Deacons & Deaconess Ministry Manual A Living Faith Christian Fellowship Publication 1
FROM THE PASTOR'S DESK: Dearest Candidate, Becoming a Deacon or Deaconess at Living Faith Christian Fellowship Church of God in Christ is not an opportunity to be quickly frowned upon, but an opportunity for advancement. In the early ministry of the New Testament church, we find no choirs, choral groups, auxiliaries or any other often coveted official servant positions. We find only Deacons. Men primarily, who served food to the multitudes, ministered to the widows, maintained the temple and watched out for the Apostles. It is significant to note that these "servants" were also the same individuals that the Apostles had sent out with power to minister the Word from city to city. As your Pastor and as one called to the Apostolic Ministry (discipling of Christians) {Ephesians 4:11-12}, it is my responsibility to see to it that each of you are well trained in the ministry of "serving" the people of God as aides to the Pastor. Your positions should never be considered lowly, insignificant, or menial. Without spirit-filled, loving and obedient Deacons and Deaconesses (ministers unto the Lord), neither this, nor any other ministry would be able to operate efficiently or grow properly. Without your ministry, there would be chaos and satan would endeavor to control the worship services and everything we would make an effort to accomplish for our Lord and Savior Jesus Christ. Without your ministry, the Holy Spirit will not be able to fully minister to lost souls and operate in the midst of the congregation in the manner He so desires. As Deacons and Deaconesses, you will note also a tremendous anointing will come upon you through your serving. You will become greatest of all. This is the way to progress in the kingdom of God. So, lose your "ego" and take on the attitude of a servant and the Father will, "Bless you beyond your greatest expectations". You are loved, needed and tremendously appreciated. May God's choicest and best be yours, Dr. W. Alexander (Alex) Boyd, D. Min. Senior Pastor, Founder & Chief Servant 2
THE OFFICE OF DEACON The New Testament and Historical Church recognizes only three offices: the office of the Bishop (overseer of churches), elder (overseer) and deacon (servants). See Philippians 1:1. Let us look at the foundational ministry upon which all ministry is built, the ministry of the deacon. I. THE MEANING OF "DEACON" Four primary Greek words shed light on the ministry of deacon in the scripture. They are diakoneo, -diakonia, ddakonos, and aiako. The best way to study any concept in the Bible is to examine the root words that are used in connection with the concept. Our English word "deacon" is not a translation of the Greek words, but it is a transliteration. That is, the translators used English letters for the Greek word. Whenever we find a word in the New Testament that is transliterated rather than translated, we can be sure that when the translating was done, there was a theological question connected with that particular word. Some good examples of this are "baptism", "bishop", "apostle", "evangelist", and "deacon". The Greek word "baptism" literally means "immerse, dip or plunge". However, in the 1600's when the Bible was brought into the English language, baptism was not practiced in Christian circles by dipping, plunging or immersing. To avoid raising theological problems over the validity of other modes of baptism, the translators chose a neutral term that could be given any meaning desired by the interpretation. This is also true of the word "deacon". The Greek word for deacon occurs many times in the New Testament and in most cases is properly translated. Occasionally, however, when this same word is used in connection with an office in the Church, the word is not translated but transliterated. Evidently the office of the deacon is also an area of wide interpretation. To overcome some of these misunderstandings it is necessary to look at the Biblical words and see how they are used throughout the New Testament. Following is a summary of the definition and usage of each of these words in the New Testament. A. "DIAKONSO" literally means "to be an attendant, to wait upon". In the New Testament it refers to waiting on someone at a table as a waiter (Luke 22:24-27); serving someone in any way (Matthew 4:11; Matthew 27:55; Acts 19:22; II Corinthians 8:19); taking care of (ll Corinthians 3:3; Acts 6:2); helping or supporting someone (Matthew 25:24; Luke 8:3; Romans 15:25); the ministry of a church official. "And let these also first be proved; then let them use the office of a deacon, being found blameless" (I Timothy 3:10). This particular word is translated several ways in the King James Version: minister, serve, administer, and as the office of a deacon. B. "DIAKONIA" literally means "service or attendance as a servant". In the New Testament it is used to refer to all manner of service (Hebrews 1:14; Ephesians 4:12; Acts 6:4); the service necessary for the preparation of a meal (Luke 10:40); the service or function of all New Testament ministries (l Timothy 1:12; Acts 20:24; I Corinthians 12:5; Colossians 4:17); aid, support or distribution especially of alms and giving to the poor (Acts 11:29; Roman 15:31; II Corinthians 8:4); a specific ministry in the Body of Christ (Romans 12:7). This word is translated "serving", "ministry", "ministration", "relief", "office", "service", "administrations", "ministering". 3
C. DIAKONOS literally means "a waiter, attendant, servant or minister". In the New Testament it refers to a personal servant (Matthew 20:26; Matthew 23:11; John 12:26); a helper or an encourager (l Thessalonians 3:2; I Timothy 4:6); an official of the Church (Philippians I:1; I Timothy 3:8). This word is translated "minister", "servant", "deacon". The apostles and other prominent Christians are seen in this capacity (Colossians 1:23; Ephesians 3:7; II Corinthians 3:6). D. DIAKO - Although this word is not found in the New Testament, it is significant in this study because it is generally regarded as the root word from which the other three are derived. It literally means "to run or hasten on errands". When viewed all together, it becomes evident that these words are closely related and that they are used in primarily two ways, an unofficial way and an official way. In the unofficial sense, they refer to any kind of serving - ministry in the home, ministry of civil rulers, ministry of angels, ministry of various servants, and ministry of all believers regardless of their calling in the Body of Christ. It is in this sense that every born-again believer is to have a "servant's heart". These four words are also used in an official way. It is very clear from certain passages that these words are referring to a special class of people who have proven themselves and were thus designated "deacons" or literally "servants". These would obviously be people who had distinguished themselves in this capacity by their excellence and were utilized by the churches in certain designated areas of responsibility. This, then, became a specific office for which qualifications were set down. "Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Phillipi, with the elders and deacons". (Philippians 1:1.) II. THE BIRTH OF THE OFFICE "And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected during the daily ministration. Then the twelve called the multitude of the disciples unto them, and said, it is not reason that we should leave the Word of God and serve tables. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer, and to the ministry of the Word. And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Pariaenas, and Nicolas a proselyte of Antioch: Whom they set before the apostles: and when they had prayed, they laid their hands on them". Acts 6:1-6 This passage in Acts tells us the origin of the office of the deacons. Although this fact is not specifically stated in the passage, the use of the Greek words, the prominent position of the passage, the spiritual qualities for these men, and tradition all seem to suggest that this is the case. If this is not the beginning of this new office, then we have no other scriptural reference where the beginning is recorded. Prom this foundational passage we can gather many insights and guidelines for the establishment of deacons in the Church. A. Deacons were a matter of practical consideration. The apostles chose deacons to meet a 4
particular need they could not meet themselves due to the growth of the Church. The early church developed in response to need. As long as the Church was small there was no need for deacons. As the Church grew and the responsibilities grew, the apostles realized that they could no longer meet certain needs of the people and still be faithful to fulfill their commission of feeding the flock of God. The apostles were not being proud when they looked for someone else with whom to share their responsibility. They were merely recognizing that their main ministry was handling the Word of God. They would have to delegate "serving of tables" to others. In doing so, they did not neglect their responsibility. They merely used men of proven character to assist them in meeting the needs of the people. This did not elevate these seven men to equal status with the apostles or in any way establish a new realm of authority. The deacons were given to the leadership to assist them, just as the Levites were given to assist Aaron in the priestly office. B. Deacons were initiated by the leadership with the consensus of the people. They were set in office by an action of the leadership. The idea for deacons did not come from the people. God directed the leadership in solving a very real problem. Those in leadership saw a need and the best way to meet that need. They communicated their desires to the people, asked the people to participate in the selection of suitable helpers, prayed over those selected and set them in their place of service. Although the people were given a voice in the matter, the leadership had the final and directing voice. The apostles approved those who had been selected by the people because they met the qualifications which the apostles themselves had laid down. C. Many later churches seem to have realized the divine order in the selection of deacons for they also set them in their churches. The Church at Philippi had deacons (Philippians l:l). The Church at Ephesus seems to have followed this pattern because of Paul's letter written to Timothy while he was in Ephesus (l Timothy 3:8-13). Early Church history also tells us that this became a universal principle among the Churches. III. QUALIFICATIONS OF DEACONS It is interesting that God does not want just anyone to care for and serve his people. He does not want just anyone to "wait on tables". He does not take just anyone who volunteers for the job. God is very particular about every person who has responsibility in His house. When the apostles looked for helpers they asked for men of honest report, full of the Holy Spirit and wisdom (Acts 6:3). As the function of deacons developed in the New Testament, Paul gave more concrete definitions to their required qualifications. These qualifications are not put forth as ideals to be aspired to, nor are the office to be given to someone so that these qualities can be cultivated. Everyone who is set in as a deacon should already possess these qualities. "Likewise must the deacons be grave, not double-tongued, not given to much wine, not greedy of filthy lucre; holding the mystery of the faith in pure conscience. And let these also first be proved; then let them use the office of deacon, being found blameless. Even so must their wives be grave, not slanderers, sober, faithful in all things. Let the deacons be the husband of one wife, ruling their children and their own houses well. For they that have used the office of a deacon well purchases to themselves a degree and great boldness in the faith which is in Christ Jesus". I Timothy 3:8-13 All these qualifications can be summed up in terms of moral, domestic and spiritual. 5
A. MORAL REQUIREMENTS 1. NOT DOUBLE-TONGUED (l Timothy 3:8). One who is double-tongued says one thing to one person and gives a different view of it to another. This would imply that a deacon must not gossip. 2. NOT GIVEN TO WINE (l Timothy 3:8). This individual must be above reproach in his personal habits. Whatever he does will have great influence upon others. 3. NOT GREEDY OF MONEY (l Timothy 3:8). This is put in stronger terms than even in the qualifications for elders. Perhaps because when the deacons are in a place of assisting and helping others, they may be tempted to accept monetary gifts from those to whom they minister. 4. BLAMELESS (l Timothy 3:8). In every area of life he must be above reproach. This would include all business dealings. He must be an example of a godly lifestyle. 5. PROVEN (l Timothy 3:8). The word used here means "to test", scrutinized to see whether a thing is genuine or not". The office is not given to promote maturity. Those given this position should already be living the life of a servant before they are entrusted with the title of the office. B. DOMESTIC REQUIREMENTS 1. HUSBAND OF ONE WIFE (l Timothy 3:12). God's laws are a priority for this man who has undivided affections. 2. RULING HIS OWN HOUSE WELL (l Timothy 3:12). This qualification is probably not to determine ruler ship ability, but to determine the nature of the deacon's Christian walk. The deacon must first be a good parent in the home. C. SPIRITUAL REQUIREMENTS 1. FULL OF THE HOLY GHOST (Acts 6:3). Natural ability is important, but secondary to the motivation and empowering of the Holy Spirit. It is far better to use someone who is sensitive to God and lacking natural ability, than to use someone who relies on natural ability alone. 2. FULL OF WISDOM (Acts 6:3). Individuals working in the name of the pastor will need wisdom because they will find themselves in emotional situations where they know facts that could be used in the wrong way. They must know how to behave wisely. 3. GRAVE (l Timothy 3:8). This term denotes a seriousness of mind and character which will inspire the reverence, awe and respect of God and others. 4. HOLDING THE MYSTERY OF THE FAITH IN A PURE CONSCIENCE (l Timothy 3:9). This person must be right with God, so that along with material relief, he may also bring spiritual encouragement. These qualifications indicate to us the importance that God places on all manner of service in the Church. They closely resemble the qualifications that God has set down for elders. One main difference is that there is no mention of deacons having ability to teach or rule in the house of God (l Timothy 3:2, 5, 12). It is clear that deacons are not those in authority, nor are 6
they the teachers who handle the Word. They are, as their name indicates, the servant order in the Church. IV. WORK OF THE DEACON The references in the New Testament make it clear that the general function of the deacons is to perform various services of a practical nature in the Church, thus relieving the pastor of burdens which might interfere with his ministry of spiritual oversight. The passage in Acts 6 reveals that the duties are mainly to aid in the distribution of relief to the poor, a practical service designed to free the apostles for the ministry of the Word and prayer. This passage seems to imply that these seven men did not necessarily do all the work themselves but were given the oversight in these areas to make sure that the job was carried out in a systematic and impartial manner. Acts 6:3 mentions that the apostles were looking for men they could "appoint over this business". In Philippians 1:1, Paul mentions this class of people in his greeting. This is unique because it is the only letter where Paul includes the deacons in his address to the Church. Paul had received a love offering from the Church at Philippi while he was in military custody at Rome. Paul responded with a letter of encouragement and thanksgiving. In addressing this letter to both the elders and the deacons he seems to be acknowledging that each had an important role in the gift he had received. If indeed Acts 6 serves as a pattern for us, it is likely that the idea to send an offering came from the eldership while the deacons were the ones who organized it, collected it, and saw to it that the offering was delivered properly. The only other portion of scripture where the office of deacon is mentioned, I Timothy 3:3-13, lists the qualifications for the office. All of the qualifications listed are very much suited to practical ministry. The most striking thing to note here is that teaching ability and ruling ability are not necessarily required of a deacon. There are many practical ministries within the house of God that could be done by others to relieve the leaders of a tremendous burden. Often when a church is small, the pastor does it all. When a church grows, however, it becomes impossible for the pastor to handle every matter personally. There comes a time when help in natural areas becomes necessary so that those in spiritual oversight can truly give themselves to the Word of God and prayer. There comes a time when someone else will do the bulletin, keep the books, type letters, answer the phone, arrange the weddings, supervise cleanup, organize the ushers, operate the nursery and distribute food to the needy. God has provided the ministry of deacons as a means through which all of these things can be done properly and excellently. WORSHIP The worship of Almighty God is central in the needs of the Christian. As in other areas of the life of the church member, deacons have an opportunity to provide the most favorable conditions for meaningful worship experiences. Planning attractive physical surroundings, assisting the pastor in making arrangements for regular or special services, ushering in a helpful manner, and securing the attendance of worshipers are all part of the preparation in which the deacons, to some extent, may participate. 7
CARE OF SANCTUARY Nothing short of the strictest cleanliness of the sanctuary, or any other room used for services, is essential to true worship. The deacons should insist that the place of worship be immaculately clean. Sometimes, with the best of care, a last-minute dusting of pews and furniture may be necessary or desirable. All that can be said about the care of the sanctuary applies equally to any room or meeting place where worship is to take place. If there is a separate board of trustees, the deacons should view all problems regarding the property as being within the province of the trustees. Whenever the deacons see conditions that need attention, they should tactfully make suggestions to the trustees, rather than act directly. Sometimes the sanctuary is not kept in the best of repair and small defects appear. The people get so accustomed to the defects that they do not notice them. Gradually more and more deterioration occurs without attracting attention. The need for repair goes from bad to worse, as someone says that it doesn't look too bad, or the trustees are apathetic, or funds seem to be insufficient. The deacons have a responsibility to recognize such conditions, bring them to the attention of the trustees and members, and encourage prompt action toward correction. The comfort of the worshipers is a prime necessity for complete participation in any worship experience. Making certain that the temperature is right and the air is fresh is a must if distraction is to be avoided. In extreme heat, air conditioning or power fans can be provided. Hand fans are tiring and distracting, while electric fans posted around the room make a hum. Both are disturbing and are often ineffective. The preparation for worship means that hymnals and Bibles will be evenly distributed and attendance cards and pencils will be in the holders. The appearance of drapes, flags, and other furnishings should conform to the setting. Deacons would do well to approach the sanctuary as if they were visitors seeing it for the first time and to be as observant and critical of its appearance as visitors would be. FURTHER MEASURES There are a number of other important details connected with the worship services, other than the keeping of the building, which help to promote a gratifying experience. There may be members who are unable to hear. If a hearing aid system is not already installed, the deacons should initiate a movement to obtain one which has the number and location of receivers to meet the need. The deacons should test these devices before every worship service. Many churches require a public address system because of the size or construction of the sanctuary. Sometimes such a system is installed especially to eliminate the strain on the pastor's voice. Even if the pastor has a strong voice which does not require amplification, visiting pastors or speakers may require it. A public address system will equalize voices and permit all to hear well. A deacon should test it before each service. Flowers add to the beauty of the sanctuary and the deacons should make certain that they are provided, either through a flower committee selected by the church, or by the board, or by certain deacons who are responsible for the sanctuary. Flowers can be given by organizations, Sunday school classes, or by individuals. They can be given in memory of a loved one. A schedule should be maintained so that there will be flowers at every worship service. At the close of the day, the flowers can be taken to some person who is ill or shut in. Decorating the 8
room for special occasions could be done by the same committee or by a special group chosen for the occasion. The wearing of flowers by the ushers adds another touch of beauty. In one church one family provides these flowers for every worship service. An important aid to worship is ushering. In some churches the deacons do all the ushering; in some, the deacons recruit ushers from the congregation at each service; in others there is a well-organized usher board. However, too often the ushering will range from semi-organized to haphazard. Regardless of who does the job, the deacons should see that it is done well, with a minimum of disturbance. The best plan is to have the ushering performed by a separate group organized under a head usher, with rules governing personal appearance, deportment, dependability, punctuality, and duties. Music is not a direct responsibility of the deacons but they should be observant for possible ways of improving this phase of the worship experience. They can often help the choir members to eliminate unnecessary movements and all talking. Most choirs are located where they are visible to the congregation, and any violation of good deportment is distracting and disturbing. The deacons should make certain that everything is done that the pastor needs. They should make sure that his hymnbook is in its place, as well as hymnbooks for guests or other participants; that a glass of fresh, cold water is provided; that sufficient chairs are in place; and that the lights on the pulpit and lectern are working. Prayer before the beginning of the worship service is practiced in some churches and varies in form with the desires of the pastor. Some pastors like to have the entire board of deacons meet with them; some meet with whatever deacons are free; others like to meet with the choir for prayer. The wishes of the pastor are to be respected in this matter. If the pastor does not meet for prayer with the choir, a deacon should perform this important duty. To summarize, it is important that the deacons responsible for worship do any thing and everything to make the worship experience a time of spiritual enrichment for all. Further, it is imperative that all preparations be completed well in advance of the earliest arrivals, so that those things which are being done to provide comfort, distraction-free surroundings, and a decorous atmosphere do not themselves prove to be distracting. MIDWEEK SERVICES In the thinking of many, there is no more important meeting in the life of the church than the midweek prayer service. This service has been called a barometer indicating the level of the spiritual life of the church and a thermometer showing how spiritually hot or cold the members are. Jesus prayed continually for himself, for his disciples, and for all who followed him. He urged his followers to pray, giving them a pattern to follow in prayer and promises of blessing arid reward in God's response. In many churches there are few who attend, and, for this reason, some churches have even discontinued the service. Of all the lay people, the deacons in particular should feel a serious concern for the health of the prayer service. There are various techniques in use to bring about successful prayer services. Some churches use the fellowship approach by having a supper before the prayer meeting; some hold board, committee, auxiliary and other group meetings before or after the prayer service. Others assign the responsibility for conducting the prayer meeting to various groups. The best situation, of course, is that in which fervent prayers of the concerned are offered that God will 9
work in all members to make them concerned. In any case, the deacons must be good examples for others in regularity of attendance and participation. The deacons can help to create a worship atmosphere as they guide others in the importance of prayer. The deacons are responsible for the leadership of this service in the absence of the pastor. In fact, the occasional leadership of the service by the deacons would not only relieve the pastor, but would also give the pastor the opportunity to have a unique worship experience. Moreover, such leadership gives the deacons an excellent chance to improve their ability to lead. Prayer services are attractive when they are held in unusual forms. Cottage prayer meetings provide variety and may encourage wider participation by the members because of the informality of the surroundings. They could be held at regular intervals or scheduled at random times. Several area meetings held simultaneously have a tendency to encourage greater attendance by reducing the distance to be traveled. Many people with children or night work schedules would like to attend the prayer meeting. Perhaps a prayer meeting held at a late morning or early afternoon hour would open the way for such persons to become active in their prayer participation. PULPIT It is the deacons who have a responsibility to see that the pulpit is occupied at each worship service. Although the pastor will usually be in the pulpit, illness, conventions, convocations, conferences, denominational office, vacation, or some special project may temporarily leave the pulpit vacant. Then the deacons must find a substitute or approve a substitute recommended by the pastor. Occasionally an outside speaker may be invited, such as an evangelist, a missionary, a representative from the denomination, or a guest speaker for some special event in the church's life. In some communities it is the practice to have a periodic exchange of pulpits, arranged by the Pastor and the Elders Council or simply by the pastors of two or more churches. There are some arrangements to be made when a guest speaker is invited. Some things will be done by the pastor, but the deacons should make certain that everything is done for guests to assure their comfort and to make their visit as pleasant as possible. The extent of such arrangements depends on the distance guests have traveled, their mode of transportation and the length of their stay. If they are coming by public transportation, arrange where and when to meet them and then take them to where they are to stay. This could be in a private home or in a hotel. In the latter case, make certain that a reservation has been made in advance. If they are driving, see that they have specific directions as to where to go - to the church, the hotel or a private home. When they are ready to leave, take them back or give them directions as to how to return. Arrange for the guest's meals at a hotel, restaurant, or a private home. spouses should be included in all hospitality plans. Accompanying In many instances, an honorarium should be given. This should be agreed upon by the pastor when the decision is made to invite guests and it should be given to them privately before they leave. Most visitors will be paying the expenses of their trip from their own funds and in all fairness, should not have to wait until some later date for reimbursement. The deacons should arrange for at least one person to take guests on a tour of the church building, especially the sanctuary, so they may become familiar with the surroundings and the 10
conditions under which they will speak. If the guest is a woman, another woman should either lead or accompany the tour. If the pastor is away, one or more deacons should go over the order of service with the guest. A deacon should accompany the guest to the platform and, at the very least, introduce the speaker to the congregation. Most guests, especially strangers would prefer arid appreciate having a deacon lead the entire service. VISITATION New members should be visited soon after they have received the right hand of fellowship. Every visit should have a purpose. New members are visited to show them that they are a part of the church, to help them to assimilate in the church as a vital part of their lives, and to aid in (their} integration into the life of the church. A deacon should make the first visit. Other callers should follow soon thereafter. Visitors should keep the purpose of the visit uppermost in their minds so that they will not be diverted from the fact that the call is more than a social visit. Unless new members are already a part of the church life, they find it difficult to adjust and be accepted into the various groups of the church. The deacons and other callers can speed this orientation time by being an example and by bringing the new members into active participation in various activities that are appropriate for their particular ages and interests. CALLS There are times when a call should be made by someone other than a member of the deacons ministry. In order to be ready for such a contingency, the deacons may prepare a list of suitable visitors from the Sunday school arid youth groups. In some churches the deacons appoint a "fellowship friend" for each new member, to take care of him or her for the first year. A full description of the "fellowship friend" plan will be found in the Appendix. Members of longer standing in the church must also be visited by the deacons. A regular schedule of visitation of each member should be drawn up. Every member should be visited two or three times a year if possible, but certainly at least once each year. A definite plan for visitation is imperative so that no one will be overlooked or neglected. The purposes for visiting members are many arid varied, and only a few can be enumerated here. For example, information can be given about the opportunities, aims, and aspirations of the church. Coming events can be announced and explained in detail. Persons in special sorrow or special joy should be visited, for the sorrows or the joys of one member must be the sorrows and joys of the entire church family. Whenever a member has a physical, psychological, mental, or financial need, a visit to provide the needed spiritual or temporal help is necessary. The absence of a member from worship services for an unknown reason demands a prompt visit. A special kind of visiting is that of bringing the support of the church to the sick and the aged. Whether the members are temporarily or chronically ill, have suffered a sudden accident or tragedy, or are confined in an institution or their own home, the visitor has the unique privilege of renewing their spirits and bringing them good cheer by means of fellowship, by using the Scriptures, prayer or words of friendship and comfort. Such visits are the finest ways of making the members realize that the church cares about them. A media ministry to shut-in members brings the Sunday morning service to them. But the least of the benefits of visiting is the enrichment of the deacon's own life. 11
STEWARDSHIP Too often, stewardship has come to be regarded as an ironbound requirement to give onetenth of income for the work of the kingdom. This view comes from a sketchy reading of the Old Testament, which actually requires much more. But the formula of the Old Testament has beer 'enhanced' by the New Testament teaching that everything we are and have belongs to God. This total obligation has often been summed up in the words "time, talent, and treasure". However, stewardship is expressed in words, it is rightly understood only when we recognize that all things, including ourselves, belong to God. The erroneous conception of stewardship as referring primarily to money has allowed the activity to fall into a gray area in the responsibility of the deacon. Thus, the board of trustees, a finance committee, the board of Christian education, or some other group has frequently assumed a part - but only a part - of the work of stewardship. In churches where such a procedure has taken place, the proper emphasis is not put on the share of time and talents, which the individual owes to God, who has given all. Neglect of these debts results in inadequate training, or no training at all, and a corresponding dearth of leaders and workers in the church. Deacons should not only be good stewards themselves in every sense of the word, but they should lead and inspire others in the fulfillment of this grace. MISSIONS As in the case of stewardship, significant emphasis upon missions has often been forfeited to some other group in the church or is being neglected. In most churches, the women have carried the burden of the missionary enterprise and are responsible for most of what is accomplished on behalf of missions. However, no amount of efficiency and energy on the part of the women succeeds in reaching the imagination of all. The deacons must emphasize the mission of the church as they visit the members in their homes. EVANGELISM Evangelism is a part of the everyday work of the deacons. When the deacons are visiting, for example, they will have opportunities to witness to non-christians in the homes they visit. If the church does not have an evangelism ministry, the deacons and pastor should plan a program of evangelism each year. Many denominations have specific material for the building of such a program. Capable leaders from the membership, besides deacons can be enlisted in this activity. SELF-DISCIPLINE Habits, bad and good ones alike, take considerable time to form. It goes without saying that all members should be constantly watchful to see that the habits they are forming are good ones. Stewardship, Bible reading, self-improvement, and a prayer life are descriptive of the habits which the deacons should develop in their own lives. By example, deacons can help others to discipline their lives so that they also might develop these good habits. As the deacons make their calls, they can bear witness to what self-discipline has meant to them. COUNSELING There are some extraordinary occasions in the lives of members when they need help beyond what they are able to do for themselves. In many instances deacons will be able to render 12
help, if they know of the need and it is within their ability to serve. With the increasing pace and pressure of modem living, many needs arise in the lives of persons which deacons are not qualified to meet. Persons with such needs should be referred to the pastor, who may then render the needed assistance. Although there is increasing realization that pastors require more training in the area of counseling and although steps are being taken to accomplish this, there nevertheless will always be problems with which they are not qualified to cope. In this case, the persons may be referred to a specialist in their area of need. Some churches maintain organized counseling services, but frequently these consist of having an available group of specialists to whom the person requiring help is referred. Usually the services rendered by these specialists are not free, but the church serves by bringing together those in need and those who can help. Deacons, in the course of their visiting, have the opportunity to discover many of those needs in formative stages and before they assume serious proportions. At the same time, deacons should train themselves so they can serve, with increased ability, those people for whom they are responsible. COMMUNION FOR SHUT-INS In these times, no Christian church escapes having a number of members who are unable to attend the services of the Lord's Supper. Some of these people would like to participate in this memorial service. When they express a desire to do so, a deacon should assist the pastor to bring the Communion to them. The observance of this ordinance is a solemn occasion. Only those who want to take the elements should partake. In this spirit, Communion should not be taken to shut-ins just because they are confined, but only because they desire and request it. Every effort should be made to convey the idea that a service for the shut-in is a church service; otherwise a privately held service is liable to encourage superstitious worship of the Lord s Supper itself. ASSISTANCE In many places, the Scriptures addresses the subject of helping the needy. Members of the early church pooled their assets and they were shared as needs arose (Acts 2:44-45; Acts 4:34-35). Some other references: I John 3:17 (brother in need); Matthew 19:21 (give to the poor); Matthew 25:35-45 (sharing with the needy). DISCIPLINE There is probably no deacon in any church who hears or reads this section but who wishes that there might be no such word as "discipline" in the Christian's vocabulary. However, wishing will not change human nature, and there will always be some who are in need of discipline. It is often true that those who strive to lead their lives according to the teachings of Christ are lacking in self-discipline and are buffeted by Satan and the forces of evil, which are ever at work. The unpleasantness of imposing disciplinary action upon another Christian tends to discourage any movement in this direction, but the need is often apparent. We note this need even in the early church, for Paul writes: "Brethren, if a man is overtaken in any trespass, you who are spiritual should restore him in a spirit of gentleness. Look to yourself, lest you too be tempted" (Galatians 6: l). Implied in Paul1s prescription is that any disciplinary action must be done in love and with understanding. Two general kinds of offenders are subject to discipline: (l) Those who have committed acts unbecoming a Christian 13
(2) Those that have been neglectful of their Christian calling. Those in the first category, it may be pointed out, will include those who engage in malicious gossip or talk that tends to disrupt the fellowship. These and all others who have conducted themselves in a manner unbecoming a Christian is in apparent need of discipline. Neglect which requires discipline is less clearly defined. When the deacons should take action and how they should proceed are questions which cannot be given pat answers. Individuals and situations differ so widely that only some general principles can be outlined. It is necessary, first, to ascertain the reasons behind the neglect and, further, to find out whether they are justified, based on a misunderstanding, or is merely an excuse. If they are justified, the deacons should try to eliminate whatever is the harmful element in the life of the church. If they are the result of misunderstanding, the deacons will bring the facts to light. In any case, every cause for friction must be examined, to the end that there be no valid reason for an individual to neglect his church and his Christ. If the neglect on the part of a member takes the form of failure to support the worship services or the work of the church or both, a visit may reveal the reasons. In most instances it will be discovered that the real cause of the members' neglect is to be found within them, and is a loss of that spiritual vitality which can come only from the working of the Holy Spirit in their lives. Without this power, indifference and neglect, the spiritual results of life will develop. Such people often claim that they want to see their church grow and advance, but at the same time they fail to participate so that such growth and advancement can come about. Their failure to help not only retards advancement but their bad example becomes the cause for others also to withhold their participation, and the Church suffers doubly. It is difficult to persuade these reluctant ones to renew their interest. Compulsory attendance at training classes before membership is one way to forestall this indifference and neglect. At this early time, the new members can be nurtured until the indwelling of the Holy Spirit has become a part of their way of life. Only those who have had a real encounter with God should be admitted to membership. HELPING THE PASTOR In either a large or a small church, the responsibilities of the pastor may be difficult and overwhelming. Anything the deacons can do to help the pastor, either by performing such tasks or by upholding him in prayer, shows the pastor that he has the support and backing of close associates and helps him to bear the heavy burdens. The pastor should be able to depend upon the deacons. Decisions must constantly be made by the pastor. The support and counsel of the deacons are invaluable. Wise deacons will offer these humbly, so that the pastor's decisions may be made with added wisdom and understanding. The deacons should make it easy for the pastor to approach them. Pastors, like lay people, vary in their personalities and idiosyncrasies. Nonetheless, there should be a close fellowship between the deacons and the pastor. Mannerisms in the pulpit, methods of preaching, and habits of visitation vary among pastors, and sometimes the deacons (and congregation) feel.an unhappy urge to try to remake the pastor to conform to their own ideas or to imitate some predecessor. 14
Even when the pastor exerts the utmost kindness and consideration, he or she may unwittingly injure the feelings of some member or do something that offends the members. If such a thing happens, the deacons should feel free to have a frank discussion with the pastor, to make him or her aware of the problem and help bring about a better situation or encourage the pastor to explain the purpose behind his or her action. In most instances, the atmosphere will be cleared when motives are understood by all concerned. The deacons must always hold themselves responsible for helping to maintain proper relationships between the pastor and the congregation, while never being critical of the pastor. As a result of long usage of the term "watch-care", we have come to think of this as a process in which the pastor, and sometimes the board of deacons, maintains vigilance over the members of the church. But it is also true that the pastor is also a church member and, as a human being, has needs of his or her own. The board of deacons and each individual deacon should be aware of this, with the aim of maintaining a close, Christian relationship with the pastor. Such a spiritual bond becomes the core for complete Christian fellowship throughout the church, the climate wherein the Spirit can work in individuals and the church alike. THE UNCHURCHED A significant part of the work of the deacon is the concentration upon those who have never made a commitment to Christ and those who have become separated from him, and are, accordingly, outside the fellowship of the church. As many as possible of such people should be discovered, led to Christ, trained, and brought into the church membership. DISCOVERING THE UNCHURCHED It goes without saying that any deacon will extend a greeting to all who come to worship. But special attention should be paid to those who are un-churched, for they have already expressed their interest by making the first move. To be sure, some visitors attending the services are transients, in which case the pastor may send them a letter, but there are enough of those who are not transients to make this group a fruitful source. An effort should be made to ascertain the names and addresses of all visitors by such means as a visitor's register, attendance cards in the pews, or discreet questions by the pastor and deacons.' Another group of likely prospects exists inherently in every church fellowship. This group consists of relatives and friends of active members. These people already know something about the local church and its pastor, and often many of them are waiting to be approached in an official manner. Beyond, but not excluding the groups already mentioned, there are vast numbers of people in every community who have never had a conversion experience and are not connected with any church. Moreover, there are those who once belonged to a church but whose membership, for one reason or another, has ceased to exist. In these days of shifting population, families are frequently moving into the neighborhood, and these new arrivals vary in their interest and attitudes toward the church as widely as any others. The Sunday school, youth groups, and various other organizations and auxiliaries connected with the church or using the church's facilities provide continuing sources for the discovery of prospects. These organizations embrace many who are not members of the church or who are 15
just reaching the age when they are eligible for membership. There are certain techniques for discovering prospects early and efficiently. A door-to-door canvass of the community or of newly-occupied houses can be made. Often such a canvass is made in cooperation with other churches in the area, but sometimes is done by a single church. Some communities have a Welcome Wagon, wherein a representative calls upon newcomers and points out the advantages and services of the community. Part of the work of this representative is to ascertain the religious affiliation of the newcomers and refer their names to the corresponding church. Realtors and public utilities, such as the electric company, are often, though not invariably, found to be cooperative in helping a church to be informed when houses become occupied. The members of the church should always be on the alert for new neighbors and should report them to the pastor and deacons immediately. VISITING PROSPECTS In every church, a list or file of prospects should be organized and maintained. The pastor/chairperson of the board should then assign the names of prospects to the members of the board, and visitations should be made within a few days. These visits should have the purpose of ultimately bringing people into a happy and active relationship with Christ and the church. DEACONS AND THE CHURCH PROPERTY In those churches where the deacons are responsible for the finances and property of the church, they are responsible for the use of the building as well as for its upkeep. To grant the use of the building for stated services and to responsible organizations of the church is usually a mere formality, but social and fund-raising activities require close scrutiny to determine whether or not they are appropriate or desirable. Pastor Boyd desires that, non-living Faith Christian Fellowship fund-raising events should not be allowed in our church because of the nature of the church; but, even if there is an inclination to permit them, consideration should be given to the adverse effect they may have on local merchants of the community who are at a disadvantage in competing with a tax-exempt church with no overhead. Sometimes groups other than those closely affiliated with the church may request the use of the building. Each request should be thoroughly checked as to the purpose and program of the group making the request and the portion of the building that is required. A lot of these requests will come from Christian groups, such as leadership-education schools and community association or convention meetings; but others may come from groups that are outside the Christian fellowship. When plans are being formulated for secular shows, the deacons should review the script before approving the use of the building. The deacons are the responsible body for making such decisions. This means that the pastor is completely relieved from making them. Thus, the board, not the pastor, can bear the brunt of any dissatisfaction or criticism. In churches that have a separate board of trustees, the trustees will have responsibility for the uses of the buildings, but the board of deacons should be required to examine the purpose and program of these events and are able to withhold the use of the property if the proposed use does not meet the church's standards. The important thing for the deacons to bear in mind is that the entire church building, including the sanctuary, the classrooms, and the multi-purpose room, is the house of God, dedicated to the work of the kingdom. 16