A handbook for ruling elders

CHAPTER II. (1) , The Elder in the Family, .... 22

(2) , The Elder in Business and Society, . . 27

(3) , The Elder in the Church, .... 29 (<?), The Duty of General Visitation, . . 30 (b), The Visitation of the Sick, the Afflicted and

(V), Duty to Backsliding Members, ... 34

(d), The Oversight of the Young, ... 37

(V), The Maintenance of Public Worship, . . 42

(f) , The Development of the Spiritual Forces

of the Church, ...... 45

(g) , Elder's Duties as a Member of the Session, 52

(4) , The Elder in the Higher Courts, ... 56

Part II

Forms, Helps and Suggestions, .... 73 I. Selections of Scripture and a Form of Prayer for

the Use of Elders in the Sick Room, . . 73

4 Contents.

Page.

Selections: (1), The Good Shepherd (Psalm

(2) , The Security of the Christian

(3) , The Sympathy of Jesus (Heb.

(4) , Praise and Thanksgiving (Psa.

A Form of Prayer for the Sick Room, ... 80

II. Selections of Scripture and a Form of Prayer

for the Chamber of Bereavement, ... 82

Selections: (1), Submission (Heb. xii. 1-17), . 82

(4) , Precious Consolations (2 Cor. iv.

17, 18: Isa. xliii. 2, 3 ; 1 Peter

A Form of Prayer for the Bereaved, ... 89

III. A Form of Service for the Burial of the Dead, 91 (a), A General Service, ..... 91

(£), A Service for a Child, 95

(<:), A Service for an Aged Person, ... 98

A Form of Prayer, 69

Service at the Grave, 100

IV. Directions for Conducting a Service for a Sunday-school, 102

V. Suggestions in Regard to Public Worship for

the use of Elders in the Absence of the Pastor, 105

VI. Order of Service for a Prayer-meeting, . . 108 VII. How to Call a Pastor, . . . ... 110

VIII. A Docket for Sessional Use, .... 113

IX. A Constitution for a Christian Workers' Association, ........ 114

X. Rules of Parliamentary Order, . . .117

Introduction

THE writer of this little treatise was appointed by Enoree Presbytery to prepare a manual for the use of ruling elders. The need for such a work was very apparent Many of the churches held religious services only once a month, and several of them were vacant. Special demands were made upon the elders, and it was evident that the prosperity of these churches depended largely upon their fidelity. It was felt that a clearer and more enlarged conception of the office and duties of the elder was needed both by the members of the churches and the elders themselves.

It was thought that a hand-book containing not only instruction, but also some optional forms and practical suggestions would be of great service. Several manuals have been prepared for ministers, to assist them in the discharge of their ministerial duties, and have proved helpful. Why should not our elders have something corresponding to aid them in the performance of their duties ?

Introduction.

Many of them, who are pious and useful men, have never enjoyed the advantages of a classical education, and have never been trained in the art of public speaking. They are sometimes under the necessity of undertaking certain duties belonging to their office for which they do not feel themselves thoroughly qualified. To such, especially, a practical hand-book may be of much service. The design of this manual is wholly practical. It was prepared with special reference to the large body of ruling elders in our rural districts. The author has enlarged the plan which he first projected, hoping that he might furnish a book which would be of general service to the church.

For the sake of brevity many important matters have been excluded. The argument for the scriptural authority for the office of ruling elder is about the same as that which may be found in any of the standard works on Presbyterianism, with the exception that the writer has taken much higher ground than the majority of his brethren. We are aware of the existing prejudice in our church against the use of forms. The General Assembly, while not opposing their use for special services, has declined to adopt and authorize any particular set of forms. Written formularies of worship are uncongenial to American Presbyterianism.

Introduction.

At the same time, the optional use of certain forms, prepared by individuals for occasional and special services, is in entire accordance with the spirit of liberty which the church cherishes. The few forms contained in this hand-book are intended more particularly for the use of those elders who have no gift of prayer. They may be suggestive to others and helpful to devotional expression.

Selections of Scripture for the sick-room and the house of mourning have been printed, in full for the sake of convenience. A form for a funeral service, compiled from various sources, has been inserted for the use of elders who are called upon in the absence of the pastor to conduct funerals. An order of service for a Sunday-school, for public worship in the pastor's absence, and for a prayer-meeting have been introduced with special reference to our young elders who are without experience and training.

The manual includes the form for a call for pastoral services, taken from our Book of Church Order, with some explanations. Calls presented to Presbytery are frequently sent back to the churches because they are not properly made out. Confusion and delay are thus brought about.

A constitution for a Christian workers' so-

Introduction.

ciety is given as suggestive of certain lines and methods of work for churches which are not organized for active service. A docket for sessional use is also inserted. Sessions often meet and neglect many important matters because they follow no special order of business. The General Assembly's parliamentary rules are also added for the convenience of elders.

The writer fully recognizes the difficulties under which our elders labor, knowing that most of them are men of business, necessarily occupied very closely with their temporal affairs. He is aware of the many discouragements they meet with, and of the meagre opportunities they enjoy in the way of special training for their great responsibilities. If this manual proves to be of any help to them, the author will be more than recompensed for his labor.

A HAND-BOOK

FOR

RULING ELDERS.

CHAPTEE I.

A BRIEF STATEMENT OF THE SCRIPTURAL AUTHORITY FOR THE OFFICE OF

HE word " elder " is a translation from the

Hebrew word saken. It is doubtless of Jewish-Christian origin, having a much wider meaning at first, and gradually coming into use to designate a particular class of church officers in the Christian church. The word has primary reference to age, with the experience and dignity which go with it, and, derivatively, to official authority. The idea of government by representative elders is very ancient, and constantly reappears in Bible history both in civil and religious affairs. Under the leadership of Moses, elders were chosen as representatives of the people ; and we read of them in the times

RULING ELDER.

and from the

A Hand-Book for Ruling Elders.

of Joshua, Samuel, David, Solomon, and the- Jewish Captivity. These officers had great weight in matters of highest importance tochurch and state. They had not only civil but religious duties to perform under the Jewish commonwealth, in which the church and the state were temporarily united.

The Jewish mind was thoroughly familiar with the idea of the representative elder, and it was very naturally carried into the synagogue system. The origin of the synagogue cannot be determined with accuracy. It had evidently been in existence a considerable time when the new dispensation began. Each one of them had a bench of elders in control of its spiritual affairs, one of whom was chosen as president.

The New Testament church was constructed, upon the model of the synagogue. The Hebrew word for elder was translated into the Greek word presbuteros, which was used tc describe a class of church officers, without any particular explanation. Christ and his apostles frequently visited the synagogues, and made them the base ot their operations. The general features of this worship were very naturally transferred to the Christian church. Some of the earliest Christian churches were very probably converted synagogues, the elders of the latter be-

Authority for Office of Kuling Elder. 11

<coming elders in the former. The name "Presbyterian," by which we are designated as a branch of the Christian church, indicates that we are differentiated from other Christian bodies, especially by our views of church government. Yet Presbyterianism is not simply a form of ecclesiology, but represents also a certain interpretation of the Bible in the matter of doctrine and the sacraments.

Presbyterianism, so far as government is concerned, rests upon three fundamental principles iound in God's word and in the early church, Tiz., the parity of the ministry, government by elders or presbyters, and the unity of the church. The church is governed by assemblies composed of presbyters or elders of two classes. It is a representative government dispensed through a gradation of courts, the General Assembly being the supreme court, and thus conserves Christian liberty, evangelical order, the xights of individuals, at the same time embodying the idea of unity. It differs from Episcopacy, which lodges ecclesiastical power in its bishops, and from Congregationalism or Independency, in which the people themselves are the governing body, and saves us from both tyranny and mobocracy.

This form of church government we believe to be scriptural, practical, and best adapted to

A Hand-Book for Ruling Elders.

the development and extension of the kingdom of God on earth.

What is the testimony of the New Testament writings respecting the office of ruling elder in the Christian church ?

There was evidently a plurality of elders in every church, who presided over its spiritual affairs. The Apostle Paul writes to Titus : "For this cause left I thee in Crete, that thou shouldest .... ordain elders in every city," etc. (Titus i. 5.) Paul and Barnabas in their missionary work went everywhere preaching the gospel, founding churches, and "they ordained elders in every church." (Acts xiv. 23.) Paul sent from Miletus to Ephesus for "the elders of the church." (Acts xx. 17.) James exhorts the sick to send for "the elders of the church." (James v. 14.) Other passages might be quoted proving clearly that it was a rule in the primitive church to have a company of elders in every church. We are not informed as to their precise functions ; but it appearsthat some of them devoted themselves mainly to governing, ruling, directing, while others gave themselves mainly to preaching and teaching. "We are almost forced to this belief from the following considerations : Many of the churches established by the apostles must have been very small and weak at first, and there

Authority for Office of Ruling Elder. 13 was no need, therefore, for a company of preachers for each one.

Many of the primitive churches were very poor at the beginning, and it is difficult to believe that each one had the ability to support a number of ministers, especially as there was no central treasury, and no sustentation fund from which to draw.

Besides, we can scarcely believe that in these small missionary churches there could have been found at their organization a sufficient number of Christians educated and trained to form a company of preachers whose business it was to devote themselves exclusively to the ministry of the word. There was no seminary from which to draw in those days.

The Scriptures teach that there was a difference between these elders : " Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine." (1 Tim. v. 17.) Here it is implied that some were mainly engaged in ruling, while others were chiefly absorbed in preaching.

Besides, there are several passages of Scripture in which there is reference to an office for ruling and governing as its chief function: "Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith ; or ministry, let us wait on our ministering; or he that teacheth, on teaching; or he that exhorteth, on exhortation; he that ruleth with diligence," etc. (Rom. xii. 6-8.) Again, "And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, •governments, diversities of tongues." (1 Cor. xii. 28.)

Still further, there seems to be a necessity for ruling elders for the maintenance of order and discipline, and for the development and extension of the church. No one man can do all the work of instruction, exhortation, visitation, and discipline in the church of average size. Those churches which reject the eldership have partial substitutes, calling them by a different name.

It seems clear, therefore, that each of the primitive churches had a plurality of elders. Some were occupied mostly with the ministry of the word, while others gave themselves mainly to ruling. In the judgment of the writer sufficient evidence has not been adduced from the Scriptures to justify the very wide distinction which is practically made by our church between these two classes of presbyters. We believe that the teaching function, in a re-

Authority for Office of Ruling Elder. 15 stricted sense, belongs to the ruling elder's office, for the following reasons : The elder or presbyter is a bishop, and 6 £ aptness to teach" is made an indispensable qualification for the office of bishop without exception. Therefore the elder must be, in a certain sense, a teacher. There is no escape from this conclusion if our premises are correct. The identity of presbyter and bishop is placed beyond question by many passages. In Acts xx. 28, Paul addresses as bishops the same rulers of the Ephesian Church who had just before been called (vs. 17) presbyters. Paul directs Titus to ordain " presbyters" in the churches of Crete, and, in stating the qualifications for these officers, speaks of them under the name " bishop." " Ordain elders in every city, if any be blameless," etc., "for a bishop must be blameless."

The apostle in his Epistle to the Philippians. salutes the saints in Philippi "with the bishops, and deacons," making no mention of presbyters, which fact can only be explained upon the assumption that bishops and presbyters were identical. This identity was acknowledged by the most learned church fathers, by the best; theologians of the middle ages, and is admitted to-day by some of the best scholars of the Episcopal Church. Dr. Whitby, for instance, says: "Both the Latin and Greek fathers. do 5

A Hand-Book for Ruling Elders.

with one consent, declare that bishops were called presbyters and presbyters bishops in apostolic times, the names being then common." Our first premise, therefore, is unquestionably true.

The second premise is indisputable: "A bishop must be apt to teach." (1 Tim. iii. 2.) It was Paul's purpose to instruct Timothy respecting all the congregational officers. As the office of ruling elder is higher and more important than that of deacon, it is inconceivable that the apostle should give directions concerning the latter and leave the former entirely out. The words "bishops and deacons" are exhaustive of all the officers of a church.

If it is indispensable that the elder should be "apt to teach," and "hold forth the faithful word that he may be able by sound doctrine both to exhort and to convince the gainsayers," how are we to reconcile this statement of qualifications with the fact that some of the company of elders in each church devoted themselves to ruling, and others to preaching? When the apostle asserts that elders or bishops must be "apt to teach," it by no means follows that all elders gave themselves wholly to the work of preaching and teaching officially; but it does follow irresistibly that the teaching function to some extent belongs to the office of elder.

Authority for Office of Ruling Elder. 17

The words " apt to teach," spoken of by the apostle, must be regarded in a general sense. There are various degrees of knowledge, and various ways of giving instruction. All elders should be able to train the young, to guide inquirers, to comfort the troubled, and defend the essential truths of Christianity against objectors. A man may not have the gift of public speech, may not be qualified to undertake the work of a public teacher, and yet be "apt to teach," and able to defend God's truth. He may do a great deal of good in the line of teaching in many ways.

In the judgment of the writer, the leaders of the Reformation, in attempting to restore the functions of the eldership, made them narrower than they were in apostolic times, and lowered the office. We seem to be satisfied with what appears to be a great inconsistency. We insist that presbyter and bishop are identical, and we establish our point triumphantly against the prelatist, and yet we quietly strip the presbyter of nearly all the functions ot the bishop.

Notwithstanding some difference of opinion as to the nature of the office of elder, the lay theory has been practically adopted. This theory maintains that the ruling elder is only a representative of the people, chosen by them for the purpose of exercising government and 2 discipline in conjunction with the pastor or minister. While government is the essential idea of his office, we do not believe that teaching is excluded. Paul instructed the elders of Ephesus to "feed (shepherd) the church of God" over which they were placed as overseers, because "grievous wolves would enter in, not sparing the flock," plainly meaning that he intended them to guard the purity of Christian doctrine. In Hebrews xiii. 7, the apostle associates ruling and teaching very closely : " Remember those who have the rule over you, who have spoken unto you the word of God ; whose faith follow, considering the end of their conversation." It is not going too far to say that the large majority of our elders and of our church members have entirely too low a conception of the nature of this office, of its dignity and its responsibilities. According to God's word the elder is a ruler in God's house, and a teacher, in a restricted sense, charged with the spiritual welfare of his flock.

The second Book of Discipline of the Church of Scotland advocated the higher or presbyter theory of the eldership, but it was not carried strictly into practice. It gave a wider scope to the office, and permitted elders to preach in their own churches when they were qualified. Differences of opinion, however, on this point

Authority for Office of Ruling Elder. 19

are compatible with strong views in favor of the Presbyterian government of the church. It seems that we must take high grounds on the subject, and clothe the elder with more authority, dignity, and responsibility than we practically do, or else take lower ground holding that our system is based upon a wise and judicious ecclesiastical policy, but not upon a distinct and special divine warrant.

We are aware that there are some difficulties connected with the higher theory, but they are fewer than those connected with the lower. We maintain that according to Scripture they are a part of the Christian ministry, and derive their authority from Jesus Christ the head of the church. If we desire to promote their efficiency, it is necessary for us to commence at this point, and impress the truth that they are office-bearers of Christ's church along with the pastor ; and the people should be taught to look up to them as their spiritual rulers, advisers, and instructors. Their official character should be recognized as lying at the foundation of what is required of them. The tendency to give the elder a lower position than that given in the word of God is a great weakness in our Presbyterian system. The power of the Presbyterian Church for good would be increased in unlimited measure if the eldership could be brought up to the scriptural standard, because our system derives its strength largely from the efficiency of the eldership. It should be clearly understood, that while elders are chosen representatives of the people, Christ the head of the church is the source of all the authority and power committed to them. They are selected as qualified, and called of God, to perform the duties which Christ has enjoined.

There is a sense in which all elders or presbyters and bishops are equal. In the matter of ruling and governing, which is the central and basal idea of the presbyterate, they stand on equal footing. In the courts of the church they have the same rights and privileges. They differ in this, that the minister is specially called and set apart to the work of officially preaching the gospel, while the elder is called and set apart to the work of governing or ruling, at the same time, however, exercising the right to teach in a restricted sense.

CHAPTER II.

THE DUTIES OF ELDERS.

OUR Book of Church Order sums up the duties as follows: " Ruling elders, the immediate representatives of the people, are chosen by them, that, in conjunction with the pastor, or minister, they may exercise government and discipline, and take the oversight of the spiritual interests of the particular church, and also of the church generally 5 when called thereto. It appertains to this office, both severally and jointly, to watch diligently over the flock committed to their charge, that no corruption of doctrine or of morals enter therein. Evils which they cannot correct by private admonition they should bring to the notice of the session. They should visit the people at their homes, especially the sick ; they should instruct the ignorant, comfort the mourner, nourish and guard the children of the church ; and all those duties which private Christians are bound to discharge by the law of charity are especially incumbent upon them by divine vocation, and are to be discharged as official duties. They should pray with and for the people ; they should be careful and diligent in seeking the fruit of the preached word among the flock; and should inform the pastor of cases of sickness, of affliction and awakening, and of all others which may need his special attention." In examining the duties of the elder a little more in detail, let us first consider the elder in the family :

I. The Elder in the Family.

Most of our elders are heads of families. The apostle tells us that their work begins at home, and he insists upon the proper government of their own households as requisite to efficient rule in the church. An elder must be " one that ruleth well his own house, having his children in subjection with all gravity ; for if a man know not how to rule his own house, how shall he take care of the church of God?" It is true that the proper government of the household is the duty of every Christian man who is the head of a family. But it devolves upon the elder, in a special manner, to set an example in this respect, inasmuch as his official standing and his usefulness are affected by it. We read in the New Testament of " the church in the house." A Christian family ought to be a little church. The churchly character of the family is prominent throughout the old and new dis~

The Duties of Elders.

pensations. The passover was observed in the household, and the children of each family were instructed in its significance. The Israelites went up, as families, three times a year to worship at Jerusalem. Under the New Testament dispensation, when the church assumes its final form, the same idea is equally prominent, and the family is the home of the church. From the earliest period in the church's history the duty of family religious instruction and discipline has been emphasized. The theory and practice of family government have undergone considerable change during the last quarter of a century, and there is a growing laxity upon the part of parents in the matter of training and discipline.

Lack of the proper exercise of parental authority is one of the weak points in the present type of family life. It cannot be said of many, as it was said of the father of the faithful, " I know him, that he will command his children and his household after him." Commanding i& not popular, and the drift of the times is against it. Early self-assertion, irreverence, contumacy, and precocious individualism are characteristics of the young of our day. Under these circumstances, it is especially incumbent upon the elder to set a right example as the head of a family, and to rule well his own house. If his home is a scene of disorder ; if his children are neglected or mismanaged; if he fails to command proper respect, he can hardly expect the members of his church to look to him as their spiritual adviser and guide. It is true that children sometimes turn out badly under the best parental control, but, as a rule, the words of the wise man are verified: "Train up a child in the way he should go, and when he is old he will not depart from it." Neglect of family worship is another indication of the decline of family religion. The elder cannot carry out the injunction to "rule well his own house " without establishing the family altar. With unfailing regularity he should observe family worship. No pressure of business or of social engagements should induce him to neglect this important duty. He should require his children to attend family devotions as well as the religious exercises of God's house. It is his duty so to conduct himself before the members of his household as to impress them with the idea that the kingdom of God has the first place in his heart, and that it is his supreme desire to see them true Christians. If his object in life is to accumulate a fortune, or to gain distinction, or social advancement, his children will not only see it, but will catch the spirit of his life.

The Duties of Eldebs.

He may be a kind, gentle, loving, liberal father, seeking to make his home bright and attractive, encouraging all innocent amusements and recreations, winning the devotion of his children, and at the same time a godly father, making the atmosphere of the home distinctly Christian. The elder, impressed with a sense of the responsibilities of home, should adopt David's resolution : " I will behave myself wisely, . . . and I will walk within my house with a perfect heart."

A faithful and successful discharge of the duties growing out of domestic relations will enable him to be more efficient in his public duties, and the transition from one to the other will be made easy. The elder, in dispensing hospitality, and in endeavoring to make his home attractive to young people, should be careful not to encourage a spirit of worldliness. It is very difficult to draw an exact line between what is right and wrong in the way of amusements. If an elder should be very liberal in his views on the subject, and insist upon exercising what he regards as his rights, he is surely bound to see to it that excesses are avoided and that a spirit of worldliness is not encouraged. There is no incompatibility between true piety and a moderate indulgence in all innocent amusements. But somehow there are certain.

A Hand-Book for Ruling Elders.

amusements, regarded by many good people as innocent and proper, which do not seem to combine with earnestness of Christian life and with consecration to Christ. The elder who does not object to these things, and makes his home a sort of headquarters for such amusements, should consider very carefully whether he is not endangering his influence for good as a ruler in the house of God. If his home should be made headquarters also for religious meetings, where earnest work is done for the glory of God, the case would probably be very different. To make amusement an end is one thing, to make it a means is quite another thing. It loses most of its danger when it is subordinated to higher ends. Every elder, therefore, should endeavor to make his home a model Christian home, to make it an attractive place, an instructive place, a safe place, and a holy place. Everything ought to be renounced which tends to destroy personal religion, or to weaken the influence of religion in the minds of others, or to put a stumbling-block in the way of many, or to give offence to the feelings of conscientious fellow-Christians.

These principles must be admitted to be correct, and can generally be applied without serious difficulty by those who are thoroughly spiritually-minded. Indeed, it may be said wdth truth that nearly all questions, relating to wordly amusements, will be easily answered just in proportion to the depth and earnestness of one's religion.

II. The Eldeb in Business and in Society.

Occupying the high position of a spiritual ruler in the house of God, the elder should be fully alive to the fact that his influence for good and his usefulness in the church depend largely upon the character he maintains in business and in society. It is true that every Christian is bound to be upright, truthful and fair in his worldly transactions, yet, in a special sense, it devolves upon the officers of God's church to walk circumspectly and to maintain a reputation for honesty and integrity. It is a matter of great importance that they should so deport themselves in secular affairs as to win the confidence, respect and esteem of their fellow-men. Though they may be faithful in attendance upon the services of the church, and active in the discharge of their official duties ; though they may pray with fluency and speak with force in religious meetings, their usefulness is seriously crippled if they are regarded by the community as men lacking purity and integrity of character. If they are skinflints and sharpers, men who will take advantage of others in