“Disqualified” means is that…conduct, traits, or sins come to light in the elder’s life that are not in keeping with the qualifications, and the elders realize that the person is no longer qualified…When that happens, the person is no longer a pastor or elder.

I’m always ultimately thankful when the Lord uncovers things that are hidden. God is light, which means he reveals. Sin exists in darkness, which means it hides. When God causes things to come to the light, he does so to expose, change, warn, judge, and transform. While having sin exposed is never pleasant, it does always lead to God’s glory being vindicated.
With that said, a few questions I was asked at church yesterday which I want to answer today and tomorrow here:

What does it mean that a pastor has disqualified himself?
How does that happen?
Why would God allow a pastor to fall morally?

I’ll cover the first two today, and the third tomorrow.
What does it mean that a pastor has disqualified himself?
The term “disqualified” comes from 1 Corinthians 9:27 where Paul says that as a pastor and preacher he takes care to maintain his self-discipline so that, after preaching to others, he does not himself become disqualified.
While 1 Corinthians was written before 1 Timothy, the concept of elder qualifications were already in Paul’s mind. He understood that the gospel is validated from the transformed lives of its ministers. The holiness of preachers is foundational to the equipping of the saints for the work of the ministry (Ephesians 4:12). In fact, the lack of holiness of some of the leaders in the church in Corinth was responsible for much of the turmoil in the church (1 Corinthians 5).
This is why Paul eventually lays out what “qualified” means for elders. In 1 Timothy 3 and Titus 1, he lists qualifications of elders, preachers, and deacons. Some of them are general—“above reproach” and “blameless” are examples of these general qualifications (1 Timothy 3:2, 10). Then there are more specific qualifications—“one-woman man” or “not a drunkard” are examples of those.
Nowhere does the New Testament teach that everyone who meets the qualifications should be an elder, but the New Testament does clearly teach that everyone who is an elder needs to meet those qualifications.
The typical way a person becomes an elder is by expressing to the other elders their desire to be one (1 Timothy 3:1). Then over a period of time that person’s life is examined. As their leadership grows in the church, and as they shepherd God’s people, their ability is tested (1 Timothy 3:10; 5:22). Eventually the elders might get to a place where they affirm the person as a fellow elder. This act might look different in different congregations (congregational vote, public affirmation, laying on of hands, etc.). But the bottom line in every congregation is that the act proclaims that the church finds this person “elder qualified.” They are a one-woman man, their household is in order, they are gentle, they manage their money well, they are hospitable, and so forth.
What “disqualified” means is that sometime after that, conduct, traits, or sins come to light in the elder’s life that are not in keeping with the qualifications, and the elders realize that the person is no longer qualified. They have become “disqualified.” When that happens, the person is no longer a pastor or elder.
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Almost two centuries since his death, Robert M’Cheyne’s legacy keeps attracting interest. It does so primarily because of M’Cheyne’s unceasing devotion to Christ—a devotion that is seen in his Bible reading plan, declared in his sermons, and shines in his life of holiness. He was living proof of one of his most beloved maxims: “It is not great talents God blesses so much as great likeness to Jesus. A holy minister is an awful weapon in the hand of God.”6

Robert Murray M’Cheyne is a name that many know today. His name is synonymous in many circles with love for Christ, personal holiness, regular Bible reading, fervent prayer, and near-constant evangelism. But who is the man behind the legend? To know M’Cheyne’s life story, you need to know him as a son, a student, and a servant.
M’Cheyne the Son
Robert M’Cheyne was born in Edinburgh, Scotland, on May 21, 1813, to Adam and Lockhart M’Cheyne. He was the youngest of five children. Achievement and athletics filled his early life. Of the former, Robert memorized the Greek alphabet as an amusement while sick as a four-year-old, signaling the numerous academic awards he eventually received. Of the latter, M’Cheyne was an eager gymnast.
The M’Cheyne household was a devoted church family. Robert attended the Lord’s Day sermons and was known to recite the Westminster Shorter Catechism. But Robert later reflected that he “lived in heart a Pharisee”1 throughout his childhood.
The light of Christ shone into Robert’s darkness during a summer of suffering. Always close with his siblings, Robert’s world was turned upside down in 1831 when his brother, William, went to India under the Bengal Medical Service. The anxiety Robert felt at the temporary removal of William was soon swallowed by the permanent removal of the oldest M’Cheyne child, David, who died on July 8, 1831, from a severe fever. Robert was particularly close with David. The elder brother was a devout Christian, sensible to eternal realities. He often pleaded with his younger brother to turn to Jesus Christ, but Robert admitted, “I thought myself far wiser than he, and would always take my own way.”2
David’s death struck a blow to Robert’s heart. It woke him to his need for grace and eternal life in Christ. Robert wrote on the anniversary of David’s death, “This day eleven years ago, I lost my loved and loving brother, and began to seek a Brother who cannot die.”3 The born-again son soon entered a new phase: life as a student at the Divinity Hall.
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After more than forty years of ministry at Huguenot that included many challenges including times when the congregation could not pay him, he spent his last few years of life as pastor emeritus. One factor contributing to his retirement was total blindness. His final sermon was delivered February 22, 1914. During his life he served outside the church as well as within. Among his other works were serving as a commissioner for the Charleston Public Schools, president of the Charleston Bible Society, president of the City Board of Missions, president of the Training School for Nurses, and the eighth president of the New England Society for 34 years. 

Charles Stuart was born to Albert A. and Susan (Fulton) Vedder in Schenectady, New York, October 7, 1826. His education was provided by Schenectady Lyceum Academy which prepared him to graduate valedictorian of Union College’s class of 1851. Ready for his life’s work, Vedder was employed in the publishing industry by Harpers’ Magazine and other New York periodicals while he anticipated bigger and better things. However, having set his course, his direction would change. Vedder grew up in a Christian home reading the Bible and had been profoundly affected by The Imitation of Christ by Thomas à Kempis (1379-1471). His ancestry was Dutch-German and à Kempis was influenced by the Dutch priest, Geert Groote (1340-1384), whose devotio moderna was a response to what he saw as speculative theology among the Dutch. Groote’s teaching emphasized personal spirituality and taught practical communal religion as applied in the Brethren of the Common Life. But Vedder did not seek the priesthood, rather he became a candidate for the Presbyterian ministry. One thing is certain, he could not have become a priest given his marriage to Helen Amelia (Scovel) of Albany, June 7, 1854.
Where would the former publisher go for seminary? Since he was about twenty years old he had suffered reoccurring bouts of ill health because of compulsive work habits combined with the difficult climate of long, wet, and cold winters in New York. A more agreeable climate might prove prudent for theological education with the bonus of improved health. Other men that were Presbyterian ministers such as George Howe, Aaron W. Leland, and Zelotes Holmes moved South for warmer winters, so Vedder joined the number by attending Columbia Theological Seminary in South Carolina. He graduated Columbia with twenty others in 1861 just as the Civil War was beginning.
Vedder was soon licensed and ordained by the Presbytery of Charleston for work in First Church, Summerville, beginning 1861. The Summerville congregation could trace its ancestry to a small group of settlers from the Congregational Church in Dorchester, Massachusetts, which sailed in 1695 to Carolina (North and South, divided 1712) to establish a settlement about twenty-two miles northwest of Charleston. The next year they built the Old White Meeting House. At the Synod of South Carolina meeting in 1859 the Presbytery of Charleston reported, “They have organized [June 9, 1859] a Church at Summerville, and constituted the pastoral relation between it and the Rev. A. P. Smith” with one ruling elder, “Arthur Fogartie” (10, 96). After but a year, pastor Andrew Pickens Smith left Summerville to serve the Glebe Street Church in Charleston, 1862, and after a series of brief calls ended his days in First Church, Dallas, Texas, 1873-1895. There are several events and transitions on the timeline between the Old White Meeting House era and organization of the Summerville Presbyterian Church, but the Summerville Presbyterians exemplify the close relationship between Congregationalists and Presbyterians in the Low Country. Both presbyterian and congregational polities held to the Calvinism of the Westminster Confession in opposition to the established religion of the Church of England in the colonial era.
When the Civil War ended in 1865, Vedder continued at Summerville another year before changing call to the Huguenot Church in Charleston where he would be pastor the remainder of his lengthy life. Huguenots fled France and emigrated to other nations in anticipation of Louis XIV’s October 18, 1685 revocation of the Edict of Nantes that had given them some freedoms to practice their Calvinism and worship as Protestants. Just as Congregational churches in South Carolina enjoyed good relationships with the Presbyterians because of their common commitment to the Westminster Confession, so also the Huguenots were friends in ministry with Presbyterians due to their common commitment to Calvinism, rule by elders, and the mercy work of deacons.
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