A PASTOR’S PROMISES AT AN INDUCTION SERVICE
by Peter MastersFROM SWORD & TROWEL 2000 No 1
INDUCTION SERVICES for new ministers vary greatly, not only around
the world, but within Britain. Most are inspiring and well-intended in content, but their
long-term usefulness is not always apparent.
Sometimes the aim would seem to be to clothe the installation of a minister
with dignity and formality (which is admittedly laudable), rather than to achieve a public
commitment to uphold matters of solid importance. So, for example, promises will be made
in grand but very general terms.
The new minister will undertake to minister and watch over the flock to the
glory of God and to uphold the Word of God (but whether as a Calvinist or a charismatic is
seldom stated). He will also promise to preach the Gospel (though whether this means
teaching the saints or evangelism is not specified). There are very seldom any undertakings
covering the greatest and most critical aspects of ministry today.
Should the new minister turn out to be a disappointment in some major way,
it is unlikely anyone will be able to say, ‘But you solemnly undertook to do this at your
public induction.’
If it is felt that an induction service should be more than a preaching service,
and that it should include solemn promises, then these ought surely to encompass the real
issues of the day, and not to be grandiloquent, general undertakings that communicate little.
The solemn handing over of a minister’s Bible is a wholesome gesture, but more valuable is
a clear undertaking to uphold doctrines and practices which are suffering heavy erosion in
these last days, and upon which the real spiritual prosperity of the church depends.
If we are in favour of induction services which contain public affirmations,
how can we not ask for the promises which really matter?
In Cranmer’s service for the Anglican ‘Ordering of Priests’, the ministers are
defined as messengers, watchmen and stewards to teach, to warn, to feed and to provide for
the Lord’s family, and also to seek for Christ’s sheep. Among the solemn vows or
undertakings are the following:-
First there is a question about the status of Scripture. Then the minister
promises to ‘banish and drive away all erroneous doctrines’. He undertakes to live a life
which is an example to the people, and also to promote ‘quietness, peace and love among
those committed to his charge’. In addition, he promises obedience to his seniors in the
Anglican hierarchy.
All but the last of these undertakings are vitally relevant, but they do not
cover all the major responsibilities of ministry precisely enough, especially in the
theological climate of today.
Another approach to an induction service is seen in a more modern work -
The Book of Church Order of the Presbyterian Church in America. Most of
the undertakings required are contained in the ordination service, and (disappointingly) are
not repeated in an induction service for a previously ordained minister. (The latter service
asks little of the new minister, except for a single back-reference to ordination promises.)
Ordination promises are praiseworthy, but incline to generalities. There are
questions requiring adherence to the inerrancy of Scripture, the Westminster
Confession, and the government and discipline of the denomination.
Then the candidate minister promises subjection to the brethren (in the
ministry), expresses his certainty of calling and also his desire to promote the glory of God.
He promises to promote the purity and peace of the church, whatever persecution he may
suffer for it, and undertakes diligence in all his duties, and the living of a holy life.
All these undertakings are cast in language which is brief and beautiful
rather than specific and meaningful. It teems with unresolved implications.
The Westminster Assembly determined that the following public questions
should be put to a candidate at an ordination service. Facing the congregation he must be
asked about his testimony, his commitment to the reformed faith, his aspiration as a
minister, his view of prayer, Scripture reading, meditation, preaching, the sacraments and
church discipline. He must undertake in some way to be zealous and faithful for the Gospel,
the unity of the church, and its defence against error. He must promise a holy example,
submission to the admonitions of his brethren, and resolution to continue in the face of
trouble and persecution.
This counsel is given in about the same number of words as this article, and
no specific questions are framed. The directions are priceless, but the examining minister is
left to compose his own questions.
In the light of past practice in the reformed tradition, we offer the following
suggested undertakings for an induction service. Church officers may wish to consider them
in their construction of promises. They differ from the examples just reviewed in being
more specific (which is probably what the Westminster instructions had in mind).
GENERAL QUESTION:
Will you pledge yourself to serve as Pastor to this congregation - to preach
untiringly the Gospel, to teach the doctrines of the faith, to defend the faith, to counsel and
care for individuals, to intercede for them, to provide an example of holy living, and to lead
both in worship and in the government of the flock with dignity and affection?
‘I will.’
SPECIFIC QUESTIONS:
Will you systematically teach the Word of God, and from it, the doctrines
of the reformed faith, with application to heart and life?
‘I will.’
Will you defend the faith
- from erosion of the inerrancy and authority of Scripture,
- from charismatic teaching,
- from theological liberalism and
- from Romanism?
‘I will.’
Will you so present the Person and Work of Christ that hearers are moved
to love Him and serve Him above all else?
‘I will.’
Will you do the work of an evangelist, preaching a specifically soul-
winning sermon every Lord’s Day with earnest persuasion and entreaty?
‘I will.’
Will you lead public worship with dignity, observing the honour and glory
of the Lord, using traditional hymnody, and reading distinctly and reverently both from the
Old and New Testaments in Lord’s Day services?
‘I will.’
Will you lead the church in constant outreach efforts, counting as
paramount the sounding forth of the Gospel in this community?
‘I will.’
Will you honour the commission to teach all nations by the promotion of
missionary endeavour?
‘I will.’
Will you lead the church in the building and sustaining of child-evangelism
through evangelistic Sunday School and other means? Will you feel for lost children in this
district, and long to reach them with the Word of life?
‘I will.’
Will you advise, exhort and comfort people with gentleness, not being
overbearing and autocratic, and observing the duty of believers to discern the righteous will
of God in their personal affairs?
‘I will.’
Will you save the people from worldliness, by example, by affectionate
appeal, by application of the preached Word?
‘I will.’
Will you scrupulously avoid quarrels with any, maintaining always the
deportment of a minister of the Gospel, ready to absorb patiently much criticism and
offence?
‘I will.’
Will you stand loyally and resolutely by this congregation, never dreaming
of pastoral betterment and removal, unless the Lord should unmistakably guide?
‘I will.’
Will you maintain the confi-dences of individuals, and never complain of
this congregation to any outside, to keep firm the bond of love and loyalty?
‘I will.’
And should discontent of any kind lead to your departing from this office
(excepting for the congregation departing from the Truth, from evangelism or from the
practice of discipline), will you promise to go out quietly, preserving the unity of the
fellowship and the honour of Christ?
‘I will.’
Will you work tirelessly, accepting long hours and arduous study for the
sake of the ministry, counting it always the greatest privilege on earth? And will you remain
committed to this glorious calling even through trial and persecution, faithful unto death,
and to the gaining of the crown of life?
‘I will.’
The American practice of convening an ordination council serves to
examine the knowledge and wisdom of ministerial candidates on a range of theological
and practical, pastoral topics. College qualifications are not allowed to be the last
word, but the church asserts its biblical authority.
In the UK, however, a prospective minister’s competence to function is
usually assumed by the calling church, and not tested or checked. Bible colleges are
trusted to provide ministers of sufficient knowledge and right views, despite the
failure of many to do so (and despite the paucity of training often given in pastoral
practice).
In days when so many errors are invading our churches, how can we not rigorously test would-be pastors - at least in
private with office bearers? An extensive list of questions which may be put to ordination candidates appears in Dr John MacArthur’s Rediscovering Pastoral Ministry
(Appendix 3).[1] It is comprehensive in scope, and offers brilliantly conceived ‘case’ questions for practical, pastoral conduct. (Most
of our readers would want to change the eschatological sections of this set of questions.) It is certainly very thorough and church officers will value it.
Footnote [1]
Rediscovering Pastoral Ministry, John MacArthur, Word, 1995.
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