Monthly Leader Guide

1.     If possible, arrange chairs in a circle. If you have a small group, you may choose to seat them around one round table, ensuring there is room for everyone. Invite leaders to focus on the image or, if they are seated in a circle or at a table, to look around the circle as you begin.

2.     (Slide 2) Using content from the resource material, introduce the study by talking about how our call to leadership is rooted in our baptism and incarnated in our belonging to the body of Christ. Read I Corinthians 12:4–11, 27.

3.     (Slide 3) Letty Russell, a 20th century Presbyterian theologian, uses another image for the church. Her vision of the church is a round table; “a place where all people gather around as partners in ministry connecting to the world and each other in faith and for a life of reflection and action.”

4.     (Slide 4) What does a leader look like in this vision? “Leaders have authority of purpose rather than authority of position. Leaders with authority grounded in purpose humbly recognize that they are SERVANT LEADERS not leaders with servants” (Letty Russell, Church in the Round).

5.     (Slide 5) The call to servant leadership begins at our baptism. At baptism, we affirm that each person is a gift from God, chosen for salvation and for service, endowed by God with gifts to be used in obedience to Christ and for the building up of the Kingdom. God’s call begins before we are even aware and is nurtured by the covenant community as we grow. We grow to understand and experience God’s call through the life and worship in the community of faith.

6.     (Slide 6) How do we live out our call? Reformed theology talks about our call as our vocation. “Vocation comes from the Latin word, vocare, meaning to call or to summon, suggesting that “vocation is a calling from someone to someone for some purpose. [Vocation is about] emphasizing how we serve and give … rather than on what we receive for our labors” (Richard M. Webster, “Considering Your Call and Vocation: Study to Enrich Inquirers and Candidates”).

7.     If you are using the PowerPoint slides, use Slide 7. If you are not using the slides, print copies of the slide for each participant. What is my vocation? How can I discern my call? Our vocation or our call from God can be found by identifying our gifts, asking how our gifts have been nurtured and affirmed in the body of Christ, and exploring how our gifts have been or may be used for the common good. At the intersection of these three exercises, we find our vocation.

1.     What gifts have you identified in yourself? How have your gifts been nurtured and affirmed by this community? How are you using your gifts for the common good?

2.     What does it mean to you that you have been called as a ruling elder or deacon in the body of Christ, the Church?

If you are using the PowerPoint slides, use Slide 8. If you are not using the slides, print copies of the slide for each participant or write the content on a board or flipchart for all to see. Invite those gathered to say these words from the Book of Common Worship to reaffirm their baptism and their call to leadership.

1.     (Slide 15) Review the types of literature found in the Bible. A variety of visual images may be found on the internet or you may wish to print the image on Slide 14. After a brief review, ask participants which part of the Bible they know best and which one is less familiar?

2.     (Slide 16) Briefly review how the canon was formed, emphasizing the some of the criteria used to establish whether an ancient text belonged in the canon. You may wish to mention that some of the books that did not make it into the canon can be found in a section of some Protestant Bibles called the Apocrypha.

3.     (Slide 17) What does it mean to say the Bible is the unique and authoritative witness to Jesus Christ? It means (1) God’s Spirit guided the ancient writers and (2) God’s Spirit continues to guide contemporary readers. The 123^rd General Assembly (1983) of the PCUS published a statement on Presbyterian Understanding and Use of Holy Scripture that affirms the church has had a long tradition of interpreting scripture according to the ‘rule of faith’ and the ‘rule of love’ including that the witness of scripture must be consistent with the basic teaching of the church through history and the interpretation of scripture must never conflict with the commandments to love God and neighbor.

4.     (Slide 18) What is the Word of God? The Gospel of John uses the word “logos” to describe the Word of God, meaning the rational principle that gave order to the cosmos—God. For John, the logos is Jesus himself, God’s wisdom incarnated.

Summarize Barth’s idea of the Threefold Word of God: revealed, written, and proclaimed. The Word of God is revealed in Jesus Christ and in the written word of scripture and in the word proclaimed and taught. If we want to know God’s Word, we look to Jesus; to the Bible, which provides us the best and most reliable witness to Jesus, "a witness without parallel" (BOC, The Confession of 1967).

What does it mean to you to affirm this constitutional question?

If you are using the PowerPoint slides, use Slide 19. If you are not using the slides, print copies of the slide for each participant or write the content on a board or flipchart for all to see. Invite those gathered to say these words taken from The Confession of 1967as an affirmation of the witness of scripture in our lives:

“The one sufficient revelation of God is Jesus Christ, the Word of God incarnate, to whom the Holy Spirit bears unique and authoritative witness through the Holy Scriptures, which are received and obeyed as the word of God written. The Scriptures are not a witness among others, but the witness without parallel. …” (BOC, 9.27)

1.     (Slide 21) Review the definition of a confession taken from the Book of Confessions.

2.     Summarize the section “What Is Meant by ‘Essential Tenets?’” from the resource material.

3.     Choose one of the options below for presenting the Essential Tenets

As we considered our call in the first session, we heard these words: At baptism, we affirm that each person is a gift from God, chosen for salvation and for service, endowed by God with gifts to be used in obedience to Christ and for the building up of the Kingdom. An additional tenet of the Reformed tradition is that we, as members of Christ’s body, have a particular calling in the world and to discern our calling we look to Christ.

If you are using the PowerPoint slides, use Slide 23. If you are not using the slides, print copies of the slide for each participant or write the content on a board or flipchart for all to see. Invite those gathered to say these words taken from The Confession Belhar (10.5) as an affirmation of our calling as the Church to witness to the grace of Jesus Christ:

“We believe that God has entrusted the church with the message of reconciliation in and through Jesus Christ; that the church is called to be the salt of the earth and the light of the world, that the church is called blessed because it is a peacemaker, that the church is witness both by word and by deed to the new heaven and the new earth in which righteousness dwells. …” (Book of Confessions, 10.5)

1.     (Slide 24) The last two sessions focused on the role of scripture and the confessions in our discernment of our call to ministry. Those conversations led us to this ordination question, which brings together the three core principles of the Reformed faith: the centrality of Jesus Christ, the authority of scripture, and the historical witness of the confessions.

2.     Note the word order of this question. The ordained are to be OBEDIENT to Christ, STAND UNDER Scripture’s authority, and be GUIDED by the confessions.

3.     (Slide 25) What does it really mean to obey Jesus Christ? Obedience to Jesus Christ shows our willingness to get out of our own way, letting go of what we believe to be possible, right, or lawful, for a reality that God knows to be true. Ask: How is this different from or similar to your understanding of obedience to Jesus Christ. You may wish to use the story of the church near Seattle as an illustration of obedience leading to transformation or provide an illustration from your own experience.

4.     (Slide 26) The confessions act as windows into our faith: reflections of who the church believes itself to be and the injustices it has overcome to seek the kingdom of God in its life together. The past matters because in our confessions we see pieces of the church’s history and the church’s response to the contextual needs of people of faith at that time, rooted in scripture.

1.    Invite participants to reflect on the context of the entire congregation by exploring the content and question provided in the resource material in the “Called to lead: But, where?! How?!” section of question (d) within the resource material.

• What experiences have you had as a congregation that have led you to look at ministry in a transformative, creative way?

Invite them to reflect on their history as a congregation and any challenges (economic, theological, staffing, facility, cultural) they have faced that have caused them to innovate and be transformed in their approach to ministry.

2.     How do you allow scripture to nurture you as a leader? How do you allow the confessions to guide you? Is there an area of growth you’d like to explore in either of these areas?

1.     (Slide 27) Polity is simply the form of government of a religious denomination. The polity of the PC(USA) is based on shared leadership. Clergy do not hold the reins of power, nor do members of any ruling board within the congregation. The language of this question highlights the mutuality of ministry and governance.

2.     Summarize the three types of polity (Slide 28) described in the resource material. Highlight the difference between a representative democracy and a pure democracy. Ask: If you did not grow up in a Presbyterian church, what kind of government structure did your church use?

3.     If you have not spent time previously outlining the Book of Order and its structure, take this opportunity to highlight the four sections and overview their content. It is worth noting that the Book of Order is not intended to be a rule book, but a guideline for the church to follow as it conducts its life together.

4.     Review the responsibilities of the various councils of the church as outlined in that section of the resource material and in F-3.0203 (Slide 29), noting that the structure of the councils underscores the foundation of our polity—shared leadership. Balance between clergy and laity is present at all levels. No one voice dominates over another.

5.     What is the discipline of the church? The fourth section of the Book of Order lays out a process for church discipline that focuses on restoration and repentance, rather than punishment. Read the following section from D-1.0101 of the Principles of Church Discipline within the Rules of Discipline: (Slide 30)

Church discipline is always carried out by groups or councils of the church, from sessions to the General Assembly within a system of checks and balances, due process, and procedural safeguards.

6.     The phrase, a friend among your colleagues in ministry, may seem unnecessary, but it is there to emphasize the relational and connectional nature of the Presbyterian church. To be a friend among colleagues is to develop relationships and be in community with others in ordered ministry, not only in the congregation in which they serve, but in other congregations through fellowship and serving on higher councils. It is important to be in worship, prayer, and study together as well, for that is how our relationships are nurtured.

1.     How do you see the Book of Order as beneficial to your personal spiritual growth? To your growth as a spiritual leader?

2.     (Slide 31) Reflect on each of these phrases, taken from F-1.0301. Ask: How do you see this congregation embodying these words?

In an effort to strengthen relationships between elders or deacons, do one of the following:

1.     If possible, arrange the seating in the room where you will meet to allow for two groups to be seated on opposite sides of the room, facing each other. This arrangement illustrates our separateness from God and from one another and our need for reconciliation. (Slide 32)

2.     For a deeper look into The Confession of 1967 and The Confession of Belhar, consider reviewing the lesson on “A Call for Reconciliation in Society” in the Race and Reconciliation Workbook as a part of the Being Reformed series.

3.     (Slide 33) For a basic review, present the background information on The Confession of 1967 and The Confession of Belhar in “The Confessions” section of the resource material.

4.     If you have not already split into two groups, do so now. Give one group copies of The Confession of 1967 (9.44–9.47) and the other group copies of The Confession of Belhar. Ask each group to determine the understanding of reconciliation as defined in each confession and to share their discoveries with the larger group.

If you separated the seats at the beginning of the session, before you ask each group to share their understanding, instruct them to move their chairs closer together, mirroring reconciliation.

1.    Reflect on a time in the life of your church where reconciliation was needed OR reflect on a time in your own life where reconciliation was needed. Did reconciliation occur? If so, how? If not, why not? What were the factors that prevented reconciliation?

2.    If you altered your room set up to reflect separation, ask participants how it felt to come into the meeting space and if their feelings changed as they moved closer to one another.

3.    How will you work specifically for reconciliation as a spiritual leader in this congregation? As a Christian in the world?

(Slide 34) If you are using the PowerPoint slides, read together the words from The Confession of 1967 or read 9.31 and 9.44 from the confession, pausing between sections to allow time for personal prayer. Close with these words: The Confession of 1967 assures us that God equips us for this important task, closing with these words from Scripture: “Now to him who by the power at work within us is able to do far more abundantly than all we ask or think, to him be glory in the church and in Christ Jesus to all generations, forever and ever. Amen” (Book of Confessions, 9.56).

1.     (Slide 35) As you begin this session, reflect on the conversations from the last session about reconciliation. Invite participants to consider how the previous ordination question and the question in this session might relate to one another and inform one another.

2.     (Slide 36) Using the “Biblical Background” material as well as your own resources, begin this session with a brief Bible study of Philippians 4:2–3, 1 Corinthians 1:10–13a, and Ephesians 4:1–6 noting the following:

3.     Review the information on “The Local Congregation” from the resource material. (Slide 37) This is the only ordination question that asks leaders to make a promise. In saying, “I do” to this ordination question, leaders are committing to a three-fold task:

4.     Where two or three are gathered … there will eventually be conflict. Resolving conflict and seeking reconciliation when division happens is the role of a spiritual leader. Conflict resolution begins with ME. Review the four actions that can help achieve conflict resolution from that section of the resource material. (Slide 38)

The 204th General Assembly (2002) of the PC(USA) approved an excellent resource for sessions and congregational leaders as they address disagreements and conflicts in the church—Seeking to Be Faithful Together: Guidelines for Presbyterians During Times of Disagreement. The resource may be found at: https://www.presbyterianmission.org/resource/seeking-to-be-faithful-together-guidelines-for-presbyterians-in-times-of-disagreement/.

1.     Peace, unity, and purity is not placidness, quiet, and agreement. In addition to the question provided in the resource material related to the re-painting of the fellowship hall, create one or two other simple case studies that highlight a potential conflicted decision that might present itself in your context. Divide the group into two or three groups, depending on the overall size of the group. Ask each group to consider one of the case studies and answer the question, “How would you work toward a decision and maintain the peace, unity, and purity in this situation?”

2.     Using the four points of conflict resolution provided in the resource material and the Guidelines for Presbyterians During Times of Disagreement, invite the group to discuss the adult study classroom dilemma scenario presented in the resource material or a similar situation specific to your context where conflict is likely to occur. What strategy would they use to address the issues and to address the conflict?

Close the time together by using the benediction from 2 Corinthians 13:11,13.

1.     (Slide 39) Discerning the Spirit of God and leading God’s people accordingly requires energy, intelligence, imagination, and love. However, our energy can be easily depleted, we can question our intelligence, our imaginations can be dampened, and our love can be tested. So, what sustains us in this work?

2.     (Slide 40) This ordination question begins by asking if you will pray for the people. Perhaps the most recognizable prayer is the Lord’s Prayer. In that example of prayer, attributed to Jesus in the Gospel of Matthew and Luke, we find these words: “When you pray. …” Prayer is what we do; a natural and enduring expression of the human hope that life makes sense. Prayer is a human inclination to express our need, our joy, our desires, our pain to God. Prayer is an attitude, a lifestyle of orientation toward God. Prayer is both individual and corporate; an act of obedience to God and an act of solidarity with the community of faith. John Calvin defined prayer as “none other than an expanding of our hearts in the presence of God.”

3.     (Slide 41) Using the resource material and this guide, briefly address each of the four areas: energy, intelligence, imagination, and love.

1.     Brainstorm ways the leaders can engage in meaningful practices of prayer for the people of your congregation. Perhaps you could pray for several members at each meeting, divide up the congregation among the officers, pray for those with particular needs, pray for groups of people such as Sunday school teachers, food pantry volunteers, etc.

2.     Do the energy inventory with your group as described at the end of the “Energy” section of the resource material.

3.     Where do you see imagination at work in this congregation? What are the hindrances to imagination?

4.     Tell a story about a time you gave or received love in community. How did you open yourself to receiving love and care? Was it easy or difficult?

Close by leading the group in one of the Prayer and Spiritual Practice activities included in the resource material for this session.

1.     (Slide 44) There are four specific tasks of ruling elders highlighted by this question:

Ask ruling elders to turn to G-2.0301 in the Book of Order or provide a copy for them to use. Ask them to underline phrases that describe the functions, role, and qualities of ruling elders.

2.     (Slide 45) Remind ruling elders of the three points in the section “Will you be a ruling elder,” emphasizing the parity or equality in our Presbyterian polity and that they do not carry the responsibility alone. Those whom God calls, God also empowers.

3.     You may wish to copy the resource material for this question and distribute to the elders prior to the session. If so, use the reflection questions to engage in conversation about the material.

4.     Review the responsibilities of responsibility the session carries for worship as presented in the resource material referencing the Directory for Worship in the Book of Order. Highlight the difference in responsibilities for worship between ruling elders and ministers of Word and Sacrament. (Slide 46)

5.     Review the last part of the question, which focuses on shared responsibilities of governance, discipline, and participation in the wider church. If possible, share the structure of your presbytery with the ruling elders, showing opportunities for serving the larger church. In addition, point out the opportunity to serve in higher councils.

1.     Ask participants to describe their understanding of faithfulness as it relates to their role as ruling elders. Be sure to point out that faithfulness is described as having a pastoral aspect in this context. “Those elected to be ruling elders and the pastor(s) of the congregation are to serve as a pastoral care team.” What are the reactions to this understanding?

2.     Discuss the questions provided in the resource material. Fulfilling the responsibilities of ruling elder begins with individual practices and corporate practices as ruling elders gather together for worship and business. Being a ruling elder is about the spiritual health of the congregation, not primarily about the business of the church.

3.     The last part of this question asks ruling elders if they will try to show the love and justice of Jesus Christ. Ask elders to share how they seek to fulfill this promise in their personal lives, as well as through their service to the church.

As the final lesson, invite the participants to share their story about call and discernment with one another in pairs.

(Slide 47) Read Colossians 3:12–17. Close with prayer for the ruling elders, for the shared ministry, and for the members of the congregation.

1.     Begin this session with a study of Acts 6:1–7 and the term “deacon,” as noted in the resource material.

2.     (Slide 48) There are five specific tasks of deacons highlighted by this question:

3.     (Slide 49) Using resource materials, review each of the five tasks outlined in the ordination question.

1.     Ask participants:

As the final lesson, invite the participants to share why they answered the call to serve as a deacon with one another in pairs.

(Slide 50) Read Colossians 3:12–17. Close with prayer for the deacons and for their ministry with the congregation and the community.