Meaningful membership

dever1-1024x682How can I lead my church toward meaningful membership?

(This material has been adapted from Mark Dever’s chapter “Regaining Meaningful Church Membership” in Restoring Integrity in Baptist Churches, ed. Thomas White, and Malcomb B. Yarnell, III, pages 57-60)

Answer
Proclaim the gospel. Preach about God’s holiness, man’s sinfulness, Christ’s substitutionary atonement and resurrection, and our need to repent of our sins and trust in him. And make it clear that those who are not committed to one another in love have no reason to think that they have committed to God in love (1 John 4:20-21).
Use a statement of faith and church covenant. Require members to affirm a statement of faith (what a church believes) and a church covenant (how members will live together).

Require a membership class. Help prospective members know what will be expected of them, and what they can expect from the church. Use this opportunity to teach through the statement of faith and the church covenant, the importance of membership, and the practical nuts and bolts of how your church works.

Require an interview with an elder or pastor. In the interview ask the individual to share the gospel and provide an account of their conversion and their discipleship since then. This also provides an opportunity to get to know new people and ask questions in a comfortable environment.

Stop baptizing children. A young child can certainly become a Christian. But a church can’t necessarily discern whether or not a child has become a Christian. Children should be given the opportunity to mature and have occasion to resist the pull of the world. So don’t create confusion by baptizing those whose professions of faith the church cannot reliably assess.

Require congregational approval of new members. Admission into and exclusion from church membership is an act of the congregation (this is an implication of 2 Cor. 2:6). So lead your church to explicitly affirm every member the church receives in and sees off.
Regularly publish an accurate membership directory. Encourage the members to use this as a prayer list.

Give pastoral oversight to members. Try to make sure that every member is in regular conversation with an elder or a mature Christian in the congregation. Take initiative in getting to know what’s going on in the members’ lives.

Cultivate a culture of discipleship. Encourage younger Christians to become disciples of older, more mature Christians. Encourage more mature Christians to take less mature Christians under their wing. Encourage every member of the church to be in multiple spiritually beneficial relationships.

Limit certain activities and areas of service to members. Churches should consider the possibility of restricting its business meetings, public service, and small groups (except for evangelistic ones) to members only.

Revive the practice of corrective discipline. Once you have established a culture of meaningful membership, begin to lead your congregation to excommunicate those who persist in serious unrepentant sin.

The Importance of an Inquirer’s Class

inquirersArticle by Nick Batzig – original source I started one within the first six months. On average we have had two Inquirer classes a year (here is the audio of several installations–in no distinct order–of one such class). Our elders have determined that attending this class is a prerequisite for membership in our local church. I have taught approximately 10 inquirer’s classes over the years. We have vacillated as to the duration of the class. Depending on the current schedule and needs in our church, we either have a 12 week, 10 week or 8 week class. Additionally, we have held the class on either Sunday mornings or on Wednesday nights. One year, due to scheduling, we held the class on several Saturdays. I have progressively realized the importance of such a class. While there has been some changed regarding course material to accommodate our current situation, the content has largely stayed the same. What has happened over the years is that I have become more and more convinced of the benefits of having an Inquirer/New Member class. Consider the following rationale for such a class:

1. It serves the congregation. While it may not seem like the goal of an Inquirer/New Member Class, making it a prerequisite for local church membership can help protect the church from division by discouraging those who might be discontent or cause schismatic harm to the local church. One of the membership vows that men and women take in PCA churches is that they promise to “study the peace and purity of the church;” another has to do with their willingness to “submit to the government and discipline of the church.” When we work through our doctrinal positions in an Inquirer’s class, we hit on such things as “expectations of church members,” “the doctrines of grace” (i.e. Calvinism) and the basic “tenets of Presbyterianism.” I have typically found that those who are strongly opposed to any or all of these teachings (or who are simply divisively argumentative) often will not finish the Inquirer’s class once they hear them taught. This is sometimes a blessing in disguise to the church–as it may protect the congregation from divisive individuals and forseen schisms.

2. It serves those coming for membership. An Inquirer’s class can also serves as a protection for those who might not be a good fit for a particular local church in its current state. For instance, not everyone is cut out for membership in a church plant. I learned that the hard way in the early years of planting. While we must certainly discourage church hopping–and the idea that there is a perfect church situation–we must recognize that sometimes one local church might be better suited to the needs of an individual or family than another. An Inquirer’s class can help this process along in such a way as to benefit those who may–for any number of legitimate reasons–make the final decision not to go forward in joining a particular local church.

On the other hand, an Inquirer’s class can be an enormous benefit to those coming for membership. It can help them learn the various aspects of biblical and local church membership. When expectations of local church members are clearly articulated, those who might not have thought about the biblical requirements for regular Lord’s Day worship, giving and service may begin to do so for the first time in the life. Furthermore, it can serve as a rich time of instruction in the doctrine of God, the doctrine of Christ, the doctrines of grace, the doctrine of the sacraments, the doctrine of church discipline, etc. An Inquirer’s class can be a great discipleship tool. How many have become convinced of the doctrines of grace by sitting through a careful consideration of them in an Inquirer’s class! We often forget that many who are coming for membership have never been taught these foundational truths.

Additionally, there is a very real sense in which the members of the church are being instructed to hold the leadership accountable to sound teaching. If an elder decides to teach something that is out of accord with Scripture or our doctrinal standards, members (together with elders) become part of the checks and balances appointed by God. The members of the local church are responsible to test what the minsters teach in the church against the doctrinal standards that they learn about in the Inquirer’s class.

3. It serves the leadership. One of the benefits of an Inquirer’s class is that it gives the leadership the opportunity to better get to know the ecclesiastical backgrounds of the men and women coming for membership. Even if I have had individuals or families into my home, when they come for an Inquirer’s class, they almost always share things that they have been taught by other ministers in other churches. Pastors can better assess where people are spiritually by what they share in an Inquirer’s class. The same is true with regard to the gifts of those coming for membership. I have on many occassions been informed by one of the people in the Inquirer’s class about their own gifts in music, service, etc.–as well as of the gifts of their spouses and children. For some reason, people are more apt to share that sort of information in that setting.

The other way in which an Inquirer’s class can benefit the leadership of the church is that the pastors/elders get the chance to clearly communicate expectations regarding worship attendance, giving, service and submission to discipline. This becomes exceedingly useful when an individual or family in the church begins to become delinquent in any of those areas. I have, on quite a number of occassions, had to remind those we sought to shepherd about what they were taught in these classes and about the vows that they willingly took after the class was through.

Unbaptized Children And New-Covenant Promises?

Topic: Baptism & Church Membership: How Do My Unbaptized Children Relate to the New-Covenant Promises?

Interview by John Piper

Audio Transcript

Ian in Greensboro, as I have explored Reformed theology over the past couple of years, I have learned quite a bit more about the practices of infant baptism and believer’s baptism and why genuine Christians differ theologically. While I am an advocate of believer’s baptism, one accusation I have found troubling is that because we Baptists don’t consider our unconverted children as official participants in the new covenant, we are therefore treating them like pagan children, excluded from the covenant community. As a Baptist, how do you respond to this charge? And further, how should (yet) unsaved children of believers be viewed by the church?”

Piper11Before I say something positive about the way we should view our children — “we” meaning we Baptists — let’s make sure that we realize that both Baptists and Reformed paedobaptists — and I am not talking here about those who believe in baptismal regeneration, but just those who are Reformed paedobaptists or others who don’t believe in baptismal new birth — we all have the same basic problem in how to think about our children. And the difference lies in terminology.

They may not like it when I say this, but I’ll say it anyway. In order for Reformed paedobaptists — those who baptize babies — to say that children are members of the covenant community, they must define covenant community so as not to necessarily mean only the elect, called, regenerate, heaven-bound saints. They have to define covenant community so as to allow for the possibility in that covenant community members who are not elect, not born again.

Now, it is just as impossible, therefore, for a paedobaptist parent to be sure that his child is elect as it is for a Baptist parent. Paedobaptists may feel better about themselves by labeling the child a covenant member, but those children have no better standing before God than the children of Baptists, which brings me now to say something positive about what really does make a difference, not labels, but does make a difference in how children stand before God in both groups.

I can imagine a paedobaptist parent feeling good that his child is a member of the covenant with God, but at the same time neglecting to pray for the child, neglecting to feed the child morning, noon, and night on the Word of God, neglecting to model before the child the joy of the Lord. In other words, there is no necessary correlation between calling a child a covenant member and giving a child what the child needs to become a covenant member, a true covenant member, to be born again. And I can imagine a Baptist parent who does not see his child as a covenant member, but pours out his heart to God every day for his child, pours into the child — morning, noon, and night — the Word of God, exults with joy in the Lord before the child and, thus, the Baptist provides gloriously for what the child really needs in order to become a true covenant member.

So, how do we Baptists really think about our children? That is the basic question. Let me make two negative statements that we use about our children and then five positive ones of which we need feel no shame. First, the negative ones:

1) We do not assume that our children are born again until they make a credible profession of faith. We base that on 1 Peter 1:23, that the new birth is through the Word of God.

2) We do not formalize their union with Christ and his people by membership in the church until that credible profession of faith is publicly signified by baptism.

So those are the two “We do not’s,” the negatives.

Here are the five positive statements.

1) We view them as gifts of God, blessings of God, to be loved and served (Psalm 127:3).

2) We view them as responsibilities that we have been given by God to bring up in the teaching and discipline of the Lord. That is, we are to lavish them with the Word of God and with love and with wisdom morning, noon, and night.

3) We view them as objects of daily mercies in prayer in the hope that God would exercise his saving sovereign grace in their lives.

4) We view them as little ones before whom God has charged us to rejoice so that they can see what it is like to taste that the Lord is good.

5) Finally, we view them as little pilgrims in hope on the way to faith, woven into the fabric of relationships in the family and the church. And we have nothing to be ashamed of in this relationship with our children. It is every bit as hopeful for a good outcome of eternal covenant membership as any other way of viewing children.