ARTICLE 55
Advisory Committee 10, Ordination and "Official Acts of Ministry," Rev.Jacob C. Weeda reporting, presents the following:

I. Ordination and "Official Acts of Ministry"

A. Materials

1. Committee to Study Ordination and "Official Acts of Ministry" Report, pp. 281-303
2. Overture 6, pp. 395-96
3. Overture 7, pp. 396-97
4. Overture 8, pp. 398-403
5. Overture 9, pp. 403-04
6. Overture 10, p. 404
7. Overture 11, pp. 405-08
8. Overture 30, pp. 500-01
9. Communication 1, p. 445

B. Background

The study report entitled "Ordination and 'Official Acts of Ministry'" was generated in response to the overtures of two classes and one request arising from the denominational standing committee for youth ministry. The study committee worked under this mandate:

to consider the matters of ordination and" official acts of ministry" (Church Order Art. 53-b) as these apply to youth pastors and persons in other specialized ministries who attain their positions by pathways other than the M.Div. degree. (Agenda for Synod 1999, p. 281)

The open-ended character of the mandate offered the study committee some difficulties (p. 283) and led it to wonder if its recommendations addressed the mandate completely (p. 297).

The intention of the study committee was to build upon the foundation first laid in 1973 by action of synod regarding Report 44: "Ecclesiastical Office and Ordination" (Acts of Synod 1973, Art. 64, pp. 60-64; 635-716). The present study committee, building on materials long ago accepted by synod, did not believe it was required to repeat the work of the 1973 report or to present again all of its biblical, theological, and historical materials.

The advisory committee finds this study report helpful in advancing the discussion of congregational ministries and of ordination, office, and "official acts of ministry." However, the relationship between office and ordination and "official acts of ministry" calls for much more study. The study committee recommends establishing for the whole denomination a new unordained position and a new ordained office. The advisory committee has reservations about moving in this direction without a more fully developed framework for relating ordination to staff ministries and" official acts of ministry." Therefore, it will propose that the matter be recommitted to an expanded committee with a revised mandate.

The following pertinent questions arise in response to this report:

- What acts of worship and ministry call for ordination and why?
- Who should be ordained and why?
- What is the relationship between ordination and a person's spiritual gifts, God's call, and the church's need?
- What is the basis for the academic standards maintained for some but not other offices?
- How can we define and specify the" official acts of ministry"?
- May the church create and terminate offices at will? Why? How?
- Ought elders in churches without pastors to preach and administer sacraments?
- What is the ecclesiastical status of nonordained persons who in various ways serve in congregational ministries, such as worship and music leadership, youth work, evangelism, church administration, congregational life, counseling, pastoral care, and chaplaincies?
- What is the difference between ordination, commissioning, and appoint¬ment of staff?
- How can the needs of the organized and unorganized churches of Classis Red Mesa be met by bivocational pastors?
- How can the recommendation that licensed exhorters in Classis Red Mesa be ordained as elders apply in an unorganized church setting and within the context of limited tenure provisions in our current church polity?
With these and similar questions in mind, the advisory committee makes the following recommendations to Synod 1999:

C. Recommendations

1. That members of the study committee be given the privilege of the floor when this report is being discussed.
-Granted

2. That synod recommit the study report with its recommendations to the study committee.

Grounds:
a. The original mandate requires greater precision than synod can now provide.
b. There is a lack of clarity on some of the issues and recommendations in the report currently before synod.

-Adopted

3. That synod mandate the study committee to continue its work and, in addition to the matters considered and reported on thus far, to define the essence and nature of "official acts of ministry," exploring the relationship between" official acts of ministry" and the nature and function of office and ordination, identifying practical implications for church ministry today, providing guidelines to help the church deal with matters of ordination and office, and being sensitive to the various cultural and ethnic communities in which our churches minister.

Grounds:
a. The current study committee, while listing a number of them, itself states that the phrase" official acts of ministry" "has never been defined either by the Church Order or synodical action" (Agenda 1999, p. 287).
b. Churches require clear guidelines as they develop specialized ministries.
c. A related study committee (Alternate Routes to Ministry) is expected to report to Synod 2000.

-Adopted

4. That synod expand the membership of the study committee by adding three members (to be appointed by the BOT).

Grounds:
a. The study committee has asked for more members to facilitate its work.
b. The committee originally had eight members.

-Adopted

5. That synod extend the exception to Church Order Article 55 given to Classis Red Mesa, allowing those who have been authorized to preach also to administer the sacraments, at least until such time as this study committee completes its work.

Grounds:
a. Synod has granted exception in 1995, with extension of same in 1998.
b. This meets the immediate need in Classis Red Mesa.

-Adopted

6. That synod declare this to be its response to Overtures 6, 7, 8, 9, 10, 11, and 30 and Communication 1.

-Adopted

Overture 6: Not to Adopt Recommendations D and E in the Report of the Committee to Study Ordination and "Official Acts of Ministry"

Classis Grand Rapids East overtures synod

A. Not to adopt Recommendation D (the establishment of a non-ordained denominationally recognized position called associate in educational ministry and the related Church Order Supplement changes in Recommendation G in the report of the Committee to Study Ordination and "Official Acts of Ministry."

Grounds:
1. The proposal offers no assistance to a congregation regarding the hiring of an educational-ministry staff person.
2. The "recognition" offered by this proposal does not enable the "certi¬fied" associate to perform any functions he or she was not already performing and does not translate into any improvement in compensa¬tion or benefits that a congregation could not determine to grant on its own.
3. The proposal unnecessarily (and without precedent) involves the classis in evaluation of unordained staff persons at the congregational level.
4. The proposal will likely entail considerable expense for classis and denominational certification, record keeping, and monitoring for those who would hold this "denominationally recognized position."

B. Not to adopt Recommendation E (the establishment of a new, fifth ecclesi¬astical office, the minister of education), the related Church Order amendments in Recommendation F, and related Church Order Supplement changes in Recommendation G in the report of the Committee to Study Ordination and "Official Acts of Ministry."

Grounds:
1. The task assigned to this new office is already covered in the Church Order section on the calling and varieties of service of the minister of the Word (Church Order Arts. 11 and 12). History and current CRC practice have allowed individual ministers of the Word to concentrate their efforts mainly or exclusively on educational and youth ministry in obeying their calling "to proclaim, explain, and apply Holy Scripture in order to gather in and build up the members of the church of Jesus Christ" "All ministers share a common task, and each shall discharge it in accordance with his particular calling."
2. By denying to holders of this proposed new office the privilege of administering the sacraments, Recommendation E sets one facet (preaching) of the ministry of the Word above all the others, failing to recognize the unique and valuable insights that each facet of Word ministry brings to an understanding of the sacraments.
3. The report and recommendation do not address adequately the legal issues related to "ministerial" status (under the codes of Canada and the United States) of those who would be ordained to this new office.

C. To direct the Board of Trustees of Calvin Theological Seminary to examine whether a broadening (from its current emphasis on the preaching component of Word-ministry) of ministry-concentration options within the M.Div. degree program (1) would better fit the CRC Church Order and the descriptions of ministry of the Word given in the forms for ordination and (2) would better meet the CRC's future needs for a broad range of specialization in ordained Word-ministry.

Ground: Such a broadening would enable Calvin Theological Seminary to better coordinate its training with the ministry needs of the churches. It may also restrain the tendency to elevate some facets of Word-ministry over others and may prevent the unnecessary proliferation of specialized ministry offices within the Church Order.

Classis Grand Rapids East
Philip Lucasse, stated clerk

Overture 7: Not to Create a Fifth Office of Minister of Education

I. Background

Classis Eastern Canada believes that the synodical report of the Committee to Study Ordination and "Official Acts of Ministry" correctly cites valid needs within the denomination that need to be addressed. These needs, however, can be addressed in ways other than the creation of more denominational hierarchy (i.e., another office and an additional unordained position). That these needs can be met in other ways is demonstrated by the fact that the synodical committee itself recommends a way to meet the need of Classis Red Mesa without adding a special office.

Aside from the needs of Classis Red Mesa, the issue that remains is how the church will meet the challenges of providing effective relational ministry to youth and effective educational ministry to adults. That these challenges exist is adequately demonstrated by the number of churches employing persons in these areas of ministry.

Since churches are increasingly turning to the training and employment of persons for specialized ministries, it would indeed be helpful for the denomination to have an agreed-upon approach to recognizing and empowering such persons for ministry within our churches. Creating another office with certain official acts inherent in it as well as an additional unordained position with its own particular functions simply adds extra and unnecessary layers of structure.

As a classis we acknowledge
- That the church is given the authority under the guidance of the Holy Spirit to create offices that are helpful for it to carry on its mission in the world.
- That specialized ministries may be focused distinctly and sufficiently enough to be distinguished in their work from the general scope of work required of most elders and pastors.
- That specialized ministries may require specialized training which is different from that traditionally provided to ministers of the Word.
- That there are sufficient numbers of persons engaged by churches in the CRC to warrant specialized ministries such as youth ministry or educational ministry.
- That such persons may be aided in providing effective ministry through some form of ordination.

We submit that ordination, recognition of such distinct ministries, and permission to engage in certain" official acts of ministry" can be provided without the creation of an additional office that has certain official acts of ministry inherent in it. Such equipping for effective ministry could be attained within our present structures with only minor modifications, such as the following:
- First, the churches could ordain such persons into the office of elder, acknowledging that their area of ministry falls within the calling and mandate extended to elders as given in the form for ordination.
- Second, the churches could recognize these persons with a special title, as has been done in Canadian churches by designating certain elders as youth elders. The title granted could be specific to the situation. Specific terms of reference for these specialized elderships could be set by local consistories, as they have been for youth elders and administrative elders.
- Third, the churches could recognize and take note of existing avenues to allow such persons to exhort, should that be helpful to their ministry (cf. Church Order Art. 53). Sermons could be submitted beforehand to the consistory for approval, or such persons could seek license to exhort from classis.
- Fourth, Church Order Article 53 could be changed from "They shall, however, refrain from all official acts of ministry" to "They shall engage only in those official acts of ministry which council has deemed helpful for their ministry or necessary for the well-being of the church in the absence of a minister of the Word."

These changes would grant councils the right to determine who, in addition to ordained ministers, may perform official acts of ministry as well as which official acts they may perform. This solution would certainly be more flexible in application than two new, defined, and limited offices would be.

II. Overture
Classis Eastern Canada overtures synod not to accede to the recommendation to create a fifth office as brought forward by the Committee to Study Ordination and "Official Acts of Ministry."

Grounds:
A. It is possible to recognize and empower persons serving within specialized ministries by making only minor adjustments to the Church Order's terms of reference regarding present offices.
B. Anyone serving in specialized areas such as youth ministry or adult education could be ordained as an elder to carry out a specialized task. This practice would be similar to the present practice of ministers entering into specialized ministries yet retaining their office as minister of the Word, or elders being ordained as youth elders or administrative elders.
C. Church Order Article 53 could be modified to allow councils freedom to grant permission to qualified persons to perform official acts of ministry as times and circumstances require.

Classis Eastern Canada
James Kooistra, stated clerk

Overture 8: Not to Adopt Recommendations of the Report of the
Committee to Study Ordination and "Official Acts of Ministry"

I. Introduction
Classis Lake Erie believes that synod should not adopt the recommendations of the Committee to Study Ordination and "Official Acts of Ministry."

We believe that the report itself and the recommendations fail to give clear theological direction for our continuing denominational discussion on leadership, that they make unwarranted distinctions between clergy and laity, that they set up a burdensome and unnecessary system of classical examinations, and that they fail to address adequately the issues encountered in actual ministry. In what follows we will discuss these claims and make proposals that we believe would better address the questions faced by the committee.

II. Theological analysis

After an introductory discussion of its mandate, the committee divides its work into four parts: a discussion of ordination, a definition of the" official acts of ministry," a response to the particular needs of Classis Red Mesa, and a discussion of the possible ordination of persons in specialized ministries. The first of these tasks involves a discussion of Report 44 to Synod 1973 and the decisions made by that synod in response to the report (Acts of Synod 1973, pp. 61-64). The authors of the present study clearly believe that Report 44 failed to address adequately the question of authority in church office. They portray Report 44 as having a "tone of anti-authoritarianism, anticlericalism, and anti-officiousness," of being a product of its time. They argue, against Report 44 or at least against their reading of Report 44, for what might be called the "formal authority" of office (they call it the "objective character" of office)-the authority that resides in the office rather than in the person. On this specific point we would agree. Certainly church office does possess such authority, and it may be that Report 44 does not adequately address such authority. We would also agree with the committee that discussion about the nature of ordination and the authority that pertains to ordination should continue. However, we do not believe that the committee has laid out the discussion in a way that will help to foster that discussion.

In the midst of its review and critique of Report 44, the committee report, which is mostly a discussion of the relationship of office and authority, takes a rather sudden turn by introducing the idea that" officebearers" are the "representatives of Christ" The committee claims that this idea is referred "approvingly to" by Report 44. What the committee fails to say is that Report 44 cites this idea only to caution us that it is often carelessly applied. Report 44 does mention the fact that Reformed theologians have often held, over against some other parts of Christianity, that" office-bearers are not representatives of the church but of Christ" (Acts of Synod 1973, p. 690), but then it goes on immediately to say the following:

This concept of the authority of the office-bearers comes to focus on the official character of preaching. Many theologians comment on authority of preaching by an ordained minister in an organized congregation. . . .
A sharp distinction is . . . made between the preaching done by an ordained minister and the exhorting done by anyone else. . . .

Again, the question may be raised whether too strong a case has been made for a possibly legitimate distinction. Is the argument weightier than its biblical support? It may be quite proper and defensible that the church open its pulpits only to properly qualified and duly designated men. But it would be very difficult to demonstrate on the basis of the texts. . . that it is ordained men alone to whom these texts apply, and that it is ordained men alone whose words of witness are a savor of life unto life or of death unto death.

The instances cited above reflect a slight but dangerous tendency to blur the lines on several important points. There is a tendency to lend scriptural authority to practical decisions and time-hallowed traditions.
(Acts of Synod 1973, pp. 690-91, italics added)

The present committee seems to do precisely what Report 44 here warns us about -- taking the idea that officebearers represent Christ to the congregation and then concluding from this idea that only officebearers may perform certain liturgical acts. This conclusion does not follow. The fact that a minister represents Christ in preaching the sermon does not mean that others recognized by the congregation cannot also do so. Nor does it take account of the pattern of leadership in Scripture, where, as Report 44 amply demonstrates, giftedness seems itself to be taken as evidence of the Lord's call.

In general, the discussion of church leadership in the committee's report is difficult to follow and seems ill suited to help the denomination think through the many issues related to church leadership now before the church.

III. Acts of ministry

The reason the argument about representing Christ is so important to the committee becomes evident in the next section of its report, where it argues that in matters of the Word only ordained ministers "represent Christ" Citing Van Oellen and Monsma (Revised Church Order Commentary), they restrict certain official acts-administration of the sacraments, preaching of the Word, and pronouncement of the greeting and benediction -- to ordained clergy, because only clergy properly represent Christ in these actions to the congregation. On the other hand, elders can represent Christ while installing office-bearers, receiving members, and excommunicating persons under discipline.

Where does this come from? What Scripture authorizes these distinctions? The argument seems to depend on the idea that, since we call ministers "ministers of the Word," any "word-related" liturgical events must be restricted to ministers. But what if we called them "pastors," a more biblical word and one much favored in our congregations? What" official acts of ministry" belong to pastors? Caring for the flock? Comforting the sick? Exhorting? Leading? Warning? What acts belong to the minister as shepherd, pastor? Surely all these things and more. But they do not belong to the pastor alone. They belong to the church. And if the pastor is set aside by ordination to take special responsibility for these tasks, does that mean that others should not come alongside him or her and help carry the load?

And this is just the point, one made strongly by Report 44. Each office has its own character, but that fact does not mean that it has exclusive responsibility in a given area., In Acts 6, the apostles divide the work of the leadership of the community for the first time. The apostles will pray and preach; the seven will "wait on tables." But this division does not exclude Stephen from preach¬ing or Philip from baptizing, and we may well imagine that the apostles occasionally waited on tables. Pastors are trained and called and set aside to bring the Word and conduct worship, among other things, but does that mean that others should not or cannot preach or pray for the people or administer sacraments or give the people a blessing?

The Word and the sacraments belong to the whole church, not to the offices. This is the heart of the Protestant view of office, and it follows from the doctrine of the priesthood of all believers. The authority of Christ is manifest in the church as a whole organism -- with its leadership and offices and procedures -- not in the office apart from the church. Within this organism, some, for good order, are authorized to assume certain responsibilities and perform certain acts of ministry, but these acts of ministry-proclamation of God's Word, serving at the Lord's table, blessing each other, and greeting each other in the name of the Lord-have been granted to us -- together -- by Our Lord. Nowhere in the New Testament are any of these acts restricted to certain offices. There is no office apart from the church.

So why would we begin at this late date to define the acts of ministry and risk the very clericalism the Reformation attacked? Are we not in danger of confusing office with good order? It may be good order normally to have properly trained persons conduct certain parts of the worship services, but this distinction does not inhere in office. The New Testament (see Acts 6) seems to define office by the central responsibilities given to the officeholder, not by drawing boundaries around the office. Office seems to be defined by relationship and responsibility. What are the central responsibilities of pastors, elders, deacons, and evangelists? How do we define their relationships to Christ, to each other, to the congregation? Answer these questions and you have defined the offices.

The approach taken by the committee draws boundaries around the offices. This office may do thus and so; that office, other things. We hope that the synod will see that the course taken by the committee ends in arbitrariness. Ministers may do this; elders may do that. Deacons may do a third thing. We will be forever drawing lines, lines with no scriptural warrant, lines which make little sense in the real world of ministry.

IV. Classis Red Mesa and a fifth office

Once the committee has started down the path of defining the" official acts of ministry," it is led toward the conclusion of proliferating offices-an office for every ministry. The proposal here is for a new office: minister of education. But what about ministers of music? Ministers of pastoral care? Ministers of campus life? Or are these to be subsumed under minister of education? Are they to be subject to the same educational requirements as the committee specifies for ministers of education? In the fast-moving world of church staffing, there is no way that the denomination will be able to keep up.

Nor does it need to. There is a better solution already at hand. Synod 1995 altered Church Order Article 23 to permit evangelists to serve in organized congregations along with ministers of the Word (the change was proposed by Synod 1994 in response to an overture from Classis Lake Erie and approved by Synod 1995). The key to this arrangement was not restricting evangelists from doing certain acts of ministry. Quite the contrary. Overture 9 of 1994 cited Synod 1978, which spoke of "the inconsistency of the practice prevailing in the church which divorces administration of the sacraments from that of the Word" (Acts of Synod 1978, p. 535), and Synod 1976, which spoke against "separating office from work" (Acts of Synod 1976, p. 536). The key to the new arrangement, which permits evangelists to serve in organized congregations, is the presence of a minister of the Word. This, according to one of the grounds adopted by Synod 1994 in its decision, "safeguards our historic insistence that the primary pastor in an organized congregation be well-trained theologically (Acts of Synod 1994, p. 489). It allows great flexibility while maintaining good order and ensuring that all acts of ministry are under the supervision of properly trained clergy. The arrangement also respects how staff ministries actually work. To set up an office of minister of education entirely separate from the authority of the pastor is not wise.

What may be required is a recognition that the office of evangelist may be used more broadly than the title alone would indicate. The title evangelist would seem to restrict the office to persons doing evangelism, but it need not do so. All of the work of the church is evangelistic-proclamation of the Good News. Ministers of education as well as ministers of outreach are called to be evangelists. The specific duties of the office can be locally defined, provided that they are such duties as fit and require the recognition of church office. The training for such positions must also be tailored to the situation. With this flexibility built into the office of evangelist, churches would be able to meet their leadership needs without creating a host of new offices.

Some attention should also be given to how candidates for this office are trained and examined. In many cases, sending a person to Calvin Theological Seminary or a similar institution for an extended period of time is not practical. What is required if the Christian Reformed Church is to meet its leadership needs for the next era of history is a strong system of localized and on-site training, including formalized mentorships, correspondence courses, regional seminars conducted by seminary professors, and other methods of bringing training to the workers rather than the workers to the training. The model proposed by the committee, which requires seminary training, will not meet the long-range needs of a growing denomination. Growth requires new leadership. The leadership is already there, in the congregations. The question is how we can best equip and deploy that leadership for ministry in the churches.

Secondly, we must devise methods not only to examine but also to supervise the life and training of staff members. The suggestion of the committee that ministers of education be examined by classis in the presence of synodical deputies, however, only creates an enormous amount of extra work for the classes. Evangelist examinations do not require the presence of synodical deputies. Synod should also give classes some flexibility in administering the examinations, allowing for alternatives to examinations in plenary session of classis but providing for a thorough review of the candidate's training and suitability for ministry, as well as ongoing supervision of those who hold office in our denomination.

Finally, the Red Mesa special need is not really a unique need but rather an instance of a broad-based need for flexibility in church leadership. In many other places within the CRC, including suburban congregations, there are needs for developing indigenous leadership and empowering that leadership to take responsibility for acts of ministry that were once considered the province of the clergy. Rather than treating Red Mesa as an exception, synod should see Red Mesa as an opportunity to develop new models of leadership. According to the principle of not separating Word from sacrament (see above), those who are entrusted with bringing the Word of God to small congregations should be also be entrusted to supervise the table of the Lord. And according to the principle of not separating office from work, those who bring the Word and sacraments should be recognized for what they are -- ordained evangelists, persons who are set aside for the service of the Lord. There are great opportunities in these situations to bring about growth, if we find ways to support and strengthen the leadership already present in the congregations.

V. Overture
Classis Lake Erie overtures synod

A. Not to adopt Recommendations B, C, D, E, F, and G of the study committee.
B. To declare the following statements of principle:

1. That all authority in the church as well as elsewhere belongs to Our Lord Jesus Christ.

2. That the authority of our Lord is mediated to us by the Spirit through the Word and the sacramental community.

3. That within the community of Christ, the Lord calls and gives authority to leaders. Such leaders are recognized by the approval of the community itself, their responsiveness to the Word, and their faithfulness to the Master.

4. That the character of leadership in the church is the character of Christ himself. All leadership in the church includes the following:

a. Authority within the realm to which Christ has called and the church has appointed the leader. This is the kingship responsibility of leadership.
b. Pastoral responsibility modeled after the Good Shepherd, who gave his life for the sheep. This is the priestly responsibility of leadership.
c. Prophetic responsibility, which is speaking the truth of God in love to others.

5. That the specific form of such leadership varies with time and circumstance.

6. That the Christian Reformed Church needs to address several new situations requiring a new approach to leadership. Among these are

a. Ministry areas like Classis Red Mesa where there are small congregations which cannot afford to have full-time ordained ministers and where there are gifted persons who need the proper recognition from the denomination to be able to carryon the work to which they have been called.
b. Churches with staff ministries, where the work is delegated among staff persons who need proper recognition from the congregation and denomination to be able to carry on the work to which they have been called.

7. That the basic structure of the present office of evangelist meets the requirements of these situations, allowing persons with specialized and/ or nontraditional education to serve within a structure of authority that reserves the legitimate denominational interest in good order and proper preparation.

C. To declare that the office of evangelist is appropriate for those persons in congregations whose work entails such duties and responsibilities as acquire the rights, recognition, and authority of office. Such persons shall meet the requirements currently listed in Church Order Supplement, Article 23-b. The classes shall see to the proper supervision of the life and work of evangelists.

D. To mandate Calvin Theological Seminary to develop programs for training evangelists at or near the sites of the ministries to which they have been called.

Grounds:
1. The recommendations of the committee set up an unbiblical distinction between laity and clergy, fostering a new form of clericalism.
2. The definition of "official acts of ministry" proposed by the committee is arbitrary and not based on Scripture.
3. Proliferation of offices does not solve the need for leadership in the denomination but creates a burdensome system of requirements and examinations.
4. The proposed new office of minister of education does not recognize the structure of authority within congregations and staff ministries.

Classis Lake Erie
George F. Vander Weit, stated clerk

Overture 9: Not to Establish a Fifth Ordained Office

Classis Lake Superior overtures synod not to establish a fifth ordained office -- minister of education -- in the Christian Reformed Church as recommended by the report of the Committee to Study Ordination and "Official Acts of Ministry."

Grounds:
1. Such an office would separate the presentation of the Word of God from the administration of the sacraments in the person holding this proposed new office. We understand and accept the committee's argument that the presentation of the Word of God in exhortation and preaching falls under the supervision of the local council. And we readily agree that during seminary training and in order to meet certain local needs of churches and classes, persons should be officially licensed to exhort in the churches. Our own classis has greatly benefited from the services of a growing number of persons licensed to exhort. We are grateful to the Lord and the broader church for those services.

Nevertheless, church office is more than task and function. It is a complex calling that mysteriously and graciously combines function and task with the person performing the tasks and living the vocation. We recognize that a minister of education could function as a licensed exhorter in a local church where she or he works full-time. However, to separate presentation of the Word of God from other" official acts of ministry" strikes us as unwise because it divides the unitary office and calling of an ordained minister in the church of Christ.

Furthermore, many congregations long ago established unordained positions such as minister of music, youth minister, and, indeed, minister of education to suit local needs. These are important, perhaps even indispensable, roles in today's complex society and ecclesiastical organization. Except in instances where congregations have decided that, for example, a youth pastor should be ordained in order to share in preaching and administering the sacraments, these positions or functions have not been considered to fit the category of ordained ministry.

We have no problem with the fact that such tasks are being done by persons given such titles. Nor are we in any way proposing ministerial elitism. Rather, we are advocating that what has been united in terms of office (calling, function, and person) not be separated in our denomination.

2. This proposed fifth office does not appear to address adequately the needs of Classis Red Mesa that were included in the mandate of the study committee.

Classis Lake Superior
Anthony Schweitzer, stated clerk

Overture 10: Withhold Action on the Report of the Committee to Study Ordination and "Official Acts of Ministry"

Classis Alberta North overtures synod

A. To withhold action on the report of the Committee to Study Ordination and "Official Acts of Ministry" until Synod 2001.

B. To instruct the committee to complete its original mandate "to consider the matters of ordination and' official acts of ministry' (Church Order Art. 53-b) as these apply to youth pastors and persons in other specialized ministries who attain their positions by pathways other than the M.Div. degree."

C. To consider how training from institutions other than Calvin Theological Seminary will be regarded with respect to the criteria for ordination.

Grounds:
1. The report itself mentions the committee's uncertainty about having fulfilled its mandate.

2. Rather than open the door for a proliferation of offices, the church would be better served by a single structure that has been well thought through.

3. As specialized ministries in the church are increasing in number, people are coming into these ministries by more ways than just the traditional M.Div. route. For many, ministry is a second and/ or a part-time career, and for them following the traditional route into ministry is difficult. The issue of how training other than that received at Calvin Theological Seminary can meet the criteria for ordination needs to be addressed.

4. This delay will give the churches time to consider the issues connected with ordination as it relates to persons in specialized ministries.

Classis Alberta North
William H. Vanden Born, stated clerk

Overture 11: Not to Accede to Recommendations B, D, E, F, and G of the Report of the Committee to Study Ordination and "Official Acts of Ministry"

I. Introduction

A. The council of Palos Heights CRC, Palos Heights, Illinois, believes that synod should not adopt the recommendations of the Committee to Study Ordination and "Official Acts of Ministry." We believe that the report fails to provide clear biblical, theological, and confessional justification for its pro¬posed fifth ordained office.

B. The committee divides its work into four parts: a discussion of ordination, a definition of "official acts of ministry," a response to the particular needs of Classis Red Mesa, and a discussion of a proposed fifth office. In what follows, we survey the four parts of the committee's work and highlight some areas of concern.

II. Ordination and office

A. One mandate of the committee was to consider how the 1973 synodical actions on office and ordination apply to "persons engaged in youth ministry and in other specialized ministries." This mandate led to a study of the practice of ordination and the existence of offices in the church. Consequently, the committee made several conclusions that are essential to its recommendations:

1. Ecclesiastical office is established by Christ.
2. When a person is ordained as an officebearer, he / she experiences an "objective change in status."
3. The "objective change in status" enables ordained individuals "to exercise the authority of an office and to carry out its duties."

B. Critique
1. The report does not explain the nature of the change of status that accompanies ordination.
2. The report does not explain the relation of the ordained office to the threefold office of the believer (Lord's Day 12).
3. The report does not explain the relation between ordination, commission¬ing, and appointment; does not explain which act is appropriate for which work or activity; does not explain how commissioning or appointment is insufficient for the work envisioned for the fifth office, particularly if the commissioning or appointment involves ordination to one of the existing four offices of the church.

III. "Official acts of ministry"

A. Even though Church Order Article 53-b speaks of "official acts of min¬istry," the Church Order has yet to define and list those acts. The committee, therefore, sets out to fill that gap. Based on common consent and traditional practice, the committee states that the" official acts" of the ministry of the Word are the following:
1. The official proclamation of the Word.
2. The administration of the sacraments.
3. The pronouncement of the greeting and benediction in the worship service.
4. The installation of officebearers.
5. The reception of persons into full membership of the church and the excommunication of persons from the fellowship of the church.

B. Critique
1. The category "official acts of ministry" is only briefly explored in connection with the ministry of the Word, and even then, the report does not provide biblical, theological, and confessional support for the assumptions supporting the category.

2. This list of "official acts of ministry" appears to rise from a descriptive, rather than prescriptive, approach-"What acts do ministers do that impress us as official?" Such an approach fails to provide biblical, theological, and confessional justification for its official list. The list is only an imprimatur upon what appears to have been established as a pattern. Consequently, the report does not provide principled guidance for the church.

IV. Request of Classis Red Mesa

A. The committee wrestled with the request of Classis Red Mesa to allow someone other than a minister of the Word to administer the sacraments. One ground for the request was a guideline adopted by Synod 1973 which states that "there are no valid biblical or doctrinal reasons why a person whom the church has appointed to bring the Word may not also administer the sacraments."

B. The committee concludes that, while ministers of the Word may administer both means of grace, such should not be the case for others in the church. The report states that elders may administer the Lord's Supper; evangelists and those licensed to exhort may preach the Word.

C. Questions raised but not answered by the report
1. The report does not state why elders may administer the Lord's Supper but not baptism.
2. The report does not explain how a person licensed to exhort or an ordained elder differs from a minister of the Word or why a congregation ought, normally, to employ an ordained minister of the Word.

V. The fifth office: Minister of education

A. On the foundation of its previous arguments, the report proposes that the CRC establish a fifth office in the church for youth pastors and church educa¬tors, the office of minister of education.
1. The committee correctly states that, in order to adopt another office, we must first distinguish a significant difference between the proposed fifth office and the current offices of the church. According to the committee, the primary functional difference between a minister of the Word and a minister of education is a list of activities developed by the committee. The minister of education, for example, may offer the salutation and benediction but may not preach the Word or administer the sacraments.
2. However, the report states that a minister of education shall be considered an elder in the church who, in some situations, may administer the sacrament of the Lord's Supper. In addition, the report states that a minister of education with the gift of preaching may be licensed to exhort. Hence, in the end, some ministers of education will be allowed to function in a manner very similar to that of a minister of the Word.

B. Critique
1. The primary difference between a minister of the Word and the proposed minister of education is determined by lists of qualifications and activities determined by way of common consent and current practice. No biblical, confessional, or theological support is offered. Instead, the report provides references to past reports of synod and to an unpublished doctoral dissertation.

2. The arguments used to distinguish the fifth office from the other offices do not draw any lines against a proliferation of offices. The method of argument employed in the report could easily be applied to propose additional ministerial offices such as minister of pastoral care / counseling, minister of music, and minister of administration.

3. The similarities between the proposed fifth office and the office of the minister of the Word weaken the call for a distinct office.

4. The argument that ministers of education be granted the privilege of officiating at weddings is based upon the reality that staff members of a congregation often provide premarital counseling. The argument, however, is unconvincing for two reasons:
a. First, many people, such as professional therapists, provide such premarital instruction without being credentialed to conduct weddings.
b. Second, the argument is descriptive rather than prescriptive. Couldn't we also argue that, if a minister of education provides training for elders and deacons, he / she should have the privilege of ordaining and installing these officebearers?

5. The report does not provide basic information about the need for a fifth office. How many ministers of education would we ordain? How many congregations are asking for an ordained person for youth or educational ministry? If the number is significant, wouldn't it be prudent to review the status of the office of evangelist in terms of training, qualifications, and service? If the number is small, why has the committee brought this proposal before the church?

6. The report does not explain why candidates for the proposed fifth office should be allowed to complete an M.A. degree in youth/ educational ministry or an equivalent from any accredited college or seminary. Why didn't the committee insist that every candidate receive the designated degree from Calvin Theological Seminary?

7. The report weakens its argument by suggesting that the proposed minister of education be considered an elder in the church.
a. The report fails to explain why, if a minister of education is ordained and installed by a congregation as an elder, we need a fifth office. Wouldn't ordination as elder provide "objective status" in the church?
b. The report fails to justify its assertion that the church should consider a minister of education as an elder.

8. The proposal implicitly accepts the current but questionable trend of the professionalization of the ministry, a development that accentuates the differences between the ordained and nonordained and threatens our understanding of the priesthood of all believers.

9. The proposal supports, perhaps inadvertently, the disengagement of theology from the work of the ministry by prescribing a course of study for the minister of education that is primarily functional rather than theological. The proposal therefore supports the current trend in modern American Protestantism to devalue the place of theology in the ministry of the church.

VI. Recommendation
That synod not accede to Recommendations B, D, E, F, and G of the study committee.

Grounds:
A. The recommendations lack a solid biblical, theological, and confessional foundation.
B. The report does not establish a significant difference between the proposed fifth office and the current offices of the church.
C. The recommendations are inconsistent with the spirit of Report 44 to Synod 1973.
D. The proliferation of offices does not solve the need for servant ministry in the church but creates a paralyzing system of requirements and examinations.

Council of Palos Heights CRC,
Palos Heights, IL
Bill Davids, clerk
Note: This overture was submitted to Classis Chicago South but due to time constraints was withdrawn from the agenda without prejudice and without decision.

Overture 30: Reject Recommendations of the Committee to Study Ordination and "Official Acts of Ministry" and Return the Report to the Committee So That It Can Fulfill Its Mandate

Classis Kalamazoo overtures synod to reject the conclusions and recommendations of the Committee to Study Ordination and "Official Acts of Ministry" and to return the report to the committee as incomplete and insufficient to fulfill the committee's mandate.

Grounds:
A. The report does not further the study of Synod 1973 (Report 44) but simply states where the committee agrees and disagrees with this work. The committee acknowledges the antiauthoritarian tone of Report 44 and at the same time agrees with Synod 1973, which rejected Report 44's definition of "authority as a service" (p. 284). Neither the action taken by Synod 1973 nor the position of this committee is substantiated by biblical witness. Without the testimony of Scripture, it is not at all clear that Report 44 is wrong or that the present committee is correct.

B. The report rejects the pejorative use of the word status in Report 44: "Report 44 (1973) uses 'status' pejoratively by associating it with dominance and privilege, but it need not have such associations, and in dictionary definitions it in fact does not" (p. 285). The last part of this statement (" and in dictionary definitions it in fact does not") is false. The American Heritage Concise Dictionary, 3rd edition, 1994, defines status as "high standing; prestige." Webster's 7th New Collegiate Dictionary, 1969, defines status as "a position or rank in relation to others; relative rank in a hierarchy of prestige." The World Book Dictionary, 1990, defines status as "social or professional standing, position, or rank." Whereas each of these dictionaries also mentions the committee's definition (a "legal term referring to condition"), it is clear that the committee's claim-that dictionary definitions of the word do not include privilege is false. Furthermore, in each of the dictionaries mentioned above, the first definition is the most commonly used, according to the editor(s), and, in each case, the definition re the concept of privilege is placed prior to the definition re legal standing. The committee cannot alter common understanding simply by emphasizing one part of a definition.

C. The report works to defend tradition without critique and apart from Scripture. No attempt is made to define" official acts of ministry" from a biblical perspective. Likewise, the traditional distinction between preaching and exhorting and the assertion that the "liturgical" presence of Christ exists only in the ordained minister of the Word have been given no biblical support or analysis. The requirement that an ordained minister of the Word be a full-time employee of the church was accepted merely on the basis of the assumption that this practice is true and correct. The report in its failure to address Scripture is nontheological and based solely on the opinions of its authors. But the issues taken up by the committee are clearly theological issues that deserve better treatment.

D. The committee attempts to "prevent an unhelpful and unnecessary profiferation of offices" (p. 291), yet its recommendation is to add another office. Furthermore, the committee criticizes what it calls the reduction of authority to function, and yet the distinction it makes between the offices is one of function: "If one is to argue cogently for another office, it is necessary to demonstrate that this office is directly related to the one threefold office of Christ, while in its functioning. . . it is sufficiently distinct from the other offices" (p. 291). According to this way of thinking, every spiritual gift could result in another ordained office. We already ordain evangelists. The committee would have us ordain ministers of education. Why not ordain ministers of hospitality, ministers of music, ministers of administration, and so forth? The committee has failed to answer the very question it raises: On the basis of our Reformed understanding of calling/vocation and our understanding of the priesthood of all believers, shouldn't every function of the church as institute and as organism be "ordainable" (p. 291)? The question could be extended: Why is any function ordainable? The committee has done nothing to move this discussion forward.

Classis Kalamazoo
Neal R. Rylaarsdam, stated clerk

Committee to Study Ordination and "Official Acts of Ministry"

I. Mandate

A. Background of the mandate

Three requests on the subject of ordination and" official acts of ministry" came to Synod 1995: two were overtures; one was a committee recommendation. Classis Alberta North requested synod to identify the "official acts of ministry" to guide churches which were developing staff ministries (Overture 3, Agenda for Synod 1995, p. 324). Classis Red Mesa asked synod to change Church Order Article 55 so that persons properly authorized to bring the Word may also administer the sacraments (Overture 7, Agenda for Synod 1995, p. 330). The Youth-Ministry Committee asked synod to appoint a study committee to consider how the 1973 synodical actions on office and ordination apply to "persons engaged in youth ministry and in other specialized ministries" (Agenda for Synod 1995, p. 209). Since all three of these requests involve both an understanding of "official acts of ministry" and an interpretation of the 1973 synodical action on office and ordination, Synod 1995 decided to appoint a study committee with the following mandate and grounds:

That synod appoint a study committee to consider the matters of ordination and "official acts of ministry" (Church Order Art. 53-b) as these apply to youth pastors and persons in other specialized ministries who attain their positions by pathways other than the M.Div. degree.

Grounds:
a. Synod 1973 adopted a report on office and ordination, the conclusions of which invite a consideration of this matter. In that report ordination is seen as a "setting apart" of a certain person for a particular ministry within the church (Acts of Synod 1973, p. 63).

b. Increasingly congregations are calling and/ or employing persons who are gifted and trained for a particular ministry in the church. This development ought to be considered by the denomination in the light of biblical and confessional material and synodical decisions (see Agenda for Synod 1995, p. 324; Overture 3 shows that this is not an isolated concern).

c. If the proposed study would lead to the ordination of youth pastors, appropriate guidelines should be developed to increase the effectiveness of those whose career is to serve the churches in that capacity.

d. This proposed study extends beyond the scope and capacity of the Youth Ministry Committee as mandated by Synod 1991. The YMC does not have available the time and expertise needed for this study.
(Acts of Synod 1995, p. 744)

Because the background of this mandate extends as far back as 1973, the committee thought it would be helpful to list some of the key decisions on office and ordination adopted by Synod 1973 (Acts of Synod 1973, pp. 62-64). That synod first adopted six observations as the framework within which guidelines adopted from the "Report on Ecclesiastical Office and Ordination" were to be understood. In this framework synod was concerned not to lose a sense of authority in connection with ecclesiastical office. We quote in abbreviated fashion from some of these observations:
- "Nowhere in the New Testament is there a conflict between authority and service, or between ruling and love."
- "Christ only is Lord of the church, and no one may presume to rule in his place. Service and authority exercised in the church are in his Name and according to his Word."
- "... Christ grants, by his Holy Spirit, gifts of ruling service and serving authority. . . to particular people whom the church must recognize, in order that their gifts may be officially exercised for the benefit of all."
- "Office bearers. . . are recognized by the church to be representatives of Christ in the special functions for which they have been appointed."

Following upon this framework, synod adopted twelve guidelines for understanding the nature of ecclesiastical office and ordination. Again we quote or summarize the guidelines that have a bearing on the issues of this report after affirming that the total ministry of the church is rooted in Christ and that all believers share in this ministry, the guidelines address the particular offices or ministries. These particular ministries are "functional in character" and "are characterized by service, rather than by status, dominance or privilege." To this language, borrowed from the study committee's recommendation, synod added these words: "These ministries function with Christ's power and authority, a power and authority rooted in obedience to his Word and expressed in loving service. In turn, those who are served are to respond with obedience and respect" Still, the difference between the particular ministries and the comprehensive ministry shared by all believers is said to be only a difference of function.

Synod 1973 adopted two guidelines on the Word and the sacraments:

The tasks of the preaching of the Word and of the administration of the sacraments have been given by Christ to the church. Although in the Scriptures these tasks are not explicitly limited to special office-holders, historically they have been assigned to and carried out by those whom the church has appointed on Christ's authority.

There is no valid biblical or doctrinal reason why a person whom the church has appointed to bring the Word may not also be appointed to administer the sacraments.

(Acts of Synod 1973, p. 63)

The following guidelines on appointment to particular ministries are also significant for the issues before us:

"Ordination" should be understood as the appointment or setting apart of certain members of the church for particular ministries that are strategic for the accomplishment of the church's total ministry. In this sense of appointment or setting apart, ordination has biblical precedent, and is valuable for the good order and well-being of the church.

The ceremony of the laying on of hands is not a sacrament but a symbolic act by which the church may publicly confirm its call and appointment to particular ministries. As such it is useful but not essential.

To invite only ministers, and not elders also, to participate in the laying on of hands is a departure from biblical example. Furthermore, there is no biblical warrant for limiting the laying on of hands to the occasion of setting apart for the particular ministry of the Word and the sacraments.

Because the Scriptures do not present a definitive, exhaustive description of the particular ministries of the church, and because these particular ministries as described in Scripture are functional in character, the Bible leaves room for the church to adapt or modify its particular ministries in order to carry out effectively its service to Christ and for Christ in all circumstances.

(Acts of Synod 1973, pp. 63-64)

This report will seek to understand the relationships that exist between these emphases contained both in the framework and in the guidelines adopted by Synod 1973.

B. Analysis of the mandate

The mandate given to this committee by Synod 1995 is both specific and generic. The history of the mandate has pointed out how two specific issues came together to shape the mandate: (1) the question about" official acts of ministry" in the context of staff ministries and the emergency situation in Classis Red Mesa concerning the absence of the sacraments in particular congregations due to the unavailability of ordained ministers of the Word and (2) the recommendation of the Youth-Ministry Committee that a study committee be appointed to consider whether persons engaged in ministry to youth and in other specialized ministries qualify for ecclesiastical office in the light of the guidelines for ordination adopted by Synod 1973. Both of these issues entail, among other things, a discussion of "official acts of ministry" and the persons qualified to perform such acts.

The generic nature of the mandate is suggested between the lines. Synod has asked that the committee consider the matter of ordination and "official acts of ministry" in relation to the specific issues mentioned above but not as limited to these specific issues. Precisely what synod had in mind by such an open mandate is not further specified. The committee assumes that synod wishes this report to assess the significance and meaning of ordination as reflected in the guidelines adopted in 1973, taking into account also the judgment of Synod 1973 that there existed a subtle gap between synod's concern about authority and office and the study report's emphasis on office as a service function. Because Synod 1973 adopted six observations as a framework within which the adopted guidelines of the study report should be understood, questions about the meaning of ordination to office still remain. Since these questions still remain and since ordination has a direct relation to the specific questions assigned, the committee judges that some discussion of ordination is necessary.

Thus, the implicit and explicit logic of the mandate require (1) a discussion of ordination and office in the light of the synodical decisions of 1973; (2) a definition of the meaning, function, and significance of "official acts of ministry"; (3) a consideration of how the issues of ordination and official acts of ministry should shape the church's response to the needs of Classis Red Mesa; and (4) how these should shape a perspective on the question of ordaining youth pastors and persons functioning in other specialized ministries.

II. Ordination and office

Since their adoption in 1973, the guidelines of Report 44 on ecclesiastical office and ordination have had a significant impact on the church. This report was the climax of a democratizing tendency developing during the prior two decades. As the framers of the report would likely agree, its tone was antiauthoritarianism, anticlericalism, and anti-officiousness. It emphasized ministry instead of office, service rather than status, dominance, or privilege. Office was viewed primarily as specialized functions, and the authority of office, as love and service. In fact, the report tended to view the special offices as little more than specialized functions of the universal office of believers with reference both to the tasks performed and the authority with which they are performed. As a critique of an authoritarian view of office (a view located in the past primarily in the attitudes of lay persons and office-bearers rather than in the creedal statements or theological traditions on office), the report was legitimate, helpful, and to a large extent biblical. Obviously, in a Protestant tradition the tasks and authority of the apostolic office are entrusted to the entire church and not only to special offices. Thus the rise of authoritarian structures is precluded.

Synod 1973 accepted the conclusions of Report 44 with their antiauthoritarian, ministry-oriented concept of the special offices-except at one point: Synod did not object to the switch from" office" to "particular ministries" and to the claim that these "ministries are characterized by service, rather than status, dominance, or privilege," but synod did not adopt the report's definition of authority. In place of the report's definition-"the authority which is associated with the special offices is an authority defined in terms of love and service" (Acts of Synod 1973, p. 715)-synod declared, "These ministries function with Christ's power and authority, a power and authority rooted in obedience to his Word and expressed in loving service. In turn, those who are served are to respond with obedience and respect" (Acts of Synod 1973, p. 63). In addition, synod adopted a framework which emphasized the authority of office and declared that biblically there is no "conflict between authority and service, or between ruling and love" (Acts of Synod 1973, p. 62).

Did Synod 1973, both in its adopted framework and in its alteration of part of one of the report's conclusions, fall back into an authoritarian and officious view of office? Obviously not, for it adopted as its own eleven and a half of the twelve conclusions presented by Report 44 (1973). Thus synod accepted as fully biblical the emphasis on office as ministry and loving service. However, it rejected the definition of authority as a service, in which authority is reduced to a function. This rejection is clearly correct. While loving service must be the manner in which authority is exercised and the intended purpose of its exercise, loving service does not define the nature of authority. Its nature is that it is Christ's authority administered by persons placed in office for the up-building of the body of Christ. It is precisely the exercise of this authority that is the loving service of office-bearers to the congregation.

Interestingly, Report 44 (1973) says similar things, but they were not included in its conclusions. Speaking of the authority of the church and of the special offices as residing in the apostolic message, the report affirms that "the functionaries now act with apostolic authority-better yet, they now act with the authority of Christ himself. Christ through his church has authorized and empowered them" (Acts of Synod 1973, p. 700). In addition, the report refers approvingly to the theological tradition which holds that "the office-bearers are not representatives of the church but of Christ" (Acts of Synod 1973, p. 690). On this issue the Reformed theological tradition is complex, neither hierarchical nor fully democratic. Authority does not flow exclusively from the top down, from Christ to special office bearers to members of the church, nor from the bottom up, from Christ to the congregation to the special offices. In the former case, office bearers are the hierarchical rulers of the church on behalf of Christ; in the latter case, office bearers are merely appointed agents functioning on behalf of the congregation. In the Reformed understanding of office, relationships are not so simple, and keeping balance is absolutely essential. Both the congregation (because of the universal office of believer) and the persons in special offices have a mandate from Christ and are answerable to him, and yet they are answerable also to one another. Though the congregation selects persons to office, prays for them, and supports them, the office bearers do not become thereby mere agents of the congregation. They are also representatives of Christ to the congregation. Actually, Report 44 (1973) agrees with this emphasis, but it does not draw from it conclusions which we think are inevitable.

If the Reformed view of office contains within it the idea that office bearers represent Christ to the congregation and hence to some degree (even while remaining subject to the congregation) stand over against the congregation, is it not necessary for the sake of clarity concerning office to regain some sense of "status"? Report 44 (1973) uses "status" pejoratively by associating it with dominance and privilege, but it need not have such associations, and in dictionary definitions it in fact does not. Instead, it is a legal term referring to one's condition, as in a change from single to married status. Associated with such legal status are rights and duties. It is similarly the case with both political and ecclesiastical office. A person placed in office is no longer merely a private citizen or a participant in the universal office of believer. Becoming an office bearer is an objective change in status which enables a person to exercise the authority of an office and to carry out its duties. Ecclesiastical office is established by Christ. He did this by appointing apostles to represent him, and they in turn appointed others to more effectively carry out and to provide guidance and order for the ongoing work of Christ. Throughout its history the church has continued to appoint office bearers, and the shape and function of their offices have been affected by time and circumstance. Nevertheless, an office exists objectively-beyond and outside the subjective capabilities and giftedness of individuals-because it is established by Christ and belongs to him. It is Christ's office because it is his authority and ministry that are administered and exercised by the person who enters that office.

Report 44 (1973) does not reject such an emphasis, but one must read carefully to find it because the report is tilted vigorously toward a different emphasis. For example, "The right of a special office-bearer to be heard and heeded by his fellow church-members does not lie just in the fact that he has been appointed to an office but rests to a very significant extent in his' godli¬ness' and Christian character" (Acts of Synod 1973, p. 705). Of course, all would agree that persons placed in office should manifest the requisite qualities and giftedness which the New Testament prescribes. Yet the validity of official acts and the acknowledgment of their authority are not determined simply by the subjective qualities of the office bearers, nor did the report actually say that. To make the authority of an office or its acknowledgment rest exclusively on spiritual qualities possessed by the office bearer would be to affirm what the early church considered heresy. There is an objective character to office which exists outside of or beyond the subjective qualities of the person placed in office.

Perhaps, although this issue is not central to our discussion of ordination, the church would do well to rethink what Report 44 (1973) suggests about the meaning of the ceremony of the laying on of hands. If entering office refers to an objective change of status, perhaps the laying on of hands has a greater significance than merely that of indicating appointment. Report 44 (1973) recognizes that this ceremony may be understood as a blessing of the new office bearer. However, to avoid any notion of a magical ritual which assumes that gifts not heretofore present are being communicated, the report chooses to equate the laying on of hands with appointment or representation. Thus the report concludes that the ceremony is but a gesture indicating the church's acknowledgment of resident gifts and its appointment of the person as its representative in carrying out special functions. In this understanding the ceremony has no meaning beyond being a visible statement of these realities. The church could as well dispense with the gesture and verbalize the meaning.

Perhaps the ceremony need not be quite as barren as that. The biblical notion of blessing is rich, and it is associated not with magic but with prayer. It is not necessary to conclude that spiritual gifts are being directly communi¬cated. Instead, it is possible to associate the laying on of hands with prayers for the grace necessary to the work of ministry, as Calvin did. As Report 44 (1973) quotes Calvin, the church" ordains him to the service of God, by the laying on of hands, and expresses its certainty that God grants its prayer" (Acts of Synod 1973, p. 685). Such is the biblical concept of blessing: a prayer as well as the certainty that the prayer is granted. God's grace is not magic, but its efficacy is essential for anyone assigned the task of administering the authority of Christ on behalf of Christ and for the benefit of his body. There is always a sense of mystery associated with the workings of God's grace and Spirit. Certainly, ordination to office is entitled at least to that sense of mystery. One may think of blessing as God's promised quickening by his Spirit of resident gifts so that they become effective for his purpose. After all, after the laying on of hands the ordained person is no longer merely a representative of the congregation but has become also an agent of Christ to the congregation.

In our summary conclusion we quote first from H. De Moor's Equipping the Saints: "the offices. . . are organs of Christ's gracious rule; they constitute. . . the presence of Christ enabling his people to fulfill their calling; their authority is an administered authority which remains the authority of the Lord of the church; [and they exist] to equip the saints for ministry" (p. 296). Hence, office belongs not to the person ordained to it but to the church and, more especially, to the Lord of the church. Even though ordination to office requires that persons possess certain spiritual gifts and in certain instances must meet ecclesiastically determined requirements for training/ education, office is not established upon those gifts and training. Instead, office is founded upon and flows from the one threefold office of Jesus Christ and thus points to the reality that the church is a Christocracy. Each office participates in this one threefold office, and each contains its own mixture of the characteristics of this threefold office: proclamatory (kerygmatic), supervisory (ruling), and pastoral/diaconal characteristics. The focus of each office may reflect one of these characteristics more than the others, yet each office has aspects of all three. The administration of Christ's threefold office and his authority is, of course, a ministry (diakonia) to the church. Since it is Christ's authority that is administered, the form and shape of such administration must reflect the ministry of Christ. Office bearers are nothing if they are not imitators of Christ. Consequently, the shape and function of such administration can never be authoritarian but must always be characterized by loving service. We believe that this summary does justice both to the guidelines of Report 44 (1973) as adopted by Synod 1973 and to the framework within which Synod 1973 declared that the report and the conclusions should be understood. Our discussion of ordination and office is not, of course, an exhaustive teaching on these matters but only a focused discussion clarifying key issues which arise from the 1973 decisions and which are significant for the issues contained in our mandate.

III. "Official acts of ministry"

Though the phrase "official acts of ministry" is contained in Church Order Article 53-b, the phrase has never been defined either by the Church Order or by synodical action. Instead, it functions as a traditional phrase which by common consent refers to the following actions:
- The administration of the sacraments.
- The pronouncement of the greeting and the benediction in the worship service.
- The installation of office bearers.
- The reception into full membership of the church and the excommunication from the fellowship of the church.

Though persons licensed to exhort or persons appointed by a consistory to read a sermon may conduct worship services, such persons are not permitted to perform the "official acts of ministry" (Church Order Art. 53). Instead, these have been considered to be actions appropriate only to the office of the ordained minister of the Word. The reason for this belief is nowhere officially stated, but the traditional rationale is clearly given by Van Dellen and Monsma in the Revised Church Order Commentary: "These matters all stand related -- some more, others less -- to the official proclamation of the Word. And the ordained minister only is authorized in God's providence to herald and proclaim His Word with authority as His representative" (p. 208). Thus, central to the tradition is the belief that these acts require the authorization bestowed by ordination, by virtue of which a person both speaks on behalf of Christ and represents Christ to the congregation. These actions are all liturgical acts, and in the worship service the ordained minister of the Word is the person who liturgically speaks for and represents Christ to the congregation. Thus, normally these are actions that would be performed by the ordained minister of the Word. Such an understanding is eminently fitting and appropriate.

However, is the tradition correct in restricting these official acts to the office of the minister of the Word? Van Dellen and Monsma acknowledge a difference among these various acts: Some are more related to the official proclamation of the Word, and others, less. It seems that receiving into membership and excommunication are actions less related. While these actions are related indeed to the recipient's relationship to the Word in faith and life, these actions themselves are essentially official acts performed by the consistory, and in the liturgy the minister of the Word only communicates an action already taken by the consistory. Though the official character of this action should be preserved there appears to be no essential reason why an ordained elder could not perform this action in the worship service. It is similarly the case with the installation of office bearers. Though this is an official act appropriately performed by the minister of the Word, there is no essential reason why it could not be performed by an ordained elder. Ordained elders also officially represent Christ and participate in the ordination of fellow office bearers.

Though there has been some discussion about the essential nature of the greeting and the benediction, the tradition has held that these are declarative, performatory actions. In accordance with this understanding, there is good liturgical reason for restricting these performatory actions to one who officially represents Christ to the congregation. Other persons who do not have this official status turn the greeting and the benediction into a prayer of request. The committee observes that the declaration of pardon in the liturgy, though not traditionally listed as an official act of worship, has a status comparable to that of the greeting/benediction. Again, there has been a discussion whether this liturgical act is declarative/performatory or only evangelical in character. If the former, it would be an "official act"; if the latter, it would not be. The more recent tradition has tended to side with the latter.

The tradition has a clear answer regarding who should administer the sacraments. Since the sacraments are also a form of the Word and since the ordained minister of the Word is the only one authorized to proclaim that Word with authority as Christ's representative, the ordained minister of the Word is necessarily the only one authorized to administer the sacraments. As a norm we think this position is valid.

However, there are practical problems that arise from restricting the administration of the sacraments exclusively to the office of the ordained minister of the Word. What happens in a congregation when ordained ministers are not readily available? Is a congregation not entitled to the sacraments as a means of grace? If provisions may be made for proclamation of the Word apart from ordination, may it be similarly permissible to make provision for the administration of the sacraments apart from ordination? If so, should such provision be made?

One of the 1973 guidelines states, "There is no valid biblical or doctrinal reason why a person whom the church has appointed to bring the Word may not also be appointed to administer the sacraments" (Acts of Synod 1973, p. 63). This guideline entails the assumption that the consistory has the authority to provide for the church that which is essential for its spiritual well-being. However, since we live within a denominational covenant, we have agreed to follow certain regulations for licensure to exhort. The question we face is whether licensure to exhort should automatically carry with it the right for a person to administer the sacraments or whether such persons may be appointed if and when a consistory judges that it is necessary for the spiritual well-being of the congregation that the sacrament should be administered.

Why this hesitation? Because licensure to exhort is not ordination. Even though we sometimes humorously debate how it can be that two things that look and sound the same are not the same, exhorting and preaching are in fact not identical. It is our hope that the variation is not noticeably great in form or content, but the liturgical status is different. The exhorter functions out of the universal office of believer and has authority appropriate to it, but the exhorter is not the person officially authorized to represent Christ in the liturgy. Thus preaching and administration of the sacraments belong naturally and appropriately as official acts to the ordained minister of the Word. In times of special need or special circumstances, the one appointed to bring the Word may also be appointed to administer the sacraments. However, since elders qualify to be appointed to read sermons, there seems little reason why elders may not be appointed to administer the sacraments, which closely follow prescribed forms. Elders have the advantage of being ordained persons who represent Christ to the congregation, even though preaching the Word and administering the sacraments are not a normal part of their official task. Traditionally we have held that the presence of elders is essential to calling an official worship service. Perhaps, then, a good case can be made for appointing an elder to administer the sacraments in circumstances of special need, possibly an even better case than can be made for appointing a person licensed to exhort.

IV. Classis Red Mesa

Classis Red Mesa presents the denomination with a case of special need that may well prove to be permanent for the foreseeable future. Presently there is a shortage of ordained ministers to accommodate the need for administering the sacraments. Many churches in the classis seem to be moving toward bivocational ministers, persons who have a paying job in addition to doing pastoral work in a congregation. As of June 1998, eight gifted men have been licensed by classis to exhort, and they minister in seven congregations. It is believed that these organized churches which have moved to bivocational ministries may never return to calling regularly ordained, full-time pastors. Consequently, Classis Red Mesa overtured Synod 1995 to change Church Order Article 55 to read as follows: "The sacraments shall be administered upon the authority of the consistory, in the public worship service, by those who have been properly authorized to bring the Word, with the use of the prescribed forms" (Agenda for Synod 1995, p. 330). Synod withheld action on this overture but permitted Classis Red Mesa a three-year exception to Church Order Article 55, "thereby allowing those who have been authorized to preach or exhort also to adminis¬ter the sacraments" (Acts of Synod 1995, p. 745). Synod 1998 extended the exception for one year, awaiting the report of this committee.

One ground for Classis Red Mesa's overture was one of the guidelines adopted by Synod 1973, which stated, “There are no valid biblical or doctrinal reasons why a person whom the church has appointed to bring the Word may not also administer the sacraments" (Acts of Synod 1973, p. 63). But how should this declaration be understood? The language no longer distinguishes between licensure to exhort and ordination because in the decisions of 1973 ordination is called appointment. However, since the word "may" is used in connection with administering the sacraments, it seems clear that the declaration has in mind not ordained pastors but those licensed to exhort or appointed to read a sermon. Does licensure to exhort automatically include licensure to administer the sacraments? Or is it rather a case of special permission granted by a consistory (or classis) under special circumstances? We think it should be the latter for the reasons stated earlier.

What about the specific needs of Classis Red Mesa? Though it may be possible for a consistory and/ or a classis to appoint a person licensed to exhort also to administer the sacraments, we think this is not the best arrangement on a permanent basis. Since the need may be permanent, we suggest some n arrangement that includes ordination as elder. If the licensed exhorters of Classis Red Mesa are in fact part-time pastors of specific organized churches and if such churches are in fact financially incapable of supporting a full-time ordained pastor, we believe it best that the licensed exhorter first be ordained as an elder and in that ordained capacity preach and administer the sacra¬ments. If bivocational ministry in a specific organized church continues to be necessary, after some time of having proved him- or herself, the licensed exhorter (and ordained elder) could be considered eligible for regular ordination as a pastor under Church Order Article 7-even though the bivocational ministry continues. While the church continues to believe that full-time service is normally a concomitant of ordination to the ministry of the Word and sacraments, Church Order Article 15 allows bivocational ministries by way of exception and with the approval of classis.

V. Youth pastors and ordination

The question of the status and ordination of youth pastors came officially before synod in the report of the Youth-Ministry Committee in 1995. This committee declared that it "favors opening ordination to youth pastors by way of some pathway to ordination besides the master of divinity degree" (Agenda for Synod 1995, p. 205).

In support of its position the Youth-Ministry Committee pointed to the increasing number of specially trained persons serving the church in specialized ministries, to the existence of special master of arts degree programs at Calvin Theological Seminary as well as programs at Reformed Bible College and other Reformed colleges, to the action of the Reformed Church in America in amending the Book of Church Order in 1992 to accommodate "associates in ministry and ministers of education," and to our own ordaining of evangelists to function both outside of and within organized churches in a specialized capacity. Assuming in the light of the synodical decision of 1973 that the number of offices is not fixed and that Scripture allows "the church to adapt or modify its particular ministries in order to carry out effectively its service to Christ" (Acts of Synod 1973, p. 64), the Youth-Ministry Committee thought that the ordination of youth pastors was both possible and necessary. However, since such a recommendation exceeded the scope of its mandate, this committee recommended that synod appoint a study committee to consider the issues involved in ordaining to office youth pastors and persons in other specialized ministries.

The Youth-Ministry Committee was responding in part to the feelings expressed by persons working in youth ministry. Although these persons are engaged in the official work of a church under the supervision of the council of that church, they lack official status. Like the work of an evangelist, their work has a special focus, for which they are especially gifted and have been specifically trained. However, even though the tasks they perform were traditionally the work of the ministers of the Word and/ or elders, these persons working in youth ministry labor without official recognition and the status that comes with ordination to office. Though it is possible to think of status subjectively in terms of dominance and privilege, as did the 1973 report on ordination, that is not the only interpretation of status. When youth pastors express, as part of their concern, their lack of status, they mean that objectively they have no official standing in the congregation; that often their role, their teaching and counsel, is treated as that of a private person; and that they are not viewed as official representatives of or spokespersons on behalf of Christ.

In our earlier discussion of ordination, we argued that, in the light of the framework in which Synod 1973 placed the adopted guidelines of the report on ordination, it is necessary to reintroduce a positive concept of status into our thinking about office. The status of office is precisely that of being an official representative of Christ to the congregation. As such, status implies both an authorization to exercise certain duties as well as an accountability for the exercise of these duties of office. The difficulty of thinking about office merely as function is an inability to know what functions should or should not be considered appropriate to an ordainable office. On the basis of our Reformed understanding of calling/vocation, coupled with our understanding of the universal office of believer, one begins to wonder why every function of the church as institute and as organism should not be ordainable. Thus, to prevent an unhelpful and unnecessary proliferation of offices, we believe that the positive concept of office as status, mentioned above, is essential.

Closely related to this concept of office as representing Christ to the congregation is an awareness of the threefold office of Christ himself. While some may no longer make use of this traditional view of office because it seems to restrict the number of offices to three, we have argued that the one threefold office of Christ is not so much a matter of number as it is a matter of essence. Traditionally, the three offices of minister of the Word, elder, and deacon have been considered essential because each reflects especially one aspect of Christ's threefold office (proclamatory, supervisory, pastoral), even though each of the offices also participates to some degree in the characteristics and tasks of the other offices. We believe that any theological reflection about office must be shaped by this one threefold office of Christ.

In other words, if one is to argue cogently for another office, it is necessary to demonstrate that this office is directly related to the one threefold office of Christ, while in its functioning (its tasks and/ or qualifications) it is sufficiently distinct from the other offices. Essentially this is how synod reasoned in establishing the office of evangelist. While granting that the evangelist and the minister of the Word have considerable similarity in tasks and function and that elders also are mandated along with the ministers of the Word to partici¬pate in and promote evangelism, synod decided to create a fourth office. It did so primarily because the qualifications established for the office of evangelist are not the same as those for the minister of the Word and because the focus of the evangelist's work is more restricted and more specific than that of the two offices to which the work of the evangelist is closely associated. Thus the focus of the office of evangelist was considered to be sufficiently distinct as to Warrant a distinct office. Yet, as is the case with ministers of the Word, the ordained evangelist by virtue of office is also to be acknowledged as an elder and thus to function within the established governing structure of the church.

To a large degree our thinking about the possible ordination of youth pastors has been influenced by synod's reasoning in creating the office of evangelist. The parallels are quite compelling. As in the case of the evangelist the work of a youth pastor is to a large extent what has been traditionally considered to be part of the task of the minister of the Word: teaching, counsel¬ing, administering programs. Yet because the educational qualifications for becoming a youth pastor do not meet the church's established qualifications for the office of minister of the Word, it is not possible to ordain youth pastors to that office. Similarly, there is some relationship between the task of a youth pastor and that of an elder, seen perhaps most pointedly in the practice of some churches in appointing youth elders. Yet the work of a youth pastor is more extensive than that usually associated with the elder, and it has a distinct focus. However, since the tasks of a youth pastor are so closely associated with two of the traditional offices, it is easy to see their close connection to the one threefold office of Christ. Because of historical development and the need for special ministry to youth and others on the one hand and the availability of persons specially gifted and trained to meet that ministry need on the other, it is certainly permissible for the church to declare that that ministry is best served by a specific office, by an official representative of Christ to function in that area of ministry.

The recent expansion of Church Order Articles 63 and 64 is evidence of the church's sensitivity to the need for this ministry. What formerly was entitled "Catechetical Instruction" is now called "Faith Nurture." Article 63 reads as follows:

a. Each church shall minister to its youth-and to the youth in the community who participate-by nurturing their personal faith and trust in Jesus Christ as Savior and Lord, by preparing them to profess their faith publicly, and by equipping them to assume their Christian responsibilities in the church and in the world. This nurturing ministry shall include receiving them in love, praying for them, instructing them in the faith, and encouraging and sustaining them in the fellowship of believers.
b. Each church shall instruct the youth in the Scriptures and in the creeds and the confessions of the church, especially the Heidelberg Catechism. This instruction shall be supervised by the consistory.

It is interesting to note that, before the revision took place, catechetical instruction was assigned primarily to the minister of the Word with the help of elders and others appointed by the consistory if necessary. Now it is simply the task of the church under the supervision of the consistory, evidence perhaps that the official work is now often performed by persons not holding office.

The content of the present Article 64 is new. Not only is faith nurture necessary for the youth; it is also important for adults. Article 64 reads as follows:

a. Each church shall minister to its adult members so as to increase their knowledge of the Lord Jesus Christ, to nurture a mature faith in Christ, and to encourage and sustain them in the fellowship of believers.
b. Each church shall provide opportunities for continued instruction of adult members. This instruction shall be supervised by the consistory.

Thus Church Order Articles 63 and 64 are concrete evidence of the church's awareness of the need for educational ministries and faith nurture. The need is broader than youth ministry. Though the categories of youth ministry and youth pastor may be appropriate and accurate for certain situations, often the tasks assigned include a broader ministry. Thus we believe that it may be better officially to designate the office as minister of education and to allow the calling church to define its parameters. If office is narrowly defined in terms of youth, adults, singles, etc., there will be a needless expansion of function¬ specific offices. We believe that minister of education should be the category that designates the office, which then in its functioning can be shaped by local need. If synod should move in this direction, there would then be, in addition to the traditional three offices, two offices shaped by particular needs and focused on special ministries: the minister of evangelism, engaged in outreach and/ or in equipping fellow believers to participate in the work of evangelism (Church Order Arts. 23 and 24), and the minister of education, engaged in nurturing the faith of believers and any others who wish to participate (both youth and adult) and equipping them to assume their Christian responsibili¬ties in the church and in the world.

The Reformed Church in America has responded to the same needs in a somewhat different way. We, as they, will propose a category of associate in ministry, which certifies persons as competent to teach and give leadership in the church's educational ministries but does not issue in ordination to office. The RCA, however, restricts ordination to those who are ordained to the office of the minister of the Word and sacraments. Such an ordained minister of the Word-if gifts, training, and experience satisfy the qualifications-may also be certified as a minister of Christian education. The RCA has not been influenced by the kind of decisions rendered by our Synod 1973, which opened the way for increasing the number of (ordainable) offices.

VI. Proposal regarding persons in the educational ministries of the churches

We recognize, of course, that churches may hire whomever they will to assist in their educational ministries. However, in the light of synod's decisions about and our continuing reflection on the nature of office and ordination and in the light of increasing specialization in the educational ministries of the church, we believe it would be helpful both for regulating and improving the church's educational ministry for synod to consider the following proposal. Because of the great variety of educational backgrounds of persons employed in and appointed to direct the educational ministry of congregations, it is necessary to propose two distinct categories:

A. Associate in educational ministry
An associate in educational ministry refers to an unordained, denomination¬ally recognized position open to persons who have proven their effectiveness and leadership in the church's educational and youth ministries but who do not meet the requirements for ordination as a minister of education. These persons, if they meet the requirements and are recommended by their coun¬cils, will be examined by classis and, if the examination is sustained, will be certified as associates in educational ministry.

A candidate for this position must
1. Be a confessing member in good standing of a Christian Reformed congregation.

2. Give evidence of a mature Christian life-style with qualities of spiritual depth, leadership, and effectiveness in interpersonal relationships.

3. Have successfully completed eighteen months of demonstrated competence in youth/ educational ministries in a Christian Reformed church under the supervision of the council. Upon this council's recommendation the candidate will be examined by classis.

4. Provide evidence of having completed five Continuing Education Units (one CEU equals ten hours of training) in educational ministry (training by organizations such as Youth Unlimited, CRC teacher training, Children in Worship training, youth specialties, SonLife, Native Youth Ministries, etc.).

5. Have an invitation or call to serve a CRC congregation in a youth/ educational ministry on at least a half-time basis.

6. Sustain a classical examination (after the eighteen-month period) which will inquire into the candidate's
a. Christian character, life, and spiritual maturity.
b. Sense of calling to the teaching ministry of the church.
c. Knowledge of Scripture and Reformed doctrine.
d. Gifts for youth/ educational ministry.
e. Understanding of issues in youth/ educational ministry and in faith development.

After successfully completing this examination, the candidate will receive classical credentials declaring that the candidate has been officially certified as an associate in educational ministry. An appropriate commissioning service in the congregation should follow. Official acts of ministry do not inhere in this position.

B. Minister of education
Minister of education designates an ordained denominational office, the duties of which are to supervise and be engaged in the church's nurturing ministry to its youth and to its adult members. This office is open to a person who has

1. Completed an M.A. degree in youth/ educational ministry from Calvin Theological Seminary or an equivalent degree from an accredited college or seminary.

2. Received a call to serve a Christian Reformed congregation in a youth/educational ministry, usually on a full-time basis.

3. Sustained a classical examination (with synodical deputies present) that would assess the candidate's
a. Christian character, life, and spiritual maturity.
b. Gifts for and competence in the church's educational and pastoral ministries.
c. Sense of calling to the educational ministry of the church.
d. Knowledge and understanding of the Scriptures, Reformed doctrine and the creeds, CRC history and its current missions and ministries, faith nurture, and his/her philosophy of Christian religious education.
e. Ability to apply this knowledge to the practice of ministry.

After successfully sustaining a classical examination, the candidate would be ordained to the office of minister of education by the calling church. By virtue of ordination the minister of education would be accepted also as an elder in the local church (as is the case with the fourth office and the office of the minister of the Word). This ordination would be valid for the duration of the person's active engagement in educational ministry in the CRC. Ordination to this office would include the following" official acts of ministry" and privileges:
- The giving of the salutation and benediction when leading worship services.
- Receiving persons into the membership of the church through profession of faith.
- Officiating at marriage ceremonies.
- Entrance into the denominational pension and medical plans.

Why should only these acts be attached to this office? Why not all the official acts associated with the office of the minister of the Word? First, it must be noted that this fifth office is not to be viewed as a shortcut to or stepping stone for the office of minister of the Word. The requirements for the latter office are considerably more, pertaining especially to a more thorough grounding in theology, in exegesis, and in the proclamation of the Word (homiletics). If these requirements were added to those for this fifth office, the need for the fifth office would disappear. Then there could be simply the office of the minister of the Word with some persons entering that office who have concen¬trated during their training on educational ministry. (This would be identical to RCA practice.) The reason for a limited number of "official acts" lies in the fact that the fifth office has its own restricted focus, with actions pertaining particularly to that focus. Preaching of the Word is not an inherent function of this office, and the requirements for admission to this office do not assume that it is. We recognize that some persons entering this office may be gifted for preaching, and if classis sees a need, it may, upon examination, license such a person to preach (exhort). But this is a distinct classical action that does not flow automatically from the focused nature of the fifth office.

Second, as already indicated above, the actions and privileges attached to this office are essentially related to the tasks and nature of this office. We have argued that the salutation and benediction as declarations are made by persons who officially represent Christ to the congregation. The fifth office has that status. Since the work of the fifth office is to a large degree that of prepar¬ing persons for membership in the church, acceptance into membership is an official liturgical act closely related to this office. There is, then, no reason why a minister of education should not function in this capacity. The question concerning who may officiate at weddings is regulated by civil governments, which normally accept persons designated by the churches. Since the official task of the minister of education also involves teaching and counseling with a view to marriage, it seems only right to attach this privilege to this office. Finally, since this office is usually a full-time ministry, entrance into the denominational pension and medical plans seems right and necessary.

VII. Concluding observations
Our report began with a discussion of ordination and office as background for discussing and making recommendations concerning the specific issues in our mandate. We have emphasized that office or ministry is rooted in the power and authority of Christ, that a person placed in office is authorized to administer that authority in loving service in the spirit of Christ, and that consequently, such a person represents Christ to the congregation. Because office as ministry administers Christ's authority, we believe it helpful to relate office to Christ's threefold office not as a restriction on the number of specific offices but as an insight into the essence of all ecclesiastical offices. This relationship to Christ's authority entails a concept of office that includes status for office exists outside a person and is not warranted by or rooted in a person's subjective qualifications. Office is a reality into which one enters and by which one is both authorized to perform certain duties on behalf of Christ and held accountable for an appropriate administration of Christ's authority. Office or ministry is not about dominance or privilege, but it is about loving service on Christ's behalf. We believe that this understanding of ordination and office is either explicitly stated by or is implicit in the decisions of Synod 1973. Consequently, we will not ask synod to adopt any new recommendations or guidelines concerning the theological understanding of office and ordination.

The traditional "official acts of ministry" are directly related to office and ordination. Even though there is no official teaching on these matters, the tradition has related these acts directly or indirectly to the office of the minister of the Word. We do not find that position completely convincing and have introduced a slightly different understanding of these" official acts." However, our interpretation fits well into a Reformed understanding of the worship service. We have argued that these acts are essentially liturgical acts performed by persons duly authorized to represent Christ to the congregation. Though some of these acts flow directly from the office .of the minister of the Word (i.e., preaching the Word and administering the sacraments) and all of these acts are appropriate to the liturgical function of that office in the worship service, some of these official acts are less directly tied to that office and may be performed by an ordained elder (e.g., receiving into membership, excommunication, installation of office bearers). Further, we believe that the council holds within itself the authority to authorize and carry out official worship services and that, if no minister of the Word is available, the council may authorize an ordained elder to perform whatever" official acts of ministry" are necessary for the spiritual well-being of the congregation. We believe that this under¬standing provides an approach for all emergency situations caused by the unavailability of ordained ministers of the Word in a given setting, including the situation in Classis Red Mesa.

Questions about the structure of the educational ministry of the church also involve questions about office and ordination and the "official acts of min¬istry." In the broad arena of persons serving the church in educational ministry-from interested congregational members, to part-time gifted and/ or trained hired persons, to full-time staff persons-we propose to introduce two special categories. In order to regulate and improve our educational ministry, we recommend a nonordained but denominationally recognized position called associate in educational ministry, and for those persons gifted and fully trained in educational ministry, we recommend the creation of a fifth office, called minister of education. This office has a special focus, with ordination restricted to that focus.

We are not certain that we have handled everything our mandate included, for its scope is wide. It is not limited to how" official acts of ministry" apply to youth pastors, a matter we have handled, but also to persons in other specialized ministries. Who these are and what their needs may be for official recognition are not mentioned. Unofficially a question about the status of lay chaplains was voiced. We are not sufficiently acquainted with the issues involved to render advice. It is possible, if official credentialing is necessary for the functioning of lay chaplains, that a process similar to that proposed for an associate in educational ministry could be followed and that a similar title could be used. But since we have not addressed the issue, we make no recommendation. Instead, we leave it to the initiative of the appropriate boards or standing committees or agencies to initiate whatever actions on these matters they judge necessary.

Adopting the recommendations that follow will necessitate significant amendments to the Church Order. We have added specific recommendations that would implement the broader plan in more specific ways. Since we judge these to be "substantial alterations" (Church Order Art. 47) in our church polity, we have framed the recommendations so that these changes are being proposed to Synod 1999 and, if agreed to, will be placed before Synod 2000 for final adoption. We also ask that if these changes are in fact proposed by synod for later adoption, the same persons who defend them for proposal at Synod 1999 also be allowed to defend them for adoption at Synod 2000 (cf. Church Order Supplement, Art. 47, Regulation e).

Within the wide scope of our mandate we wish to make a final comment. Since our thinking about the ordination of youth pastors was influenced by synod's thinking about ordaining evangelists, we have closely reexamined the synodical materials. It is our judgment that perhaps the time has come for synod to reexamine the requirements for the office of evangelist. Acknowledging the necessity in the 1970s to make it possible for existing evangelists to be placed in office, acknowledging the church's right at any time to place gifted persons in office even though they lack certain requirements usually demanded, and recognizing that evangelists may now also work within established congregations, we believe the time is right for synod to reexamine the educational requirements for the office of evangelist. Education cannot replace giftedness, but it can assist the better functioning of the office.

VIII. Recommendations

A. That Rev. Ruth Hofman, Dr. David Holwerda, and Rev. Jack Vos be given the privilege of the floor when this report is being discussed.

B. That synod adopt the following as guidelines for understanding the nature and practice of the traditional" official acts of ministry":
1. The" official acts of ministry" are essentially liturgical acts performed by persons who, by virtue of their office, function as representatives of Christ to the congregation.
2. Since the minister of the Word is by virtue of office the liturgically desig¬nated representative of Christ, all "official acts of ministry" belong naturally to this office.
3. Several" official acts of ministry" which reflect actions of the consistory may be performed liturgically by an ordained elder.
4. Since the council holds ultimate responsibility for the calling and function¬ing of the worship service, in case of significant need or an emergency situation the council may authorize an ordained elder to perform all the "official acts of ministry" essential to the worship service. Should the need continue, an arrangement approved by classis must be sought.

C. That synod recommend that the licensed exhorters in Classis Red Mesa who function as bivocational pastors of organized churches be ordained as elders and in that capacity perform the" official acts of ministry."

Grounds:
1. Certain congregations in Classis Red Mesa face situations which fit the conditions of need and/ or emergency situation mentioned in Recommendation B, 4.
2. This will make available the means of grace to which every congregation is regularly entitled.

D. Recommendations regarding new nonordained position: associate in educational ministry
1. That synod approve the establishment of a nonordained denominationally recognized position called associate in educational ministry.

Grounds:
a. This is an efficient way to regulate and improve the church's educational ministry.
b. This is an important recognition of persons hired to perform significant ministry (Church Order Arts. 63 and 64) on a regular basis.

2. That synod approve the following requirements for certifying an associate in educational ministry. An associate in educational ministry must
a. Be a confessing member in good standing of a Christian Reformed congregation.
b. Give evidence of a mature Christian life-style with qualities of spiritual depth, leadership, and effectiveness in interpersonal relationships.
c. Have completed successfully eighteen months of demonstrated competence in youth/ educational ministries in a CRC under the supervision of the council. Upon this council's recommendation, the candidate will be examined by classis.
d. Provide evidence of having completed five Continuing Education Units (one CEU equals ten hours of training) in educational ministry (training by organizations such as Youth Unlimited, CRC teacher training,
Children in Worship training, youth specialties, SonLife, Native Youth Ministries, etc.
e. Have an invitation or call to serve a Christian Reformed congregation in a youth/ educational ministry on at least a half-time basis.
f. Sustain a classical examination (after the eighteen-month period) which will inquire into the candidate's

1) Christian character, life, and spiritual maturity.
2) Sense of calling to the teaching ministry of the church.
3) Knowledge of Scripture and Reformed doctrine.
4) Gifts for youth/ educational ministry.
5) Understanding of issues in youth/ educational ministry and in faith development.

E. Recommendations regarding a fifth office: minister of education
1. That synod establish as a fifth office, the minister of education.

Grounds:
a. The need for special ministry in this area has been acknowledged by synod in the revision of Church Order Articles 63 and 64, by the Youth Ministry Committee, and by other denominations.
b. The work performed by youth pastors/ministers of education was formerly part of the tasks assigned to the offices of the minister of the Word and elder.
c. The focus of this office is more limited than that of minister of the Word and elder.
d. The qualifications for office and/ or requirements for entrance into this office are different from those established for the minister of the Word.
e. The grounds listed above with their emphasis on need, special focus, and requirements for entrance are identical to the grounds and arguments used to establish the office of evangelist.

2. That synod approve the following requirements for and procedures for admission to the office of minister of education. A minister of education must
a. Possess an M.A. degree in educational ministry from Calvin Theological Seminary or an equivalent degree from an accredited college or seminary.
b. Have a call to serve a Christian Reformed congregation in a youth/ edu¬cational ministry, usually on a full-time basis.
c. Sustain a classical examination (with synodical deputies present) that would assess the candidate's
1) Christian character, life, and spiritual maturity.
2) Gifts for and competence in the church's educational and pastoral ministries.
3) Sense of calling to the educational ministry of the church.
4) Knowledge and understanding of the Scriptures, Reformed doctrine and the creeds, CRC history and its current missions and ministries, faith nurture, and his/her philosophy of Christian religious educa¬tion.
5) Ability to apply this knowledge to the practice of ministry.

3. That synod agree that the following" official acts of ministry" and privileges are appropriate to the office of minister of education:
a. The giving of the salutation and benediction when leading worship services.
b. Receiving persons into the membership of the church through profes¬sion of faith.
c. Officiating at marriage ceremonies.
d. Entrance into the denominational pension and medical plans.

Grounds:
1) These acts fit the limited focus of the office of minister of education.
2) The qualifications for this office are not identical to those for the office of minister of the Word.

F. That synod propose the following amendments to the Church Order (changes indicated by underlining).

1. Article 2
The church recognizes the offices of minister of the Word, elder, deacon, minister of education, and evangelist. These offices differ from each other only in mandate and task, not in dignity and honor.

2. Article 3-a

a. Confessing male members of the church who meet the biblical requirements are eligible for the offices of minister of the Word, elder, minister of education, and evangelist.

Supplement, Article 3-a, Section A
A. Classis may, in response to local needs and circumstances, declare that the word male in Article 3-a of the Church Order is inoperative, and authorize the churches under its jurisdiction to ordain and install women in the offices of elder, minister of the Word, minister of education, and evangelist.

3. Article 3-b

a. All confessing members of the church who meet the biblical requirements are eligible for the office of deacon and minister of education.

4. Heading after Article 22

C. The Ministers of Education

5. New Article 23
a. The task of the minister of education is to supervise and be engaged in the church's nurturing ministry to its youth and to its adult members.
b. The minister of education shall function under the direct supervision of the consistory, giving regular reports to it and being present at its meetings whenever possible, particularly when his/her work is under consideration.

(Cf. Supplement, Article 23)

6. Current heading "C. The Evangelists" follows new Article 23 and becomes "D. The Evangelists." Current Articles 23-86 become 24-87. Current heading "D. The Elders and Deacons" following (old) 24 (new 25) becomes "E The Elders and Deacons."

7. Article (old) 55 (new 56)
The sacraments shall be administered upon the authority of the consis¬tory in the public worship service, by the minister of the Word, with the use of the prescribed forms or adaptations of them which conform to synodical guidelines. In case of emergency or classically defined need, elders designated by the consistory to conduct worship services or ordained evangelists may administer the sacraments.

8. Article (old) 69-c (new 70-c)
c. Ministers of the Word, ministers of education, and evangelists shall not solemnize marriages which would be in conflict with the Word of God.

G. That synod adopt the following changes to the Church Order Supplements to be included there by the general secretary if the above amendments to the Church Order are adopted by Synod 2000:

1. Supplement, Article (new) 23
The following requirements and procedures apply for admission to the office of minister of education. A minister of education must
a. possess an M.A. degree in educational ministry from Calvin Theological
Seminary or an equivalent degree from an accredited college or seminary.
b. Have a call to serve a Christian Reformed congregation in a youth/educational ministry, usually on a full-time basis.

c. Sustain a classical examination that assesses the candidate's
1) Christian character, life, and spiritual maturity.
2) Gifts for and competence in the church's educational and pastoral ministries.
3)Sense of calling to the educational ministry of the church.
4) Knowledge and understanding of the Scriptures, Reformed doctrine and the creeds, CRC history and its current missions and ministries, faith nurture, and philosophy of Christian religious education.
5) Ability to apply this knowledge to the practice of ministry.
The action of classis with respect to the examination shall require the concurrence of the synodical deputies.

2. Supplement, Article (old) 53 (new 54), replacing the current material

The official acts of the ministry are
a. The administration of the sacraments.
b. The pronouncement of the greeting and the benediction.
c. The installation of office bearers.
d. The reception into communicant! full membership in the church.
e, The exclusion from membership in the church.
In case of emergency or classically defined need, elders designated by the consistory to conduct worship services may perform the official acts of ministry

The minister of education may perform the following two official acts of the ministry:
a.The pronouncement of the greeting and the benediction when leading worship services.
b. The reception into communicant/ full membership in the church.

3. Supplement, Articles (old) 63 and 64 (new 64 and 65)

Synod approved the establishment of a nonordained denominationally recognized position called an associate in educational ministry.

Synod approved the following requirements for certifying an associate in educational ministry. The associate in educational ministry must

a. Be a confessing member in good standing of a Christian Reformed congregation.
b. Give evidence of a mature Christian life-style with qualities of spiritual depth, leadership, and effectiveness in interpersonal relationships.
c. Have completed successfully eighteen months of demonstrated competence in youth/ educational ministries in a Christian Reformed church under the supervision of the consistory.
d. Be examined by classis upon this consistory's recommendation.
e. Provide evidence of having completed five Continuing Education Units (one CEU equals ten hours of training) in educational ministry (training by organizations such as Youth Unlimited. CRC teacher training, Children in Worship training, youth specialties, SonLife, Native Youth Ministries, etc.
f. Have an invitation or call to serve a Christian Reformed congregation in a youth/ educational ministry on at least a half-time basis.
g. Sustain a classical examination (after the eighteen-month period) which will inquire into the candidate's
1) Christian character, life, and spiritual maturity.
2 )Sense of calling to the teaching ministry of the church.
3) Knowledge of Scripture and Reformed doctrine.
4) Gifts for youth/ educational ministry.
5) Understanding of issues in youth/ educational ministry and in faith development.

4. Supplement, Article (old) 69 (new 70)
The minister of education has the privilege of officiating at marriage ceremonies if state or provincial law allows for it.

H. That synod designate Rev. Ruth Hofman, Dr. David Holwerda, and Rev. Jack Vos as those who will represent the proposed changes to Synod 2000.

I. That synod make provision for a review and update of the position, qualifications, and functioning of the office of evangelist (Acts of Synod 1973, Art. 64; Church Order Art. 24; Acts of Synod 1994, p. 489).

Grounds:
1. The present position description is in effect as broad as that of the minister of the Word and appears to include the normal administration of the sacraments in an organized church.

2. There is an inadequate specification of the requirements for this office (for example, no distinction between those who have extensive training and those who do not).

3. There appear to be inadequate provisions for internship / residency.

4. There is no provision for transferring credentials from one classis to another.

J. That synod declare the committee's assignment completed and discharge the committee.

Committee to Study Ordination and "Official Acts of Ministry"
Robert C. De Vries, chair
Herb De Ruyter
Ruth Hofman
David Holwerda, reporter
Stanley Jim
Jack B. Vos