A Call For Elders of Moral and Theological Integrity
By J.R. Riddle
The problem is real. Dr. George Grant, in a recent article entitled, "Making It Fit", expresses it like this:
The well-polished civility of our religious talk has all but eliminated true religion from our talk - to say nothing for our lives. Thus, our public services have become little more than formulaic entertainment extravaganzas. Practical methodology has all but displaced dogmatic theology. . .ministry has become a consumer-driven commodity. In our haste to present the Gospel in this kind of fresh, innovative, and user-friendly fashion, we have become dangerously close to denying its essentials altogether. We have made it so accessible that it is no longer biblical. when Karl Barth published his anti-liberal manifesto Romberbrief in 1918, it was said that he had 'exploded a bomb on the playground of theologians'. But the current state of evangelical compromise may prove to be far more devastating. As Pastor Ben Patterson has observed: 'Of late, evangelicals have outliberaled the liberals, with self-help books, positive-thinking preaching, and success gospels'. "According to John White, this woeful state of affairs is due to the fact that we are 'flirting with the world.' John Gerstner attributed it to the fact that we have for too long indulged in 'wrongly dividing the Word of Truth.' Michael Horton asserts it is due to our attempt to 'domesticate God' " (Tabletalk from Ligonier Ministries and R.C. Sproul, May 1997, p.9).
Having been a teaching elder in the Presbyterian Church in America for over two decades and the pastor of the same congregation for over fourteen years, I know they are correct. My view of the cause, however, is slightly different. I believe moral and theological integrity are lacking in the eldership when the church moves from ministry based on God-centered Biblical principles to ministry based on man-centered pragmatism (i.e., "if it words, use it.") This article, then, is a call for moral and theological integrity in the teaching and ruling elders of that part of the Church of Jesus Christ which professes to be reformed and Presbyterian.
Let me be specific by defining what I mean by moral and theological integrity. Integrity, as defined by Noah Webster in his 1828 edition of the American Dictionary of the English Language, is: 1. Wholeness; entireness; unbroken state. . 2. The entire, unimpaired state of anything, particularly of the mind; moral soundness, or purity; incorruptness; uprightness; honesty. Integrity comprehends the whole moral character, but has a special reference to uprightness in mutual dealings . . . 3. Purity; genuine, unadulterated, unimpaired state; as the integrity of language." Moral integrity is defined in terms of character by the Psalmist David in Psalm 15:2-5:
" He who walks uprightly, and works righteousness, and speaks the truth in hi heart; he who does not backbite with his tongue, nor does evil to his neighbor, nor does he take up a reproach against his friend; In whose eyes a vile person is despised, but he honors those who fear the Lord; He who swears to his own hurt and does not change; He who does not put out his money at usury, nor does he take a bribe against the innocent. . ."
Moral integrity is further defined in terms of a good conscience like that of the Apostle Paul in Acts 24:16 ". . .I myself always strive to have a conscience without offense toward God and men." Finally, moral integrity is defined in terms of the Biblical standards for elders as set forth by I Timothy 3:1-7 and Titus 1:6-9:
"This is a faithful saying: If a man desires the position of a bishop, he desires a good work. A bishop then must be blameless, the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach; not given to wine, nor violent, not greedy for money, but gentle, not quarrelsome, not covetous; one who rules his own house well, having his children in submission with all reverence (for if a man does not know how to rule his own house, how will he take care of the church of God?); not a novice, lest being puffed up with pride he fall into the same condemnation as the devil. Moreover he must have a good testimony among those who are outside, lest he fall into reproach and the snare of the devil" (I Timothy 3:1-7 NKJV)."if a man is blameless, the husband of one wife, having faithful children, not accused of dissipation or insubordination. For a bishop must be blameless, as a steward of God, not self-willed, not quick-tempered, not given to wine, not violent, not greedy for money, but hospitable, a lover of what is good, sober-minded, just, holy, self-controlled, holding fast the faithful word as he has been taught, that he may be able, by sound doctrine, both to exhort and convict those who contradict" (Titus 1:6-9 NKJV).
Therefore, moral integrity can be defined as an unbroken state of godly character (Psalm 15), good conscience (Acts 24:16) and spiritual qualifications for the office of elder (I Timothy 3:1-9; Titus1:6-9).
This is foundational for church leadership and must be maintained if the Church is to be what Christ intended it to be: namely, ". . .the church of the living God, the pillar and ground of the truth" (I Timothy 3:15).
Theological integrity has as its foundation moral integrity and is defined, from my perspective as a reformed pastor-teaching elder, in terms of three essentials: (1) the final authority of the Bible (i.e., ". . .the inerrant Word of God, the only infallible rule of faith and practice"); (2) the Westminster Confession of Faith and Catechisms as containing the system of doctrine taught in the Holy Scriptures; and (3) faithfulness to elder ordination vows. These are the Biblical principles upon which elders of reformed and Presbyterian congregations are to stand and to derive methods of ministry in keeping with the principles. In other words, theological integrity is an unbroken state between Biblical principals which the elder has vowed to uphold and the methods of conducting ministry.
I believe the church is sadly lacking in moral and theological integrity and the evidence of this fact is as Dr. Grant described: ". . .Practical methodology has all but displaced dogmatic theology. . .ministry has become a consumer-driven commodity. . ." I also believe much of this is due to the efforts of a man, who was lacking in theological integrity - Charles Gradison Finney (1792-1875). From a historical and Biblical perspective, it is clear that Charles Finney abandoned God-centered theology for man-centered pragmatism. Much of today's contemporary theology can be traced back to him. For those who desire to be elders of moral and theological integrity, I recommend
the reading of Revival & Revivalism - The Making and Marring of American Evangelism 1750-1858 by Iain H. Murray (Banner of Truth, 1994) and Ashamed of the Gospel - When the Church Becomes Like the World ("Appendix 2 Charles Finney and American Evangelism Pragmatism) by John F. MacArthur (Crossway Books, 1993).
I conclude this call for elders of moral and theological integrity by making several specific applications to those who may, in the providence of God, read this article, whether an elder or not. First, pray that God would raise up spiritual leaders for the Church of Jesus Christ who should be men of moral and spiritual integrity ("When the enemy comes in like a flood, the Spirit of the Lord will raise up a standard against him" - Isaiah 59:19).
Second, strive for moral and spiritual integrity by cultivating love for, and relationship with, the Lord Jesus Christ. This means practically that private and family worship with Bible reading and prayer are important priorities that must be guarded. This also means practically that ". . .a conscience without offense toward God and men" (Acts 24:16) is of vital importance. In this regard, I commend a sermon, two books and a seminar. The sermon is by the Rev. Samuel Annesley and is entitled "How May Be Universally and Exactly Conscientious?" (Puritan Sermons 1659-1689, Volume I, pages 1-38; Richard Owen Roberts, Publishers: Wheaton, IL). The first book is The Vanishing Conscience - Drawing the Line in a No-Fault, Guilt Free World by John F. MacArthur, Jr. (Word Publishing, 1994). The second book is A Quest for Godliness - The Puritan Vision of the Christian Life by J.I. Packer (Crossway Books, 1990). The seminar is the Institute in Basic Life Principles Basic Seminar (i.e. Bill Gothard, Box One, Oak Brook, IL 60522), which teaches the basic life principles of responsibility, "How to Gain a Good Conscience".
Third, if, or when, a man takes vows as an elder, he must be zealous and faithful to keep those vows, whatever persecution or opposition may arise to him on that account. Consider carefully Psalm 15:4 ". . . He who swears to his own hurt and does not change. . ." (i.e when the righteous man promises he fulfills his word). Remember Ecclesiastes 5:1-7, but especially 5:4: "When you make a vow to God, do not delay to pay it; for He has no pleasure in fools. Pay what you have vowed - better not to vow than to vow and not pay."
Study chapter 22 of the Westminster Confession of Faith, "Of Lawful Oaths and Vows".
Finally, purpose to conduct ministry on God-centered Biblical principles: the faithful preaching of the Word of God (II Timothy 4:1-5; Romans 10:8-17; Westminster Confession of Faith, chapters 1-33); the right use of the Sacraments of Baptism and the lord's Supper as setting forth the Gospel of faith in Christ (I Corinthians 11:23-32; Westminster Confession Faith, chapters 27-29); The faithful exercise of church discipline (Matthew 18:15-17; I Corinthians 5:1-5; Westminster Confession of Faith, chapter 30; and "praying always with all prayer and supplication in the Spirit, being watchful to this end with all perseverance and supplication for all the saints" (Ephesians 6:18; Westminster Confession of Faith, chapter 21).
May our sovereign Lord Jesus Christ bless His Church with elders of oral and theological integrity, who will be "faithful to the Bible, to the Reformed Faith, and Obedient tot he Great Commission"!
John Randolph Riddle Phone: (803) 347-5550
Pastor-Teaching Elder (803) 248-2337
Grace Presbyterian Church (P.C.A.) Fax: (803) 347-8412
P.O. Box 2009 Conway, SD 29526 E-Mail: grace@sccoast.net