Ordination Questions: Joshua for the Diaconate
As you may have heard, I recently was ordained as of Sunday, 29th of October, 2023. Here are the ordination questions as well as my answers to them. Hope you enjoy!
Ordination questions:
What is the primary purpose and function of the deacon? Is there a historical precedent for deacons in the Bible? Are deacons relevant today? Who can serve as a deacon? Please defend your responses.
The role for a deacon is two-fold:
Physical needs
Spiritual needs
For the physical needs of the church, the Scripture describes that the deacon was originally in charge of taking care of the widows and the needy by serving them food and sustenance for those who are unable. Based on this precedent, their role is caring for the congregation, participating in outreach ministries, being an officer of collections and providing hospitality for those who need it.
The spiritual role a deacon plays is providing spiritual counsel both marital and practical for any parishioner that desires in private. They are to serve as a witness to the gospel and a model of faith. They have the authority for the consecration of marriages and the hosting of last rites and funerals.
In terms of the historical witness, the first mention of the institution of deacons were first given within the book of Acts which called godly men reserved for the serving the needs of the church’s widows. As church history continued, there began a decrease of demand for table waiting to ecclesiastical assistance to the bishop.
We have two early church witnesses to the description and office of a deacon:
St. Ignatius of Antioch, martyred 106AD, declared that the office of the deacon is nothing other than “the ministry of Jesus Christ, who was with the Father before all ages and has been manifested in the final time.” He also made the following observation: “The deacons too, who are ministers of the mysteries of Jesus Christ, should please all in every way; for they are not servants of food and drink, but ministers of the Church of God.” “…Correspondingly show the deacons respect. They represent Jesus Christ, just as the bishop has the role of the Father, and the presbyters are like God’s council and an apostolic band. You cannot have a church without these.”
In the letter of St. Polycarp, Bishop of Smyrna born AD 69/70; writing to the Philippians, we read, “…the deacons should be blameless before his righteousness, as servants of God and Christ and not of men; not slanderers, or double-tongued; not lovers of money; temperate in all matters; compassionate, careful, living according to the truth of the Lord, who became a servant of all.”
The requisites of a deacon are that,
“Deacons likewise must be dignified, not double-tongued or given to much wine or greedy for money. They must hold to the mystery of the faith with a clear conscience. Additionally, they must first be tested. Then, if they are above reproach, let them serve as deacons… A deacon must be the husband of but one wife, a good manager of his children and of his own household. For those who have served well as deacons acquire for themselves a high standing and great confidence in the faith that is in Christ Jesus.” 1 Timothy 3:8-12
Touching on their necessity, deacons are a vital component for the dividing of tasks and responsibilities for the church. I respond with Scripture:
“Moses’ father-in-law replied, “What you are doing is not good. You and these people who come to you will only wear yourselves out. The work is too heavy for you; you cannot handle it alone. Listen now to me and I will give you some advice, and may God be with you. You must be the people’s representative before God and bring their disputes to him. Teach them his decrees and instructions, and show them the way they are to live and how they are to behave. But select capable men from all the people—men who fear God, trustworthy men who hate dishonest gain—and appoint them as officials over thousands, hundreds, fifties and tens. Have them serve as judges for the people at all times, but have them bring every difficult case to you; the simple cases they can decide themselves. That will make your load lighter, because they will share it with you. If you do this and God so commands, you will be able to stand the strain, and all these people will go home satisfied.”
Moses listened to his father-in-law and did everything he said. He chose capable men from all Israel and made them leaders of the people, officials over thousands, hundreds, fifties and tens. They served as judges for the people at all times. The difficult cases they brought to Moses, but the simple ones they decided themselves.” Exodus 18:17-26
Briefly explain the substance of the Chicago Statement On Biblical Inerrancy and whether or not you agree with it
*https://www.ligonier.org/learn/articles/chicago-statement*
The substance of the Chicago Statement is to confess and uphold the objective, exclusive, and necessary nature of Scripture. It is adamant on the divine origin of scripture, that it is not of human invention or reasoning but by God’s sovereign working with human writers to compile a unified and holy narrative of the revelation of the God’s will and the nature of man. It seeks to correct many of the modern liberal interpretations and understanding for the sake of preserving the traditional and conservative understanding of God’s Word. It is set up by a series of articles each with an affirmation and a denial statement concerning each topic.
I affirm all statements given by this creed on Scripture and confess that this is what I will uphold as a standard as a deacon.
**Briefly explain the substance of the Chicago Statement On Biblical Hermeneutics and whether or not you agree with it • https://www.bible-researcher.com/chicago2.html**
The Chicago Statement on Biblical Hermeneutics covers similar topics as the statement on inerrancy but seeks to clarify and confess the proper methodology when it comes to interpreting Scripture. It recognizes that throughout all of Scripture there must be a recognition of the historical and cultural context, the application and usage of literary styles, as well as the linguistic and idiomatic usages throughout it. It also seeks to address the dangers and consequences of adoption erroneous interpretations.
I affirm all statements given by this creed on Scripture and confess that this is what I will uphold as a standard as a deacon.
Three popular views of God’s word are the orthodox view that God’s word “is” truth, the liberal view that God’s word “contains” truth, and the Neo-orthodox view that truth is arrived at through “interaction with” God’s word. please state and defend your position regarding God’s word?
I affirm the orthodox view that God’s Word is that the Scripture is the truth. The Scriptures are by nature the inspired words of God, therefore all that it is in its fullness and origin is true. Its truth is not based upon a personal experience or any external authority giving it such.
The authority of the Holy Scripture, for which it ought to be believed, depends not upon the testimony of any man or church, but wholly upon God (who is truth itself), the author thereof; therefore it is to be received because it is the Word of God. 2nd London Confession of Faith
Sanctify them in the truth; Your word is truth
John 17:17
**For the neo-orthodox view, I deny it is only a medium when interacted with the truth but since Scriptures are grounded in the nature of God, it does not depend on human will or reason for its validity. Neither are there portions in which God did not intend humanity to know or believe by this written word. *****
Regarding the liberal perspective of the Scriptures. Since the claim is that it is a channel of reaching truth, it takes away from the nature of God’s Word. Christ says, “sanctify them in the truth, your word is truth. The liberal belief is an opposition against not only the historical witness of the church but also the inherent claim of the Scriptures themselves. What certainty does the Christian have when God’s Word is not found in its totality? I agree, we have words of evil men, Satan, and the like, but that which the narrative that Scripture instructs, warns and encourage should always be regarded as divine truth.
All Scripture is God-breathed and is useful for instruction, for conviction, for correction, and for training in righteousness, so that the man of God may be complete, fully equipped for every good work. 2 Timothy 3:16-17
With regard to male and female roles, some hold an egalitarian view, while others hold a complementarian view. In the simplest terms, please define both of these views, state which view you hold and defend your view.
Egalitarian - relates to the belief that the equality of the sexes in value equates to their corresponding roles and responsibilities.
Complementarian - relates to the belief that the equality of the sexes in value corresponds to their unique roles and responsibilities within Creation, Marriage, and the Church.
My position would be of the complementarian persuasion, there is biblical precedent to support this view in the way that man and woman are described and defined at Creation as well as their explicit roles as seen within the family and the Church. That man is to be the federal head of the household and that woman is responsible to serve as man’s advisor and helper. Both are held liable for their neglect/abuse of these roles and there are severe warnings and punishments for both especially the man. Any departure or compromise from this divine design leads to disorder and the severe marring of the three responsibilities of humanity (Creation, Marriage, and the Church).
Is the word of faith movement which is also known as the health and wealth prosperity gospel, helpful, or harmful to biblical Christianity? Please explain and defend your answer.
The prosperity gospel is the perverted attempt to describe God’s priority in the blessing of our health and monetary value. It promises and guarantees to increase both substances only on the condition of giving to the ministry (’sowing a seed’). This movement seeks to focus less on the atonement and sacrifice of Christ and the proper teaching of Scripture for the sake of creating a sinful pursuit of wealth. It is for this reason, many have gone after the riches of Christ all the while rejecting the riches of his mercy. For any church that seeks to promote godliness and sound teaching must reject and abstain from any involvement with this movement.
“Of course, godliness with contentment is great gain. For we brought nothing into the world, so. we cannot carry anything out of it. But if we have food and clothing, we will be content with these. Those who want to be rich, however, fall into temptation and become ensnared by many foolish and harmful desires that plunge them into ruin and destruction. For the love of money is the root of all kinds of evil. By craving it, some have wandered away from the faith and pierced themselves with many sorrows.” 1 Timothy 6:6-10
How do you understand the term glossolalia and what role does or should it play in the 21st century church? Please defend your answer biblically.
glossolalia - (1) can refer to the use of the physical tongue, (2) refers to the language spoken (whether of divine or human origin).
In this context, the controversy surrounding the term glossolalia is regarding the divine gift of speaking in different languages. The first use of the gift was found in Acts 2 at the day of Pentecost when the Apostles and others were given the ability to speak in languages that (1) the surrounding peoples could understand for the declaration to the wonders of God and (2) The Spirit’s promise that where these tongues were spoken, there would be a chosen people of God.
In the church today, it is my belief that this gift can and is still given to men and women today but that the overwhelming majority have been abuses to the initial gift of the Spirit. Many have perverted its use, and its nature and understanding within the local body of believers. The Apostle Paul gives provisions and instructions for men and women who possess the gift of speaking different tongues. It is not a gift of spiritual superiority to other Christians (Spirit-filled vs. non Spirit-filled. There are a few rules that the nature of tongues have in the church:
(1) Orderly interpretation is needed for the speaking of tongues in church.
Now, brothers, if I come to you speaking in tongues, how will I benefit you, unless I bring you some revelation or knowledge or prophecy or teaching? Even in the case of lifeless instruments, such as the flute or harp, how will anyone recognize the tune they are playing unless the notes are distinct? Again, if the trumpet sounds a muffled call, who will prepare for battle? So it is with you. Unless you speak intelligible words with your tongue, how will anyone know what you are saying? You will just be speaking into the air. 1 Corinthians 14:6-9
(2) There should be a request for the interpretation of tongues
Therefore, the one who speaks in a tongue should pray that he may interpret. For if I pray in a tongue, my spirit prays, but my mind is unfruitful. 1 Corinthians 14:13-14
(3) Corporate Worship means Corporate edification
Otherwise, if you speak a blessing in spirit, how can someone who is uninstructed say “Amen” to your thanksgiving, since he does not know what you are saying? You may be giving thanks well enough, but the other one is not edified. I thank God that I speak in tongues more than all of you. But in the church, I would rather speak five coherent words to instruct others than ten thousand words in a tongue. 1 Corinthians 14:16-19
But if there is no interpreter, he should remain silent in the church and speak only to himself and God. 1 Corinthians 14:28
(3) Tongues are a sign for unbelievers if employed correctly.
Tongues, then, are a sign, not for believers, but for unbelievers. Prophecy, however, is for believers, not for unbelievers. So if the whole church comes together and everyone speaks in tongues (without interpretation), and some who are uninstructed or some unbelievers come in, will they not say that you are out of your minds? But if an unbeliever or uninstructed person comes in while everyone is prophesying, he will be convicted and called to account by all, and the secrets of his heart will be made known. So he will fall facedown and worship God, proclaiming, “God is truly among you!” 1 Corinthians 14:22-25
Much discussion in the Christian church has of recent centered around terms like critical race theory, intersectionality, wokeness, and social justice. Are these ideologies helpful or harmful to a correct understanding of Christianity? Please defend your position.
The doctrine of Critical Race Theory is espoused to view the dignity of man in a system of “oppressed” classes (races and peoples) to that of the “oppressors”. It teaches that certain men are by their own virtue, racist and evil because of their ethnicity. This is ironically the same thing they attempt to prevent. However this is anti-Christian in nature and seeks to pervert the gospel of Christ where forgiveness and mercy is offered to all men regardless of their external and physical status. We are all oppressors no matter what anyone else may think. We have all sinned and fall short of the glory of God. There is no theory or class or gender that will not demand an account to give before the Lord.
Regarding social justice, it borrows a lot from Critical Race Theory and implements it to society. The way they go about is creating a mob to silence any opposing ideas to their ideology. They attempt to discredit and ruin the lives of those who have forsaken old ways. If the church supports this movement, we have kicked out the provision of grace and forgiveness that is given to all men and applied to all who believe.
How do you understand what is referred to by some as church discipline? Does it or should it have a place in the church today?
Church discipline is one of the marks of a true church. In order to have a community of children of God each of us must be willing to undergo discipline and rebuke when necessary. Christ has given his church the authority to make a distinction of believers and unbelievers, and therefore the responsibility to winning fellow brothers and sisters from sin and removing the opportunity for scandal in the Church of God.
If your brother sins against you, go and confront him privately. If he listens to you, you have won your brother over. But if he will not listen, take one or two others along, so that ‘every matter may be established by the testimony of two or three witnesses.’ If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, regard him as you would a pagan or a tax collector. Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. Matthew 18:15-18
Amongst the laity:
How should homosexuality be handled under this model?
Homosexuality, being one of the sins condemned by both Old and New Testament are to be treated with upmost concern for a member who professes faith in Christ and their assent to God’s original intent and design for marriage/relationships.
A stern and yet gentle admonition should be made to the believer in private. If they continue to persist, with witnesses present, another rebuke is given. If all is disobeyed and/or ignored, they are given a notice (whether word or deed) of disfellowship from the congregation. f true contrition and public confession is made before the congregation, they are to be restored as a brother or sister.
How should adultery be handled under this model?
Marriage being one of the ecclesiastical ordinances of the church is the symbol of showing Christ’s faithfulness to his church. A marring and desecration of this covenant makes represents Christ as a unfaithful and negligent head. It for this reason that adultery likewise is treated with up most seriousness. The perversion Private meetings are set for the discipline. Their family is then made known of the situation. If true contrition and public confession is made before the congregation, they are to be restored as a brother. If all is disobeyed and/or ignored, they are given a notice (whether word or deed) of disfellowship from the congregation.
How should child molestation be handled under this model?
Child molestation is both a spiritual and political issue. We as the church of God must condemn this sin and those who practice it as disobedient and utterly wicked. At the same time, since this sin intersects the punishments that the state provides, we must turn them in to the civil magistrate who is over us as citizens. For they have not only broken the Law of God as Sons of God but also the Law of the State as citizens of the US. **
With regard to the pastorate and or deacons or other ministry leadership, how should the same offenses be handled?
As assuming the leadership positions of the Church of God, some sins may be at the expense of a suspension their office or an entire removal. For sexual sins and/or other sins which incur slander and splits with the church there is a public removal of their position. For social sins lying, gossip, or covetousness are strongly admonished by the testimony of the church. If persisted, it will also injure the same condemnation.
Do you believe it’s important as a deacon to be able to answer questions such as these? Please defend your position.
As the Scriptures say, a deacon must hold the mystery of the faith with a clear conscience, and it is therefore his responsibility do so in speech and in deed. If a man does not possess the quality for the propagation and defense of God’s Word, he must not be set as an example before the Church and the world. Even now in a world with much doctrinal error and confusion, we must not assume that everyone is on the same side of orthodoxy.
“I solemnly exhort you in the presence of God and of Christ Jesus and of His chosen angels, to maintain these principles without bias, doing nothing in a spirit of partiality. Do not lay hands upon anyone too quickly and thereby share responsibility for the sins of others; keep yourself free from sin.” 1 Timothy 5:21-22