Growing in Holiness
If a person is to bear the fruit of holiness, they must be abiding in Christ, and that only happens by faith—by a hearty trust in him. Trusting Christ means loving him, and loving Christ means obeying him (John 14:15).
The word of God places holiness in a very prominent place when God reveals that his people are to strive for holiness, “without which no one will see the Lord” (Heb. 12:14). If we want to see God, to live in his presence in heaven forever, we must possess holiness. But what exactly is holiness, and how do we obtain it?
Holiness is the fruit that shows the image of Christ.
Holiness is the habit of being of one mind with God,” according to J.C. Ryle (Holiness, p. 42). It is a desire and ability to love God by keeping his commandments, namely obedience. It is a visible display of God’s grace in a person’s life, the fruit that shows the image of Christ that is being renewed in his followers. Being of one mind with God means “hating what He hates, loving what He loves” (Ryle, p. 42). But, holiness is no small endeavor because it is a battle—hating the sin that remains in our flesh while loving the Lord, who draws us by his love to faithful obedience grounded in gratitude for God’s great salvation in Christ Jesus. The aim of God’s work of sanctification is holiness.
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25 Tiny Ways to Welcome Kids in Church
Make Kids Feel Valued. Say “I’m so glad you’re here!” Give kids a high five, fist bump, or handshake (a kid-appropriate “holy kiss,” 2 Cor. 13:12). Take time to stop and listen when kids tell stories about their week. Carry mints or other small treats to give to kids (with parent permission). In these small ways (and many more) we honor our Lord Jesus, who welcomed little children, affirmed their value in his kingdom, and commanded us to make it easy for them to come into his presence (Matt. 19:14).
My kids decided they wanted to commit to our current church well before my husband and I did. On our first visit, our three young boys were met by teenagers who offered fist bumps, Sunday School teachers who introduced themselves with a smile, and a church elder who taught them the secrets of his signature sleight-of-hand trick.
The church didn’t have children’s ministry staff or polished kids’ programs. What it did have was people who liked kids. And that was more than enough for my children.
In the years since, the congregation members have continued to express love for my kids in dozens of ways. My boys have grown into teenagers, and have been joined by a younger sister, but they still know who is prepared to give them a LifeSaver and who is always up for a discussion of the big game yesterday. They also know who is praying for them. As a result, they walk into church on Sundays believing they belong. The little things members did when they were small taught them to expect to be included and valued every Sunday—no matter how old they get.
Whatever the size or resources of your church, it can be a place where little kids know they are welcome. Just like adults, kids in the church flourish when they are known, loved, served, and engaged. And it often doesn’t take much.
Consider 25 tiny ways to welcome kids in church.
Know (Make Kids Feel Seen)Smile.
Look kids in the eye.Read More
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We Cannot Be Faultless (But May Still Be Blameless)
Shouldn’t we believe that God treasures what we do, however feeble, however immature, however bungled and blundered it is? For though what we do is most certainly not faultless, it is any father’s joy to count his children as blameless.
A devotional writer from a bygone era believed it was crucial to carefully distinguish faultlessness from blamelessness, for while we cannot live faultlessly in this world, we may live blamelessly. Even the best deeds we do cannot be faultless when we ourselves are so very imperfect and when this world is so firmly arrayed against us. Yet we may still remain blameless before the Lord, even in light of our many imperfections.
A fictional illustration may serve. Let’s suppose a day came when my father, a landscaper, was hired by one of our neighbors to design and install a garden. He dutifully sat before his drafting table to create the design, he visited the nursery to purchase the plants, he stood in the garden and began to create the shape of the different beds. But then a serious illness overcame him and he was forced to remain indoors for days or weeks.
And though at the time I was merely a child, I was a son who loved his father, so took it upon myself to surprise him by completing the project on his behalf. I studied the plans as carefully as I could, I carved the shape of the different beds, I put down a layer of topsoil, I planted the ferns and hostas, the roses and euonymus, doing my absolute best to lay them exactly where the plans dictated. When my father recovered sufficiently to venture out-of-doors, I led him to that garden and happily presented the work I had done for him.
His reaction was both joy and concern. He felt great joy that I had attempted to serve and please him, that I had done my best with the little knowledge and minimal skill I possessed. But he felt concern that the job was done more poorly than he would have done it. He noticed that the flower beds were not quite the right shape, that the edges were ragged, that many of the plants and flowers were a little out of place. He knew that he still had work to do in order to make it right.
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The Ruling Elder’s Reasonable Service in the Courts of the Church
Doctrine matters. We live in times when all truth is under attack, especially orthodox Christian teaching. The higher courts of the church are essential to preserve truth and to ensure that the church’s ministers teach and live in accordance with sound doctrine. Ruling elders are part of the firewall that protects the sheep of today and tomorrow from error and wolves.
Some presbyters seem to believe that entering the arena of ecclesial/denominational controversy is—to quote the military supercomputer in the prescient 1983 teen movie WarGames—“a strange game. The only winning move is not to play.” In the film, the drama was supplied by the assumption that thermonuclear combat led to the mutually assured destruction of all participants.
A ruling elder’s participation in the courts of the church, though, need not necessitate mutual assured destruction, to stick with Cold War imagery. Rather, the goal is the peace and purity of the church; the hope is divinely assured edification and protection of Christ’s flock. The Great Shepherd rules the church, but he does it mediately through weak and fallible men—presbyters—who are always plural in the New Testament and in biblical presbyterian order. This means power is not concentrated in one or a few elders or (as we shall see below) in one type of elders. Weakness and fallibility (also known as the fact of total depravity) demand the plurality of elders and the accountability of courts we find modeled in Acts and the Epistles.
The fact of total depravity means the ruling elder’s service in any level of the church courts can be less than enjoyable. A newly ordained ruling elder may soon be shocked by discipline cases and thorny issues in his local church. Romantic notions of the eldership are quickly dispelled. There may be trouble enough “at home,” but a presbyterian ruling elder’s responsibilities and concerns ought not end at the local church’s property lines.
Called To Enter Into The Conflict
“It’s a dangerous business, Frodo, going out your door”—so said Bilbo to his nephew. One might say the same to a ruling elder sent for the first time to presbytery or General Assembly, even though attending the higher courts of a presbyterian church may not be physically dangerous—apart from hours of sitting in uncomfortable chairs! The biggest casualty is lost time for ruling elders who are usually otherwise employed in the service of occupation or family when the courts meet. There are yet more participation costs. Showing up regularly can get you tasked with more responsibilities (such as committee service) since ruling elders are often in short supply. There is a steep learning curve for most ruling elders and staying in touch with and informed about the wider church is tough for a ruling elder. Little about the church courts is familiar, especially to a new ruling elder. The rules and processes of church courts can be bewildering. And there’s controversy and conflict. The problems of other churches and pastors and disagreements about doctrine and practice are anything but pleasant.
Gresham Machen famously wrote, “In the sphere of religion, as in other spheres, the things about which men are agreed are apt to be the things that are least worth holding; the really important things are the things about which men will fight.” The church doesn’t need men who look for fights or love to fight, but she does need ruling elders who bring common sense and practical experience to the courts…and who are willing to fight for truth and good order when needed. Total depravity means the need often arises.
Can’t pastors (teaching elders in Presbyterian Church in America parlance) be trusted to handle the affairs of the wider church? History says otherwise, and the polity of the PCA requires otherwise. The PCA has arguably the most robust principle of the parity of elders among conservative presbyterian denominations.
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