The CURC Internship Program

Paul and Timothy

Paul and Timothy





The Pastoral Internship Program of Christ United Reformed Church (CURC) is a one-year period of training and evaluation for men who aspire to the ministry of the Word. The Consistory has developed this program out of a desire to be obedient to Scripture. As the apostle Paul told Timothy “and what you have heard from me in the presence of many witnesses entrust to faithful men who will be able to teach others also” (2 Tim 2.2). Moreover, Article 3 of the URCNA Church Order states:

Competent men should be urged to study for the ministry of the Word. A man who is a member of a church of the federation and who aspires to the ministry must evidence genuine godliness to his Consistory, which shall assume supervision of all aspects of his training, including his licensure to exhort, and assure that he receives a thoroughly reformed theological education. The council of his church should help him ensure that his financial needs are met.

The CURC Pastoral Internship Program is designed to be a means to that end. It provides a potential candidate for the ministry one year of training and evaluation in areas of leading worship, preaching the Word, pastoral care, catechizing the youth, and church polity. The intern will be mentored by an experienced pastor, given opportunity to display and develop his gifts, and overseen by the Consistory who will determine his suitability for the ministry of the Word. Ordinarily, he will receive a small monthly stipend for his labors.

In order to provide the intern with quality mentorship and evaluation, as well as adequate amount of opportunity to display and develop his gifts, the Consistory will ordinarily admit only one man per year. The course of the year shall typically run from June to May in accordance with the intern’s seminary education. In extraordinary circumstances, the Consistory may admit two men per year. This, however, may impact the interns’ amount of opportunity to lead worship and exhort.

It should be noted that this internship program has been developed in the context of CURC’s close geographical proximity to Westminster Seminary California and several years of experience of receiving seminary students into membership, overseeing their training, and recommending some for the ministry of the Word. It is our prayer that this program will bear good fruit for the glory of Christ, the spread of His gospel, and the edification of His church.


A man who desires to enter the CURC Pastoral Internship Program must meet the following requirements:

1. He must be a male member in full communion and good standing of Christ URC for at least one year before entering the program. 2. He must be a graduate of or enrolled as a student in the Master of Divinity program at a theological seminary that provides a thoroughly reformed theological education in accordance with URCNA Church Order Appendix 1. Ordinarily, the program will run over the course of the intern’s third year in seminary. While in rare cases the Consistory may allow a man to enter the program earlier than his third year, it is preferred that the prospective intern complete two full years of the Master of Divinity degree before entrance into the internship. 3. He must demonstrate a desire to enter the ministry of the Word. 4. He must apply and be approved by the Consistory of CURC for entrance into the program. 5. He must sustain a licensure examination by his Consistory in accordance with URCNA Church Order Appendix 2.


There are six main areas of duty given to the intern in the Pastoral Internship Program:

1. Leading worship

Over the course of his one-year internship, the intern will ordinarily lead a worship service twice per month. This shall include leading in public prayer, leading the confession of faith, announcing songs, etc. This will give the intern vital experience in planning and leading different parts of the liturgy, as well as opportunity to demonstrate his ability to lead the congregation in worship. This will also provide the Consistory with the opportunity to evaluate the intern’s gifts in this area and offer him constructive feedback.

In the event that the Consistory admits two interns over the course of one year, the number of opportunities for each man to lead worship at CURC may be reduced.

2. Exhorting

Over the course of his one-year internship, the intern will ordinarily exhort (preach) in a worship service once per month. This will provide the intern with a monthly opportunity to demonstrate and develop his gifts for preaching the Word of God. This will also allow the Consistory a twelve-month period to evaluate the intern’s gifts for preaching, offer constructive feedback, and determine whether or not he possesses the necessary gifts for the ministry of the Word.

The intern is encouraged to take advantage of opportunities to exhort in other congregations, especially but not limited to those in the URCNA. This, however, is not to conflict with his monthly assignment of exhorting or leading worship at CURC.

In the event that the Consistory admits two interns over the course of one year, the number of opportunities for each man to exhort at CURC may be reduced.

3. Catechizing the youth

During the period of his one-year internship, the intern will be assigned a catechism class to teach and/or assist in teaching. This will provide the intern with an opportunity to instruct the youth of the church, learning how to make complicated subjects of doctrine easily understood.

4. Pastoral care

Throughout his one-year internship, the intern will be given assignments each month by the pastor in particular areas of pastoral care. This may include tasks such as visitation of shut-ins, members in the hospital, family visitation with the elders or pastor, visitation of widows with the deacons, meeting with individual members of the congregation, evangelism or discipleship opportunities, etc. Some assignments will be done in accompaniment to the pastor or council members, while others will be done alone. Ordinarily, all assignments will require a short reflection paper from the intern on what he learned, which will be reviewed by the Consistory.

5. Consistory and council meetings

Over the course of his one-year internship, the intern will attend the monthly Consistory meeting as well as all scheduled meetings of the council. This will provide the intern with some experience in church polity and proper oversight of the congregation. This also provides the Consistory with the opportunity to evaluate the intern’s ability to conduct himself well at ecclesiastical meetings. It is also recommended that the intern attend at least one meeting of the deacons.

6. Meetings with the pastor

The pastor of Christ URC will meet with the intern twice per month over the course of the one-year program. This will provide the intern with feedback and candid evaluation of the intern from a seasoned minister of the Word.

In addition to completing the six duties described above, the intern is expected to attend all worship services, including special services, and all URCNA intern meetings at Westminster Seminary California.

The Consistory of CURC also expects the intern to:

• evidence genuine godliness; • carry himself in a godly and dignified manner in public; • dress professionally and look presentable when at church, seminary, or on any official assignment; • inform the pastor and clerk via email when he is scheduled to exhort in another church; • check his email daily; • maintain a GPA of at least 3.0 in seminary; • maintain a diligent record of all seminary-required forms and accumulated hours of field-education.


The intern will receive three formal evaluations by the Consistory of CURC. Each of these will be conducted after four months of observation, normally in October, February, and June. They will be conducted in person, during a meeting of the Consistory.

These evaluations will assess the intern’s competence and character. In the first place, the Consistory will review with the intern his demonstrated level of competence in preaching, leading worship, teaching the youth, pastoral care, and interpersonal skills. Second, they will assess his character in areas of his general attitude and conduct, his interaction with members of the congregation and visitors, his leadership of his family (if applicable), as well as his faithfulness to complete assigned tasks. The Consistory will identify the intern’s strengths as well as offer recommendations on needed improvement.

In the third and final evaluation, the Consistory will inform the intern of whether or not they recommend him for the ministry of the Word.


The following credentials should be presented to the Consistory of CURC between January 1 and March 31 of the year the prospective intern desires to enter the program. This allows the Consistory adequate time to review the prospective intern’s application, interview him, and schedule a licensure examination. Applications received after March 31 will not be considered. An application must contain the following:

1. A brief statement of faith and confessional commitment. 2. A brief statement expressing desire for the ministry, as well as a personal assessment of perceived gifts and abilities for the ministry of the Word. 3. A transcript of all seminary grades. 4. A seminary faculty recommendation 5. Two written sermons for review.

Greet Every Saint in Christ Jesus

Pastoral LetterApril 2013

Dear Christ URC,

Most of us probably do not give much thought to the closing words in each of the New Testament epistles. They are usually filled with personal greetings and a few final exhortations. On the surface, they do not seem to carry the same weight as the body of the letter. If we are honest, we probably find ourselves at times tempted to read over those words quickly without much thought, taking about as much interest in them as we would the closing credits of a movie. However, if “all Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness” (2 Tim 3.16), then the concluding remarks at the end of the epistles are important.

One remark that we find in many of the epistles is the command to the members of a particular church to greet one another. In his letter to the church at Rome, Paul tells the members to “greet one another with a holy kiss” (Rom 16.16). He says virtually the same thing in at least four other letters (1 Cor 16.20; 2 Cor 13.12; Phil 4.21; 1 Thes 5.26), as do the writer to the Hebrews (Heb 13.24), Peter (1 Pet 5.14), and John (3 Jn 15). Given the number of times this appears in the New Testament, it is clear that God wants us to greet each other frequently.

God wants us to do this because he has made us members of his family. By his grace, we have the same Father in heaven, the same Elder Brother who gave his life for us, and the same Spirit who indwells us. He has not only called us into fellowship with himself, but with one another. That fellowship, which we call the communion of saints, is experienced first and foremost in the local congregation to which we belong. The local church – not the internet, schools, political action groups, para-church organizations, or our circle of friends – is God’s revealed and ordained community of faith. This is where the gospel is preached, sacraments are administered, and church discipline is exercised. It is specifically in the local church where we are receiving Christ in the means of grace and being conformed into his image. The gospel creates this new and living community where people who are very different in looks, personal tastes, and backgrounds are being knit together as one. In effect, God says to us, “You grow into the image of my Son only as you grow together” (Eph 4.1-16).

Greeting every saint in the local church to which we belong plays an important role in this. But what does that look like, practically speaking? How do we obey this command in our modern day setting and circumstances? And do we actually need to (gulp) kiss each other?

Greeting every saint in the local church to which we belong begins by going out of our way to greet visitors to our congregation. When we see someone whom we do not recognize, we should introduce ourselves. It can be easy for us to forget what it was like when we first visited Christ URC. Why not make the person feel welcome? Remember, we are not fellow customers loyal to the same store. God has made us members of his family (Eph 2.19). The gospel has made and the New Testament calls us “brothers [and sisters].” Every week we experience a family reunion. But it can be awkward visiting a family reunion if you don’t belong to that family. Why not make a visitor and/or outsider feel welcome? God may be calling that person into his spiritual family as it is manifested at Christ URC. And he might use you in the process!

Greeting every saint in the local church also begins by extending the right hand of fellowship when someone is added to the family. When a new member takes vows and places himself in covenant with Christ’s church, we are to greet that new member face to face. This is why we get in that long line after a worship service and welcome the person formally. We should not think of this as a superficial or perfunctory act; rather, it is a genuine expression of our bond in Jesus Christ.

Greeting every saint in the local church continues long after the handshake line. It is part of our life together under the Word. Again, think of a family reunion. It is common courtesy to go out of our way to greet our aunts, uncles, cousins, etc, when we see each other on holidays or other gatherings. Why would it be any different with our spiritual family? In fact, our spiritual family has a deeper bond than blood. We have a real union with each other by the blood of Christ and the truth we confess. We share in common something far more vital than the same DNA or last name; we share the same faith and same hope. We should strive to greet and be acquainted with everyone in our spiritual family. It is not only the pastor, elders, and deacons who should know all the sheep in the flock. Each of us should seek to know everyone with whom we fellowship.

Of course, as one writer put it, “The higher we value our personal privacy and freedom from commitments, the shallower our grasp of fellowship will be – reduced to moments of idle chitchat over steaming coffee before or after a worship service.” Greeting every saint in the local church goes further than simply smiling and saying “hello,” though that is important. It implies receiving each other as those to whom we are obligated.

This does not mean that we are forced to have close friendships with every person in the congregation, any more than we must be close friends with every person in our biological family. It is a misconception to think that we must have lots of friends at the church to which we belong. But it does mean that we are obligated to one another as family. We are to love one another with brotherly affection (Rom 12.10; Heb 13.1), contribute to each other’s needs (Acts 2.45; Rom 12.13), show hospitality (Rom 12.13), rejoice with those who rejoice and weep with those who weep (Rom 12.15; Luke 6.31), and live in harmony with one another (Rom 12.16). We do these things with the members of our biological family. Yet, God specifically commands us to do these things with the members of our spiritual family in the local church.

Greeting one another is part of our fellowship in Christ. To that end, let us resist the temptation to keep to ourselves at church or only speak with our friends. We don’t have to greet one another with a holy kiss (as in the Mediterranean and near Eastern custom), but we must greet one another. Let us greet every saint in love and sincerity as we experience life together under the Word and travel together to our heavenly home.

Yours always in Christ,

Pastor Brown

What is Church Membership and Why is It Necessary?

iphone pics 10.17.12 089“What is the point of church membership? I am already a Christian and have a personal relationship with Jesus. Why do I need to become a member of a church?” Chances are we have asked those very questions when we first encountered a Reformed church. Church membership is a foreign concept to many. Brought up in the radical individualism common to American Christianity, we might find the idea of formal membership in an established church to be antiquated, unnecessary, and maybe even legalistic. Church membership also goes against the popular notion in our culture that “organized religion” is different from “spirituality.” The former is disparaged as passé at best and hatefully intolerant at worst, while the latter is readily embraced as chic and healthy. Organized religion is viewed as something very particular that manifests itself in narrow doctrines, liturgical customs, and exclusive tradition. Spirituality, on the other hand, is seen as something universal that can express itself in a wide variety of personal faiths and individual practices that generally seek one common goal: self-improvement. Influenced by this mode of thinking, many professing Christians believe they can have membership in the invisible church while opting out of membership in the visible church.

And things do not appear to be improving. Indicators show this sentiment to be on the rise, not the decline. According to market research guru George Barna, established churches are rapidly becoming a thing of the past. “Based on our research,” says Barna, “I have projected that by the year 2010, 10 to 20 percent of Americans will derive all their spiritual input (and output) through the Internet.” Why be inconvenienced by attending (let alone becoming a member of) a church when one can get the same spiritual benefits in private? Says Barna, “Ours is not the business of organized religion, corporate worship, or Bible teaching. If we dedicate ourselves to such a business we will be left by the wayside as the culture moves forward. Those are the fragments of a larger purpose to which we have been called by God’s Word. We are in the business of life transformation.”

Since “life transformation” can come from a multiplicity of methods in our fast-paced culture of technology and personal convenience, the church needs to update itself if it wants to remain relevant to spiritual consumers. Organized churches that require formal membership are not the sort of thing the experts have in mind.

So why then do Reformed churches require membership? What exactly is church membership and why is it necessary?

What Is Church Membership? Church membership is a formal, covenantal relationship between a family or individual and a true, local manifestation of Christ’s visible church. It begins with the understanding that Christ not only possesses an invisible church, that is, all the elect people of God whose names are written in the Lamb’s book of life (Rev 21.27), but has also established a visible church on earth (Matt 28.18-20).

God first instituted this visible church immediately after the fall when he separated the seed of the woman from the seed of the serpent and established them as a people united in his promise of salvation (Gen 3.15). He further established his community when he made his covenant with the patriarch Abraham and his offspring (Gen 12, 15, 17) and fulfilled his promises, first in the nation Israel and the promised land of Canaan, but more fully in the person and work of Jesus Christ. Throughout the unfolding drama of redemptive history, from the days of Abraham to Christ, God kept his people as a visible covenant community marked by the covenantal sign and seal of circumcision.

With the completion of Christ’s earthly ministry and the inauguration of the new covenant, however, God no longer confined his visible church to one people (national Israel) and one place (Palestine). Having satisfied the Law of Moses in his life, death, and resurrection, Christ commissioned his apostles to preach the Gospel, baptize, administer the Lord’s Supper, and make disciples to the ends of the earth. As the book of Acts reveals, the apostles fulfilled this commission by planting churches (Acts 2.42). Beginning in Jerusalem, Christ added daily to his church those who were being saved (Acts 2.41, 47; 4.4). The visible, covenant community became a “chosen race, a royal priesthood, a holy nation, a people for his own possession” (1 Pet 2.9a; cf. Ex 19.6) made up of people ransomed “from every tribe and language and people and nation” (Rev 5.9b).

After the apostles died, though, the visible church did not cease to exist. The New Testament makes very clear that Christ has intended his visible church to continue until the end of the age. He ordained the office of pastor to feed his flock with the preaching of the Gospel so that his sheep will be healthy and grow to maturity (Rom 10.14-17; Eph 4.11-16; 2 Tim 4.1-5; Titus 1.5-9). He has supplied his church with the tangible elements of ordinary water, bread, and wine in the sacraments, which the Holy Spirit uses to nourish our faith (1 Cor 10.16; 11.17-34; cf. John 6.41-58). He gave the office of elder so that his people will have guardians over their souls and governors keeping order (Acts 14.23; Phil 1.1; 1 Tim 3.1-7; 5.17; Heb 13.17; 1 Pet 5.1-4). He maintains the purity and peace of his church through the exercise of discipline (Mt 18.15-20; 1 Cor 5; 2 Thes 3.6, 14-15; Titus 1.10-14; 3.9-11). He has provided the office of deacon to ensure care for the poor and needy in the congregation (Acts 6.1-7; Phil 1.1; 1 Tim 3.8-13; 5.3-15). He pours out gifts upon his church so that each believer uses his or her gifts for the benefit of others (Rom 12.3-8; 1 Cor 12; Eph 4.15-16). Everywhere, the New Testament reveals to us a church established by Christ that is an observable, identifiable society made up of real flesh and blood members and real organization and structure.

Church membership, therefore, is about belonging to this visible, identifiable community as it is manifested in the local congregation. The church is not a store frequented by loyal customers. Nor is it a voluntary association of individuals loosely united by consumer preferences or cultural practices. Rather, the church is the people who belong to Christ, and the place where Christ meets them through the means he has ordained.

When a family or an individual pursues formal church membership, they are saying, “We are Christians. Therefore we belong to Christ and his body.” They and their children pass through the waters of baptism, acknowledging that they are part of something much larger than their own private, spiritual experience. They recognize that Christ has set them as living stones in his one temple (Eph 4.19-22; 1 Pet 2.4-5) and gathered them as sheep in his one flock (John 10.1-29; Acts 20.28). They take public vows in the holy assembly of God’s people in which they profess their faith in Christ and their willingness to submit to his Lordship and the government of his church. Likewise, the congregation receives them and acknowledges their obligation to them as fellow members of God’s family.

Why Is Church Membership Necessary? “All of this sounds great,” one might say, “but I just want to attend this church. Why is it necessary that I become a member?” Some people recognize the visibility of Christ’s church and enjoy attending worship services, but view membership as little more than an unnecessary formality.

The Bible, however, gives us at least three reasons why membership in a local congregation is essential.

1. Submission to Christ Christ is the Head of his church (Eph 1.22-23; 4.15), the King of his kingdom (Matt 28.18; Heb 2.8-9; 1 Cor 15.25; cf. Ps 110.1). Christ was not only crucified and raised from the dead, he also ascended into heaven and was exalted at the right hand of the Father. In other words, he not only saves, he also rules. And the way he rules his citizens is through his Word and Spirit, chiefly through the officers he has appointed at the local congregation. Consider the exhortation the writer to the Hebrews gives at the end of his sermon-letter: “Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you” (Heb 13.17). This is Christ’s design. As his subjects and possession, we must submit to what he has ordained.

But how can we do that without church membership? Membership in a local congregation creates a formal relationship between the elders and the congregants. It is a covenant that obligates the elders to watch over the souls of those who belong to Christ. It is therefore part of our submission to our Lord. As Michael Horton has pointed out, “We are commanded not to become self-feeders who mature beyond the nurture of the church, but to submit ourselves to the preaching, teaching, and oversight of those shepherds whom God has placed over us in Christ.”

It has been the historical practice of Reformed churches to require a public vow to that end. For example, the fourth and final vow of Public Profession of Faith Form Number 1 in the Psalter-Hymnal (used by the United Reformed Churches in North America) asks: “Do you promise to submit to the government of the church and also, if you should become delinquent either in doctrine or in life, to submit to its admonition and discipline?”

This practice, however, is precisely where the proverbial “rubber meets the road” for many people. Prizing their freedom to roam where they please, they simply cannot bring themselves to submit to Christ’s delegated authority in his visible church. Kim Riddlebarger has appropriately labeled these folks as spiritual drifters: “Spiritual drifters…make little or no commitment to a particular congregation (much less express loyalty to a particular denomination and specific doctrine). These drifters will move from one church to another just as soon something offends their fickle sensitivities, or when the preaching and music fails to keep them in rapt attention.”

Spiritual drifters need to be confronted with texts such as Hebrews 13.17. One simply cannot claim to love Christ while despising his Body. One cannot have Christ as Savior while refusing him as Lord.

2. Accountability and Discipline One of the ways in which Christ watches over our souls through the leaders in the local church is by the exercise of church discipline. Church discipline is the practice of applying the Word of God to members of the congregation who are in rebellion (i.e. unrepentant of a particular sin) or involved in some public scandal that affects the health of the church as a whole. The goal of church discipline is the restoration of erring disciples, the preservation of the church’s doctrine, the peace and purity of the congregation, and the protection of the church’s reputation in the eyes of the unbelieving world.

Christ gave his church the authority to exercise discipline when he said to Peter, “I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven” (Matt 16.19). Reformed churches have understood these keys to be the preaching of the Gospel and the exercise of church discipline. The Heidelberg Catechism (1563) puts it like this:

83. Q. What are the keys of the kingdom of heaven?

A. The preaching of the holy gospel and church discipline. By these two the kingdom of heaven is opened to believers and closed to unbelievers.

84. Q. How is the kingdom of heaven opened and closed by the preaching of the gospel?

A. According to the command of Christ, the kingdom of heaven is opened when it is proclaimed and publicly testified to each and every believer that God has really forgiven all their sins for the sake of Christ's merits, as often as they by true faith accept the promise of the gospel. The kingdom of heaven is closed when it is proclaimed and testified to all unbelievers and hypocrites that the wrath of God and eternal condemnation rest on them as long as they do not repent. According to this testimony of the gospel, God will judge both in this life and in the life to come.

85. Q. How is the kingdom of heaven closed and opened by church discipline?

A. According to the command of Christ, people who call themselves Christians but show themselves to be unchristian in doctrine or life are first repeatedly admonished in a brotherly manner. If they do not give up their errors or wickedness, they are reported to the church, that is, to the elders. If they do not heed also their admonitions, they are forbidden the use of the sacraments, and they are excluded by the elders from the Christian congregation, and by God Himself from the kingdom of Christ. They are again received as members of Christ and of the church when they promise and show real amendment.

Reformed churches confess this because it is what the New Testament teaches. Jesus gave instruction on discipline and public excommunication in Matthew 18.15-20. Paul wrote a whole chapter to the church in Corinth describing how sexual immorality amongst Christians defiles the church and that the offender, if unrepentant, is to be excommunicated and delivered to Satan (1 Cor 5). Other examples abound (1 Tim 1.18-20; 6.3-5; 2 Tim 2.14-18; Tit 1.10-14; 3.10-11).

Without church membership, however, the church cannot fully use the keys Christ has given her. The elders cannot excommunicate an unrepentant offender who was never in communion with the church in the first place. Church membership, therefore, provides every member of the congregation – including the minister and elders – with accountability. It allows the elders to fulfill their duty of ensuring that purity of doctrine and holiness of life are practiced; it permits the deacons to care for the needy within the church (Acts 6.1-7; 1 Tim 5.9); and it makes every member in the congregation responsible for his doctrine and life.

The person who does not join a true congregation of Christ’s visible church, however, is accountable to no one but himself. He opts for a life of “Lone Ranger Christianity,” acting as his own pastor, elder and deacon.

3. Spiritual Nurture through the Sacraments Church membership allows a disciple to participate in the sacraments and thereby receive the spiritual benefits which the Holy Spirit provides through them (1 Cor 10.16). The “spiritual drifter” often presumes that he has a right to participate in the sacraments at any worship service he chooses to attend, simply by virtue of his personal relationship with Jesus. What he has yet to understand, however, is that Christ’s sacraments are inseparably related to church membership.

One does not have the right to be baptized without joining the visible church. Christ instituted Christian baptism as a one-time, initiatory sacrament that not only signifies the washing away of sins with his atoning blood, but also identifies the baptized person as a member of God’s visible covenant community, much as circumcision did in the old covenant (Matt 28.18-20; Acts 2.39). Thus, one is baptized into church membership and under the oversight of a local body of elders. Baptism cannot be separated from church membership.

Likewise, one does not have the right to partake of the Lord’s Table without church membership. Christ established the Lord’s Supper as a holy meal for the members of his church. It not only signifies his body and blood offered on the cross, but also nourishes the faith of repentant sinners (1 Cor 10.16; cf. John 6.22-60). As the governors and overseers of the church (Rom 12.8; 1 Cor 12.28; 1 Tim 3.1-7), the elders have the responsibility of supervising participation in the Lord’s Table and ensuring, as much as possible, that people do not partake in an unworthy manner (1 Cor 11.17-34). The Heidelberg Catechism summarizes the New Testament’s teaching in this way:

81. Q. Who are to come to the Lord’s Table?

A. Those who are displeased with themselves because of their sins, but who nevertheless trust that their sins are pardoned and that their continuing weakness is covered by the suffering and death of Christ, and who also desire more and more to strengthen their faith and to lead a better life.

Hypocrites and those who are unrepentant, however, eat and drink judgment on themselves.

82. Q. Are those to be admitted to the Lord’s Supper who show by what they say and do that they are unbelieving and ungodly?

A. No, that would dishonor God’s covenant and bring down God’s anger upon the entire congregation. Therefore, according to the instruction of Christ and his apostles, the Christian church is duty-bound to exclude such people, by the official use of the keys of the kingdom, until they reform their lives.

Reformed churches have sought to apply this teaching by requiring a public profession of faith and membership in good standing from all who come to the Lord’s Table.

The bottom line is that participation in the sacraments requires biblical church membership. While Christ has appointed the sacraments as visible signs and seals of the Gospel for the nourishment of our souls, he did not design them to be individualistic practices. The sacraments are acts of divine service to his assembled people on the Lord’s Day. He condescends to his flock so that he can feed them with his means of grace.

The spiritual drifter, however, who is not accountable to a local congregation nor in submission to Christ’s authority as it is delegated to church officers, seems to think he knows what is best for his spiritual wellbeing, even if it is contrary to what God has revealed. Refusing to join Christ’s visible church and submit to Christ’s authority, he disqualifies himself from participation in the sacraments to the injury of his own soul.

Thus, Reformed churches confess in Article 28 of the Belgic Confession: “We believe, since this holy assembly and congregation is the assembly of the redeemed and there is no salvation outside of it, that no one ought to withdraw from it, content to be by himself, no matter what his status or standing may be.” The fact that in this life the visible church is imperfect and mixed with hypocrites gives no Christian the right to depart from it. As the Third-Century church leader Cyprian put it, “You cannot have God for your father unless you have the Church for your mother. If you could escape outside Noah’s ark, you could escape outside the Church.” Except in otherwise extraordinary cases, a person cannot belong to the one, holy, catholic and apostolic church without also belonging to a visible manifestation of the same, which, according to the New Testament, is the local congregation that preaches the gospel, administers the sacraments, and exercises church discipline.

If we profess to be Christians, we must practice the Christian faith according to the New Testament and not according to our opinions. The New Testament makes it clear that every Christian is to be baptized into the body of Christ and be accountable for his doctrine and life. It tells us that God has provided us with pastors, elders, and deacons, as well as the communion of saints in the local church. If you have been baptized but you are not a member of a true congregation of Christ’s church, you are living an irregular and unbiblical Christian life. The Lord calls you to repentance. He is calls you to come home to the safety and benefit of his sheepfold. I urge you to join a true church as soon as possible, a body of believers that confess the truth, submit to the authority of Christ as delegated to elders, and meet each week to receive Christ in Word and sacrament. You are not free to roam as a spiritual drifter on the internet or as a perpetual visitor from church to church. Find a good and true church and join it. There is no better place for us to be in this life than to take our place in the body of Christ and enjoy the communion of saints in the local church.

Why a Weekly Prayer Meeting?

prayerToday marks the beginning of CURC's weekly prayer meeting. Every Wednesday at 7.00pm we will have the wonderful opportunity to gather together to sing to the Lord, hear a short exhortation from his Word, and intercede for one another in prayer. But why should we bother going to a prayer meeting? Given our busy schedules, high gas prices, and relentless San Diego traffic, a weekly prayer meeting may seem like an incredible inconvenience. Is it really worth the hassle? Yes, it is worth it. Here are five reasons why:

1. God wants us to pray.

Prayer is how we communicate with our Father in heaven. God speaks to us through Word and sacrament, and we speak to him through prayer. This is what God has ordained. And he tells us plainly that his will for our lives is that we “pray without ceasing” (1 Thes 5.17-18; Eph 6.18). He has created us and redeemed us for fellowship with himself. Just as any relationship requires good communication between the parties involved, the same is true in regard to our relationship with our heavenly Father. He wants to hear our voice. He desires that we, as the Westminster Larger Catechism puts it, “offer up our desires…in the name of Christ, by the help of his Spirit; with confession of our sins, and thankful acknowledgement of his mercies” (Q.178).

The weekly prayer meeting provides us with a great opportunity to do this. To be sure, we must pray daily as individuals and families, and every Lord’s Day as a congregation. But if we truly believe that prayer is, as we confess, “the chief part of thankfulness which God requires of us” (HC Q.116), why not devote one hour a week to come together as a congregation and pray?

2. We are constantly in need.

As pilgrims on the way to the heavenly country, we continually feel the weight of living in this fallen age. We are persistently assaulted by our three great enemies: the world, the flesh, and the devil. Prayer is the way we ask God for help. The finished work of Christ has provided us with this blessed privilege: “Let us them with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need” (Heb 4.16).

What is it that we want God to do? What are the things for which we long to see him do in our congregation, in our families, and in our personal lives? Do we want to see him bring more new converts to Christ URC? Do we earnestly desire to progress in our sanctification? What is it that we truly want? Are we praying fervently for these things?

Calvin reminds us that “to know God as the master and bestower of all good things, who invites us to request them of him, and still not go to him and not ask of him – this would be of as little profit as for a man to neglect a treasure, buried and hidden in the earth, after it has been pointed out to him” (Institutes, III.20.1). It is foolish not to go to the Lord in prayer for our needs. He is the Giver. And he invites us to go to him as our Father and persistently ask, seek, and knock (Luke 11.1-13). The weekly prayer meeting is a way for us to persevere in prayer and ask God for help in time of need.

3. God brings peace to our consciences through prayer.

While prayer is not a means of grace in the same way as the preached Word or the sacraments, we must be careful not to downplay the fact that God supplies our consciences with peace through prayer. That is why Paul says in Philippians, “Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus” (Phil 4.6-7). The subjective peace which the Lord is so often pleased to give the anxious saint is closely connected with prayer.

Again, Calvin imparts wisdom to us:

Words fail to explain how necessary prayer is, and in how many ways the exercise of prayer is profitable. Surely, with good reason the Heavenly Father affirms that the only stronghold of safety is the presence both of his providence, through which he watches over and guards our affairs, and of his power, through which he sustains us, weak as we are and well-nigh overcome, and of his goodness, through which he receives us, miserably burdened with sins, unto grace; and in short, it is by prayer that we call him to reveal himself as wholly present to us. Hence comes an extraordinary peace and repose to our consciences. For having disclosed to the Lord the necessity that was pressing upon us, we even rest fully in the thought that not one of our ills is hid from him who, we are convinced, has both the will and the power to take best care of us (Institutes, III.20.2).

In prayer, we sit in our Father’s presence and call upon his providence, power, and goodness. We not only bring our adoration and confession, but also the worries, difficulties, and pressures that afflict us in this life. We cast our anxieties upon him, knowing that he cares for us (1 Pet 5.7). We are then able to rise from our knees knowing that he has heard us and will accomplish his will. The Wednesday prayer meeting affords us with a weekly opportunity to enjoy the subjective peace that God promises to us.

4. The weekly prayer meeting is part of the Reformed tradition.

The early reformers recognized the value in a weekly prayer meeting. In Geneva, during the sixteenth and seventeenth centuries, the churches held a prayer meeting every Wednesday evening. We find similar practices among the English Puritans and Scottish Presbyterians. By holding a mid-week prayer meeting, we are not doing anything new or strange. In fact, we are continuing a time-tested custom that is been in the Reformed tradition since the days of Calvin.

5. The weekly prayer meeting brings us together as a congregation.

There is something unique about a congregational prayer meeting. It helps to knit us together as a body. Prayer requires humility and open honesty before the Lord. There is no room for pretense in prayer. When we join together to pray for each other, it moves us beyond superficial chitchat. It drives us to strive together for the sake of the Gospel and the communion of saints (Rom 1.8-10; 15.30-33; Eph 1.15-19; 3.14-21; 5.18-20; Phil 1.3-11; 4.6-7; Col 1.9-10; 4.2-4; 1 Thes 1.2-3; 5.17; 1 Tim 2.1-3, 8; 2 Tim 1.3; Phil 4-6).

Loved ones, as we travel through this wilderness age, let us take advantage of the blessed privilege of prayer! Our Lord Jesus Christ has secured this opportunity for us through his Incarnation, active obedience, death on the cross, resurrection, and ascension. Let us follow his example and seek to be people of prayer. May God grant that more and more we become praying disciples and a praying congregation.

Lift Up Your Voice!

Ordination 2011 - 18Have you ever wondered why Christians sing so much? Think about it: every week we sing several psalms and hymns to the Lord. What other setting in life do we gather together weekly with people of different ages and backgrounds and sing songs? The world sings too, of course, but not in the same way as the church or for the same reasons. Most of us probably sang patriotic songs at school when we very little. Some of us may still sing along to the “Star-Spangled Banner” before a Padres game or “Take Me Out to the Ballgame” during the seventh-inning stretch. Usually, however, the world just listens to singing. It serves the purpose of entertainment, whether it is highbrow opera or lowbrow pop music. I doubt any of us live in neighborhoods where all the residents come together on a weekly basis and sing songs. Even though we live in a very noisy world, there simply isn’t that much singing.

Perhaps the world doesn’t sing that much because there is not very much to sing about. With the church, though, it is different. Christians have a lot to sing about. We sing to the Lord because he has rescued us from Satan and death. We sing to him because Christ has been raised from the dead and so shall we. We sing to him because he is good and worthy of our praise. Singing, in one sense, comes very naturally to Christians. Because of what God has done for us in Christ, we cannot help but sing praises to the triune God.

We also sing because God commands us to. The psalms are replete with the Lord’s calls to his people to lift up their voices and sing to him. Psalm 95, for example, begins, “Oh come, let us sing to the LORD; let us make a joyful noise to the rock of our salvation! Let us come into his presence with thanksgiving; let us make a joyful noise to him with songs of praise!” He commands us to sing because he delights in hearing the praises of his people. He is the inventor of music and the One who gave us lips, lungs, and vocal chords. He has given us voices to sing and ears that recognize melody and harmony. And he has given us a whole songbook. We sing the 150 psalms not merely to express our emotions (although it is indeed emotional), but to glorify our Creator and Redeemer. Our singing is directed God-ward, because he, not our own experience, is the object of our worship. Our God loves it when we worship him in song.

This is why the church has always been a community of singing people. Singing is the proper response to God’s grace. In all ages, God’s people have lifted up their voices and sang his praises. In the old covenant, the Psalms were sung constantly at the tabernacle. Families were to learn these songs and pass them on to their children. There were psalms to be sung daily in the home, psalms to be sung on pilgrimages to Jerusalem, and psalms to be sung at the holy feasts.

In the new covenant, we find Jesus and his disciples singing a hymn immediately after the institution of the Lord’s Supper (Matt 26.30). We find the apostles singing in the book of Acts, even during times of persecution and suffering (Acts 16.25). The apostles commanded the churches to sing “psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart” (Eph 5.19; cf. Col 3.16). Singing is part of “the prayers” in which the apostolic church devoted themselves (Acts 2.42).

In the ancient church, that is, in the first several centuries after the death of the apostles, singing continued to have a regular and important place in worship. All of the surviving liturgies from that period reveal a singing church in which the psalms were lifted up to the Lord every week. This continued throughout the Middle Ages (from the fifth to the fifteenth centuries) and into the time of the Protestant Reformation. At that time, Christians sang the psalms in their common languages rather than Latin and Greek which had become antiquated.

In fact, learning and singing the psalms in one’s native tongue became such an ordinary part of the Christian life for Protestants that in some places during the sixteenth and seventeenth centuries Roman Catholic magistrates forbade it. History reveals that during times of persecution it was not uncommon for Protestants to have their tongues cut out before they were burned at the stake because they were known for singing the psalms as the fires were lit.

Which psalms and hymns will we sing in our very last days? Which psalms and hymns have we committed to memory as families and individuals? Which psalms and hymns do we hope the congregation will sing at our funeral? These are good questions to ask ourselves. As your pastor, let me encourage you to think about them. Let me encourage you to learn the psalms and hymns we sing in church. As Reformed Christians, we have inherited a rich tradition of singing, one that is far more robust and time-tested than much of what is found in contemporary praise music with its often shallow words and brief shelf-life.

Let me also encourage us to lift up our voices in church. God is worthy of far more than singing that is kept at a whisper or low voice. Do not be ashamed of your voice. God calls us to make a joyful noise. So let it rip! Besides, he has given us so much to sing about.

Taken from Pastor Brown's pastoral letter to CURC for the month of February