Green Light? As we are well aware this is a traffic signal that means proceed. In terms of navigating the roads in order to arrive at a chosen or desired destination green means go . . . proceed forward. Now, in terms of pastoral calling the signal to proceed forward doesn't reflect this signal scenario. In that scenario a motorist makes the judgment to proceed of their own volition. Germane to pastoral calling the signal scenario to proceed (after the previous 6 signals are all indicating a green light [ my previous two blogs]) is more indicative of a law enforcement officer standing in an intersection and issuing signals. An officer will gauge the situations and circumstances based upon the recognized signals and gesture to proceed forward accordingly. In terms of pastoral calling the officer is analogous to pastors of local churches already ordained. This signal scenario speaks to Confirmation and Ordination.
The signal to proceed forward with pastoral calling is also comparable to a four way intersection where stop signs signal motorists to proceed forward. Motorists familiar with driving rubric will recognize the right and allowance of another motorist to move forward and thereby allow them to do so and recognize that motorists position to do so.In terms of pastoral calling the other motorists at the four way stop are analogous to non-pastoral church members. This signal scenario speaks to Affirmation.
Both signal scenarios germane to pastoral calling are involved in a man with a noticeable calling receiving the green light to proceed forward. With the former carrying the final authority. Affirmation, Confirmation and Ordination. These three are sine qua non in relation of ordination. Without these three pastoral calling cannot be realized from a biblical and historical vantage point.Without these three pastoral calling should not be recognized from a biblical and historical vantage point.
7. Affirmation
Pastoral calling without affirmation is a calling without recognition. It is comparable to a shepherd without sheep to attend to. Affirmation is essential to pastoral calling. Now, while it doesn't contribute to the intrinsic nature of aspiration, inspiration or qualification affirmation does recognize them extrinsically. Affirmation validates the reality of a mans pastoral calling by that calling being a reality with others among the church. The church will affirm the gifting of pastoral calling by way of receptivity of the gifting. They will unpack the gifting.
The very nature of gifting presupposes that others among the church will invariably benefit from the gifted expression/s of pastoral calling (Rom.12:3-8; 1 Cor.12; Eph.4:11-12; 1 Peter 4:10). Genuine gifting will naturally contribute to the maturation and growth of the church. The church will respond to such a gifting by recognizing the effect/s of pastoral calling for, "When people see the evidence of fruitful ministry, they extend the outward call to office in the church." (Edmund Clowney, The Church, p.210). When a sense of pastoral calling is vocalized by a man it will not come as a surprise. Ones gifting will invariably produce the testimony of calling that produces affirmation. When Jesus' calling was questioned he replies, "If I alone bear witness about myself, MY testimony is not deemed true. . .the very works that I am doing, bear witness about me that the Father has sent me... (John 5:31,36).
Without the affirmation of the church en toto a man should not receive confirmation (see #8 below). Martin Luther once opined that a pastor/elder should, "let himself be called and chosen to preach and to teach in the place of and by the command of others." (Luther's Works 39, p.310 - Luther's ideas of the pastorate were governed more by an ungrounded congregationalism albeit ). Local church affirmation is just as necessary in determining pastoral calling as the previous six signals. Paul even instructs Pastor Timothy to take into account the court of public opinion in regard to pastoral qualifications (1 Tim.3:7). Affirmation is so integral that Paul goes beyond local church repute into the secular realm. The reality is that others will affirm pastoral calling. Affirmation will be gladly established by others as Ananias affirmed the call of Christ on Paul's life (Acts 9:15-17). Of course not everyone outside the pastoral candidate will be personally visited by Christ to make it so obvious.
Now, affirmation doesn't mean that there will be full acceptance among the church or that everyone will be in agreement. After all Jesus had his gainsayers and Paul had his. Paul was called from the word go as Acts 26:16-18 records Paul recounting. However, his calling wasn't initially affirmed by the church (Acts 9:26). And Timothy's pastoral call was arguably met with a lack of receptivity on some level.
While affirmation is non-negotiable it does not carry the authority to confirm or ordain. Where affirmation dictates confirmation a form of unbiblical congregational democracy predominates. This form of church polity emerged among the ranks of the Anabaptist's. Anabaptism emerged around 1525 in Zurich as an overreaction to abusive authority as opposed to a biblical reaction to affirm proper church authority. The danger in this is the dysfunctional outcome recorded in 2 Corinthians whereby false apostles entered into the ranks of the local membership and claimed viable calling and ministerial standing based upon unverifiable resumes (2 Cor. 10-11). The Corinthians subsequently rejected Paul's bona fide calling and ministerial authority in favor of the congregations vote! A vote that was severely misplaced. Such men who claimed calling did not have the support of men who were actually called and who actually had standing. This is one reason we find Paul vouching for men he sent to local churches to minister. Without approval of the apostles/pastors then (and pastors now) who had confirmed calling with ordained standing among the church no man could claim such a position. This is one reason why a church split where there is no locally ordained pastor/elder cannot and should not plant a church.
8. Confirmation
Local church pastors are responsible to identify those men with pastoral calling and to confirm them. This, of course is not done without the affirmation of local church members. To confirm without the voice of the church is, indeed, a form of authoritarianism. Affirmation, though, is not authoritatively decisive (Acts 6:3,6 serves as a prototypical principle differentiating affirmation and confirmation/ordination [Confirmation is not to be confused with ordination - see #9 below]). The signal of confirmation is a signal provided exclusively by other pastors and not church membership and informed by all of the preceding 7 signals.
We find Barnabas taking Paul before the apostles after receiving his calling and going to other disciples (Acts 9:27). Sometime beyond this while in Antioch Paul and Barnabas were called by the Spirit of God for other ministerial work. While the Spirit called them to this work that calling was confirmed by the local elders/pastors (Acts13:1-3). Beyond this occasion Paul again went to Jerusalem and spent a number of days with the apostle/pastor Peter (Gal.1:181 Peter 5:1). After spending some time away from Jerusalem Paul returned again to be confirmed by them, "when they saw that I had been entrusted with the gospel to the uncircumcised, just as Peter had been entrusted with the gospel to the circumcised, and when James and Cephas, and John, who seemed pillars, perceived the grace given to me, they gave the right hand of fellowship to Barnabas and me, that we should go tot the Gentiles.."(Gal.2:2,7-9).
We also see confirmation at work with Timothy's pastoral calling. Prior to ordination prophecy's or public statements pertaining to Timothy's gift or pastoral calling were known and understood. Statements complimented by a recognized gift at work (1 Tim.1:18, 4:14). Beyond this Scripture is clear that this was part of a process of evaluation that involved development. Paul himself was personally involved in recognizing the gift and affirmation by investing in it. He instructed Timothy in the truths of the gospel and in what local church culture should consist of (1 Tim.6:20; 2 Tim. 1:13, 2:2
Confirmation involves a process of evaluation that aims at verifying a mans pastoral calling and developing a mans pastoral calling. Again, while the process of confirmation involves local church affirmation, confirmation goes probatively beyond the judgments of local church members.Confirmation is much more involved and thoroughgoing. John Calvin's Institutes and more particularly his Ecclesiastical Ordinances, for instance, insist upon a "prior examination and selection by the company of pastors and approval of the common consent of the congregation". Pastors are the ones confirming while the entire church is involved in the necessary but subordinate signal of affirmation. PASTORS will confirm by way of entrusting to faithful men (2 Tim.2:2) what have been entrusted with themselves.
9. Ordination
So, after all 8 signals are showing green for go ordination follows. The previous 8 signals are indispensable because of the gravity and seriousness of pastoral calling. And this is why Paul told Timothy, "Do not be hasty in the laying on of hands" (1 Tim.5:22). In biblical verbiage the laying on of hands signified that a man was being set apart to the office of pastor/elder (Acts 13:3, 1 Tim.4:14). Ordination is a "solemn rite of institution. . .a legitimate act of consecration before God" (Calvin; Comm. on 2 Tim.1:6).
Just as confirmation is something exercised by existing pastors/elders so ordination is as well. Pastors/elders are charged and solely responsible for the act of ordination. In 1 Tim. 4:14 a council of elders ordained Timothy. In the churches Paul and Barnabas founded THEY, "appointed (ordained) elders for them in every church." (Acts 14:23). In the churches of Crete Paul instructed Pastor Titus to, "appoint (ordain) elders in every town (local churches)" as a way of putting things in order (Titus 1:5). The existing church membership was not in a position to do so. It was the place of the existing pastors to ordain not the existing local membership. This is axiomatic [In Scripture whenever and wherever we find local church membership 'electing' who to confirm as functionally ordained dysfunction and division precipitate! (1 Cor.1-4; 2 Cor.10-11; Gal.1:6-10;)]. This is also substantiated by the fact that Paul wrote personal letters to Pastor Timothy and Pastor Titus with the instructions on who to ordain not local church members. Moreover, it is existing local pastors that are primarily responsible for and involved in this process; not regional representatives and not parachurch representatives. While there are exceptions to this they shouldn't be pressed. And while a regional council of pastors or regional ordination committee can justifiably be involved in denominations or families of churches as much as possible local elders are primarily to be responsible. They will be the ones in a position to verify the previous 8 signals as they are the boots on the ground serving with and caring for those with pastoral calling.
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Whoever, then, would take upon himself the government and care of the church should know that he is bound by this law of divine call. +John Calvin
Falling rocks. Yield. Lanes merge. Construction ahead. Red light. Green light. Stop! Motorists will encounter a number of traffic signals, such as these, when driving from point A to point B. These signals serve to enable the motorist to effectively navigate to their destination. In much the same way Scripture provides a man with a number of pastoral signals that enable him to navigate through pastoral calling. Signals that enable a man to determine whether or not he is actually called to pastoral ministry as well as signals that will enable a man to make his way through the journey of pastoral calling. (As a point of clarity when I make reference to pastor the term elder is included in it. Elder and pastor are employed interchangeably within New Testament nomenclature).
So what are these signals? In my last blog I touched on Aspiration, Qualification and Prioritization. All irrefragable signals on the road of pastoral calling. Here are three others that stand out when perusing Scripture.
4. Cultivation
Pastoral calling is a vocation that involves gifting development, wisdom development, relational development and so forth. Every sphere of life and ministry that pastoral calling extends to or touches is a sphere that needs continual cultivation. This continues throughout a pastors life in perpetuity. There simply isn't a pastor that will ever arrive or attain perfection in calling. Paul admits to not having obtained perfection while going on to say that he "strains forward" and busies himself "pressing forward" (Phil.3:12-15). We find Peter, the rock, deviating from a lifestyle that displayed gospel (Gal.2:11-14). We find John lumping himself in with the church at Ephesus as one who will himself sin (1 John 2:1c).
Cultivating calling begins with the concession that no pastor will ever arrive. Ones calling will inexorably mature and develop throughout the duration of pastoral ministry. Paul writes Titus, "For the grace of God has appeared, bringing salvation for all people, training us (Titus and Paul included) to renounce ungodliness and worldly passions..." (Titus 2:11). In much the same breath he wrote Timothy promulgating an on going training (1 Tim.4:6-9) Of course, Paul's instructions to Pastor Timothy regarding his 'gift' are unavoidable and uniquely poignant, "Do not neglect the gift you have...Practice these things, immerse yourself in them, so that all may see your progress." (1 Tim.4:14-15). All these italicized words involve progression and cultivation. Then there is the more direct reminder, " fan into flame the gift of God" (2 Tim.1:6) and exhortation to show himself as a worker approved (2 Tim.2:14-15).
Without cultivation pastoral calling will be rendered impotent and unproductive - actually, counterproductive. (Matt.25:14-30).
5. Personalization
Pastoral ministry isn't a calling done out of dutiful obligation. Authentic calling won't be viewed as an imposition (#1) brought about by coercion or compulsion. As Peter wrote, "shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you, not for shameful gain but eagerly, not domineering over those in your charge, but being examples to the flock." (1 Peter 5:2-4). Notice the very personal verbiage. Pastoral calling involves a personal willingness, a personal eagerness and a personal example. While there may be ambivalence involved (#1) the predominate sense and disposition will be one of personalization. A man will take his calling to heart and make it his very own. Timothy was 'genuinely concerned' for the 'welfare' of the Philippians while Epaphraditus was personally 'longing' and 'distressed' for the Philippian church (Phil.2:20,26). Paul personally had great 'struggle' for the Colossians and Laodiceans (Col.2:1). Elsewhere, Paul, Silvanus and Timothy were described as 'being affectionately desirous' of the Thessalonians (1 Thess.2:8) while Titus had a personalized 'earnest care' for the Corinthians (2 Cor.8:16).
While there will be times of soldiering up and doing the duty as all pastors grapple with the flesh (Rom.7:21-23) and wage warfare (Eph.6:10-18) but the personal nature of calling is so intrinsic that it will not be reduced to a mere mechanistic or technocratic endeavor . Calling is a very personal matter, ultimately, between Jesus and those called (Matt.10:1a; Acts 9:15).
6. Inspiration
The previous five signals will exude the reality or authenticity of the inspiration of pastoral calling. More to the point, I suppose, they will substantiate pastoral calling. If those signals aren't operative on some level than the inspiration of calling may be devoid.
By inspiration I mean that pastoral calling is imbued by the Holy Spirit. Calling is a summons and gifting brought about by Christ through the inward work of the Holy Spirit. Pastoral calling cannot be manufactured or earned. One cannot strive to achieve pastoral calling. Just as the disciples were called/chosen by Christ and just as Paul was called/chosen by Christ on the road to Damascus so pastoral calling is brought about by the Holy Spirit. Acts 13 records how the Spirit said, "Set apart for me Barnabas and Saul for the work to which I have called them." (13:2-3). This calling and setting occurs with pastor/elders as well. As Paul convened the elders/pastors at Ephesus he asserts, "Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God." (Acts 20:28).
Perhaps more emphatically, we read in Ephesians that Christ actually gives pastors/teachers (the Greek construct actually combines pastor and teacher so that it actually reads pastor-teacher) to the church (Eph.4:11). And again with Timothy we find that his pastoral position is the outworking of inspiration or gifting endowed by God vis a vis the Holy Spirit (1 Tim.4:14; 2 Tim.1:6-7).
Christ and the Holy Spirit work in tandem calling pastors/elders by way of inspiration according to the will of God. Pastoral calling isn't contrived. Of course, the church must be primed to acknowledge and recognize this calling. If a man is indubitably called the church will indubitably affirm. How does this work. My next blog will interact with affirmation and ordination germane to pastoral calling
Falling rocks. Yield. Lanes merge. Construction ahead. Red light. Green light. Stop! Motorists will encounter a number of traffic signals, such as these, when driving from point A to point B. These signals serve to enable the motorist to effectively navigate to their destination. In much the same way Scripture provides a man with a number of pastoral signals that enable him to navigate through pastoral calling. Signals that enable a man to determine whether or not he is actually called to pastoral ministry as well as signals that will enable a man to make his way through the journey of pastoral calling. (As a point of clarity when I make reference to pastor the term elder is included in it. Elder and pastor are employed interchangeably within New Testament nomenclature).
So what are these signals? After all the road the of pastoral calling isn't successfully navigated by aspiration alone, albeit, aspiration is a signal. And it is the first signal on my list here.
1. Aspiration
A man should have a strong desire for pastoral ministry. If a man is called to ministry there will be an inner aspiration to this ministerial post (1 Tim. 3:1). This is a compulsion born out of an innate awareness rooted deep within the fiber of a man. An inner compulsion and resolve, to be sure, that brought Paul to say, "...necessity is laid upon me. Woe to me if I do not preach the gospel."(I Cor.9:16). Now, aspiration is not always without reservation or inhibition. While serving as an elder/pastor at Ephesus Paul writes Timothy about the young pastors inhibitions as a pastor(1 Tim. 4:12a, 2 Tim.1:6-7, 2:1-13). Moses was reticent and doubtful (Ex.3) as was Jeremiah (Jer.1:6)...not to mention Jonah. Reservation does not disqualify. On the other side of the coin, aspiration without reservation does not disqualify. Isaiah was quick to respond to the Lord's call to ministry (Is.6:8). Paul also had an unabashed aspiration (Acts 9:20,26-30). Some men need pushed while others push themselves. Either way aspiration will be present. With that being said, aspiration without qualification (#2) ends before it begins. Aspiration will not stand on its own.
2. Qualification
Again, aspiration will not stand on its own. Without qualification aspiration will spend itself of its own resources. Without qualification the flame of aspiration will burn its own oxygen and die out. Immediately after affirming aspiration Paul conditions aspiration saying, "Therefore, an overseer (pastor/elder) must be...(1 Tim.3:1-7;Titus 1:5-9). He than proceeds to list a number of traits for men called to pastoral ministry. Aspiration devoid of those qualifications is vacuous. Bear in mind that Paul is writing a personal letter to Pastor Timothy at Ephesus. Timothy was to use the qualifications as a template to gauge bona fide pastoral calling. Those Timothy might be considering arguably would not have seen this list. We can infer that men who are called will already be exemplifying the qualifications on some level without the prospect of ordination. A man who is called will show himself qualified without a list to accomplish. This is important because an ambitious man with aspiration will mechanically work through the list Timothy was given without genuinely being qualified. How do pastor's differentiate? A pastoral candidate will be doing the work of a pastor without being told or without it being demanded. This doesn't negate the need for encouragement or giving such men direction. It simply means that those called to pastor will exude the quality of a pastoral heart and mind without being commanded.
Qualification ensures that a man will have the character and quality to endure the pressures and anxieties of ministry lest he stumble. A man must have the character to endure the high points and benefits of the pastoral ministry as well, lest he stumble. Pastoral ministry comes with a serious gravity and weight (Acts 3:11-16,20:28-32; Rom.16:17-18; 1 Cor.1:10-17; Eph.4:11-12; 1 Tim.4:11-16, 5:17-22; James 3:1, et al.) that qualification reveals a man to be able to honestly handle and carry. This doesn't mean pastors will handle their calling perfectly but that they will handle their calling faithfully.
3. Prioritization
This is the practical outworking of aspiration and qualification. Pastoral ministry and all that it entails necessarily involves priorities. Aspiration and qualification feed prioritization. What is prioritization? It is a personal commitment to re-order ones life so as to devote the necessary energy and time to the pastoral calling. When Christ calls His disciples, for instance, we find them re-ordering their respective affairs. James and John had to make a decision appertaining to how their choice to follow Christ in the ministry would effect the family business (Mark 1:16-20). The same passage records Peter and Andrew having to take similar measures germane to personal business as well. Peter and Andrew had household affairs that were effected by their calling to ministry (Mark 1:29-31). Now, pastoral calling beyond the apostolate (the Apostles) does not take on the same degree of priority of course. The demands on the apostles do not carry over into the pastorate, strictly speaking. However, the aforementioned principles of priority germane to the disciples/apostles still do extend into the pastorate. This often involves dictating our schedules and consequently, family schedules in a manner that serves the ministry while not sacrificing ones family on the horns of the alter of pastoral calling. Yes, this is easier said than done. And, as your breathing slows to normal, it will not be done perfectly which is why there is an ebb and flow of prioritization throughout ones pastoral tenure. That is the nature of prioritization. It necessarily involves re-prioritization depending on seasons and times.
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