Reformed Church General Synod 2017: Deacons in Broader Assemblies

This is part of a series of posts about the items and topics before the General Synod 2017

Other posts in this series:
Commissioned Pastors, Part 1: Foundations
Commissioned Pastors, Part 2: Recommendations before General Synod
Overtures on Declarative Authority

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While human sexuality will be the topic on everyone’s mind (even if it is not the majority of the business before the General Synod), there are many other topics which are of great significance for not only the functioning of the church, but also how for how the church understands itself.  The Report of the Task Force on Diaconal Ministries is one of those such areas which is far less divisive or emotionally charged but is quite significant. This is contained on pages 76-85 of the General Synod Workbook.

Background

Deacons are members of the consistory of the local church and participate in the governance and oversight of the local church. However, this is, currently, the extent of their participation in the government of the church. All of the broader assemblies, classical and synodical, are composed solely of ministers and elders. The reason for this will be discussed below, but there has been a renewal of the movement, as of late, to provide for deacon participation in broader assemblies. If we are striving to renew a focus on mission, then why, the question goes, do we exclude the deacon, which is the office charged with (what is often thought to be) the most missional ministry? (See MGS 2007, pp.88-103).

While the General Synod in 2007 did not approve recommendations to bring deacons into the classical and synodical assemblies, they did request the Commission on Theology “to prepare a study on whether there is a theological basis within a reformed and missional ecclesiology for the inclusion of deacons as full members of classes, regional synods, and the General Synod…”(MGS 2007, pp. 102-103). The Commission brought a paper to the 2011 General Synod (pp. 289-304). In 2015, the General Synod authorized the creation of a task force to bring recommendations to the General Synod regarding diaconal ministries and assemblies (MGS 2015, p. 242). The report in the workbook this year is the work fo this task force.

The Ministry of the Deacon

To begin the discussion, we must consider the unique ministry with which the office of deacon is charged.

The office of deacon is once of servanthood and service representing Christ through the action of the Holy Spirit. In the local church deacons are chosen members of spiritual commitment, exemplary life, compassionate spirit, and sound judgement, who are set apart for a ministry of mercy, service, and outreach. They are to receive the contributions of the congregation and to distribute them under the direction of the consistory. The deacons give particular attention and care to the whole benevolence program of the church. They have charge of all gits contributed for the benefit of the poor and distribute them with discretion. They visit and comfort those in maerial need and perform such other duties as the consistory may assign them. (BCO, 2016, 1.I.1.10). 

Whereas elders are “set apart for a ministry of watchful and responsible care for all matters relating to the welfare and good order of the church” (BCO, 2016, 1.I.1.8), Deacons are charged with a ministry of “mercy, service, and outreach.” One might say that the elders are charged with care over the household of faith, whereas deacons are charged with care for the greater community. This is a bit of an oversimplification, but one can see that when elders, deacons, and ministers serve together, the “fullness of Christ’s ministry” (BCO, 2016, Preamble, p. 3) is present.

The history of diaconal membership on the consistory is interesting, as well. The church order of Dort (1619) mandated the office of deacon, however, the consistory was made up of ministers and elders. The Articles of Dort did allow for deacons to be members of the consistory “where the numbers of Elders is too small” (Art. 38). However, as the church order of 1833 observes, the deacons have always been joined to the consistory “in America, where the congregations were at first very small…” (Art 50). And so the Reformed Church is somewhat unique in the universal practice of membership of deacons on the consistory.

The understanding of the role of the deacon, however, has been somewhat problematic throughout history. In my own experience, deacons were treated as “junior elders.” In the church in which I grew up people would often serve a couple of terms as a deacon and then they could “progress” to elder. This experience is not unique to me but is a common experience. So in practice, deacons are often reduced to “junior elders” as well as the people who collect and count the money. Therefore, the lived understanding of the ministry of the deacon is often tragically shallow.

Equality of the Ministry

A common argument for including deacons in the broader assemblies is that of the equality of the ministry, often called “parity of office.” This principle, in many ways, is an ecclesiastical Rorschach. It is used as a basis for a multitude of things. So, then, let us look at what the Constitution says about this historic and foundational principle.

The Reformed Church in America uses the term “parity” to describe the concept of the equality of ministers. It is not meant that authority can never be exercised by one over another. But in every instance this authority will be delegated by the proper body, and the authority will cease to be exercised when the need for it is no longer demanded. The principle of equality pertains also among churches, among elders, and among deacons. The principle of the equality of the ministry, conceived now in its broadest sense as including the functions of the elder and the deacon, is based upon the fact that the entire ministerial or pastoral office is summed up in Jesus Christ himself in such a way that he is, in a sense, the only one holding that office. Every ministerial function is found preeminently in him. By his Holy Spirit he distributes these functions among those whom he calls to serve in his name. (BCO, 2016, Preamble, pp. 4-5). 

There is, of course, a great deal condensed in this paragraph. The essence of this principle is as old as the Reformed. At least as far back as the Synod of Emden in 1571 this principle was the very first article, “No church shall lord over another church; no minister of the Word over another minister, no elder over another elder, neither any deacon over another…”* The essence of this is the rejection of hierarchy. There are no cathedrals (more important churches) nor are there bishops (more important clerics). The purpose of this principle is to talk about equality in standing, not lack of distinctness in ministry.

This principle does not intend to say that there are no distinctions between the offices, or that there are no particular ministries given to the specific offices. Indeed, there are particular ministries that are given to the minister that are not given to the elder or deacon; particular ministries given to the elder that are not given to the minister or the deacon; particular ministries given to the deacon that are not given to the minister or the elder. Naturally, these are not clear distinctions, there is overlap. The point is not clear difference, but nuance of calling. Because these offices are given different central ministries means that the people that are called to these offices will often have unique gifts which may be different from one another. A gifted minister may not be a very good deacon, and so forth.

And so when we consider the concept of parity or equality, we must understand that this first means equality among offices — all ministers are equal, all elders are equal, all deacons are equal — and among churches. However, we might be able to expand this concept even further and say that one office is not fundamentally more important than another. All of the offices are needed and essential for their various ministries. But even if we stretch the principle of equality this far, there is still no grounding for the argument that all offices are the same.

And so when we think about this, we must consider what the principle of parity or equality is saying as well as what it is not saying. It is saying that the deacon is not less important than the elder. It is not saying that the deacon and the elder are the same.

Classical and Synodical Assemblies and Elder Participation

To understand the appropriateness of deacons in classical and synodical assemblies, we must first understand why elders are part of these assemblies and the reason that these assemblies exist. And herein lies much of the issue about deacons in broader assemblies. Classes and synods are often seen as “higher” or “more important” assemblies, and so it seems unjust that elders participate in these but not deacons. However, nothing could be further from the truth.

Much of this rests on the question of the reason that classical and synodical assemblies exist. As I have written about previously, the church is at its fullest expression in the local church, as the people of God gather around pulpit, table, and font — around Word and sacrament. The local church is the beating heart of the Church. In fact, if we want to create a hierarchy with the most important body at the top, the local church would be at the top. The local church is where ministry happens. It is where the people of God gather, worship, live the faith in the community in which the church has been placed. The deacon currently participates only at this level because this is the core of where the ministry of “mercy, service, and outreach” lies. The local church is where ministry happens.

The broader assemblies, classical and synodical, are not agents of ministry themselves but they oversee and enable ministry. The broader assemblies, both classical and synodical are not strictly church. Therefore, much of this question hinges on the function of these broader assemblies. Are they agents of ministry or do they oversee and enable ministry? Historically they have been understood to oversee and enable ministry. This is why elders and ministers participate in these broader assemblies, because their work is the work of governance and oversight — which is the ministry of the elder. The elder is “set apart for a ministry of watchful and responsible care for all matters relating to the welfare and good order of the church” (BCO, 2016, 1.I.1.8).

Elders, then, participate in these broader assemblies because this is the ministry which is given to this office. Deacons do not participate in the broader assemblies because oversight over the household of faith is not the ministry of the deacon. This in no way implies that a deacon is less important or “lower” than an elder, but that they are different.

We may want to rethink the purpose of the assemblies, and perhaps we are backing into doing so. But if we are going to do this, we must discuss this rather than the piecemeal approach which has been so common as of late.

Including deacons in classical and synodical assemblies in the way proposed by the recommendations before the General Synod, namely that the assemblies consist of ministers and elders or deacons, are simply distorting the unique ministries given to the elder and the deacon. Namely, that the deacon may now be involved in governance, oversight, and discipline instead of their crucial ministry of mercy, service, and outreach, and it is quite possible that this may make the problem of seeing deacons as junior elders even worse. While the goal, I think, is to make the assemblies more missionally-minded, the likely outcome is that deacons will simply be doing the work of elders.

This is not to say that there is no place for deacons in broader bodies, but those ought to be bodies which are specifically geared toward the ministry of the deacon, which leads to an excellent recommendation, to encourage the creation of diaconal assemblies.

Diaconal Assemblies

There certainly is a place for broader collaboration between deacons, and this is where deacons participating in some way in broader assemblies would be proper, helpful, and right. The creation of diaconal assemblies opens a world of possibilities for deacons to collaborate and work together on shared ministries in a way that respects their unique ministries.

The shape of these diaconal assemblies are limited only by the imagination and this avoids the problem of reducing or eliminating the disctinctives of the office of deacon and also goes further to remedy the problem of seeing deacons as junior elders. One might even envision diaconal assemblies parallel to the classes and synods, which are given real and important responsibilities in ministries which relate to mercy, service, and outreach. This is the more difficult path because, in many places, this would involve beginning something that is not yet existent (although nothing at all prevents its creation, and in some places such bodies exist). This is the more difficult path, but it is the best path.

Conclusion

There would certainly be a benefit to the church for deacons participating and collaborating in broader bodies. In addition to diaconal bodies, however, there may be a place for deacons in broader assemblies, but this is not it. Because the Government is constitutional, such a change is not simply an operational change but a change in the foundation of how we understand how the church functions. I do not oppose such changes, quite to the contrary, however, these changes must be carefully thought out and the consequences must be acknowledged. Changes of this magnitude ought not be done hastily or quickly, and these proposed amendments do not offer sufficient rationale or substantive change toward a way of rightly and fully incorporating deacons into the broader life and ministry of the Reformed Church.

Indeed, if we would wish to truly and rightly include deacons in the ministry of the broader church, we might consider thinking bigger than simply making deacons delegates to the broader assemblies. Perhaps we might even rethink how these assemblies work and how they might work in the future to better reflect the ministry of the deacon.


*Coertzen, Pieter. “Dordt and South Africa.” In Protestant Church Polity in Changing Contexts I, edited by Allan J. Janssen and Leo J. Koffeman, 137-53. Zurich: LIT Verlag, 2014, 141.

 

 

Reformed Church General Synod 2017: Commissioned Pastors, Part 2

This is part of a series of posts about the items and topics before the General Synod 2017

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There are several significant changes to the church order being proposed this year regarding the recently invented ministry designation of commissioned pastor. In the previous post, I addressed some foundations of office and some of the particular challenges inherent in this ministry designation. This post will address the specifics before the General Synod this year. This is contained on pages 224-232 and 267-270 of the General Synod Workbook.

Commissioned Pastor in Synods

One of the most significant changes proposed is the inclusion of commissioned pastors in the synodical assemblies. This has been a topic of discussion for several years but came to the fore as a result of a hastily thrown together “Commissioned Pastor Summit” (MGS 2016, p. 142-162). The entire basis, for the most part, for the inclusion of commissioned pastors in the synodical assemblies are based on arguments of a perceived lack of fairness, although the order comprehends no such concept. After all, no one is guaranteed a right to delegation to a synod by virtue of office or function, and further, the designation of commissioned pastor is a temporary function, not a perpetual office.

The inability to be delegated to the General Synod is not entirely unique to commissioned pastors, either. By way of illustration, I am a minister and I pastor a local church. However, I have served in a particular role at the General Synod for the past several years. While I am serving in this role for the General Synod I am unable to be a delegate from my classis. This is because when I took on the responsibility of this particular role, I gave up the privilege of being delegated to the General Synod. When I cease to function in this particular role for the General Synod, I am eligible for delegation once again. This is certainly not unique to me. For anyone who serves on staff at the denominational level, minister and elder alike, are unable to be delegated to the General Synod so long as they serve as denominational staff.

The question, then, is why are commissioned pastors not to be delegated to synodical assemblies if commissioned pastors are elders?

Ministers and elders exercise interrelated yet unique ministries. Elders are charged with the oversight of the preaching of the Word and administration of the sacraments, whereas the ministers actually carry out the preaching of the Word and administration of the sacraments. Ever since the introduction of the earlier designation of “preaching elder,” it has been noted that when an elder enters the pulpit, there is a blurring of role and office that occurs. This blurring, however, is not inherently bad, “if there are appropriate safeguards in place” (MGS 1997, p. 298).

Elders have always been equally involved as ministers in the governance of the church. The Reformed have always rejected a cleritocracy, where the church is governed solely by clerics. There are many reasons for this, but one of them is the particular place where the elder’s ministry is primarily exercised.

There are other important distinctions between ministers of Word and sacrament and elders as well. In one of the few General Synod reports where this distinction is addressed, the 1980 study on the nature of ecclesiastical office and ministry states that the elder stands beside the minister in connection with both sermon and sacrament, but is distinguished from the minister of Word and sacrament by virtue of the elder’s continued involvement in the world. The elder does not forsake a worldly calling to engage in ministry but represents the “sanctification of the world,” the leavening of Christian faith in all of life (MGS 1980, p. 104). While this distinction should not be interpreted to preclude a “tent-making” approach to the Office of Minister of Word and Sacrament, it does suggest that preaching elders should not be entirely dependent on the church for their livelihood but should maintain a vocation in the world…A full-time preaching ministry should continue to be exercised only by ordained ministers of Word and sacrament. (MGS 1996, p. 395).

There is a balance in church office between the ontological and the functional, the essential nature of the offices and the functions that those have in the church. As with many other things, over time there is an oscilation between these two poles. At times, office is seen as primarily ontological without much regard for function; whereas at other times, office is seen as purely function with little attention paid to the theological nature of the offices. When considering the place of commissioned pastors in the Reformed Church, we must seek to find a balance between these two poles rather than simply the continuation of the oscilation.

Not allowing commissioned pastors to be delegated to synodical assemblies is one way to find that balance. On the one hand, commissioned pastors are elders and to send them in place of ministers, as the above-referenced summit recommended, is problematic because it would neglect the place of the offices themselves. On the other hand, to delegate elders who are currently functioning as commissioned pastors would neglect the unique place of the ministry of the elder, namely that “the elder does not forsake a worldly calling to engage in ministry” (ibid).

Indeed, this balance was the issue addressed by the Commission on Church Order in 2013 when discussing this very topic. The commission writes,

While the commissioned pastor is an elder, he or she functions as a minister of Word and sacrament during the period of his or her service. The commissioned pastor takes on the role of minister during that time. That means that he or she no longer lives in the contextual world of the elder—which is, by definition, an office that “resides” in the life of a congregation. This places the commissioned pastor in an extra-ordinary position. Would he or she represent the classis, he or she would function like a minister. In that role, his or her status as delegate would skew the composition of the assembly toward “professional” pastors. This is an instance where our theology of the church’s apostolicity becomes concretely lived out: commissioned pastors, like ministers, serve a vocation different than that of elders who are not, so to speak, “professional” pastors. (MGS 2013, p. 328). 

The synodical assemblies, then, would be increasingly “professionalized” and the church would lose the “contextual world of the elder” (ibid). Indeed, the delicate balance sought between the ontological and functional aspects of the office is the reason that commissioned pastors are not able to be delegated to synods. The 2013 report continues,

The commission notes that a number of commissioned pastors have not served as elders in congregations, but have, in fact, been “fast-tracked,” in that they have been ordained elders to become commissioned pastors. That makes their presence as delegates all the more problematic. (ibid). 

Indeed, while the Commission on Theology is bringing a paper entitled, “A Theological Rationale for Commissioned Pastors at the Broader Assemblies,” this paper gives a rationale for why commissioned pastors may be delegated as elders instead of ministers, not for the reason for delegating commissioned pastors in the first place.

Broadening of Role of Commissioned Pastor

The Commission on Church Order is recommending a significant amount of changes that would further entrench this ministry designation into the order of the church, placing commissioned pastors increasingly alongside ministers and giving it a sense, though not the official label, of an office.

The commissioned pastor was previously a temporary member of classis in order to give the classis temporary oversight over the elder who is functioning as a commissioned pastor, as elders are rightly overseen by the board of elders of the local church. However, with the elimination of the category of “temporary members” of the classis, commissioned pastors were made members of the classis (like ministers), yet were to remain members of the local church (as an elder). One of the amdendments to the church order would be to further enhance the language of the commissioned pastor’s “membership” in the classis, further confusing the place of the designation of commissioned pastor, as well as confusing what it means to be a member of a body and what it means to be amenable to a body.

Finally, one proposed amendment seems fairly small but has significant implications for the relationship between a commissioned pastor and a church.

Sec. 10. The classis shall approve and disapprove calls and contracts, and effect and dissolve the relationship between ministers and churches or congregations. The classis shall approve and disapprove contracts, and effect and dissolve the relationship between commissioned pastors and churches or congregations. (GS Workbook, p. 229).

In order to discuss this, however, a bit of background on the relationships between pastors and a church is in order. The normative relationship between a pastor and a church is for a church to extend a call to a minister of Word and sacrament and the classis will install that minister as pastor and teacher of the local church. While a relationship is never strictly permanent, installation by the classis gives a sense of permanence to the relationship. Although the classis approves contracts as well as calls for pastors, a minister under contract is not installed, and therefore does not have a sense of permanence to their relationship.

Because the classis effects the pastoral relationship in installation, the only body that can dissolve such a relationship is the classis. Thus, classes have to dissolve pastoral relationships with installed ministers, but not with ministers under contract, as temporary in nature. They are intended to be temporary (the normative relationship is an installed minister of Word and sacrament), and contracts have to be renewed at stated intervals.

This amendment would strengthen and give a sense of permanence between a commissioned pastor and a local church, and in effect, would treat all commissioned pastors in a similar fashion to installed ministers. However, there is a fundamental difference between calls and contracts. Calls are open-ended, that is, there is no need for a renewal. Unless something happens, the call continues in perpetuity. Contracts, however, have specific points at which action must be taken for continuation and terminate automatically unless action is taken. This would serve as a de facto installation of commissioned pastors serving under a contract with a natural endpoint or point at which a contract must be renwed. After all, all contracts between pastors and churches must be reviewed by the classis annually (1.II.8.3). This would give a sense of permanence to a relationship which is not. This is problematic.

Another problematic element is that this would create a discrepancy of relationship with a church between commissioned pastors (who always serve under a contract) and ministers who serve under a contract rather than a call. Ministers who serve under a contract are not installed by the classis (though their contract is approved by the classis), and therefore classis action is not needed to dissolve the relationship. And so this would more firmly establish a commissioned pastor (which is, itself a temporary function) than a minister under contract.

There is no reason why this is needed, why this is helpful, and there is certainly no reason why this is ecclesiologically warranted.

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Such critiques at more recent developments regarding commissioned pastors are dismissed as being protectionist or elitist, which is neither the case. There is a significant issue with funding theological education, and that is something that must be dealt with so that people who are called to ministry are able to be properly prepared and properly ordained to the proper office.

I am not against commissioned pastors, but I think that we must be thoughtful about changes that are made, rather than simply being taken away by the enthusiasms of the moment. Commissioned pastors have a place in the life of the church, but it is a particular and limited place, as commissioned pastors are, by nature, an anomaly in the church.

 

Reformed Church General Synod 2017: Commissioned Pastors, Part 1

For the Reformed Church, this is General Synod season. The General Synod Workbook has been released, and the church is abuzz with the variety of items and topics that will be discussed at General Synod.

The first piece related specifically to the General Synod is about the ministry designation of commissioned pastor. Because it is not just a practical or functional issue, but a deeply theological one, it may be helpful to lay some foundation work from which to build to address the various facets to the changes that are being proposed to this General Synod.

This post, then, will briefly discuss the Reformed’s rich theology of office as well as some of the challenges inherent in this still quite new ministry designation of “commissioned pastor,” and next post will address some of the more particular items before the General Synod regarding this particular designation of the elder.

The Preamble of the Book of Church Order lays a solid theological foundation for why the church operates as it does, and to frame this discussion it is worthwhile looking to it. It begins thusly (emphases in the quotations are mine):

The purpose of the Reformed Church in America, together with all other churches of Christ, is to minister to the total life of all people by preaching, teaching, and proclamation of the gospel of Jesus Christ, the Son of God, and by all Christian good works. That purpose is achieved most effectively when good order and proper discipline are maintained by means of certain offices, govenernmental agencies, and theological and liturgical standards.

The Reformed Church is governed by offices (minister of Word and sacrament, elder, deacon, professor of theology) gathered in assemblies (consistory, classis, regional synod, General Synod). The gathering of offices is not simply an organizational aspect but an essential (per the essence) aspect.

The offices meeting together represent the fullness of Christ’s ministry. (Preamble)

As such, the Reformed have located the church, primarily, at the local level, gathered around pulpit, table, and font. The offices, in which the above line of the Preamble states, are the minister of Word and sacrament, the elder, and the deacon. These offices are primarily theological in nature, that is, they come from Christ to the church. Christ delegates authority to the offices, and it is the offices that are given authority and responsibility, not the people. However, offices do not exist in a disembodied way, but are enfleshed in people. In order for people to fill these offices, God calls internally (with a felt sense of God’s call) and externally (by the confirmation of the Christian community that they are indeed called by God).

To these offices (and the people ordained into them), certain responsibilities are given. Indeed, the government of the church speaks primarily of offices and not people, and of offices and not “leadership.”

To the minister of Word and sacrament

The Office of Minister of Word and Sacrament is one of servanthood and service representing Christ through the action of the Holy Spirit. Ministers are called to proclaim the gospel of Jesus Christ and to the ministery of the Word of God. In the local church the minister serves as pastor and teacher of the congregation to build up and equip the whole church for its ministry in the world. The minister preaches and teaches the Word of God, administers the sacraments, shares responsibility with the elders and deacons and members of the congregation for their mutual Christian growth, exercises Christian love and discipline in conjuction with the elders, and endeavors that everything in the church be done in a proper and orderly way. (From the Book of Church Order (BCO), 1.I.1.4)

To the elder

The office of elder is one of servanthood and service representing Christ through the action of the Holy Spirit. In the local church elders are chosen members of spiritual discernment, exemplary life, charitable spirit, and wisdom grounded in God’s Word. Elders, together with the installed minister/s serving under a call, are to have supervision fo the church entrusted to them. They are set apart for a ministry of watchful and responsible care for all matters relating to the welfare and good order of the church. They are to study God’s Word, to oversee the household of faith, to encourage spiritual growth, to maintain loving discipline, and to provide for the proclamation of the gospel and the celebration of the sacraments. They have oversight over the conduct of the members of the congregation and seek to bring that conduct into conformity with the Word of God, thereby empowering all members to live out their Christian vocation in the world. Elders exercise an oversight over the conduct of one another, and of the deacons, and of the minister/s. They make certain that what is preached and taught by the minister/s is in accord with Holy Scripture. They assist the minister/s with their good counsel and in the task of visitation. (1.I.1.8)

And certainly not least, to the office of deacon:

The office of deacon is one of servanthood and service representing Christ through the action of the Holy Spirit. In the local church deacons are chosen members of spiritual commitment, exemplary life, compassionate spirit, and sound judgement, who are set apart for a minitsry of mercy, service, and outreach. They are to receive the contributions of the congregation and to distrubute them under the direction of the consistory. The deacons give particular attention and care to the whole benevolence program of the church. They have charge of all gifts contributed for the benefit of the poor and distribute them with discretion. They visit and comfort those in material need…(1.I.1.10).

As can be seen, the ministry of each of the offices is essential to the life of the church.

It is important, however, to bear in mind that office dictates role and responsibility, not the other way around. Therefore, one preaches the Word and administers the sacraments because one is a minister of Word and sacrament. One is not a minister of Word and sacrament because one preaches the Word and administers the sacraments. Similarly, one rules with the elders because one is an elder. One is not an elder because one functions like one. The same with deacons. When we understand that office dictates role, then we can see the challenges inherent in the commissioned pastor designation and have plagued the church since its genesis.

The commissioned pastor designation is (and since its inception has been) lodged in the office of elder. That is, it was originally designed that someone would already be functioning within the office of elder, and could be trained by the classis for a particular ministry that was needed within that classis for a specific period of time. Furthermore, commissioned pastor is a temporary role designation, not an office. However, shortly after this designation was invented, it was allowed for people who are not elders to be recommended as candidates for commissioned pastor. Indeed, experience has shown that many people are ordained to the office of elder in order to become commissioned pastors — which denigrates the office of elder by treating it as a means to an end rather than respecting the unique ministry of the elder.

Since this designation was invented just over a decade ago, it has grown to the point where commissioned pastors are being “called” to serve as the senior or sole pastor of a local church. And when this happens, that local church is deprived the ministry of one of the offices that Christ has given to the church (cf. “The offices meeting together represent the fullness of Christ’s ministry” (Preamble)).

Finally, One of the most fundamental and universal principles of Reformed church polity is the equality of the ministry or parity of office. Every person exercising ministry in one of the offices is equal to all others who are ordained into that office. There are no ministers which are fundamentally higher than other ministers, there are no elders which are fundamentally higher than other elders, and there are no deacons which are fundamentally higher than other deacons.

The commissioned pastor designation has created a de facto two-tiered system of either elders (some are “just” elders while others are “more than just” elders) or ministers (some are ministers who went to seminary and can transfer between classes, others didn’t go to seminary and can’t move as freely and are not quite ministers). In either case, this designation presents particular problems for this foundational and historic principle.

When we make decisions about office and church and the preaching of the Word and administration of the sacraments, we are not making leadership or organizational decisions, we are making theological decisions that have implications for our understanding of the doctrine of the church — that is, what it means to be the body of Christ. At times, there are necessary changes and adaptations that must be made to meet changing contexts and situations, and the Reformed Church has adapted throughout its history. My argument is not that commissioned pastors necessarily have no place, but rather, that we must be thoughtful when we make decisions, and in adapting to meet changing contexts we must not ignore or sacrifice our understanding of what it means to be the body of Christ.

 


This post is a revision of one made previously for the 2016 General Synod, at That Reformed Blog