass comments which are subliminal messages to your congregation that you also knew all he has said. Don’t belittle your guest in front of your congregation. If you think you knew it all, why invite him?

This may show your motive was not for the guest speaker to be a blessing to your people but you using the invitation as leverage for something else.

TOPIC: ETHICS: WHEN YOU ARE INVITED AS A GUEST

Focus on the people you were invited to speak to. To attempt to use the pulpit and not a one on one conversation to sort things out is a display of cowardice.

This may show your motive was not for the guest speaker to be a blessing to your people but you using the invitation as leverage for something else.

TOPIC: Pastoral Ethics: Ministerial Ethics When Invited To Another Church

1. You don't discuss your host with his members.

2. You don't ask your host members to come see you secretly for prayers.

3. You are not to be collecting your host members telephone numbers.

4. You can't be inviting your host members to another church or your next ministrations.

5. At least let the host know if someone blesses you, it won't affect your honorarium.

6. Never come to the city of your host to hold a program without his knowledge.

7. Respect and acknowledge the wife or husband of your host.

8. Know the full name of the church.

9. Know the full name of the pastor you are ministering for.

10, Call the pastor with his right title.

11. You don't be little the pastor before his members.

12. After your ministrations call the host pastor and thank him for the opportunity to minister in his church.

Apostle Pride Sibiya

13. Never complain about any gift(honorarium) given to you with the church leadership.

14. Don't be asking the members of your host to do shopping for you.

15. Refuse dinner with host members unless the host pastor is invited.

16. No pastor should regret bringing you to his church.

17. Never feel the reason why you invited is because you are more anointed than your host.

18. Stay within the time given to you and respect the order of the service

19. If you are a guest artiste invited to sing please don't say before I sing let me share ... (Please don't preach.)

20. Don't be stressing your host and the protocol assigned to you with unnecessary demands.

21. It is a TABOO to sleep with any member of your host.

22. Don't use the pulpit of your host to promote yourself.

23. Don't assume you are allowed to sell books and CDs, ask permission first.

24. Always make it a joyful experience by smiling and don't insult the congregation.

25. Always be ready to be picked up from your hotel by the time given to you by the host and don't let them be waiting for long.

26 . You get hosted and get your host congregants mobile numbers and communicate with them nicodemously- it's betraying trust.

Ministry Ministry

TOPIC: Guest Minister

you want it.

Now, here are some thoughts on this business of guest-preaching in churches.

I hope it will help you in the future…

1. –It’s always good when you contact your guest preacher a couple of weeks prior to the event just to confirm plans. Everyone who does what I do knows the uneasy feeling of having an event on his calendar for many months, but having no contact from that pastor or church until the very last minute. I’ve sometimes called the host to say, “Are we still on for next Sunday?”

2.–People ask, “What’s the first thing you notice when you arrive at a church?” I answer, “The church building and grounds. Are they neat and cared for?” What else? Inside, I look carefully at the pulpit/altar area of the church. Is there room for people to come and pray in the service? I love to invite worshipers to “fill the altar area” with prayer. Many will kneel, others stand and some may choose to sit on the front pew. Is there room? It says a lot about the church if the front of the sanctuary/worship center is open, roomy, attractive, and inviting.

3.–A sharp staff (worship leader, other ministers leading in the service) is a great credit to a church and a wonderful reflection on the lead pastor. Staffers who are excellent hosts to the visiting preachers speak volumes about their leadership team.

4.–An attentive congregation during the sermon does not necessarily mean I’m doing a terrific job. What it shows is that the people have learned to listen to a sermon well. It’s a great tribute to their pastor. No congregation that sleeps through sermons Sunday after Sunday suddenly comes alive when a guest preacher steps into the pulpit. But if they are alert and involved from the first, it’s because they’ve had good leadership.

What should you pay the guest preacher?

1.–That’s up to you, of course. It’s a rare guest preacher who has a fee schedule. But if the remuneration is going to be unusually small–due to the tiny congregation or heavy expenses the church is dealing with–or even no pay at all, you should tell the guest up front.

2.–The typical church will want to cover the guest’s mileage at the standard rate allowed by the IRS, and give him an honorarium. And if the great distance means he spends a full day en route, you should take that into consideration. (When a minister invited me to speak to his church’s seniors at a weekday meeting, he said, “We don’t normally pay our speakers for this.” I answered, “If your church is hurting financially, no problem. But if they aren’t, you should consider that I’ll be driving two hours each way, and in addition to speaking to your people, I’ll be sitting there for a couple of hours sketching them all.” He’d not thought this through, obviously. They were generous in the check.)

3.–Pastors should check with their colleagues in other churches from time to time to see what they’re paying guest speakers. Some pastors are still paying at the 1965 rate, while others are most generous.

4.–Generous is always best and appreciated. However, if the honorarium is small, I still thank the Lord. It’s Him I serve, and He is my Source, not the host church or host pastor.

5.–If you plan to pay the guest speaker, give him the check while he is there. Do not tell him, “We’ll be in touch” or, “I’ll have to send you a check; our treasurer was out today.” What the guest wonders is how you could schedule him to preach months in advance but give no thought to paying him. “The laborer is worthy of his hire,” says the Scripture, in both Old and New Testaments. The pastor who expects his own paycheck in a timely fashion should see that his guest preacher gets the same treatment. (Most retired preachers count on this as a help to their fixed income.)

Between you and me, it’s inexcusable for a pastor to be so sloppy about his work that he doesn’t even follow up to see if something important has been done.

One final thing. A quick thank-you note to the guest preacher is always appreciated. These days, notes by email or Messenger are acceptable. The pastor where I preached Sunday said something in his thank-you note which I cherish:

TOPIC: GUEST MINISTER PERSONAL ETHICS

As a guest minister, never engage in competition with your host minister.

Don’t try to outshine your host minister by bringing up unnecessary things – it’s a work of the flesh.

Don’t try to preach or teach better than your host minister – just be yourself and flow as the Spirit leads.

Don’t talk him down or embarrass him in the front of his congregation.

Don’t make him look ridiculous in the front of his members by saying things that are not necessary.

Don’t get involved in controversial issues that can undermine his work.

Don’t rubbish his years of labour in a single moment of indiscretion.

Don’t try to steal another man’s harvest by diverting loyalty to yourself.

Don’t ever abuse the platform and privilege given to speak and minister.

Ordinarily, if your spirit does not agree with what someone is doing, then don’t speak for them.

You can honourably and respectfully decline invitations rather than raising dusts that can put the image of a ministry in disrepute.

You stand to gain nothing by destroying another man’s work; remember that what a man sows, that shall he also reap.

You should speak well of your host minister, honour the platform, appreciate the privilege, refer to him in your presentation, minister as led by the Spirit and bless the people from your heart.

There are ministers who will read something of this nature but will still go ahead to do what the flesh motivates them to do – I have seen people like that over the years.

To the host minister, be wary of anyone who feels threatened by your work – they aren’t going to add anything of value to you.

Don’t bring people that will drag your work backward but those that will take it forward.

For instance, bringing some ministers to your platform can cost you three years to repair the damage that they will cause.

As we all move on to fulfil God’s mandate upon our lives, we need to discern the mind of God per time and follow Biblical injunctions.

TOPIC: HOW TO KNOW A BETRAYAL FROM A GUEST SPEAKERS BEFORE HE BETRAYS YOU:

By Now You Should Know That Betrayal Is One Of The Most Painful Realities Of Life And Ministry.

WATCH CLOSELY FOR THESE TEN GROUPS OF GUEST SPEAKERS AS YOU ATTEMPT TO SURVIVE BETRAYALS:

You Cannot Stop Betrayal,

You Can Only Survive It.

Jesus Suffered It In The Hands Of Judas.

Abraham Suffered It In The Hands Of Lot And Lot's Servants.

Uriah Suffered It In The Hands Of David.

David Also Suffered It, In The Hands Of Ahithophel And Absalom.

Even In Contemporary Times.

Few Months Ago The God Father Of Loyalty And Disloyalty In Africa, Bishop Dag Mills Was Taken To Court By Some Of His Senior Pastors.

Of A Truth, The Demon You Address Will Ensure You Are Not At Rest.

One Of The Demon you Incure, As You Become A Mega Church; Is The Demon Called Mega Betrayal.

NOW THE TEN WAYS TO SPOT BETRAYALS BEFORE THEY STRIKE YOU:

1. The Guest speaker That Will Betray You Must Have Also Betrayed Several Other Ministries In The Past.

Never host An Ex Rebel pastor

Rebel Don't Repent, They Only Retreat And Then Relunch A New Attack.

I Pity Churches Where They Welcome Guest Pastors Into Their Fold, Who Has Just Made Another Founder Somewhere To Regret The Day He Ordained Them.

Your Brother Is Going Through The Pain Of betrayal, Yet You A Fellow Labourer In God's Vineyard, Is The One Employing The Same Betrayal As A New Staff.

Members Can Cross Without Anyone Asking Questions, But Not Pastors And Ministers.

2. The Guest pastor That Loves Money To A Fault, Must Definately Betray You.

Judas Sold Jesus For Money.

He Who Loves Gift Will One Day Make You Grief, Is Just A Matter Of Time.

3. The Guest minister That Easily Forgets Past Efforts, Must Surely Betray You.

"A FORGETTER IS ALWAYS A BETRAYAL".

The Foolishness Of Most Betrayal Is Born Out Of Forgetfulness.

4. The Guest minister Who Spoils You Behind You Is Already Betraying You, He Will One Day Complete The Task Of Betraying You.

I Make It Very Easy For Any One Serving Me To Speak In My Presence.

So That You Won't Fall Into The Temptation Of Speaking Behind Me.

When I Notice You Are Giving To Speaking Behind Me, I Try Never To Do Anything With You That Can Be Discussed Behind.

5. The Guest minister That Has No Name And Image To Protect, Must One Day Betray You.

Because He Has Nothing To Lose For Whatever Happens.

The Name Of The Game Is A Name Game.

The Consequence Must Be The Same, For The Connection To Remain.

6. The Guest Minister That Is In Competition With You the host, Will One Day Betray You; In Other To Overtake Your ministry or members.

Becareful Of People Who Like To Do Everything You do.

Becareful Of Those Who Copy You And Still Criticize You.

7. The Guest Minister Who Doesn't Like Or Love You, Will One Day Betray You.

The Truth Of The Matter Is That, At The Point Of Betrayal Love Has Completely Fail.

Never Host Anyone Close To You Who Doesn't Love You Genuinely.

HATERS ARE BETRAYALS.

8. The Guest Minister That Is Envious And Jealous Of Your ministerial success, Will Not Only Betray You, But Can Also Kill You.

For Jealousy Is As Cruel As Death According To Scriptures.

That Means The Man That Is Jealous Of You Can Kill You.

9. The Guest Minister That Is Over Ambitious Is A Betrayal Waiting For An Opportunity To Make It Happen.

He Wants To Be Better Than You.

He Is Not Okay With His Position Around You.

Self Is What Is Driving Him.

10. The Guest Minister That Is Unstable In All His Ways, And Not Constant With His Conviction; Will One Day Betray You.

Even The Bible According To Proverbs Instruct Us Not To Relate With Men That Are Given To CHANGE.

Always Watch Out For These Signs As You Relate With Men.

Betrayal Doesn't Show On The Faces Of Men.

No Wonder Jesus Said One Of You Who Eats With Me, Shall Betray Me.

And Everyone Was Asking Who Will That Be.

Every Leader Must Find A Way To Spot Betrayal Before They Strike.

Thanks For Reading.

Be Blessed In Jesus Name.

TOPIC: FRANK & RAW MINISTERIAL ETHICS ON WHAT TO CONSIDER BEFORE INVITING A GUEST AND HOW A HOST TO TREAT YOUR GUEST MINISTER.

1. You must be led by the spirit before host a guest speaker.

2. Don't a sign females protocols alone to served Males guest ministers.

3. Make sure you put good logistics for your guest ministers especially in the areas of accommodation, feeding and hounararum.

4. Explain your ministry and program terms and conditions to your guest before he comes.

5. Do permit your guest to counsel people in his hotels room.

6. If possible try and be present with your guest during counseling.

7. Announce to your members to always notify you before giving any money , gifts or inviting the guest speaker to their house.

8. Please don't allow the guest speaker to minister with timing. There should be time management.

9. Make sure you provide tros and fros traveling tickets for your guest minister.

10. Try to explain your financial strength to your guest minister before inviting him.

11. Try to find out the kind of meals your guest minister will love, to enable you prepare.

12. Make arrangement for your guest minister to minister privately to your ministry partners in your presence. It a well of encouraging them to support well.

13. Create time to sit with your guest minister after the meeting for ministerial bonding.

14. To avoid private members extortion from members by a guest minister, please during the meeting ask the member to give a love offering to the minister.

10 WARNING SIGNS YOU ARE A POWER HUNGRY LEADER

📍Christian leaders are called to be servant leaders, willing to be last in order to lead (Matt 20:26). We are called to SERVE, not to be position and power-conscious . We are called to be servants,not to dominate,oppress, subjugate and abuse those under us, who look up to us for service.

However, lots of church leaders wrestle with a desire to be powerful and influential. Take a look at your own life, and be aware of these signs that you might be a “power hungry” leader:

1. You get jealous when others have information you don’t have. Power hungry leaders want every advantage, including being “in the know” more than others are. You feel insecure with gifted associate. A king Saul and David situation

2. You hire only “yes” men who support your position. That’s one way to protect your power – hire only people who depend on you and look up to you. You hire dwarfs, not giants that can increase your life and ministry

3. You network only with people who can help you gain position and prestige. You know what you’re doing, too, when you make deliberate choices to hang out with the power brokers.

4. You look for wrong and weakness in people who disagree with you. You feel more powerful, more in charge and in control, when you can tear down – in a Christian way, of course – those who oppose you.

5. You speak critically about leaders who hold the positions you want. It’s easy to judge those who are where you want to be. After all, you’re really more qualified for that role, anyway – right? You engage in pull-him- down- syndrome.

6. You remind people of your pedigree and accomplishments, even in sermons. If you find yourself seldom missing an opportunity to talk about what you’ve done, you might be trying to secure your power.

7. You are consumed with your wealth, worth and ways

You’re always thinking about the assumed greener grass in the ministry that is larger than yours. Power hungry people seldom get settled where they are since there’s almost always a ministry with greater size and stronger influence they want.

8. You use your title more than your name. In some circles, titles like " Rev,DR,BISHOP, Apostle" carry weight. Power hungry people know what those circles are and they oppress others with such titles.

9. Your public life is more important to you than your private life. That is, you “shine” in the public while spending little time with God in private. You are a public success but private failure

10. You place your ministry above your family. Daily, you spend more time trying to climb ladders than hanging out with your family. That’s seeking power at much too high a cost. When you lose the peace of your home, you'll have pieces in ministry.

Power hungry leaders play church, ministry and denominational politics that leads to injustices and departure of Gods glory from such places. Power hungry leaders do stupid and foolish things that brings their ministry down. They drive away their future leaders by their insecurities and experience downward spiral of their once vibrant ministries.

CL and FBA