April 1, 2024 • 36 mins
Have you ever tried to find the word, "deacon" (or elder for that matter) in the Westminster Standards? If you have, you probably couldn't find it, because it isn't referred to explicitly by name. Does that mean the Standards aren't important for deacons to study?
Listen as Westminster Assembly scholar Dr. Chad Van Dixhoorn describes the profound impact the Westminster Standards has on the role of Reformed deacons. His expertise provides a glimpse into the spiritual requirements of a deacon and gives insight to the Westminster Standards as they relate to deacons.
In this episode, Dr. Van Dixhoorn answers questions from a hypothetical deacon-in-training named Bob, who, after being given the Standards to study, questions their relevance to deacons.
Dr. Van Dixhoorn navigates through the importance of the Confession of Faith and Catechisms in maintaining unity and transparency in doctrine.
Dr. Van Dixhoorn's insights remind us that the role of a deacon extends far beyond the ordinary, offering solace and motivation through the communion of saints. As we conclude, we're left with a renewed appreciation for the Westminster Standards' relevance and an affirmation of their critical use in Christ's church.
Referenced in this episode:
- The Minutes and Papers of the Westminster Assembly 1643-1653 by Dr. Chad Van Dixhoorn
- Confessing the Faith by Dr. Chad VanDixhoorn
- The Westminster Standards (including the Westminster Confession of Faith, Larger and Shorter Catechism.)
- The Deacon: The Biblical Roots and the Ministry of Mercy Today
You can find all of our episodes at thereformeddeacon.org. Make sure to follow us on your favorite podcast player, so you don't miss an episode. Follow us on Facebook and Instagram for giveaways and more information. Find other resources on OPCCDM.org. Make sure to send us some feedback on your podcast player or ask a diaconal question by going to OPCCDM.org.
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Transcript
Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
Chad Van Dixhoorn (00:00):
Striking that in Acts 6, verse 5, we're told
that these men are full of faith.
A man is full of faith whenhe's also full of doctrine.
You're full of faith when youknow who it is that you worship,
what he's done, when you knowhis works of creation,
providence and his unique workof redemption.
David Nakhla (00:20):
Welcome to the Reformed Deacon, a casual
conversation with topicsspecifically designed to help
local Reformed Deacons.
There are nearly a thousanddeacons in the OPC alone, so
let's take this opportunity tolearn from and encourage one
another.
We're so glad you could join us.
Let's jump into our nextepisode.
Chris Cashen (00:42):
Welcome to another episode of the Reformed Deacon
Podcast.
My name is Chris Cashin and Iserve as pastor of Trinity
Reformed OPC in Lanham, Maryland, and I also serve on the OPC's
committee for diaconalministries, and so I am
overjoyed to have with us todayReverend Dr Chad Van Dixhorn.
(01:04):
I am overjoyed to have with ustoday Reverend Dr Chad Van
Dixhorn.
He's an OPC minister who'scurrently serving as professor
of church history and theologyat Reform Theological Seminary
in Charlotte, North Carolina.
Dr Van Dixhorn was the editor ofa five-volume work entitled the
Minutes and Papers of theWestminster Assembly 1643 to
(01:25):
1652.
That was published in 2014.
Excuse me, the next publicationwas published in 2014, and that
is called Confessing the FaithA Reader's Guide to the
Westminster Confession of Faith.
That's a wonderful publicationfor use for families, much use
(01:47):
for the church.
It's a wonderful book and Iwould recommend it to everyone
listening.
And then, finally, he's justfinished John Lightfoot's
journals and that has given newinformation on the assembly that
was not included in the firstpublication that I referred to.
Dr Van Dixhoorn is married toEmily.
(02:09):
They have five children, withone at home.
Welcome, Chad, to the podcastthis afternoon.
Chad (02:16):
Well, thank you, it's delightful to be with you Chris.
I are going to undefineddiscussing, in really broad
brush fashion, the WestminsterStandards.
I are going to be discussing, inreally broad brush fashion, the
Westminster Standards, and bythat I mean the Westminster
Confession of Faith, along withthe larger and shorter
catechisms.
These are the secondarystandards for the Orthodox
Presbyterian Church, the first,of course, being the Holy
(02:37):
Scriptures, and we want to takea look at how the standards
might be used to help ourdiaconate today.
So, from time to time in thispodcast, we want to take an
in-depth look at Bible passagesand theological topics like this
one the broad brush study ofthe Westminster Standards to
(02:59):
strengthen a deacon'sunderstanding of and purpose for
his office.
In other words, we plan toinvite some of our guests to
open up the scriptures ordoctrinal topics which have a
particular application for thework of the Reformed deacon.
And so, as Dr Van Dixhoorn hasa particular expertise in the
Westminster Standards, wethought he would be an excellent
(03:20):
guest to help us and guide usthrough some of the benefits of
this treasure of doctrine.
So, Chad, let me begin byasking if you would give us a
broad overview of the assemblythat we know of as the
Westminster Assembly of the1600s.
Who were these folks that cametogether and I think they're
(03:41):
referred to as the divines andwhat was their purpose?
Chad Van Dixhoorn (03:45):
The Westminster Assembly is a group
called during a war, a civil warin England in the 1640s, to try
and come up with a proposal ora bunch of proposals that would
create peace in the church, inpart by reforming what was seen
to be wrong in the Church ofEngland.
The parliament called togethera large body of theologians,
(04:10):
about 120 different men, most ofwhom showed up at one point or
another, some of whom died alongthe way because it lasted for
so long and were replaced byothers.
And then this number wassupplemented a few months later
with some Scottish theologianswho were equally interested in
the Church of England gettingreformed.
If the Church of England wasmore reformed then they wouldn't
meddle so much with the alreadyreformed Church of Scotland.
(04:33):
And so they met, starting in1643.
They first tinkered with the 39articles, making important
changes.
That was abandoned when theScottish people arrived Scottish
ministers and then it beganjust work on one topic after
another directory for ordination, what are ministers supposed to
do, how are people to becomeministers, how should ministers
(04:56):
be called by congregations, andso on.
Then they dealt with thedirectory for public worship and
then they dealt with otheraspects of church government and
they wrote a confession offaith and created a Psalter and
a couple of catechisms and put140 documents overall letters,
petitions, explanations and soon A few of which have become
(05:19):
standards, if you will, in thePresbyterian world.
Chris Cashen (05:23):
When was their work finished with regard to the
confession and the catechisms?
Chad Van Dixhoorn (05:28):
Yeah, the doctrinal and exegetical work
was wound up in about five yearsand then they continued the
work of examining ministers,just sort of this side project
they took on until 1653.
The records of the assembly endin 1652, but the assembly
itself ended in 1653.
But most of the members leftfor political reasons and
(05:50):
because they felt their work wasdone at the beginning of 1649.
Chris Cashen (05:54):
Wow, well, that was a long time ago, and so I
think one of the questions thatmight be in the minds of our
deacons is you know, how is thisapplicable to us today?
And so, as we continue to justgive an overview of the
standards, if you would just fora moment, consider that you're
a pastor and you have a newdeacon in training before you.
(06:15):
We're going to call him Bob,and I'm not sure I know any
deacons called Bob, but I'm surethere are.
But who's fairly new.
Chad Van Dixhoorn (06:21):
Bob Wright, how is Bob Wright for an example
?
Chris Cashen (06:28):
Of course, yes, of course, sorry, but one who's
fairly new to the Reformed faithand you've just given him a
copy of the Confession of Faithand Catechisms of the Orthodox
Presbyterian Church, that smallgray book, so that he can
prepare for his examinationbefore the session.
And now, as you give thisvolume to Bob, he asks you what
(06:52):
is this?
How would you define theWestminster Standards for Bob?
Chad Van Dixhoorn (06:57):
Yeah, so I think I'd say, well, it's often
said that we have the Bible asour primary, as really our sole
authority in the church.
That's correct.
And then we have secondary,even better, subordinate,
standards.
These are, in the OrthodoxPresbyterian Church, the
confession of faith andcatechisms larger, smaller, and
(07:20):
these historic texts are seen byus as excellent summaries, and
historic summaries, of what theBible teaches.
Here we're capturing what webelieve are the correct
understandings of key doctrinesand practices, material for
(07:42):
doctrine, life, worship andgovernment.
And so if you want to ask whatdo we believe?
We're going to say we believethe Bible.
You're going to say, what doyou think the Bible teaches?
We're going to say, well, wethink here's an excellent
summary of what the Bibleteaches and indeed this sort of
captures what the leaders in ourchurch, the ministers, the
(08:04):
elders and deacons, believe thatit teaches.
Chris Cashen (08:08):
Very good.
Well, Bob is not only a newdeacon in training, but he is
extremely inquisitive and hemakes a bold statement before
you.
I have a Bible and I read it.
Why do I need a confession?
Bob's question is valid.
We call these standards in theOPCR confessional standards.
(08:30):
Is it relevant to the officeand work of deacons that we're a
confessional church?
Chad Van Dixhoorn (08:36):
Yeah, so it's relevant to all of us.
So it's going to be relevant todeacons.
I'd like to think a little bitmore, probably in a minute,
about how in particular, it'suseful for deacons.
But you know, confessions,deployed well, help us to be
honest.
You know, cults hide what theybelieve.
We're we are those who openlydeclare what we believe.
(08:59):
We're trying to be helpful byhaving these texts and it's
helpful for deacons to know anduse these things.
We're also a unified church.
This is not the OrthodoxPresbyterian Churches.
This is the OrthodoxPresbyterian Church because
there's a visible unity to thechurch.
We minister together and whileyou can have a conference
(09:20):
together with other Christiansby believing in, say, biblical
inerrancy, having 10 bulletpoints on a website in common,
or holding to a historic creedthose are good things.
But for practical, meaningfulministry, a ministry that's
involved not just inevangelization but in church
planting and missionary sendingand so on, you need to have a
(09:42):
fairly robust understanding ofwhat the scriptures are, who the
God is that we've preached, howmuch grace we need.
What's the difference between aministry of manipulation and
good pastoral care?
What does accountability looklike?
Those are the sorts of thingsthat are covered in our
subordinate standards in ourconfessional standards.
And then, on top of all that,you that not only do we need
(10:06):
doctrinal maximalism foreffective ministry and
partnership.
We also think that believingmore doctrine leads to more
doxology, that it leads to ahealthier, more God-centered
Christian life, and so we wantour deacons to know these things
, we want our membership tobecome acquainted with these
(10:29):
things, really for the good ofthe whole church and our
ministry and for our ownspiritual good.
Chris Cashen (10:35):
That's excellent.
Well, you're not done with Bobyet, Because next month, after
(11:08):
you've sent him back and askedhim to study the confession and
the larger and shortercatechisms, obviously along with
reading, I can't even find theword deacon in any of them.
Maybe these standards are notreally for deacons.
So Bob was reading carefullyand the standards don't, to my
knowledge, contain any specificreference to the office of
deacon.
I don't think they contain anyreference to the office of
ruling elder either.
I did find the use of the wordminister and the minister's
(11:32):
office, but not with regard tothe diaconate or the elder.
Why would the standards besilent on those offices?
Chad Van Dixhoorn (11:44):
Yeah, so I like Bob, he's got good
questions.
So there was mention of churchgovernors in the Westminster
Standards.
But not only did the WestminsterAssembly finish its Confession
of Faith in 1646, it finishedits Directory for Church
Government.
And the Westminster Assemblyintended that churches would
have the confession and bothcatechisms but would also have
(12:07):
the directory for public worshipand the directory for church
government.
And indeed the Scottish Church,the Church of Scotland,
initially adopted all five ofthose texts.
Some Presbyterian churchesstill use all five of those
texts, but in the Americantradition we have created
alternative directories forpublic worship and alternative
(12:29):
directories for churchgovernment, understanding, as
did the Westminster Assembly,that while ecclesiological
principles were going to bepronounced in the confession,
while there was going to be achurchly orientation to the
larger catechism, the actualoutworking of those principles
(12:50):
in our polity was going to befound in a different document.
And so, yes, deacons are notmentioned there, because it was
expected, and indeed it hasalways been the case, that
presbyterian churches have haddirectories for church
government or something similarto that, a book of church order,
a form of church government andso on.
Chris Cashen (13:12):
Very interesting.
I was not aware of that.
That's very good informationand I think that might satisfy
Bob.
But he continues.
You have satisfied him on thataspect.
Now he's saying to you look,pastor, I'm not seeking the
office of elder.
As a deacon I don't really needto be an expert theologian.
(13:39):
So how would you generallycounsel Bob at this point of his
study and preparation and thebenefit of having the confession
in the catechisms?
Chad Van Dixhoorn (13:47):
Yeah.
So I'd want to return to thatconversation we had a month ago
about the purposes ofconfessions and so on and sort
of gently sort of tee up thosetopics again.
But then I also think it'd behelpful to take him to a couple
of biblical passages strikingthat in Acts 6, verse 5, we're
told that these men are full offaith.
A man is full of faith whenhe's also full of doctrine.
(14:10):
You're full of faith when youknow who it is that you worship,
what he's done, when you knowhis works of creation,
providence and his unique workof redemption.
You're a man of faith when youknow what scripture promises
about Christ, his continuingsession, his eventual return.
These are the kinds of thingsthat are not always packed into
(14:35):
a creed, although the Apostles'Creed and the Nicene Creed has a
lot of that.
1 Timothy 3, verse 9 also saysto hold the mystery of the faith
with a clear conscience.
That suggests to me, someonewho studies the Bible and can
summarize what the faith isthat's articulated in the Bible
and a wise man uses helps likeour subordinate standards.
(14:59):
I know too that our form ofgovernment.
Chapter 11, paragraph two.
It says that a deacon's to be aman of great faith and later it
says sound judgment.
Again, this suggests someonewho's an aspirational theologian
.
He doesn't need to be apt toteach, he doesn't need to do the
same things with thesedoctrinal standards than an
(15:20):
elder does.
In a sense he's not required tobe a theologian above that of a
normal church member, but hiscalling is blessed and enriched
and strengthened when he is.
Which is why I think our formof government says that, and
then we could go on the form ofgovernment chapter 25, reminds
(15:42):
deacons that they are to remindpeople of the constellations of
Holy Scripture.
Well, those are promises, butthere's also doctrines.
You have richer consolationwhen you have a thicker theology
, when you can talk about whoChrist is and what he's done,
not just in broad brush terms,when you can talk about the
ministry of the Holy Spirit notjust in generalities but in
(16:04):
specifics.
And then he's also to adorn hiswork with sound doctrine, we're
told.
So again, he doesn't need to beapt to teach, but he is to
sincerely receive and adopt theconfession and catechisms of
this church as containing thesystem of doctrine.
So there's all those practicalreasons, there are those
(16:24):
biblical reflections, and thenthere's the fact, in the end of
the day, he does have to sign upto this system of doctrine.
We want deacons who are onboard with the ministry of the
church.
So those are a few things thatI'd want to add to the earlier
comments in these enrichingconversations with Bob.
Chris Cashen (16:42):
Well, Dr Van Dixhoorn, you have sent Bob away
now encouraged, ready to dig inand get ready for his exam, but
also to get ready to be adeacon.
So now that you've establishedfor us that the Westminster
standards are clearlysignificant for our deaconate,
let's, if we can, just take sometime and consider some
(17:05):
particulars.
How can the standards be usedpractically Because this is a
practical podcast how can theybe used practically to guide a
deacon in his office?
And I just had some thoughtsMaybe you could touch upon if a
deacon is doing some financialcounseling Can we find anything
(17:26):
in the standards which might beof help?
Chad Van Dixhoorn (17:30):
I think that the Westminster Larger
Catechism's explication of theEighth Commandment is helpful.
So if we were to flip to theearly 140s in the Larger
Catechism, just the ways inwhich a sort of robust
understanding of the commandmentthat says not only don't steal,
(17:51):
but how can we do the oppositeof that, not only what are we to
sort of put off, if you will,in terms of habitual sin, but
what might be put on?
And there the calling tofinancial prudence, seeking the
welfare of our neighbors, thevalue of good work, all of these
(18:13):
things are matters that deaconsfind themselves talking about.
You know, there are manydifferent reasons why people are
struggling in their temporalneeds, uh, in their financial
situation, so on, and and peopleare, are often just struggling
with the circumstances in whichGod has placed them in his own
(18:34):
good, wise and holy providence.
Sometimes the deacons are alsoput in situations where they're
called to give wisdom, help andpractical encouragement, and so
there are sound biblicalprinciples, with biblical texts
attached to guide the deacon inhis conversation about the value
(18:57):
of work, caring for others, thelegitimacy of saving and being
financially prudent, lookingafter oneself and one's finances
so well that one can also sharewith others who are in need.
These are very biblicalprinciples enshrined in these
little summaries, summaries thatlaunch from the commandment and
(19:21):
roam the way through thescriptures, plundering as they
go, finding out how we can notonly not steal but bless with
finances and a very kind ofPauline understanding of how to
think about this topic.
So I mean, that's how I'd thinkabout counseling and financial
(19:41):
matters.
I mean, it's not why thedocument is established, but
there's wisdom there for us thatI'd hope our deacons would
consider.
Chris Cashen (19:49):
Yeah.
So I'm glad you took us to thelarger catechism.
It's so much fuller than theshorter.
But sometimes we get limited tothe confession and don't
consider what helps thecatechisms can be practically
Well, how about serving those inthe church with mercy?
(20:10):
And then my next question isgoing to be what about those
outside of the church?
So, in the church with mercyand then outside.
Chad Van Dixhoorn (20:18):
So the first is a little more straightforward
.
You know the, the communion ofthe saints chapter, just a
wonderful chapter.
Chapter 26 of the westminsterconfession reminds us, reminds
us, that if we're united tojesus christ, we're also united
to each other.
If we have fellowship withJesus Christ, in his graces, his
sufferings, his death,resurrection and eventually his
(20:41):
glory, then we're also united toone another in Christ's graces,
in suffering.
We're united to one another inlove, very practically, and that
means that we share with oneanother in the gifts that God
has given, in the graces thatGod has given, in the resources
(21:03):
that God has given.
And we're obliged theconfession reminds us in this
wonderful, sweeping summary ofbiblical teaching, teaching
we're obliged to the performanceof such duties, public and
private, as do conduce, as dosort of work towards effectively
(21:28):
their mutual good, both ininward and the inward and
outward man.
In other words, we're caringabout people, we're praying for
them, we're looking for theirspiritual good, but we're also
concerned about the outward man.
Is someone hungry in our church?
Is someone grieving, which hasinward and outward aspects to it
?
Is someone in need, is someoneweary, they're moving, they've
got a difficult job, theirmarriage is tricky.
(21:49):
There are ways that we couldjust encourage that are
practical as well as spiritual.
This is what the community ofthe saints calls us to these
kinds of things.
And then paragraph two kind ofamplifies that, yes, we are
bound to maintain a holyfellowship and communion in our
worship.
Preeminently that's where we'reshowing our communion with each
other, but again, we're tryingto edify each other, we're
(22:12):
trying to relieve each other inoutward things according to our
different abilities andnecessities.
As god gives opportunity, we'reto extend that kind of love to
everyone who calls on the nameof the lord jesus.
So that's just right there inthis wonderful summary, and
again sort of richly supportedwith biblical texts on which
(22:33):
these comments are based.
And then you asked that theother question, that is, how
about those outside the church?
Right, right?
So I think, if we are toconsider seriously Paul's call
in Galatians that we're to beespecially mindful of the
(22:54):
household of faith, the needs ofthe household of faith, the
needs of the household of faith,everything I've said so far
would angle in that direction.
But the especially suggeststhat we are also caring for
those who are outside thehousehold of faith.
Now there's two different viewsin the Reformed world.
I suppose to be a little bitsimplistic.
One just says, yeah, that's thejob of ordinary Christians to
(23:15):
care for those who are in thehousehold of faith and then also
those who are outside thehousehold of faith.
The especially is not a limiter, it's a focus there to help the
(23:41):
people of the church in theirown needs and to help facilitate
them in their broader ministryof mercy.
Then if it's the job of anindividual Christian to also
care for those perhaps in thecommunity who are not members of
the church, then maybe it's thejob of the deacons to
facilitate that.
Do that make sense?
Yes, of course.
So if a deacon is not in arestrictive sense just to care
(24:04):
for the saints, but it's also tofacilitate the work of the
saints in ministry, well then abroader view would suggest that
we want to think about how ourdeacons might.
If they have the work of thechurch in hand, if you will, if
they are minding the householdof faith, how can they help
(24:27):
others?
Now, what's complicated aboutthat?
I think Van Damme is ontosomething and I want to own that
in a way that I you way, that Ithink really just in the last
couple of years I've beenpersuaded the rightness of that
view.
But I'm still mindful of 1Timothy 5 and the way in which
the Apostle Paul is very carefulabout who gets help.
(24:49):
Even in the church there arewidows who are more deserving
than others, and so, given thediscerning take on the
deployment of financialresources that we see in 1
Timothy, I would think thatwhere the church's resources are
limited, given the care thatthe Apostle Paul mandates within
the church, we need to be verydiscerning about how we're going
(25:12):
to deploy resources outside thechurch.
So I don't want that sort ofgeneral reflection that I think
may be good consequence that VanDamme is drawing out to trample
over the very specific carethat Paul calls for in 1 Timothy
5.
(25:32):
So it needs to be done wiselyand carefully, given what the
Apostle Paul says about care ofwidows.
Chris Cashen (25:39):
That's very helpful and insightful.
I'm glad you brought Van Dammein as well.
Well, another aspect of thepracticality would be whether or
not the standards give any helpfor the deacon, as he's
ministering mercy, to also keepthe spiritual needs and issues
(26:05):
in mind for those that he'sworking with.
Chad Van Dixhoorn (26:10):
I suppose the only way in which I see the
standards speaking to thatsubject is just in the
preeminence that they give tospiritual concerns, spiritual
needs.
That is to say, there's onerelationship that lasts to
eternity, yeah, and that needsto be established first.
That is what we are caringabout.
(26:31):
And when you look at thedirectory for public worship and
its paragraphs on thevisitation of the sick so this
is, this is not part of ourcurrent westminster standards,
but the original westminsterstandards there's a real focus
there, uh, when it comes tovisiting the sick, on doing the
six spiritual good.
Now, that's in part because notmany of the sick who are
(26:53):
getting a visit from theirpastor or their deacon are going
to recover.
Uh, this is uh beforeantibiotics and good medical
care, but nonetheless it's alsoa reflection, a reflection of
the preeminence of eternalconcerns.
So I don't see the WestminsterStandards, the Confession and
Catechisms really sayinganything directly.
(27:13):
But I think Thomas Peck is a19th century Presbyterian.
It's helpful when he reminds usthat the deacon is involved in
temporal concerns for aspiritual body, and there he's
thinking both the persons whomthe deacon is particularly
focused on and there are twothere too.
I think he's also focusing onthe fact that that, uh, even as
(27:36):
we care about temporal matters,I always have the spiritual good
of the body and mind, so I hopethat's fair to him.
Certainly, I think it's ahelpful reflection.
Chris Cashen (27:49):
Yeah, thank you.
Any aspect of the standardswhich might be used by deacons
as they conduct their Board ofDeacons meetings Is it practical
in that way.
Chad Van Dixhoorn (28:00):
Well, I suppose the standards, uh
teaching on the church, uh,could potentially be useful.
Paragraph six of chapter 25reminds us there's no other head
of the church but the lordjesus christ, and so any
(28:21):
authority, if you will, that ahead of the deacons is trying to
exercise in a meeting needs toremember that that authority
that's being used, the way themeeting is being run, should be
exercised in a servant fashion.
Elders, not to lord theirposition over the flock.
Surely a deacon should not belording his position over, let's
(28:47):
say, other deacons, uh, if he'sthe, you know, the elected head
of the deacon board orcommittee, or over the people
whom he's seeking to minister,he's a shepherd, uh, or he's a
servant of the head of thechurch, and always remember that
that any authority that he hasto do his work, uh, the power
and the gifts and the graces,they're all coming from Christ
(29:10):
that are intended to honor thehead of the church, and I think
that's that's helpful.
No other head of the church butthe Lord Jesus Christ.
Chris Cashen (29:19):
Yes, that is helpful.
One last practical question,and kind of getting back to
ministering to those outside ofthe church the deacons are often
the leading edge with regard toengaging those outside of the
church, because many folks cometo our churches for material
assistance.
(29:44):
So how might the standards beof help to a deacon who
encounters a person who has,maybe, a false hope in their own
righteousness, or maybe from atradition other than ours which
denies the divinity of Christ?
Chad Van Dixhoorn (29:56):
Well, we could take that in a lot of
different directions.
I suppose they could start witha catechism question, right, and
at least in their own minds,helping someone understand what
their real purpose is, why theyexist at all, orienting them
toward their Creator.
They could reflect on the richdoctrine we find in chapter 8,
where the person and work ofChrist is summarized.
They could take people to theclear doctrine enunciated in
chapters 11, 12 and 13 whichsort of explain what it means to
be justified by God.
What it means to be forgiven.
How we recieve those graces.
You could take them to chapter12 and say it's so much better
(30:39):
to be part of the family of God.
Consider what life would belike if you knew yourself as not
one facing the judgment of God,but as a member of the family
of God.
And I also think thatreflection even on chapter 13,
considering the importance ofholiness, God's standards, what
(31:06):
God requires of us, thetrickiness of the Christian walk
, that we're people who are onthe way, and so on.
So, whether you're helping aweak Christian, a person who's
making up his own religion as hegoes along, someone who's not
sure what the purpose of life is, there's just rich doctrine
there and I think the better weknow that, the better we know
the scriptures on which thesesummaries are based, the more
effective we're going to be inthose moments of unexpected
(31:29):
witness or comfort.
Chris Cashen (31:32):
Yeah, that's excellent, thank you Well, last
question, and that is how mightthe standards be used as a means
of encouragement to ourdiaconate?
And this is really just wideopen.
Chad Van Dixhoorn (31:45):
Yeah, yeah, I like that question, Chris.
As we think about deacons, Ithink about deacons as those
preeminently occupied with goodworks.
Good works are undervalued inmany ways in the Christian world
, I should say in theevangelical world, in part
(32:07):
because we're nervous to protecta doctrine, a salvation by
grace alone, and so we getnervous about the idea of good
works.
And a deacon is all abouttrying to honor the Lord, not to
(32:28):
earn a crown of righteousness,but to get the good commendation
of our Savior that well done,good and faithful servant.
We're seeking to please theLord.
Is that okay to do?
Is that something that's worthdoing?
Chapter 16 is one of my favoritechapters, just emphasizing the
way in which good works have somany useful purposes.
(32:51):
How useful it would be fordeacons to see that good works
done in obedience to God'scommandments are the fruits and
evidences of a lively and truefaith.
That through these things,works deacons are doing and
works deacons are encouragingbecause our deacons are
facilitators, they'recoordinators that through these
(33:13):
good works, people are showingtheir thankfulness,
strengthening their assurance,edifying others, adorning their
profession of the gospel,stopping the mouths of the
critics, glorifying God.
We are created in Jesus Christfor good works.
We're demonstrating all of that.
This is just wonderful, and ofcourse, we want to be mindful of
(33:33):
the fact.
So this chapter is also helpfulto remind us that these works
are not signals of our glory,testimonies of how wonderful we
are, not signals of our glory,testimonies of how wonderful we
are, evidences of our inwardstrength.
No, we're depending on the Lord, but these are worthwhile.
And then, finally, Chris, justto end this little ramble, we're
also reminded here that notonly are our persons accepted in
(33:58):
Christ because we're united tohim, but once we are accepted in
Christ, even our works, ourattempts to do good are also
accepted in Christ, not just ourpersons, but also our works.
And so when a deacon is tryingto visit someone and he actually
(34:19):
says something that he feelswas really useful, he doesn't go
home and just say, wow, I'mlike the power deacon, I'm
amazing.
No, he says that work wasacceptable because of Christ.
When a deacon has aconversation with someone and he
gets home and thinks I reallybotched that, I don't know how
that could possibly be useful,he goes home and reads this and
(34:40):
is just reminded no, actuallythis work is acceptable in
Christ and the Holy Spirit canmake it useful, in spite of who
I am Not just me, but that lastvisit to the hospital that
attempt to help that person infinancial distress.
I really need to get better atthat, but that was acceptable in
Christ.
I think chapter 16 is a gooddeacon chapter.
(35:02):
The deacons can help us all seewhat's rich and helpful in that
chapter.
Chris Cashen (35:07):
Well, chad, this has been a blessing for me and
I'm fairly certain it's going tobe a blessing for our deacons.
Thank you for taking the timeto discuss the Westminster
Standards with us today.
It's been a great blessing tohear your answers to these good
questions and just a blessing toknow how useful these standards
are for us today.
(35:28):
Thank you for being with us.
Chad Van Dixhoorn (35:29):
Well, thank you for asking questions that
have prompted reflections that Imight not otherwise have had.
So thank you, Chris.
Chris Cashen (35:36):
Well, Deacons, we hope this episode was and will
be encouraging to you and yourlabors for the Lord, and please
continue listening.
Striking that in Acts 6, verse 5, we're told
that these men are full of faith.
A man is full of faith whenhe's also full of doctrine.
You're full of faith when youknow who it is that you worship,
what he's done, when you knowhis works of creation,
providence and his unique workof redemption.
David Nakhla (00:20):
Welcome to the Reformed Deacon, a casual
conversation with topicsspecifically designed to help
local Reformed Deacons.
There are nearly a thousanddeacons in the OPC alone, so
let's take this opportunity tolearn from and encourage one
another.
We're so glad you could join us.
Let's jump into our nextepisode.
Chris Cashen (00:42):
Welcome to another episode of the Reformed Deacon
Podcast.
My name is Chris Cashin and Iserve as pastor of Trinity
Reformed OPC in Lanham, Maryland, and I also serve on the OPC's
committee for diaconalministries, and so I am
overjoyed to have with us todayReverend Dr Chad Van Dixhorn.
(01:04):
I am overjoyed to have with ustoday Reverend Dr Chad Van
Dixhorn.
He's an OPC minister who'scurrently serving as professor
of church history and theologyat Reform Theological Seminary
in Charlotte, North Carolina.
Dr Van Dixhorn was the editor ofa five-volume work entitled the
Minutes and Papers of theWestminster Assembly 1643 to
(01:25):
1652.
That was published in 2014.
Excuse me, the next publicationwas published in 2014, and that
is called Confessing the FaithA Reader's Guide to the
Westminster Confession of Faith.
That's a wonderful publicationfor use for families, much use
(01:47):
for the church.
It's a wonderful book and Iwould recommend it to everyone
listening.
And then, finally, he's justfinished John Lightfoot's
journals and that has given newinformation on the assembly that
was not included in the firstpublication that I referred to.
Dr Van Dixhoorn is married toEmily.
(02:09):
They have five children, withone at home.
Welcome, Chad, to the podcastthis afternoon.
Chad (02:16):
Well, thank you, it's delightful to be with you Chris.
I are going to undefineddiscussing, in really broad
brush fashion, the WestminsterStandards.
I are going to be discussing, inreally broad brush fashion, the
Westminster Standards, and bythat I mean the Westminster
Confession of Faith, along withthe larger and shorter
catechisms.
These are the secondarystandards for the Orthodox
Presbyterian Church, the first,of course, being the Holy
(02:37):
Scriptures, and we want to takea look at how the standards
might be used to help ourdiaconate today.
So, from time to time in thispodcast, we want to take an
in-depth look at Bible passagesand theological topics like this
one the broad brush study ofthe Westminster Standards to
(02:59):
strengthen a deacon'sunderstanding of and purpose for
his office.
In other words, we plan toinvite some of our guests to
open up the scriptures ordoctrinal topics which have a
particular application for thework of the Reformed deacon.
And so, as Dr Van Dixhoorn hasa particular expertise in the
Westminster Standards, wethought he would be an excellent
(03:20):
guest to help us and guide usthrough some of the benefits of
this treasure of doctrine.
So, Chad, let me begin byasking if you would give us a
broad overview of the assemblythat we know of as the
Westminster Assembly of the1600s.
Who were these folks that cametogether and I think they're
(03:41):
referred to as the divines andwhat was their purpose?
Chad Van Dixhoorn (03:45):
The Westminster Assembly is a group
called during a war, a civil warin England in the 1640s, to try
and come up with a proposal ora bunch of proposals that would
create peace in the church, inpart by reforming what was seen
to be wrong in the Church ofEngland.
The parliament called togethera large body of theologians,
(04:10):
about 120 different men, most ofwhom showed up at one point or
another, some of whom died alongthe way because it lasted for
so long and were replaced byothers.
And then this number wassupplemented a few months later
with some Scottish theologianswho were equally interested in
the Church of England gettingreformed.
If the Church of England wasmore reformed then they wouldn't
meddle so much with the alreadyreformed Church of Scotland.
(04:33):
And so they met, starting in1643.
They first tinkered with the 39articles, making important
changes.
That was abandoned when theScottish people arrived Scottish
ministers and then it beganjust work on one topic after
another directory for ordination, what are ministers supposed to
do, how are people to becomeministers, how should ministers
(04:56):
be called by congregations, andso on.
Then they dealt with thedirectory for public worship and
then they dealt with otheraspects of church government and
they wrote a confession offaith and created a Psalter and
a couple of catechisms and put140 documents overall letters,
petitions, explanations and soon A few of which have become
(05:19):
standards, if you will, in thePresbyterian world.
Chris Cashen (05:23):
When was their work finished with regard to the
confession and the catechisms?
Chad Van Dixhoorn (05:28):
Yeah, the doctrinal and exegetical work
was wound up in about five yearsand then they continued the
work of examining ministers,just sort of this side project
they took on until 1653.
The records of the assembly endin 1652, but the assembly
itself ended in 1653.
But most of the members leftfor political reasons and
(05:50):
because they felt their work wasdone at the beginning of 1649.
Chris Cashen (05:54):
Wow, well, that was a long time ago, and so I
think one of the questions thatmight be in the minds of our
deacons is you know, how is thisapplicable to us today?
And so, as we continue to justgive an overview of the
standards, if you would just fora moment, consider that you're
a pastor and you have a newdeacon in training before you.
(06:15):
We're going to call him Bob,and I'm not sure I know any
deacons called Bob, but I'm surethere are.
But who's fairly new.
Chad Van Dixhoorn (06:21):
Bob Wright, how is Bob Wright for an example
?
Chris Cashen (06:28):
Of course, yes, of course, sorry, but one who's
fairly new to the Reformed faithand you've just given him a
copy of the Confession of Faithand Catechisms of the Orthodox
Presbyterian Church, that smallgray book, so that he can
prepare for his examinationbefore the session.
And now, as you give thisvolume to Bob, he asks you what
(06:52):
is this?
How would you define theWestminster Standards for Bob?
Chad Van Dixhoorn (06:57):
Yeah, so I think I'd say, well, it's often
said that we have the Bible asour primary, as really our sole
authority in the church.
That's correct.
And then we have secondary,even better, subordinate,
standards.
These are, in the OrthodoxPresbyterian Church, the
confession of faith andcatechisms larger, smaller, and
(07:20):
these historic texts are seen byus as excellent summaries, and
historic summaries, of what theBible teaches.
Here we're capturing what webelieve are the correct
understandings of key doctrinesand practices, material for
(07:42):
doctrine, life, worship andgovernment.
And so if you want to ask whatdo we believe?
We're going to say we believethe Bible.
You're going to say, what doyou think the Bible teaches?
We're going to say, well, wethink here's an excellent
summary of what the Bibleteaches and indeed this sort of
captures what the leaders in ourchurch, the ministers, the
(08:04):
elders and deacons, believe thatit teaches.
Chris Cashen (08:08):
Very good.
Well, Bob is not only a newdeacon in training, but he is
extremely inquisitive and hemakes a bold statement before
you.
I have a Bible and I read it.
Why do I need a confession?
Bob's question is valid.
We call these standards in theOPCR confessional standards.
(08:30):
Is it relevant to the officeand work of deacons that we're a
confessional church?
Chad Van Dixhoorn (08:36):
Yeah, so it's relevant to all of us.
So it's going to be relevant todeacons.
I'd like to think a little bitmore, probably in a minute,
about how in particular, it'suseful for deacons.
But you know, confessions,deployed well, help us to be
honest.
You know, cults hide what theybelieve.
We're we are those who openlydeclare what we believe.
(08:59):
We're trying to be helpful byhaving these texts and it's
helpful for deacons to know anduse these things.
We're also a unified church.
This is not the OrthodoxPresbyterian Churches.
This is the OrthodoxPresbyterian Church because
there's a visible unity to thechurch.
We minister together and whileyou can have a conference
(09:20):
together with other Christiansby believing in, say, biblical
inerrancy, having 10 bulletpoints on a website in common,
or holding to a historic creedthose are good things.
But for practical, meaningfulministry, a ministry that's
involved not just inevangelization but in church
planting and missionary sendingand so on, you need to have a
(09:42):
fairly robust understanding ofwhat the scriptures are, who the
God is that we've preached, howmuch grace we need.
What's the difference between aministry of manipulation and
good pastoral care?
What does accountability looklike?
Those are the sorts of thingsthat are covered in our
subordinate standards in ourconfessional standards.
And then, on top of all that,you that not only do we need
(10:06):
doctrinal maximalism foreffective ministry and
partnership.
We also think that believingmore doctrine leads to more
doxology, that it leads to ahealthier, more God-centered
Christian life, and so we wantour deacons to know these things
, we want our membership tobecome acquainted with these
(10:29):
things, really for the good ofthe whole church and our
ministry and for our ownspiritual good.
Chris Cashen (10:35):
That's excellent.
Well, you're not done with Bobyet, Because next month, after
(11:08):
you've sent him back and askedhim to study the confession and
the larger and shortercatechisms, obviously along with
reading, I can't even find theword deacon in any of them.
Maybe these standards are notreally for deacons.
So Bob was reading carefullyand the standards don't, to my
knowledge, contain any specificreference to the office of
deacon.
I don't think they contain anyreference to the office of
ruling elder either.
I did find the use of the wordminister and the minister's
(11:32):
office, but not with regard tothe diaconate or the elder.
Why would the standards besilent on those offices?
Chad Van Dixhoorn (11:44):
Yeah, so I like Bob, he's got good
questions.
So there was mention of churchgovernors in the Westminster
Standards.
But not only did the WestminsterAssembly finish its Confession
of Faith in 1646, it finishedits Directory for Church
Government.
And the Westminster Assemblyintended that churches would
have the confession and bothcatechisms but would also have
(12:07):
the directory for public worshipand the directory for church
government.
And indeed the Scottish Church,the Church of Scotland,
initially adopted all five ofthose texts.
Some Presbyterian churchesstill use all five of those
texts, but in the Americantradition we have created
alternative directories forpublic worship and alternative
(12:29):
directories for churchgovernment, understanding, as
did the Westminster Assembly,that while ecclesiological
principles were going to bepronounced in the confession,
while there was going to be achurchly orientation to the
larger catechism, the actualoutworking of those principles
(12:50):
in our polity was going to befound in a different document.
And so, yes, deacons are notmentioned there, because it was
expected, and indeed it hasalways been the case, that
presbyterian churches have haddirectories for church
government or something similarto that, a book of church order,
a form of church government andso on.
Chris Cashen (13:12):
Very interesting.
I was not aware of that.
That's very good informationand I think that might satisfy
Bob.
But he continues.
You have satisfied him on thataspect.
Now he's saying to you look,pastor, I'm not seeking the
office of elder.
As a deacon I don't really needto be an expert theologian.
(13:39):
So how would you generallycounsel Bob at this point of his
study and preparation and thebenefit of having the confession
in the catechisms?
Chad Van Dixhoorn (13:47):
Yeah.
So I'd want to return to thatconversation we had a month ago
about the purposes ofconfessions and so on and sort
of gently sort of tee up thosetopics again.
But then I also think it'd behelpful to take him to a couple
of biblical passages strikingthat in Acts 6, verse 5, we're
told that these men are full offaith.
A man is full of faith whenhe's also full of doctrine.
(14:10):
You're full of faith when youknow who it is that you worship,
what he's done, when you knowhis works of creation,
providence and his unique workof redemption.
You're a man of faith when youknow what scripture promises
about Christ, his continuingsession, his eventual return.
These are the kinds of thingsthat are not always packed into
(14:35):
a creed, although the Apostles'Creed and the Nicene Creed has a
lot of that.
1 Timothy 3, verse 9 also saysto hold the mystery of the faith
with a clear conscience.
That suggests to me, someonewho studies the Bible and can
summarize what the faith isthat's articulated in the Bible
and a wise man uses helps likeour subordinate standards.
(14:59):
I know too that our form ofgovernment.
Chapter 11, paragraph two.
It says that a deacon's to be aman of great faith and later it
says sound judgment.
Again, this suggests someonewho's an aspirational theologian
.
He doesn't need to be apt toteach, he doesn't need to do the
same things with thesedoctrinal standards than an
(15:20):
elder does.
In a sense he's not required tobe a theologian above that of a
normal church member, but hiscalling is blessed and enriched
and strengthened when he is.
Which is why I think our formof government says that, and
then we could go on the form ofgovernment chapter 25, reminds
(15:42):
deacons that they are to remindpeople of the constellations of
Holy Scripture.
Well, those are promises, butthere's also doctrines.
You have richer consolationwhen you have a thicker theology
, when you can talk about whoChrist is and what he's done,
not just in broad brush terms,when you can talk about the
ministry of the Holy Spirit notjust in generalities but in
(16:04):
specifics.
And then he's also to adorn hiswork with sound doctrine, we're
told.
So again, he doesn't need to beapt to teach, but he is to
sincerely receive and adopt theconfession and catechisms of
this church as containing thesystem of doctrine.
So there's all those practicalreasons, there are those
(16:24):
biblical reflections, and thenthere's the fact, in the end of
the day, he does have to sign upto this system of doctrine.
We want deacons who are onboard with the ministry of the
church.
So those are a few things thatI'd want to add to the earlier
comments in these enrichingconversations with Bob.
Chris Cashen (16:42):
Well, Dr Van Dixhoorn, you have sent Bob away
now encouraged, ready to dig inand get ready for his exam, but
also to get ready to be adeacon.
So now that you've establishedfor us that the Westminster
standards are clearlysignificant for our deaconate,
let's, if we can, just take sometime and consider some
(17:05):
particulars.
How can the standards be usedpractically Because this is a
practical podcast how can theybe used practically to guide a
deacon in his office?
And I just had some thoughtsMaybe you could touch upon if a
deacon is doing some financialcounseling Can we find anything
(17:26):
in the standards which might beof help?
Chad Van Dixhoorn (17:30):
I think that the Westminster Larger
Catechism's explication of theEighth Commandment is helpful.
So if we were to flip to theearly 140s in the Larger
Catechism, just the ways inwhich a sort of robust
understanding of the commandmentthat says not only don't steal,
(17:51):
but how can we do the oppositeof that, not only what are we to
sort of put off, if you will,in terms of habitual sin, but
what might be put on?
And there the calling tofinancial prudence, seeking the
welfare of our neighbors, thevalue of good work, all of these
(18:13):
things are matters that deaconsfind themselves talking about.
You know, there are manydifferent reasons why people are
struggling in their temporalneeds, uh, in their financial
situation, so on, and and peopleare, are often just struggling
with the circumstances in whichGod has placed them in his own
(18:34):
good, wise and holy providence.
Sometimes the deacons are alsoput in situations where they're
called to give wisdom, help andpractical encouragement, and so
there are sound biblicalprinciples, with biblical texts
attached to guide the deacon inhis conversation about the value
(18:57):
of work, caring for others, thelegitimacy of saving and being
financially prudent, lookingafter oneself and one's finances
so well that one can also sharewith others who are in need.
These are very biblicalprinciples enshrined in these
little summaries, summaries thatlaunch from the commandment and
(19:21):
roam the way through thescriptures, plundering as they
go, finding out how we can notonly not steal but bless with
finances and a very kind ofPauline understanding of how to
think about this topic.
So I mean, that's how I'd thinkabout counseling and financial
(19:41):
matters.
I mean, it's not why thedocument is established, but
there's wisdom there for us thatI'd hope our deacons would
consider.
Chris Cashen (19:49):
Yeah.
So I'm glad you took us to thelarger catechism.
It's so much fuller than theshorter.
But sometimes we get limited tothe confession and don't
consider what helps thecatechisms can be practically
Well, how about serving those inthe church with mercy?
(20:10):
And then my next question isgoing to be what about those
outside of the church?
So, in the church with mercyand then outside.
Chad Van Dixhoorn (20:18):
So the first is a little more straightforward
.
You know the, the communion ofthe saints chapter, just a
wonderful chapter.
Chapter 26 of the westminsterconfession reminds us, reminds
us, that if we're united tojesus christ, we're also united
to each other.
If we have fellowship withJesus Christ, in his graces, his
sufferings, his death,resurrection and eventually his
(20:41):
glory, then we're also united toone another in Christ's graces,
in suffering.
We're united to one another inlove, very practically, and that
means that we share with oneanother in the gifts that God
has given, in the graces thatGod has given, in the resources
(21:03):
that God has given.
And we're obliged theconfession reminds us in this
wonderful, sweeping summary ofbiblical teaching, teaching
we're obliged to the performanceof such duties, public and
private, as do conduce, as dosort of work towards effectively
(21:28):
their mutual good, both ininward and the inward and
outward man.
In other words, we're caringabout people, we're praying for
them, we're looking for theirspiritual good, but we're also
concerned about the outward man.
Is someone hungry in our church?
Is someone grieving, which hasinward and outward aspects to it
?
Is someone in need, is someoneweary, they're moving, they've
got a difficult job, theirmarriage is tricky.
(21:49):
There are ways that we couldjust encourage that are
practical as well as spiritual.
This is what the community ofthe saints calls us to these
kinds of things.
And then paragraph two kind ofamplifies that, yes, we are
bound to maintain a holyfellowship and communion in our
worship.
Preeminently that's where we'reshowing our communion with each
other, but again, we're tryingto edify each other, we're
(22:12):
trying to relieve each other inoutward things according to our
different abilities andnecessities.
As god gives opportunity, we'reto extend that kind of love to
everyone who calls on the nameof the lord jesus.
So that's just right there inthis wonderful summary, and
again sort of richly supportedwith biblical texts on which
(22:33):
these comments are based.
And then you asked that theother question, that is, how
about those outside the church?
Right, right?
So I think, if we are toconsider seriously Paul's call
in Galatians that we're to beespecially mindful of the
(22:54):
household of faith, the needs ofthe household of faith, the
needs of the household of faith,everything I've said so far
would angle in that direction.
But the especially suggeststhat we are also caring for
those who are outside thehousehold of faith.
Now there's two different viewsin the Reformed world.
I suppose to be a little bitsimplistic.
One just says, yeah, that's thejob of ordinary Christians to
(23:15):
care for those who are in thehousehold of faith and then also
those who are outside thehousehold of faith.
The especially is not a limiter, it's a focus there to help the
(23:41):
people of the church in theirown needs and to help facilitate
them in their broader ministryof mercy.
Then if it's the job of anindividual Christian to also
care for those perhaps in thecommunity who are not members of
the church, then maybe it's thejob of the deacons to
facilitate that.
Do that make sense?
Yes, of course.
So if a deacon is not in arestrictive sense just to care
(24:04):
for the saints, but it's also tofacilitate the work of the
saints in ministry, well then abroader view would suggest that
we want to think about how ourdeacons might.
If they have the work of thechurch in hand, if you will, if
they are minding the householdof faith, how can they help
(24:27):
others?
Now, what's complicated aboutthat?
I think Van Damme is ontosomething and I want to own that
in a way that I you way, that Ithink really just in the last
couple of years I've beenpersuaded the rightness of that
view.
But I'm still mindful of 1Timothy 5 and the way in which
the Apostle Paul is very carefulabout who gets help.
(24:49):
Even in the church there arewidows who are more deserving
than others, and so, given thediscerning take on the
deployment of financialresources that we see in 1
Timothy, I would think thatwhere the church's resources are
limited, given the care thatthe Apostle Paul mandates within
the church, we need to be verydiscerning about how we're going
(25:12):
to deploy resources outside thechurch.
So I don't want that sort ofgeneral reflection that I think
may be good consequence that VanDamme is drawing out to trample
over the very specific carethat Paul calls for in 1 Timothy
5.
(25:32):
So it needs to be done wiselyand carefully, given what the
Apostle Paul says about care ofwidows.
Chris Cashen (25:39):
That's very helpful and insightful.
I'm glad you brought Van Dammein as well.
Well, another aspect of thepracticality would be whether or
not the standards give any helpfor the deacon, as he's
ministering mercy, to also keepthe spiritual needs and issues
(26:05):
in mind for those that he'sworking with.
Chad Van Dixhoorn (26:10):
I suppose the only way in which I see the
standards speaking to thatsubject is just in the
preeminence that they give tospiritual concerns, spiritual
needs.
That is to say, there's onerelationship that lasts to
eternity, yeah, and that needsto be established first.
That is what we are caringabout.
(26:31):
And when you look at thedirectory for public worship and
its paragraphs on thevisitation of the sick so this
is, this is not part of ourcurrent westminster standards,
but the original westminsterstandards there's a real focus
there, uh, when it comes tovisiting the sick, on doing the
six spiritual good.
Now, that's in part because notmany of the sick who are
(26:53):
getting a visit from theirpastor or their deacon are going
to recover.
Uh, this is uh beforeantibiotics and good medical
care, but nonetheless it's alsoa reflection, a reflection of
the preeminence of eternalconcerns.
So I don't see the WestminsterStandards, the Confession and
Catechisms really sayinganything directly.
(27:13):
But I think Thomas Peck is a19th century Presbyterian.
It's helpful when he reminds usthat the deacon is involved in
temporal concerns for aspiritual body, and there he's
thinking both the persons whomthe deacon is particularly
focused on and there are twothere too.
I think he's also focusing onthe fact that that, uh, even as
(27:36):
we care about temporal matters,I always have the spiritual good
of the body and mind, so I hopethat's fair to him.
Certainly, I think it's ahelpful reflection.
Chris Cashen (27:49):
Yeah, thank you.
Any aspect of the standardswhich might be used by deacons
as they conduct their Board ofDeacons meetings Is it practical
in that way.
Chad Van Dixhoorn (28:00):
Well, I suppose the standards, uh
teaching on the church, uh,could potentially be useful.
Paragraph six of chapter 25reminds us there's no other head
of the church but the lordjesus christ, and so any
(28:21):
authority, if you will, that ahead of the deacons is trying to
exercise in a meeting needs toremember that that authority
that's being used, the way themeeting is being run, should be
exercised in a servant fashion.
Elders, not to lord theirposition over the flock.
Surely a deacon should not belording his position over, let's
(28:47):
say, other deacons, uh, if he'sthe, you know, the elected head
of the deacon board orcommittee, or over the people
whom he's seeking to minister,he's a shepherd, uh, or he's a
servant of the head of thechurch, and always remember that
that any authority that he hasto do his work, uh, the power
and the gifts and the graces,they're all coming from Christ
(29:10):
that are intended to honor thehead of the church, and I think
that's that's helpful.
No other head of the church butthe Lord Jesus Christ.
Chris Cashen (29:19):
Yes, that is helpful.
One last practical question,and kind of getting back to
ministering to those outside ofthe church the deacons are often
the leading edge with regard toengaging those outside of the
church, because many folks cometo our churches for material
assistance.
(29:44):
So how might the standards beof help to a deacon who
encounters a person who has,maybe, a false hope in their own
righteousness, or maybe from atradition other than ours which
denies the divinity of Christ?
Chad Van Dixhoorn (29:56):
Well, we could take that in a lot of
different directions.
I suppose they could start witha catechism question, right, and
at least in their own minds,helping someone understand what
their real purpose is, why theyexist at all, orienting them
toward their Creator.
They could reflect on the richdoctrine we find in chapter 8,
where the person and work ofChrist is summarized.
They could take people to theclear doctrine enunciated in
chapters 11, 12 and 13 whichsort of explain what it means to
be justified by God.
What it means to be forgiven.
How we recieve those graces.
You could take them to chapter12 and say it's so much better
(30:39):
to be part of the family of God.
Consider what life would belike if you knew yourself as not
one facing the judgment of God,but as a member of the family
of God.
And I also think thatreflection even on chapter 13,
considering the importance ofholiness, God's standards, what
(31:06):
God requires of us, thetrickiness of the Christian walk
, that we're people who are onthe way, and so on.
So, whether you're helping aweak Christian, a person who's
making up his own religion as hegoes along, someone who's not
sure what the purpose of life is, there's just rich doctrine
there and I think the better weknow that, the better we know
the scriptures on which thesesummaries are based, the more
effective we're going to be inthose moments of unexpected
(31:29):
witness or comfort.
Chris Cashen (31:32):
Yeah, that's excellent, thank you Well, last
question, and that is how mightthe standards be used as a means
of encouragement to ourdiaconate?
And this is really just wideopen.
Chad Van Dixhoorn (31:45):
Yeah, yeah, I like that question, Chris.
As we think about deacons, Ithink about deacons as those
preeminently occupied with goodworks.
Good works are undervalued inmany ways in the Christian world
, I should say in theevangelical world, in part
(32:07):
because we're nervous to protecta doctrine, a salvation by
grace alone, and so we getnervous about the idea of good
works.
And a deacon is all abouttrying to honor the Lord, not to
(32:28):
earn a crown of righteousness,but to get the good commendation
of our Savior that well done,good and faithful servant.
We're seeking to please theLord.
Is that okay to do?
Is that something that's worthdoing?
Chapter 16 is one of my favoritechapters, just emphasizing the
way in which good works have somany useful purposes.
(32:51):
How useful it would be fordeacons to see that good works
done in obedience to God'scommandments are the fruits and
evidences of a lively and truefaith.
That through these things,works deacons are doing and
works deacons are encouragingbecause our deacons are
facilitators, they'recoordinators that through these
(33:13):
good works, people are showingtheir thankfulness,
strengthening their assurance,edifying others, adorning their
profession of the gospel,stopping the mouths of the
critics, glorifying God.
We are created in Jesus Christfor good works.
We're demonstrating all of that.
This is just wonderful, and ofcourse, we want to be mindful of
(33:33):
the fact.
So this chapter is also helpfulto remind us that these works
are not signals of our glory,testimonies of how wonderful we
are, not signals of our glory,testimonies of how wonderful we
are, evidences of our inwardstrength.
No, we're depending on the Lord, but these are worthwhile.
And then, finally, Chris, justto end this little ramble, we're
also reminded here that notonly are our persons accepted in
(33:58):
Christ because we're united tohim, but once we are accepted in
Christ, even our works, ourattempts to do good are also
accepted in Christ, not just ourpersons, but also our works.
And so when a deacon is tryingto visit someone and he actually
(34:19):
says something that he feelswas really useful, he doesn't go
home and just say, wow, I'mlike the power deacon, I'm
amazing.
No, he says that work wasacceptable because of Christ.
When a deacon has aconversation with someone and he
gets home and thinks I reallybotched that, I don't know how
that could possibly be useful,he goes home and reads this and
(34:40):
is just reminded no, actuallythis work is acceptable in
Christ and the Holy Spirit canmake it useful, in spite of who
I am Not just me, but that lastvisit to the hospital that
attempt to help that person infinancial distress.
I really need to get better atthat, but that was acceptable in
Christ.
I think chapter 16 is a gooddeacon chapter.
(35:02):
The deacons can help us all seewhat's rich and helpful in that
chapter.
Chris Cashen (35:07):
Well, chad, this has been a blessing for me and
I'm fairly certain it's going tobe a blessing for our deacons.
Thank you for taking the timeto discuss the Westminster
Standards with us today.
It's been a great blessing tohear your answers to these good
questions and just a blessing toknow how useful these standards
are for us today.
(35:28):
Thank you for being with us.
Chad Van Dixhoorn (35:29):
Well, thank you for asking questions that
have prompted reflections that Imight not otherwise have had.
So thank you, Chris.
Chris Cashen (35:36):
Well, Deacons, we hope this episode was and will
be encouraging to you and yourlabors for the Lord, and please
continue listening.
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