Here are two longer reads for you for this long holiday weekend. We are about to head to the river to try to catch some fish and maybe shoot some doves.
First is the first part of a four part series on the church from Edmund P. Clowney. This is some seriously scholarly Biblical goodness right here.
It is not surprising, therefore, that the Biblical doctrine of the church is directly related to God’s revelation of himself. As we trace the history of redemption recorded in the Word of God, we find that the church comes into view as the people of God, the disciples of Christ, and the fellowship of the Holy Spirit. Yet these views of the redee med do not simply succeed one another; far less do they exclude one another. The Apostle Peter, writing to Gentile Christians in Asia Minor, calls them ‘a chosen people, a royal priesthood, a holy nation, a people belonging to God’ (1 Pet. 2:9). To be sure, they were once ‘not a people’, but now they are ‘the people of God’ (v. 10). The language that described the calling of Israel in the Old Testament Peter applies to the New Testament people of God. On the other hand, Christ is central for the Old Testament as well as for the New, and Paul, reflecting on the experience of Israel in the wilderness, affirms that ‘the Rock that followed them was Christ’ (1 Cor. 10:4). That same leading of Israel through the desert is ascribed by the prophet Isaiah to the Holy Spirit (Is. 63:9-14).
To gain the richness of biblical revelation, we do well to trace the unfolding of the theme of the church through the history of God’s saving work. In doing so we are instructed by the transformations of that theme as well as by the underlying unity of the purpose and work of God. To focus our consideration, we may reflect on the calling of the church. The church is called to God, called to be his people. By that relation to God the being of the church is defined. The church is also called, by that very relation, to a bond of life together. It ministers not only to God, but also to those who make up its company. The church is also called in the midst of the world. Its ministry is therefore threefold: it ministers to God in worship, to the saints in nurture, and to the world in witness.
and here is a very interesting look at the necessity for, difficulty of and some examples of succession plans in the church.
“A true test of gospel application is seen in succession—in the health of what we leave behind,” Harvey says. “It’s a biblical way to measure success. If we simply build a church that fragments upon transfer, how does that glorify God or really serve the next generation? It doesn’t. Transfer isn’t about merely protecting programs or salvaging a legacy. It’s about preserving the gospel and passing it on to others.”
And yet few pastors seem to view succession this way. Human nature makes succession plans like those plotted by Keller and Harvey difficult to pull off. Senior leaders don’t want to let go. They realize too late that they’re slowing down, a process that begins in many cases around age 60. Various aspects of the church’s vision become neglected, and the church stagnates. The senior leader’s gifting and experience mask underlying structural weaknesses, as in the case of Spurgeon. Meanwhile, younger leaders don’t want to wait around to take charge. Many capable young leaders know the long odds of a successful succession. So they prefer to plant their own churches or invest in smaller ones they can grow by God’s grace.