Church Governance Defines how our church is organized, makes decisions, and ensures accountability through leadership roles, policies, and biblical principles. Church Board Member Nomination and Approval Process 教会执事选举程序 Church Board Member Nomination and Approval Process Church board member nomination and approval process a multi-step process requires minimum 6 weeks. Nomination Committee Election (Week 1) Church Board Memeber Nominations & Feedback (Week 2-5) Church Board Member Nomination Approval Voting - Membership Meeting (Week 6) Phase Week Activity Description Nomination Committee Election Week 1 (Day 1 - Sunday) Nomination Committee Election - Membership Meeting Electing two active member to join two existing board members to form nomination committee led by the Chair. Announcement & Nomination Period Week 2 (Day 1 - Sunday) Nomination announcement (Sunday Service) Announce the opening of board nominations and provide congregation with nomination instruction. Include eligibility criteria and submission deadline. Week 2 Nomination Committee Meeting #1 Review board member nomination criteria. Week 2 Nomination submission period (5-6 days) Members submit nominations to nomintation comittee members. Include a specific cutoff date and time (e.g., Saturday, 5 p.m.). Submission deadline should be set roughtly 5-6 days after the annoucement. Committee Screening and Finalize Nominees List Early Week 3 Committee Meeting #2 - Candidate Screening Review all submitted nominations. Select shortlist of candidates to contact for willingness and prayerful consideration. Committee members contact potential nominees for acceptance or decline. Ensure confidential handling until confirmation. Reserving minimum 4-5 days so potential nominees have enough time to make decision and as well as giving the committee time to reach out to other potential nominees in case of decline. Late Week 3 Committee Meeting #3 - Finalize Nominees List Committee confirms accepted nominees. Verify readiness and ministry standing. Finalize nominees for Sunday announcement. Announcement & Congregational Feedback Week 4 (Day 1 - Sunday) Publish Nominee Names Announce the confirmed candidate list to the congregation during Sunday service). Provide at least three weeks’ notice before voting. Church Board Member Nomination Approval Voting Meeting Week 6 Membership meeting voting to approve moninees serving as new board members for the upcoming year. Conduct voting during the membership meeting. Include proxy forms if applicable. Provide clear voting instructions and quorum count process. 2025 Example Timeline Sunday, October 26 - Announce to congregation to submit nominations by November 1st, 5 p.m. Monday, October 27, 8:00-8:30 p.m. - Meeting: Review criteria Tuesday, November 4, 8:00-8:30 p.m. - Meeting: Screen nominees to be contacted Saturday, November 8, 8:30-9:00 a.m. - Meeting: Final review before Sunday announcement Sunday, November 9, 2025 - Publish nominee names Sunday, November 30, 2025 - Election during membership meeting References 2025 Nomination Committee Election Meeting PPT Formation of the Nomination Committee - Video ## 教会理事会成员提名与批准流程 教会理事会成员提名与批准流程分为多个阶段，整个过程至少需要六周时间。 1. 提名委员会选举（第1周） 2. 教会理事会成员提名与反馈（第2至第5周） 3. 教会理事会成员提名批准投票——会员大会（第6周） 阶段 周次 活动 注解 提名委员会选举 第1周（第1天 - 主日） 提名委员会选举 - 会友大会 选出两位现有理事会成员以外的会员，与两位现任理事以及主席共同组成五人提名委员会。 公告与提名阶段 第2周（第1天 - 主日） 提名公告（主日崇拜） 宣布理事会提名开放，并向会众提供提名说明。包括资格标准和提交截止日期。 第2周 提名委员会会议#1 审查理事会成员的提名标准。 第2周 提名提交期间（约5-6天） 会员将提名提交给提名委员会成员。应包含明确的截止日期和时间（例如：周六下午5点）。 提交截止日期应设置在公告后约5-6天。 委员会筛选并确定候选名单 第3周初 委员会会议#2 - 候选人筛选 审阅所有提交的提名，筛选候选名单以便联系候选人征求意愿和属灵考量。 委员会成员联系潜在候选人以确认是否接受提名，并确保保密。 预留至少4-5天时间，让被提名人有充分思考决定的时间，同时委员会可联系其他候选人（若有辞退情况）。 第3周末 委员会会议#3 - 确定候选名单 委员会确认已接受的候选人，核实属灵准备和事工资格，并最终确定主日发布的候选名单。 公告与会众反馈 第4周（第1天 - 主日） 公布候选人名单 在主日崇拜中向会众宣布已确认的候选人名单。应至少在投票前三周公布。 理事会成员提名批准投票会议 第6周 会友大会投票批准新理事会成员 在会友大会期间进行投票，以批准候选人担任下一年度理事会成员。如适用，可使用代理投票授权书。应提供明确的投票指引和投票计算流程。 2025年时间表示例 10月26日（周日） - 向会众宣布提名截止日期为11月1日下午5点 10月27日（周一）晚上8:00-8:30 - 线上会议：讨论提名标准 11月4日（周二）晚上8:00-8:30 - 线上会议：筛选要联系的被提名人 11月8日（周六）早上8:30-9:00 - 线上会议：最后审查并确定被提名人 11月9日（周日） - 公布被提名人名单 11月30日（周日） - 会员大会投票选举 参考资料: 2025年提名委员会选举会议PPT 提名委员会的组成流程 - 影片 Bylaws of Saskatoon Chinese Alliance Church of The Alliance Canada Bylaws for Saskatoon Chinese Alliance Church of The Christian and Missionary Alliance in Canada PREAMBLE These Bylaws, the Local Church Constitution and the Manual of the Christian and Missionary Alliance in Canada constitute the governing documents of the Church. DEFINITIONS In these Bylaws, unless the context otherwise requires: “Board” means Governing Board of the Church under Article III; “Bylaws” means the Bylaws of the Church; “Constitution” means the Local Church Constitution contained in the Manual of The Christian and Missionary Alliance in Canada; “Church” means Saskatoon Chinese Alliance Church of The Christian and Missionary Alliance in Canada. ARTICLE I - MEMBERSHIP The Board shall be responsible for all matters related to membership. There shall be three categories of membership: Active Member – An Active Member is a member in good standing who has been officially confirmed as having met the qualifications for membership outlined in the Constitution and these Bylaws, and who regularly attends and actively supports the church in ways outlined in the membership covenant. Active Members shall be eligible (i) to vote, (ii) to give primary leadership to Church ministries, and (iii) unless otherwise restricted in these Bylaws, to hold office. Associate Member – An Associate Member is a former Active Member who is non-resident, or has two (2) consecutive absences from the Meetings of the Membership without providing written notices to the Board, and for reasons acceptable to the Board, desires to retain membership in the Church. Associate Members may not vote at meetings of members, nor hold office in the Church. An Associate Member may be returned to Active Member status at the discretion of the Board. Member Not in Good Standing – A Member Not in Good Standing is one who (i) has not continued to meet the obligations of membership outlined in the membership covenant to remain a member of good standing even after reasonable attempts to rectify it, or (ii) has been placed under discipline within the procedures identified in the membership covenant. This status is maintained until Active Member status is restored by action of the Board. A Member in this category may not retain, nor be elected or appointed to positions of leadership or ministry in the church and may not vote in meetings of members. To become an Active Member of the Church, an individual will need to participate in the application and orientation process approved by the Board. Applicants for membership will be required to sign a membership covenant that will identify the commitments being made. An applicant for membership becomes a Member when officially confirmed by the Board. Applicants for membership transferring from another church will be required to meet the qualifications for becoming an Active Member in the Constitution and Bylaws. A person may be removed from membership by a majority vote of the Board for anyone of the following reasons: the written request for withdrawal from membership by the member; the death of the member; the unwillingness of a member to address a breach of a commitment in the membership covenant to the satisfaction of the Board; absence from regular services of the Church for at least six months, without sufficient reason, may result in either removal from membership or in a change to Associate Member status, after a reasonable attempt to contact them has been made by a Board-designated person; failure to confirm membership commitments in periodic reviews of the membership list conducted by the Board. ARTICLE II - GOVERNMENT Two Meetings of the Membership shall be held each year. The First Meeting of the Membership shall be held within the first three (3) months of the calendar year on a date set by the Board. At this meeting, the financial reports for the preceding fiscal year shall be presented, and reports from the Senior Pastor and Board shall be received. Other business may also be conducted as identified in the proposed agenda. The Second Meeting of the Membership shall be held within the last three (3) months of the calendar year on a date set by the Board. At this meeting, the Board members shall be elected. Other business may also be conducted as identified in the proposed agenda. The proposed agendas and written reports for both Meetings of Membership shall be available on or before the Sunday prior to the respective meetings. A Special Business Meeting may be called by the Board. Notice shall be given by oral and/or bulletin announcement at least two (2) consecutive Sundays prior to any Meetings of the Membership. Such notice shall indicate the purpose of the meeting. The quorum for a duly-called meeting of members shall be no less than one-third (1/3) of the Active Members. If a meeting is adjourned for lack of a quorum, the Active Members present at the next duly called meeting shall constitute a quorum. Each member is entitled to one vote and voting by proxy is not allowed. Robert’s Rules of Order will be the definitive resource on procedures at meetings of the members. ARTICLE III - GOVERNING BOARD The Board shall annually inform the Nominating Committee (described under Article VI) of the number of Board members desired for the next term. The length of term shall be two (2) years with a maximum of two (2) consecutive terms (4 consecutive years) and shall be eligible for re-election after a break of one (1) year. The term of office will begin from January 1st, immediately following the election, and conclude December 31st at the end of the term. The quorum for meetings of the Board shall be a simple majority. The Board shall elect its Vice-Chairman, Secretary, and Treasurer from among its membership. The positions of Secretary and Treasurer may be held by one person, in which case the position will be identified as Secretary/Treasurer. The Board shall set, and be the final interpreter of, Church policies. The Board shall regularly review the Senior Pastor’s ministry, and as part of the annual budget process, review staff salaries and benefits. If a Board member is absent for three (3) consecutive meetings without sufficient reason, the remaining members may declare the position vacant and fill it in accordance with the Constitution. Persons who are not Board members may be present at a Board meeting or portion thereof only at the invitation of the Board. ARTICLE IV - FINANCES The Treasurer and those appointed by the Board shall be the signing officers for the Church bank accounts. The Treasurer shall be one of the signing officers of all Church-related accounts. The fiscal year of the Church shall be from January 1st to December 31st . ARTICLE V - CHURCH MINISTRIES The Board shall ensure that there is an effective organizational structure for the church and its ministries. The Board shall approve all ministries and primary ministry leaders to fulfill the mission and ministry vision of the Church. The Board shall ensure that policies and procedures are established for the affirmation, appointment and possible removal of leaders in all church ministries. Each ministry leader or committee shall function with a ministry description that describes both responsibilities and accountability. The group or individual that appoints the person or committee shall be responsible to ensure the ministry description is in place. ARTICLE VI - ELECTIONS A Nominating Committee shall consist of the Senior Pastor, two (2) members appointed by the Board and two (2) members elected by the Active Members at a duly called meeting. The Nominating Committee shall establish its process for considering potential nominees. Any Active Member in good standing with proven spiritual maturity may be considered for nomination to the Board. Additional nominations may be made by any two (2) Active Members by following procedure: Ensuring that a process leading up to the nomination parallels the care used by the Nominating Committee, including an interview to determine that the individual is willing to support the constituted purpose and structure of the Church, willing to support the pastor, and meets other qualifications required of Board members. Such interview will include at least one (1) existing Board member; Secure the approval of the person whose name will be place in nomination; Submit the name in writing to the Senior Pastor, as Chair of the Nominating Committee, for posting two (2) weeks prior to the Meeting of the Membership, describing the care taken prior to placing the name in nomination. If the Nominating Committee wishes to consider one of its members for nomination, that person will withdraw from the Committee while the decision is being made regarding the nomination. Board members shall be elected by ballots. In order to be elected, a Board member must be confirmed by a minimum of two-thirds (2/3) majority of the votes cast at the Second Meeting of the Membership or a duly called meeting for such purpose. ARTICLE VII - GENERAL No offering may be solicited without the approval of the Board. If a copy of these Bylaws is translated into Chinese, the English version shall be the official set of Bylaws. ARTICLE VIII - AMENDMENTS Bylaws may be amended by a minimum two-thirds majority of the Active Members present at a duly called meeting for such purpose. Bylaw amendments shall be valid only after they have been approved by the District Executive Committee. 「沙城华人基督教宣道会」会章附则 (本会章附则以 英文版本 为准) 前言 本教会的治会章则是由本会会章附则、地方教会宪章及加拿大宣道会宪章手册联合组成。 定义 在本会的会章附则中，除文意另有所指外： “ 执事会 ”指本教会的执事会； “ 会章附则 ”是指本教会的会章附则； “ 宪章 ”是指加拿大宣道会宪章手册中的地方教会宪章； “ 本教会 ”是指隶属于加拿大宣道会的沙城华人基督教宣道会。 第一条 – 会籍 一切有关会籍事宜由执事会负责。 会籍分为三种类别： 会友：已获正式确认符合本会章附则及宪章中的要求，并按会友誓约所列积极参与本教会聚会及支持本教会事工的会友。会友享有以下权利：（i）投票；（ii）成为教会事工的主要领导人；（iii）除非本会章附则有所限制，可以担任公职。 联系会友：联系会友为已迁离本省的前会友，或未有正式书面通知执事会而连续两次缺席会友大会，并得执事会认同有可接受的理由，予以保留在本教会的会籍的会友。联系会友不得在会友大会中投票，也不得在本教会担任公职。执事会有酌情权，可恢复联系会友的会友身份。 会籍暂停会友：会籍暂停会友包括：（i）经过多次合理尝试仍未能纠正并履行会友誓约中会友应尽义务的要求；或（ii）按会友誓约的程序，已被置于纪律处分中。此会籍身份将保持至执事会恢复他们会友身份为止。凡会籍暂停会友均不能保留或被任命为事工领导人或事奉人员，并不得在会友大会中投票。 会籍申请者必须经过由执事会通过的申请及会见程序。 会籍申请者均须签署会友誓约以确认其承诺。 会籍申请者均须在执事会正式批准后，才能成为会友。 申请转会者均须符合会章附则及宪章内有关成为会友的条文要求。 执事会可以基于以下理由，以大多数投票通过，取消某会友会籍： 该会友以书面要求退出会籍； 该会友死亡； 该会友不愿意去纠正其违反会友誓约的行为，从而得到执事会的认同。 该会友在没有足够理由的情形下，已没有参与本教会聚会达六个月以上，执事会经过合理尝试，仍不能与该会友联络上。在这情况下，执事会有权将其会友身份从会友转到联系会友，又或取消其会籍。 执事会定期审核会友名单时，发觉该会友未能履行会友誓约中的承诺。 第二条 –治会 每年举行两次会友大会。 年初会友大会将在每年头三个月内举行，日期由执事会决定。在这年初会友大会中，须呈交上一财政年度的财务报告、接纳主任牧师和执事会的报告，同时亦可商议已列在议程上的其他事项。 年终会友大会将在每年最后三个月内举行，日期由执事会决定。在这年终会友大会中，将选出执事会成员，以及商议已列在议程上的其他事项。 年初及年终会友大会议程及书面报告需在会友大会举行日期前的星期日提供。 执事会可召开特别会友大会。 会友大会通告须在开会日期前连续两星期日，以口头公布或列印在崇拜程序表内通知会友。通告内容必须包括会议目的。 正式宣召的会友大会法定人数为不少于三分之一的会友。如果会友大会因缺乏法定人数而休会，出席于下次会友大会的会友，将构成该会的法定人数。 每一会友均享有一票投票权，会友不能将表决权委托他人代理。 有关会友大会会议的程序，将以罗伯特的规则（Robert‘s Rules of Order）为最终的参考范本。 第三条 –执事会 每年执事会应告知提名委员会，下一届所需的执事会成员人数。 执事会成员任期两年为一届，可连续事奉两届（即连续 4 年），并可在休息一年后再度被选。 执事会成员任期应从被选上后的 1 月 1 日起，直到任期内的最后一个12 月 31 日结束。 执事会的开会法定人数为执事会成员人数的一半以上。 执事会成员应在他们中间选出执事会副主席、司库及秘书。执事会司库及秘书可由同一成员兼任，在这情况下，该职位应称为司库/秘书。 执事会应制定本教会政策，并为本教会政策的最终解释者。 执事会应定期审核主任牧师的事奉，并在每年财政预算中，复审教牧同工的薪金和福利。 在没有充份理由下，如果某执事会成员连续三次缺席执事会会议，其他执事会成员可按照地方教会宪章，宣布该职位空置，并作出适当的填补。 只有在执事会邀请下，非执事会成员才可出席执事会会议，或会议其中的一部份。 第四条 –财政 本教会银行帐户签字职员，由司库及由执事会委任的人仕出任。司库必须为与本教会有关的账户其中的一名签字职员。 本教会财政年度应由 1 月 1 日至 12 月 31 日。 第五条 –本教会事工 执事会应保持一个有效的组织架构，以方便本教会和事工运作。 本教会所有事工及主要事工领导人均由执事会决定和委任，以履行和落实本教会的使命和异象。执事会应确保政策和设立程序，以致本教会所有事工领导人都能被肯定、任命和罢免。 每个事工部门的领导或委员会，应按该部门的事工简介来运作。负责委任事工部门领导或委员会的个人或组织，应确保该部门有一份事工简介，事工简介应详述该部门事工的责任和义务。 第六条 –选举 执事会提名委员会成员包括主任牧师，执事会委任的两位执事会成员以及在会友大会中由会友选出的两名会友代表。 审议提名候选人的程序应由提名委员会设立。 任何确认灵性成熟的会友，均可被考虑提名为执事会成员。 任何两名会友可按下列程序，提名其他候选人： 需确保在考虑提名人仕时，是有一个和提名委员会审议被提名人仕相约的程序，包括连同一名现任执事会成员与有机会被考虑为提名人会面，在会面过程中，确认被考虑为被提名人仕是愿意支持教会的建堂目的、教会架构和主任牧师，并符合成为执事会成员的其他资格要求。 确保获准被提名人仕的名字列在提名候选人名单中。 以书面将被提名人的名字交给作为提名委员会主席的主任牧师，以便将提名人的名字在会友大会举行两周前登出。呈交者应交代如何选出被提名者。 如果提名委员会要考虑提名其中一位委员会成员为执事会成员，该成员应在提名委员会考虑提其名时退出该提名委员会。 选举执事会成员应以选票方式进行。被提名者必须在年终会友大会或特别为选举执事会成员而召开的会友大会中，获至少三分之二选票确认，才能成为执事会成员。 第七条 –普通事项 在未经执事会批准下，不得征求任何奉献。 本会章附则以英文版为正式版本，中文翻译本只作参考之用。 第八条 –修改 会章附则可在特别为修改会章附则而召开的会友大会中，获至少三分之二会友的选票通过而作出修改。 会章附则修订必须在区会执行委员会批准之后方可生效。 Church Team Roles 教会服事角色常见问答（FAQ） Basic Understanding Q1: What are the different service roles in our church? Church service roles fall into two main categories: Administration Team Members : Elected members who bear governance and key ministry responsibilities, focusing on administrative support for daily church operations. Administration Team Members include: Governance members (responsible for overall direction, strategy, and oversight) Administrative team members (care, finance, secretary, etc.) Ministry Team : Leaders or coordinators in various ministry areas who do not require election. This includes: Five Loaves and Two Fish ministry leaders Worship/praise leaders Children's ministry leaders Other ministry area leaders and workers Q2: What's the difference between Administration Team Members and Ministry Team? The key differences are: Administration Team Members : Elected to serve, bearing governance or key administrative responsibilities. They must meet the specific requirements outlined in 1 Timothy 3:1-13 and Titus 1:5-9, handle sensitive information, and make significant decisions Ministry Team : Participate in leading and coordinating specific ministries based on their gifts and calling. No election process required, but equally essential to the church body Both are vital members of the body of Christ, just with different responsibilities, selection processes, and accountability structures. Q3: What basic qualities should all servants possess? Regardless of service role, everyone needs FAT characteristics: Faithful : Faithful to God, faithful to what's entrusted, putting God's work above personal interests Available : Willing to invest time and energy, able to respond when needed Teachable : Maintaining a humble learning heart, willing to receive guidance and grow Additionally: Spiritual character : Pursuing holiness, living out the image of Christ Team spirit : Able to work well with other members Confidentiality : Especially when handling sensitive information (particularly important for Administration Team Members) Administration Team Members Q4: What roles are included in Administration Team Members? Administration Team Members include two categories: Governance members : Board members responsible for overall church direction, strategy, and oversight Administrative team members : Including care, finance, secretary teams and others, responsible for administrative support of daily church operations All Administration Team Members require election. Q5: Why do Administration Team Members need to be elected? The responsibilities borne by Administration Team Members are critical to church operations. They need to: Handle sensitive information (such as finances, member data) Make decisions affecting church operations Represent the church in executing important functions Meet the specific requirements for church leaders outlined in Scripture Therefore, they need to be elected to ensure the congregation has confidence in their character and capabilities. Q6: What special considerations are there when electing Administration Team Members? When electing Administration Team Members, we need to pay special attention to: Language congregation representation : Ensuring all three language congregations (English, Cantonese, Mandarin) have appropriate representation, so the board can understand and serve the needs of all members FAT characteristics : Candidates need to demonstrate being Faithful, Available, and Teachable Spiritual qualifications : Meeting biblical requirements for church leaders Professional capabilities : Possessing the skills and experience needed for the respective positions Administrative Team Members (Care, Finance, Secretary, etc.) Q7: What are the main goals of the administrative teams? Administrative teams ensure smooth church operations through providing administrative and organizational support. Each team has a specific mission: Care Team : Building a caring community where the weary and burdened can find rest Secretary Team : Ensuring smooth church operations and maintaining accurate records Finance Team : Acting as stewards of financial resources, maintaining thorough financial records Q8: What specifically does the Care Team do? Care Team work includes: Regularly reviewing congregation wellbeing and caring for pastoral families' needs Arranging visits monthly or as needed Coordinating prayer chains to facilitate intercession Preparing gifts for special occasions (baptism, Christmas, Mother's Day, etc.) Coordinating transportation for those seeking to attend worship Coordinating orientation activities for new members and visitors Recommending benevolence fund candidates to those in financial need Q9: What specifically does the Finance Team do? Finance Team work includes: Bookkeeping and maintaining financial records (payroll, income and expenses, bills, receipts, insurance, etc.) Counting Sunday offerings weekly and entering them into the computer system Producing financial reports (weekly offering statistics, quarterly and annual reports) Ensuring financial transparency and accountability Q10: What specifically does the Secretary Team do? Secretary Team work includes: Maintaining and updating various lists (membership, participants, visitors, baptisms, memorial services, baby dedications, etc.) Producing church publications (meeting minutes, bulletins, announcements and program notices, policies and guidelines, congregational newsletters, annual reports, etc.) Ensuring information is communicated accurately and timely Assisting in compiling and implementing operational policies, documents, and guidelines Q11: What professional skills do administrative team members need? Different teams have different requirements: All administrative members need: Good organizational skills with attention to detail Effective verbal and written communication abilities Ability to work independently and collaborate with team members Basic technical skills (word processing, spreadsheets, internet use) Commitment to confidentiality Finance Team additionally needs: Accounting and bookkeeping knowledge Good analytical abilities Understanding of the spiritual aspects of stewardship Governance Members (Board Members) Q12: What are the core responsibilities of governance members? Governance members are responsible for guiding and protecting the ministry, ensuring the church remains faithful to its mission. Their responsibilities are called "fiduciary duties" and include: Honesty : Acting in good faith and sharing important information Loyalty : Putting ministry interests above personal interests, avoiding conflicts of interest Care : Understanding church operations and being prepared for meetings Diligence : Actively asking questions and contributing professional knowledge Q13: What work should governance members focus on? They should focus on governance, not daily management: Setting direction : Discussing vision, mission, and strategy Accountability and oversight : Monitoring work and verifying policy implementation Personnel management : Participating in the selection, development, and evaluation of church leaders Risk management : Ensuring finances and assets are properly managed Language congregation balance : Ensuring the needs of all three congregations (English, Cantonese, Mandarin) are attended to and addressed Q14: What's special about Christian ministry governance? Christian ministry governance has unique spiritual dimensions: Steward identity : Members are stewards of Christ's ministry, not owners or bosses Love and unity : Members are brothers and sisters in Christ, treating each other with love and respect Common purpose : Working together to accomplish Christ's mission Healthy debate : Encouraging honest dialogue, but supporting decisions once made Listening to God : Determining God's direction through collective discernment Ministry Team Q15: What do Ministry Team leaders do? Ministry Team leaders bear leadership and coordination responsibilities in their respective ministry areas, including: Five Loaves and Two Fish ministry : Coordinating food care and practical needs support Worship/praise ministry : Planning and leading worship, coordinating worship teams Children's ministry : Planning and executing children's Sunday school and activities Their work focuses on: Planning and executing specific ministry activities Recruiting and training ministry volunteers Collaborating with Administration Team Members to advance the church's overall mission Caring for the spiritual needs of ministry participants Q16: What qualifications do Ministry Team leaders need? While not requiring election, Ministry Team leaders should possess FAT characteristics: Faithful : Having a burden for and commitment to the ministry Available : Willing to invest time and energy Teachable : Willing to learn and grow Additionally: Possessing relevant gifts and experience Able to lead and coordinate teams Aligned with the church's overall vision Q17: How does the Ministry Team collaborate with Administration Team Members? The relationship works like this: Ministry Team focuses on planning and executing specific ministries Administration Team Members provide administrative support, resource allocation, and overall direction Ministry Team leaders should report regularly to the board Major decisions (such as budgets, policies) require board approval Practical Guidance Q18: How do I simply explain our church's service structure to others? You can say: "Our church has two main types of service roles: Administration Team Members are elected and responsible for church governance and administrative work, including board members and administrative teams (care, finance, secretary, etc.). They ensure smooth church operations and make important decisions. When electing, we pay special attention to representation from all three language congregations (English, Cantonese, Mandarin). Ministry Team is responsible for planning and executing various ministry areas, such as Five Loaves and Two Fish, worship/praise, children's ministry, etc. They lead specific ministries according to their gifts. Both work together to advance the church's mission." Q19: How do I decide which type of service suits me? Consider these questions: Do you possess FAT characteristics? Are you Faithful, Available, and Teachable? What are your gifts? Are you skilled in administration, organization, planning, or direct people ministry? Where is your burden? Are you interested in governance and administrative management, or do you have a burden for specific ministries (like children, worship)? What's your time commitment? Administration Team Members need to attend regular meetings and bear ongoing responsibilities; Ministry Team time may be more flexible What's your life stage? Administration Team Members need to meet specific biblical requirements for leaders If unsure, you can start serving in the Ministry Team and gradually discover your gifts and calling. Q20: How do I know if I possess FAT characteristics? You can ask yourself these questions: Faithful: Am I willing to commit long-term to this service? Can I put the church's interests above personal convenience? Am I reliable and able to complete entrusted tasks? Available: Do I have time to attend meetings and complete work? When the church has needs, can I respond? Am I willing to adjust personal arrangements to accommodate service? Teachable: Am I willing to receive advice and guidance? Can I admit mistakes and learn to improve? Do I remain open to new methods and ideas? If your answers to most of these questions are positive, you have a good foundation for service. Q21: What if I feel I'm not serving well enough? Here are some practical steps: Clarify your specific responsibilities : Confirm role expectations with team leaders or the board List priorities : Don't try to do everything; focus on the most important responsibilities Seek support : Learn from experienced workers and request training when necessary Regular review : Review quarterly to see what's going well and what needs improvement Pray and depend on God : Remember, this is God's work; we're just vessels Maintain a FAT mindset : Focus on being Faithful, Available, and Teachable rather than perfect Most importantly, God doesn't use perfect people but willing hearts. Q22: How do I encourage brothers and sisters to participate in service? You can emphasize these points: FAT is more important than ability : God values being Faithful, Available, and Teachable more than perfect ability Everyone has gifts : God gives each believer different gifts that can be used in service Start small : You can help in the Ministry Team first without taking on major responsibilities initially Team collaboration : The church is Christ's body, needing each member to function Growth opportunity : Through service, you'll experience God's grace and grow spiritually Q23: Why is language congregation representation important? Our church has three language congregations (English, Cantonese, Mandarin), each with unique cultural backgrounds and needs. Having representatives from each language congregation on the board: Ensures all members' voices are heard Helps the board understand the needs of different cultural backgrounds Promotes communication and unity among the three congregations Makes decisions more comprehensive and better able to serve the entire church community This isn't division but pursuing unity in diversity, making everyone feel cared for and represented. Summary The church's service structure includes: Administration Team Members : Elected to serve, responsible for church governance and administrative support (board members + administrative teams). Elections consider representation from all three language congregations (English, Cantonese, Mandarin) Ministry Team : Responsible for planning and executing various ministry areas (Five Loaves and Two Fish, worship/praise, children's ministry, etc.) Regardless of which type of service, the most important thing is possessing FAT characteristics: Faithful, Available, Teachable . Every role is important, and everyone can find a suitable service position. The key isn't position level or ability size, but whether you faithfully use the gifts God has given us to build up the body of Christ together. 基础理解 Q1: 教会中有哪些不同的服事角色？ 教会中的服事角色分为两大类： 执事会同工（Administration Team Members） ：经过选举产生，承担教会治理和关键事工职责的成员，专注于教会日常运作的行政支持工作。执事会同工包括： 治理层同工（负责教会整体方向、策略和监督） 行政团队同工（关怀、财务、秘书等等） 事工团队（Ministry Team） ：在各个事工领域承担领导或协调职责的服事者，不需要经过选举。包括： 五饼二鱼事工负责人 崇拜/敬拜负责人 儿童事工负责人 其他事工领域的负责人和同工 Q2: 执事会同工和事工团队有什么区别？ 主要区别在于： 执事会同工 ：经过选举产生，承担教会治理或关键行政职责，需要符合《提摩太前书》3:1-13和《提多书》1:5-9的特定要求，处理敏感信息和重大决策 事工团队 ：按照恩赐和感动参与特定事工的领导和协调，不需要选举程序，但同样是教会不可或缺的一部分 两者都是基督身体的重要成员，只是职责、选拔方式和问责机制不同。 Q3: 所有服事者都需要具备什么基本素质？ 无论是哪种服事角色，都需要具备 FAT 的特质： Faithful（忠心） ：对神忠心，对托付忠心，将神的事工置于个人利益之上 Available（可用） ：愿意投入时间和精力，在需要时能够回应 Teachable（可教） ：保持谦卑学习的心，愿意接受指导和成长 此外还需要： 属灵品格 ：追求圣洁，活出基督的样式 团队精神 ：能够与其他肢体良好配搭 保密意识 ：特别是处理敏感信息时（执事会同工尤其重要） 执事会同工（Administration Team Members） Q4: 执事会同工包括哪些角色？ 执事会同工包括两大类： 治理层同工 ：执事会成员，负责教会整体方向、策略和监督 行政团队同工 ：包括关怀、财务、秘书等团队成员，负责教会日常运作的行政支持 所有执事会同工都需要经过选举。 Q5: 为什么执事会同工需要经过选举？ 执事会同工承担的职责对教会运作至关重要，他们需要： 处理敏感信息（如财务、会员资料） 作出影响教会运作的决定 代表教会执行重要职能 符合圣经中对教会领袖的特定要求 因此，他们需要通过选举程序产生，确保会众对他们的品格和能力有信心。 Q6: 选举执事会同工时，有什么特别考虑？ 在选举执事会同工（行政团队成员）时，我们需要特别留意： 语言堂会的代表性 ：确保英语、粤语、国语三个语言堂会都有适当的代表，使执事会能够了解和服事所有会众的需要 FAT 特质 ：候选人需要展现忠心（Faithful）、可用（Available）、可教（Teachable）的特质 属灵资格 ：符合圣经中对教会领袖的要求 专业能力 ：具备相应岗位所需的技能和经验 行政团队同工（关怀、财务、秘书等） Q7: 行政团队的主要目标是什么？ 行政团队通过提供行政和组织支持，确保教会运作顺畅。每个团队都有特定使命： 关怀团队 ：建立关怀群体，让疲乏和负重担的人得享安息 秘书团队 ：确保教会运作顺畅，维护准确记录 财务团队 ：受托管理财务资源，维护充分的财务记录 Q8: 关怀团队同工具体做什么？ 关怀团队的工作包括： 定期检视会众福祉，照顾牧师及其家人的需求 每月或按需要安排探访 协调祷告链，促进彼此代祷 为特殊场合（洗礼、圣诞节、母亲节等）预备礼物 协调接载事宜，帮助寻求参加崇拜的人来到教会 协调新成员和新来宾的迎新活动 向有需要的会众推荐慈善基金候选人 Q9: 财务团队同工具体做什么？ 财务团队的工作包括： 负责簿记，维护财务记录（工资单、收入支出、账单、收据、保险等） 每周点算主日奉献，并输入电脑系统 制作财务报告（每周奉献统计、季度和年度报告） 确保财务透明度和问责制 Q10: 秘书团队同工具体做什么？ 秘书团队的工作包括： 维护和更新各类名单（会籍、参与者、新来宾、洗礼、安息礼、婴孩奉献等） 制作教会出版物（会议纪要、周刊、公告、政策指引、会众通讯、年度报告等） 确保信息准确及时传达 协助编译和执行操作政策、文件与指引 Q11: 行政团队同工需要什么专业技能？ 不同团队有不同要求： 所有行政同工都需要： 良好的组织能力，注重细节 有效的口头和书面沟通能力 能独立工作，也能团队合作 基本的技术能力（文字处理、电子表格、互联网使用） 承诺保密 财务团队额外需要： 会计和簿记知识 良好的分析能力 理解管家职分的属灵意义 治理层同工（执事会成员） Q12: 治理层同工的核心职责是什么？ 治理层同工负责指导和保护事工，确保教会忠实于其使命。他们的责任称为"信托责任"，包括： 诚实 ：善意行事，分享重要信息 忠诚 ：将事工利益置于个人利益之上，避免利益冲突 审慎 ：了解教会运作，为会议做好准备 勤勉 ：积极提问，贡献专业知识 Q13: 治理层同工应关注哪些工作？ 他们应专注于治理，而非日常管理： 设定方向 ：讨论愿景、使命和战略 问责监督 ：监控工作，检验政策执行 人员管理 ：参与教会领袖的遴选、发展和评估 风险管理 ：确保财务和资产妥善管理 语言堂会平衡 ：确保英语、粤语、国语三个堂会的需要都得到关注和回应 Q14: 基督教事工的治理有什么特别之处？ 基督教事工的治理具有独特的属灵维度： 管家身份 ：同工是基督事工的管家，不是所有者或老板 爱心与合一 ：同工是基督里的兄弟姐妹，以爱心和尊重对待彼此 共同目的 ：一起致力于实现基督的使命 健康辩论 ：鼓励诚实对话，但一旦决定作出，就要团结支持 聆听神 ：通过集体辨别来确定神的方向 事工团队（Ministry Team） Q15: 事工团队负责人做什么工作？ 事工团队负责人在各自的事工领域承担领导和协调职责，包括： 五饼二鱼事工 ：协调食物关怀和实际需要的支持 崇拜/敬拜事工 ：策划和带领崇拜，协调敬拜团队 儿童事工 ：策划和执行儿童主日学、儿童活动等 他们的工作重点是： 策划和执行特定事工活动 招募和培训事工义工 与执事会同工配合，推动教会整体使命 关顾事工参与者的属灵需要 Q16: 事工团队负责人需要什么条件？ 虽然不需要选举，但事工团队负责人应该具备 FAT 特质： Faithful（忠心） ：对该事工有负担和委身 Available（可用） ：愿意投入时间和精力 Teachable（可教） ：愿意学习和成长 此外还需要： 具备相关的恩赐和经验 能够带领和协调团队 与教会整体异象一致 Q17: 事工团队如何与执事会同工配合？ 两者的关系是： 事工团队 专注于特定事工的策划和执行 执事会同工 提供行政支持、资源分配和整体方向 事工团队负责人应定期向执事会汇报 重大决策（如预算、政策）需要执事会批准 实用指引 Q18: 如何向别人简单介绍教会的服事结构？ 您可以这样说： "我们教会有两类主要的服事角色： 执事会同工 经过选举产生，负责教会治理和行政工作，包括执事会成员和行政团队（关怀、财务、秘书等）。他们确保教会运作顺畅，并作出重要决策。选举时我们特别留意三个语言堂会（英语、粤语、国语）的代表性。 事工团队 负责各个事工领域的策划和执行，如五饼二鱼、崇拜/敬拜、儿童事工等。他们按照恩赐带领具体的事工。 两者配合，共同推动教会使命。" Q19: 如何决定自己适合哪种服事？ 可以考虑以下问题： 您具备 FAT 特质吗？ 您是否忠心（Faithful）、可用（Available）、可教（Teachable）？ 您的恩赐是什么？ 您擅长行政、组织、策划，还是直接服事人群？ 您的负担在哪里？ 您对治理、行政管理感兴趣，还是对特定事工（如儿童、敬拜）有负担？ 您的时间投入？ 执事会同工需要参加定期会议和承担持续责任，事工团队时间可能更灵活 您的生命阶段？ 执事会同工需要符合圣经中对领袖的特定要求 不确定的话，可以先从事工团队开始服事，慢慢发现自己的恩赐和负担。 Q20: 我怎么知道自己是否具备 FAT 特质？ 您可以问自己以下问题： Faithful（忠心）： 我是否愿意长期委身这个服事？ 我是否能将教会的利益置于个人便利之上？ 我是否可靠，能够完成托付的任务？ Available（可用）： 我是否有时间参加会议和完成工作？ 当教会有需要时，我是否能够回应？ 我是否愿意调整个人安排来配合服事？ Teachable（可教）： 我是否愿意接受建议和指导？ 我是否能够承认错误并学习改进？ 我是否对新方法和想法保持开放？ 如果您对这些问题的答案大多是肯定的，您就具备了良好的服事基础。 Q21: 如果觉得自己服事不够好，该怎么办？ 以下是一些实际步骤： 明确您的具体职责 ：与团队负责人或执事会确认角色期望 列出优先事项 ：不要试图做所有事，专注于最重要的职责 寻求支持 ：向有经验的同工学习，必要时请求培训 定期检视 ：每季度回顾一次，看看哪些做得好，哪些需要改进 祷告依靠神 ：记住，这是神的工作，我们只是器皿 保持 FAT 心态 ：专注于忠心、可用、可教，而非完美 最重要的是，神使用的不是完美的人，而是愿意的心。 Q22: 如何鼓励弟兄姐妹参与服事？ 可以强调以下几点： FAT 比能力更重要 ：神看重的是忠心（Faithful）、可用（Available）、可教（Teachable），而非完美的能力 每个人都有恩赐 ：神给每个信徒不同的恩赐，都可以用来服事 从小事开始 ：可以先在事工团队中帮忙，不需要一开始就承担重大责任 团队配搭 ：教会是基督的身体，需要每个肢体发挥功能 成长机会 ：服事中会经历神的恩典，也会在属灵生命上成长 Q23: 为什么语言堂会的代表性很重要？ 我们教会有三个语言堂会（英语、粤语、国语），每个堂会都有独特的文化背景和需要。在执事会中有各语言堂会的代表，可以： 确保所有会众的声音都被听见 帮助执事会理解不同文化背景的需要 促进三个堂会之间的沟通和合一 使决策更全面，更能服事整个教会群体 这不是分裂，而是在多元中追求合一，让每个人都感到被关怀和代表。 总结 教会的服事结构包括： 执事会同工 ：经过选举产生，负责教会治理和行政支持（执事会成员 + 行政团队）。选举时需要考虑三个语言堂会（英语、粤语、国语）的代表性 事工团队 ：负责各个事工领域的策划和执行（五饼二鱼、崇拜/敬拜、儿童事工等） 无论哪种服事，最重要的是具备 FAT 特质： 忠心（Faithful）、可用（Available）、可教（Teachable） 。 每个角色都重要，每个人都可以找到合适的服事岗位。关键不在于职位高低或能力大小，而在于是否忠心使用神给我们的恩赐，共同建立基督的身体。 Tithing and Offerings 什一与奉献 Tithing and Offerings: From Covenantal History to Modern Stewardship Introduction In the context of Scripture, theology, church history, and practice, "tithing" and "offerings" constitute the two pillars of Christian financial ethics. This paper discusses tithing and offerings from the perspectives of terminology, Scripture, history, theology, and pastoral practice. The accompanying brief explanations can help brothers and sisters establish a biblically-grounded view of giving. Definitions of Tithing and Offerings Tithing The Old Testament word is מַעֲשֵׂר (mǎ·ʿǎśēr), literally meaning "a tenth." The corresponding New Testament word is δέκατος, also meaning "a tenth." From a theological definition, tithing is viewed as a fixed-proportion (10% of income) financial act based on biblical instruction. Its essence lies in acknowledging God's absolute sovereignty over all things and the believer's fundamental duty as an entrusted steward. Tithing belongs to God because Scripture clearly declares that the earth and everything in it belongs to God (Psalm 24:1), and explicitly states that a tenth of all produce from the land is holy to the LORD (Leviticus 27:30-32; Numbers 18:21-32). This is what people ought to return to God. When believers wholeheartedly offer their tithe, they establish the most basic honesty and obedience before God (Proverbs 3:9-10). Thus, tithing is the baseline responsibility that God's people must fulfill within their covenant relationship. Its primary function is to support those who serve God in worship, especially the Levites, who in turn were required to give a portion to the priests (Numbers 18:21-26). In certain circumstances, tithes were also used to help the poor in society (Deuteronomy 14:28-29). Offerings In contrast, the scope of "offerings" is broader and more flexible. In a broad sense, it refers to any type of gift given to a king or deity as an expression of loyalty, worship, or devotion. Such offerings symbolize the giver's pledge of loyalty to the recipient. Offerings can take the form of sacrifices, tithes, firstfruits, or money. In the Old Testament, two words commonly express this: קָרְבָּן (qorban) — meaning "to bring near" מִנְחָה (minchah) — meaning "gift" From this definition, offerings include not only tithes but also other voluntary financial gifts given out of gratitude, worship, or for specific needs. Offerings have no fixed proportional limit; their core lies in the believer's inner generosity and response to the Holy Spirit's prompting. In modern practice, tithing is often compared to the "regular budget" that maintains basic church operations and pastoral support, while offerings more often flow toward missions, benevolence, or special building projects. This distinction lies not only in amounts but also in the level of motivation: tithing emphasizes obedience and discipline, while offerings emphasize love and spiritual freedom. Historical Evolution of Biblical Tradition Pre-Mosaic Origins The origins of tithing predate the Mosaic Law. In Genesis 4, Cain and Abel's sacrifices, though not explicitly mentioning proportions, established the principle of offering the "firstfruits" or "best" to God—considered the original prototype of the later tithing system. Abraham's Tithe The first explicit tithing record begins with Abraham. After rescuing Lot and achieving victory, he gave a tenth of the spoils to Melchizedek, king of Salem and priest of God Most High (Genesis 14:18-20; Hebrews 7:1-2). This act holds profound theological significance: it occurred approximately six hundred years before the Law was given, proving that tithing originally arose not from external compulsion, but as an internal, spontaneous acknowledgment and gratitude following the experience of God's sovereign deliverance. The author of Hebrews later used this historical event to argue that Melchizedek (and Christ's priesthood) is far superior to the Levitical priesthood, because even Levi's ancestor Abraham paid tithes to him (Hebrews 7:1-10). Jacob's Vow Jacob's vow at Bethel is another key pre-Law example. After dreaming of the ladder and receiving God's promise, he pledged: "Of all that you give me I will give you a tenth." (Genesis 28:20-22) Jacob's tithe was more like a personal covenant of gratitude, reflecting a creature's willingness to establish a long-term, systematic material response in the face of God's care. Institutionalization in the Mosaic Law When the Israelites received the Mosaic Law in the wilderness, tithing transformed from a spontaneous ancestral tradition into a rigorous socio-political and religious system. Through study of Leviticus, Numbers, and Deuteronomy, it becomes clear that Old Testament law actually prescribed multiple tithing systems, often totaling far more than 10%. 1. Levitical Tithe Also called the "First Tithe." God commanded that a tenth of Israel's produce go to the Levites, because the Levites had no inheritance in the Promised Land and had to depend on this provision to dedicate themselves to serving in the tabernacle and temple (Leviticus 27:30-32; Numbers 18:21-24; Deuteronomy 18:1-5). After receiving this, the Levites were required to give a tenth of it as a "heave offering" to the family of the high priest Aaron, called the "tithe of the tithe" (Numbers 18:26-28, 32). 2. Festival Tithe Also called the "Second Tithe." Deuteronomy required Israelites to set aside another tenth of their remaining produce to bring to the place God chose (later Jerusalem) for festival celebrations, to be enjoyed with family, Levites, and the poor (Deuteronomy 14:22-27). This aimed to strengthen national cohesion and the joy of worship through financial redistribution. 3. Welfare Tithe (Poor Tithe) Every third year, Israelites were to store their tithe within their own towns, specifically to provide for the Levites, foreigners, orphans, and widows in their communities (Deuteronomy 14:28-29, 26:12-13). The combined implementation of these systems meant that devout Israelites' annual financial giving could reach 20% to 23% of their income, and in certain third-year periods, even higher. This complex system was not only designed to maintain worship activities but also, in an ancient society lacking modern welfare institutions, constructed a primitive social safety net based on religious covenant. Prophetic Teaching In the Old Testament, offerings occupied an important place in Israel's religious life as a vital practice of worshiping God and served as a barometer of spiritual health. During the spiritual revivals under King Hezekiah and Nehemiah, people enthusiastically paid their tithes, even causing the temple storerooms to overflow (2 Kings 18:4; Nehemiah 10:37-38). However, during mediocre periods, provisions for the Levites were often withheld, causing temple services to collapse and priests to leave (Nehemiah 13:10-12). Malachi's Indictment The prophet Malachi, in the context of Israel's post-exile spiritual apathy, issued a stunning accusation: "Not paying tithes is 'robbing God'" (Malachi 3:8-9) The theological logic here is based on Leviticus's declaration: "A tithe of everything from the land... belongs to the LORD; it is holy to the LORD" (Leviticus 27:30). Malachi issued a challenging call: "Bring the whole tithe into the storehouse, that there may be food in my house." (Malachi 3:10) He then proposed a unique "test" promise: God will surely open the windows of heaven and pour out blessing for those who obey. This promise is not merely about financial blessing, but also refers to God accomplishing what He originally intended in that person's life. Not tithing is a compromise of faith, a lack of trust in God, and this unbelief often extends to other areas of life beyond money (Hebrews 11:6). Justice and Offerings However, mere offerings without justice and love for others cannot be pleasing to God. Offerings must be combined with righteous conduct, just living, and care for the vulnerable, otherwise they are merely empty religious expression. Isaiah clearly pointed out that although the Israelites offered many sacrifices, they neglected justice and good deeds (Isaiah 1:16-17). What God values is not formal sacrifice but sincerity of heart and righteousness in life. Offerings divorced from care for the vulnerable become ineffective religious acts. The prophet Amos also rebuked the Israelites for outwardly observing festivals and offering sacrifices while lacking justice (Amos 5:21, 24). This again shows that God does not delight in formalized religious behavior, but emphasizes that worship must be accompanied by just living. The prophets' corrections align perfectly with New Testament teaching. The New Testament: From External to Internal In the New Testament, teaching about giving addresses not only legal form but places greater emphasis on inner effectiveness. Jesus on Tithing In Scripture, Jesus directly mentioned tithing twice. His attitude demonstrates respect for the current law while severely striking against formalism. In His rebuke of the Pharisees (Matthew 23:23; Luke 11:42), Jesus pointed out that they meticulously tithed even on mint, dill, and cumin, yet neglected the more fundamental matters of the law—"justice, mercy, and faithfulness." Jesus did not tell them to stop tithing but emphasized that these weightier matters are the core. This means that from a New Testament perspective, tithing is not a way to "buy out" one's obligation to God, but a natural extension of godly living. Additionally, in the parable of the tax collector and the Pharisee, the Pharisee used "I give a tenth of all I get" as capital for self-righteousness, yet was rejected by God (Luke 18:9-12). This theological insight profoundly reveals: when tithing becomes a legalistic record of merit, it loses its essence as worship. The Poor Widow's Offering What Jesus commended was not the proud tither, but the poor widow who gave her "living"—because her offering embodied complete dependence and sacrifice (Mark 12:41; Luke 21:1-4). We see that Jesus knew everyone's giving behavior, and more importantly, knew the heart of the giver. Paul's Theology of Giving: Cheerfulness, Proportion, and Sacrificial Spirit The apostle Paul did not require the Gentile churches he established to practice the "tithe" law. Instead, in 2 Corinthians 8-9, he established an entirely new framework for giving based on "the grace of Christ." Paul's view of giving contains the following core principles: 1. Cheerfully, Not Under Compulsion "Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver." (2 Corinthians 9:7) This breaks the tax-like compulsion of the Old Testament, placing giving within the personal interaction between believer and God (2 Corinthians 8:3-5). Giving is no longer external legal pressure but an internal response of gratitude and faith (Romans 12:1). 2. Proportional Giving In addressing the collection for Jerusalem, Paul advised: "On the first day of every week, each one of you should set aside a sum of money in keeping with your income." (1 Corinthians 16:2) Though this does not explicitly mandate 10%, it reflects the proportional principle of "those who have more, give more" (2 Corinthians 8:12-15). This principle emphasizes fairness and responsibility rather than rigid numerical standards, reflecting the flexibility and wisdom of New Testament giving. 3. Imitating Christ's Sacrifice Paul highly praised the Macedonian churches for giving beyond their ability even in extreme poverty (2 Corinthians 8:2-3). He used this to encourage the Corinthian church to "excel in this grace of giving" (2 Corinthians 8:7). The ultimate foundation of all giving ethics lies not in human example but in Christ Himself: "For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you through his poverty might become rich." (2 Corinthians 8:9) Therefore, the highest paradigm of New Testament giving is not legal stipulation but Christ's self-sacrifice. The New Testament replaces the "tithe law" with "sacrificial giving." This means 10% should not be the ceiling of Christian giving but the floor. Not the finish line of giving but the starting line—a "training wheel" in the process of spiritual maturation, allowing us to grow in thought, skill, and spirituality. Church Practice Through History In the apostolic era and the following two centuries, the Christian church was primarily marginalized or persecuted. Giving during this period was characterized by strong mutual aid and complete voluntariness. Acts records that believers "had everything in common," selling property and possessions to give to anyone in need (Acts 2:44; 4:32-35). This was not based on some fixed percentage distribution system but arose from Spirit-led fellowship life, reflecting the principle of "distribution to each as any had need" (Acts 4:34)—a radical generosity born of love and mutual support. Early Church Fathers' Views Early church father Irenaeus pointed out: "The Jews were confined to tithing, but Christians who have received freedom dedicate all their possessions to the Lord's use, giving cheerfully and willingly." In the post-Nicene period, church fathers generally viewed Christian tithing as "acceptable, but only as a minimum standard." Church fathers like Cyprian and Chrysostom rebuked Christians who didn't tithe as being worse than the Jews. From the 6th century onward, regional church councils (such as the Council of Tours in 567 and the Council of Mâcon in 585) began explicitly requiring believers to observe tithing, viewing it as a moral or even legal obligation. The Reformation and Modern Changes The 16th-century Reformation theologically readjusted the nature of tithing. Martin Luther , while opposing tithing as a work-based merit for salvation, supported believers paying tithes to secular authorities or state-recognized churches to maintain social order, pastoral salaries, church maintenance, gospel propagation, and poverty relief. John Calvin took a more complex stance: he believed tithing as part of the Mosaic Law was fulfilled in Christ and no longer directly binding on Gentiles. However, the basic principle of honoring God with possessions as a steward transcends specific temporal systems. He believed tithing as an "appendage" acknowledging God's ownership still has continuing spiritual value. When believers faithfully tithe, God's blessing naturally follows, God's name is honored, and spiritual life is nourished, making this practice a commendable starting point for honoring God with material possessions. How the Church Should View Tithing and Offerings Based on the historical survey and theological analysis above, the church should establish an integrated view of giving that is both faithful to Scripture's original intent and adaptable to modern times. Tithing and Offerings Are Not Law But Privilege Giving has clear biblical basis and guidance. It is God's people's proper response to grace and one way we participate in God's redemptive plan. As Irenaeus said, giving is meant to train us to break free from material dependence and cultivate the habit of living unto God. Maintain 10% as a Reference for Spiritual Growth, Not a Shackle While it should not be absolutized as a condition for salvation, the tithe as a cross-generational proportional suggestion still holds tremendous value for training believers in discipline. This is also a requirement on our church's membership application form. It is a starting point for training in generosity and trust. For those in extreme poverty, grace relief should be given; for those extremely wealthy, they should be challenged to pursue giving far beyond 10%, preventing them from using the 10% figure to avoid more thorough self-denial. Strengthen the "Whole-Life Stewardship" Concept Giving should not be limited to money; it must extend to time, talents, and asset management of one's entire life. A believer who only tithes but lacks integrity in the workplace and is indifferent to social justice is still an "unfaithful steward." The church has a responsibility to teach believers how to budget according to biblical principles, how to handle debt, and how to distinguish "needs" from "wants," so that financial freedom becomes a driving force for gospel expansion. Establish Transparent, Accountable Ministry Vision The church should establish transparent financial reporting mechanisms and vision-driven budgeting. Believers should build deeper mutual trust, transparency, and collaborative relationships. Conclusion Tithing and offerings are not merely church administrative matters but core content of discipleship training. From the legal constraints of the Old Testament to the grace-based release of the New Testament, God's intention for humanity has never changed: He does not need our money; He desires our hearts. When the church can inspire believers with Christ's self-emptying love, giving will no longer be an amount believers agonize over or numbers on an annual report, but living testimony of faith, a fragrant offering before God. Appendix From the Administrative Team: A Note on the Practice of Public Offering Records We are grateful for the pastoral team's paper, "Tithing and Offerings: From Covenantal History to Modern Stewardship." This document helps us understand the meaning of giving from a biblical and theological perspective. As the pastors noted, once we more deeply understand the essence of giving, the real question becomes: "How do we live out relationships of trust, mutual support, and collaboration in community as we worship God together?" As the church's administrative team, we want to share the thinking behind the practice of public offering records and how we respond to this pastoral direction. First, we want to clarify that the principles of giving are biblical: acknowledging God's sovereignty, giving cheerfully, and imitating Christ's sacrifice. These do not change. However, whether records are public or private is actually a practical choice, and both approaches are reasonable. Our church has chosen public records over many years, primarily so that everyone can see each other's participation and together celebrate God's work among us. As the pastors said, giving is "worshiping God together in community." The early church believers "had everything in common" (Acts 2:44). While this is not the same as public offering records, the spirit of mutual trust and transparent sharing is what we want to continue. Of course, some may ask: didn't Jesus say not to give "to be seen by others" (Matthew 6:1-4)? This is a good question. The purpose of public records is not to show off or compare, but to encourage one another. If public records become a tool for pride, they lose the essence of worship. If brothers and sisters prefer to give anonymously, we fully respect that. This is not a compromise of principle, but pastoral consideration. Internal records will still be kept; only the public report will show "Anonymous." As the pastors said, more important than whether we give by name or anonymously is the heart with which we give. 什一与奉献：从盟约历史到现代管家职分 引言 在圣经、神学、教会历史和实践的语境中，"什一奉献"（Tithe）与"奉献"（Offering）构成了基督教财务伦理的两大支柱。本文将从词意、圣经、历史、神学和教牧实践的方面来讨论什一与奉献。与之配对的简要说明，可以帮助弟兄姊妹建立基于圣经的奉献观。 什一奉献与奉献的定义 什一奉献 在旧约圣经中的词是 מַעֲשֵׂר（mǎ·ʿǎśēr），字面的意思是十分之一，新约与之对应的词是 δέκατος，也是十分之一的意思。 从神学定义上看，什一奉献被视为一种基于圣经指令的、固定比例（收入的10%）的财务行为，其本质在于承认上帝对万有的绝对主权及信徒作为受托管家的基本义务。 什一奉献属于上帝，因为圣经清楚宣告，大地和其中一切所充满的都属于上帝（诗24:1），并且明确指出，地上一切出产的十分之一都归耶和华为圣（利27:30-32；民18:21-32）。这是人理当归还给上帝的，当信徒衷心地献上十分之一时，便在上帝面前建立起最基本的诚实与顺服（箴3:9-10）。这样看来，什一奉献是圣民在盟约关系中必须履行的底线责任。 其主要功能是供养在敬拜中事奉神的人，尤其是利未人，而利未人又要须将其中的一部分转交给祭司（民18:21-26）。在某些情况下，什一奉献也被用来扶助社会中的贫困群体（申14:28-29）。 奉献 相较之下，"奉献"的范畴更为宽广且灵活。广义上是指向君王或者神明所献的任何类型的礼物，作为效忠、敬拜或虔诚的表达。这种奉献象征着献礼者与接受者之间的忠诚的承诺。奉献可以采取祭物、什一奉献、初熟之物或金钱的形式。 在旧约中，常用两个词来表达： קָרְבָּן（qorban） — 意思是"带到前面来" מִנְחָה（minchah） — 意思是"礼物" 从这个定义看，奉献不仅包括什一奉献，也包括其他出于感恩、敬拜或针对特定需求而进行的自愿性财务赠予。奉献没有固定的比例限制，其核心在于信徒内心的慷慨与对圣灵感动的回应。 在现代具体实践中，什一奉献常被类比为维持教会基本运作与教牧供给的"常规预算"，而奉献则更多地流向差传事工、慈惠救济或特殊建设工程。这种区分不仅在于数额的差异，更在于动机的层次： 什一侧重于顺服与纪律，奉献侧重于爱心与灵里的自由。 圣经传统的历史演进 前律法时期的起源 什一奉献的起源早于摩西律法。在《创世记》4章中，该隐与亚伯的献祭虽然没有明确提到比例，但已确立了将"初熟的"或"最好的"献给神的原则，这被认为是后期什一制度的原始雏形。 亚伯拉罕的什一 真正明确的什一记录始于亚伯拉罕。他在营救罗得并获得胜利后，向撒冷王、同时也是至高神祭司的麦基洗德献上了战利品的十分之一（创14:18-20；来7:1-2）。 这一行为在神学上具有深远意义：它发生在律法颁布约六百年前，证明什一奉献最初并非源于外在的强迫，而是人类在经历神的主权拯救后，一种内在的、自发的承认与感激。希伯来书的作者后来利用这一历史事件，论证麦基洗德（及基督的祭司职分）远高于利未职分，因为连利未的祖先亚伯拉罕也曾向其缴纳什一（来7:1-10）。 雅各的许愿 雅各在伯特利的许愿是另一个关键的前律法案例。他在梦见天梯、领受神的应许后，承诺： "凡你所赐给我的，我必将十分之一献给你"（创28:20-22） 雅各的什一更像是一种个人性的感恩圣约，体现了受造物在神的眷顾面前，愿意建立起一种长期、系统的物质回应。 摩西律法中的制度化 当以色列人在旷野接受摩西律法时，什一奉献从一种自发的先祖传统转变为严密的社会政治与宗教制度。通过对利未记、民数记及申命记的研读，不难发现旧约律法实际上规定了多重什一系统，其总额往往远超10%。 1. 利未什一（Levitical Tithe） 又称"第一什一"。神规定以色列人出产的十分之一要归给利未人，因为利未人在应许之地没有产业，必须依靠这些供给来专心从事会幕及圣殿的服事（利27:30-32；民18:21-24；申18:1-5）。 利未人收到后，还需从中取出十分之一作为"举祭"归给大祭司亚伦的家族，这被称为"什一之什一"（民18:26-28, 32）。 2. 节期什一（Festival Tithe） 又称"第二什一"。申命记要求以色列人在余下的出产中再提取十分之一，带到神所选择的地方（后来的耶路撒冷）用于节日欢庆，与家人、利未人及贫困者共同享用（申14:22-27）。这旨在通过财务的重新分配来强化民族凝聚力与敬拜的喜乐。 3. 慈惠什一（Poor Tithe） 每逢三年的末一年，以色列人需将什一储存在自己的城内，专门周济本城内的利未人、寄居者、孤儿和寡妇（申14:28-29, 26:12-13）。 这些制度的综合实施，意味着虔诚的以色列人每年的财务奉献可能高达其收入的20%至23%，而在每三年的特定年份甚至可能更高。这种复杂的体系不仅是为了维持崇拜活动，更在缺乏现代福利机构的古代社会，构建了一个基于宗教契约的原始社会保障网。 先知的教导 在旧约中，奉献作为敬拜神的重要实践，占据了以色列人宗教生活的重要地位，也是其灵性盛衰的晴雨表。在希西家王与尼希米时代的属灵复兴中，民众曾踊跃缴纳什一，甚至导致圣殿库房溢满（王下18:4；尼10:37-38）。然而，在平庸时期，利未人的供给常被克扣，导致圣殿服务瘫痪，祭司流失（尼13:10-12）。 玛拉基的指控 先知玛拉基在以色列民归回后、灵性冷淡的背景下，提出了惊人的指控： "不缴纳什一奉献就是'夺取神之物'"（玛3:8-9） 这里的神学逻辑是基于《利未记》的宣告："地上的十分之一……是耶和华的，是归给耶和华为圣的"（利27:30）。 玛拉基发出了极具挑战性的呼吁： "将当纳的什一全然送入仓库，使我家有粮。"（玛3:10） 并提出了一个独特的"测试"应许：神必为顺服者敞开天上的窗户，倾福而下。这里的应许不只是财务上的祝福，更是指代上帝实现原本在那人生命中要成就的事。不献十一是一种信心的妥协，是对上帝缺乏信任，而这种不信往往会延伸到金钱以外的其他生命领域（来11:6）。 公义与奉献 然而，单纯的奉献和缺乏公义与人爱，也是无法蒙神悦纳的。奉献必须与正直的行为、公义的生活和对弱势群体的关怀相结合，否则只是空洞的宗教表达。 以赛亚清楚地指出，以色列人虽献上许多祭物，但忽略了公义与善行（赛1:16-17）。神看重的不是形式上的献祭，而是内心的诚实与生活的公义。奉献如果脱离了对弱势者的关怀，就成为无效的宗教行为。 先知阿摩司也指责以色列人表面上举行节期、献祭，却缺乏公义（摩5:21, 24）。这再次表明，神不喜悦形式化的宗教行为，而强调敬拜必须伴随公义的生活。 先知的指正与新约的教导不谋而合。 从外向内的新约 在新约圣经中，关于奉献不仅论及律法形式更多强调内心实效。 耶稣论什一 圣经中，有两次耶稣直接提到什一奉献，其态度表现为在尊重现行律法的同时，严厉打击形式主义。 在对法利赛人的谴责中（太23:23；路11:42），耶稣指出他们精细到连薄荷、茴香等调味料都献上十分之一，却忽略了律法中更根本的"公义、怜悯和信实"。耶稣并没有叫他们停止什一奉献，而是强调那更重大的事才是核心。这意味着在新约视角下，十分之一不是一种"买断"上帝义务的方式，而是敬虔生活的自然延伸。 此外，在税吏与法利赛人的寓言中，法利赛人将"我所得的都捐上十分之一"作为自以为义的资本，却遭到了上帝的弃绝（路18:9-12）。这一神学洞见深刻地揭示了： 当什一奉献变成一种律法化的功德记录时，它就失去了作为敬拜的本质。 穷寡妇的奉献 耶稣所称许的并非那位纳足什一的高傲者，而是那位献出"养生之物"的穷寡妇，因为后者的奉献体现了全身心的依靠与牺牲（可12:41；路21:1-4）。我们看到耶稣知道大家的奉献行为，更知道奉献人的内心。 保罗的奉献神学：甘心乐意、成比例与牺牲精神 使徒保罗并未要求其所建立的外邦教会实行"十分之一"律法。相反，他在《哥林多后书》8-9章中建立了一套基于"基督之恩"的全新奉献框架。 保罗的奉献观包含以下核心原则： 1. 甘心乐意而非出于强迫 "各人要随本心所酌定的，不要作难，不要勉强，因为捐得乐意的人是神所喜爱的"（林后9:7） 这打破了旧约税收式的强制感，将奉献置于信徒与神之间的个人互动中（林后8:3-5）。奉献不再是外在的法律压力，而是内在的感恩与信心的回应（罗12:1）。 2. 按比例奉献 在处理为耶路撒冷募捐的问题时，保罗建议： "每逢七日的第一日，各人要照自己所得的进项抽出来留着"（林前16:2） 这虽然没有明文规定10%，但体现了"多得的多给"的比例原则（林后8:12-15），这一原则强调公平与责任，而非僵化的数字标准，反映了新约奉献的弹性与智慧。 3. 效法基督的牺牲 保罗高度赞扬马其顿教会在极穷之间，仍过了力量地奉献（林后8:2-3）。他以此激励哥林多教会要"在这慈惠的事上也格外显出长进"（林后8:7）。 这一切奉献伦理的终极根基，不在人的榜样，而是基督自己： "你们知道我们的主耶稣基督的恩典，他本是富足，却为你们成了贫穷，叫你们因他的贫穷可以成为富足"（林后8:9） 因此，新约奉献的最高范式表达不是律法条文，而是基督的自我牺牲。新约用"牺牲性奉献"取代了"什一律法"。 这意味着10%不应是基督徒奉献的天花板，而是地板。不是奉献的终点线而是起点线，是灵命成熟过程中的一个"训练轮"，让我们在思想、技能和属灵上越发成熟。 教会的实践 在使徒时代及其后的两个世纪里，基督教会主要处于被边缘化或受逼迫的状态。这一时期的奉献特征是强烈的互助性与完全的自愿性。 使徒行传记录了信徒"凡物公用"，卖掉田产家业周济有需要的人（徒2:44；4:32-35），这并非基于某种固定的百分比分配制度，而是出于圣灵感动下的团契生活，体现了"各人按需受领"的原则（徒4:34），是一种出于爱而彼此承担的激进慷慨。 早期教父的观点 早期教父如爱任纽指出： "犹太人被局限于纳什一，但那些领受了自由的基督徒，却把自己所有的都拨归主用，欢欢喜喜，甘心乐意地施予。" 在后尼西亚时期，教父普遍将基督徒的什一奉献看为"可以接受，但只是最低标准"的规范。居普良（Cyprian）、金口约翰（Chrysostom）等教父都责备那些不纳什一的基督徒还不如犹太人。 从6世纪开始，地方教会会议（如567年的图尔会议和585年的马孔会议）开始明确要求信徒遵守什一奉献，将其视为一种道德甚至法律义务。 宗教改革与近现代的变革 16世纪的宗教改革对什一奉献的性质进行了神学层面的再调整。 马丁·路德 虽然反对将什一奉献作为得救的行为功德，但他支持信徒向世俗政权或受国家承认的教会缴纳什一，以维持社会秩序、牧师薪资、教会维护、福音传播以及救济贫困。 约翰·加尔文 则采取了更为复杂的立场：他认为什一奉献作为摩西律法的一部分已在基督里被成全，不再直接约束外邦人。然而，作为管家以财物尊荣神的基本原则超越了具体的时代性制度。他认为什一作为承认神的所有权的"附属物"仍具有持续的属灵价值。当信徒忠心奉献什一时，神的祝福自然而来，神的名得以尊荣，属灵生命也得以滋养，使这一实践成为用财物尊荣神的可取起点。 教会应当如何看待什一奉献与奉献 基于以上历史梳理与神学剖析，教会应当建立起一套既忠于圣经原意、又具现代适应性的整合性奉献观。 什一奉献与奉献不是律法是特权 奉献有清晰的圣经依据和指引，是神的子民对恩典的正当回应，也是我们参与上帝救赎计划的方式之一。正如爱任纽所言，奉献是为了训练我们摆脱对物质的依赖，培养向神活着的习惯。 维持10%作为灵命成长的参考而非枷锁 虽然不应将其绝对化为救恩的条件，但十分之一作为一种跨越时代的比例建议，对于训练信徒的纪律性仍有巨大价值。这也是在我会会友申请表上的要求。这是训练慷慨和信靠的起点。 对于极度贫困者，应给予恩典救济；对于极度富裕者，应挑战他们追求远超10%的奉献，防止他们利用10%的额度来规避更彻底的舍己责任。 强化"全人管家"理念 奉献不应仅仅局限于金钱，它必须扩展到时间、才干乃至整个生命的资产管理。一个只纳什一却在职场中缺乏诚信、对社会公义漠不关心的信徒，仍然是"不忠心的管家"。 教会有责任教导信徒如何根据圣经原则进行预算、如何处理债务、如何区分"需要"与"想要"，从而使财务自由成为支持福音扩展的动力。 建立透明、负责的事工异象 教会要建立透明的财务报告机制，以异象驱动的预算编制，信徒间应建立更深层的互信、透明与合作关系。 结语 什一奉献与奉献不只是教会的行政事务，而是门徒训练的核心内容。从旧约的律法约束到新约的恩典释放，上帝对人的心意从未改变：他并不需要我们的钱财，他渴望的是我们的心。 当教会能够以基督那"虚己"的大爱来激励信徒时，奉献就不再是信徒纠结的数额和每年报表上的数字，而是那在上帝面前如馨香祭物般的、活泼的信仰见证。 附录 行政团队：关于公开奉献记录的实践说明 感谢牧者团队撰写的《什一与奉献：从盟约历史到现代管家职分》。这篇文章帮助我们从圣经和神学的角度理解奉献的意义。正如牧者们所说，当我们更深理解奉献的本质后，真正的问题是："如何在群体中，活出信任、互助、协作的关系，一同敬拜神。" 作为教会的行政同工，我们想分享公开奉献记录这一实践背后的考量，以及我们如何回应这个牧养方向。 首先想说明，奉献的原则是圣经性的，承认神的主权、甘心乐意、效法基督的牺牲。这些不会改变。但公开还是不公开记录，其实是实践上的选择，两种做法都是合理的。 我们教会多年来选择公开记录，主要是想让大家看见彼此的参与，一同庆祝神在我们中间的工作。正如牧者们所说，奉献是"在群体中，一同敬拜神"。初代教会的信徒"凡物公用"（徒2:44），虽然这不等同于公开奉献记录，但那种彼此信任、透明分享的精神，是我们想延续的。 当然，有人会问：耶稣不是说不要"故意叫人看见"吗（太6:1-4）？这是个好问题。公开记录的目的不是炫耀或比较，而是彼此激励。如果公开变成骄傲的工具，就失去了敬拜的本质。 如果弟兄姊妹希望匿名，我们完全尊重。这不是对原则的妥协，而是牧养上的体谅。内部记录仍会保留，只是在公开报告中显示为"匿名"。正如牧者们所说，比起具名还是匿名，更重要的是我们奉献时的心。 Nomination Evaluation Form