In our churches we regularly have elections to replace elders and deacons who have resigned after their term of office has passed. But who will take their place? Often, this is a lengthy process in which the congregation actively takes part. Nevertheless, on the day that they are ordained into office, the brothers are asked whether they are convinced that God himself, through the congregation, has called them to office. How concrete is this? Is the whole election process not just a human matter, involving all kinds of preferences? Is this really the way in which God calls you?

The Scriptures are quite clear on this point. On the one hand, we read that the congregation must, themselves, look out for suitable candidates, for example, in Acts 1 and 6. On the other hand, this does not, for example, prevent Paul from saying to the Ephesian elders that the Holy Spirit has appointed them (Acts 20:28). But what, then, is the relationship between the work of the Spirit and of the congregation regarding the calling to office?

Work of the Spirit⤒🔗

The secret to this can be found in the manner in which the Holy Spirit works. He always works in us and through us, involving us fully. He turns us into living members of Christ, who actively take part, without us having to achieve anything by our own strength. That applies to personal life, but equally so to the life of the congregation. The Spirit is building the house of God, but he does that with “living stones” whom he connects to one another through the one faith in Christ.  We also read that the congregation is a body, of which the members are the limbs, each in their own manner (l Cor. 12). There are eyes, ears, hands and feet, all equipped by the Spirit to perform different tasks, and it is in this way that we can complement and serve each other. Thus the Spirit creates a temple in us and with us.¹

There is diversity in gifts of grace, not to exalt the one above the other, but to bring believers together: we need each other. The gift of the one has been intended to serve the other. The gifts of the Spirit in everyone personally are meant for the welfare of all. Strong words can be read about that.
Well then, among all these diverse talents, there are also special gifts of leadership, teaching and mercy.  We read that it is the intention that we subject ourselves to those who have received the gift of spiritual leadership (1 Cor. 16:16). In this way these gifts too will serve towards the wellbeing of the whole congregation.

No Free Elections←⤒🔗

In this way it becomes clear that the congregation should not, regarding the calling to office, start holding free elections. On the contrary, from the start, already when bringing forward certain names, the measuring rod is that everyone should pay attention to faith and capability. Everyone is free to develop these gifts within themselves, and this is a good intention, but deep down it is the Spirit of God who distributes them according to his own free will.
So, as far as election is concerned, true free election, there is only One who does that. The Holy Spirit equips everyone with a number of talents from his endless possibilities, without any achievement from our side.

 After that, the congregation does no more than follow the choice of the Spirit, observing who has received the gift of leadership. Hence the Scripture states repeatedly what the requirements are for the office, that is to say, what the congregation should be looking for when giving voice to the choice of the Spirit.

Gifts and Calling Go Together←⤒🔗

We learn therefore, that the Spirit of God, in fact, embeds his calling in the gifts which he awards. Nobody receives spiritual possibilities for nothing; they are always to be used for the neighbour in general and for the fellow-believers in particular.²Thus the diversity of gifts of grace brings a multi-faceted diversity of acts of services and works!³ Every sincere Christian can know himself fully involved in this. At the same time it is therefore of importance, in general, that in the congregation of Christ, all gifts are called upon, at the least. For we may not say to anybody: “this gift, (i.e. you), we do not need”. Would that not be atrociously strong-headed, in view of the Spirit, who in his wisdom has judged the special equipment which he handed out necessary for the congregation?
Naturally, this does not mean that everyone receives a special appointment, for that is not possible and not necessary. Members can be involved in all sorts of ways, but it is an art indeed to do this without being selective in the wrong way: in the sense, that, for example, gifts of art are considered less useful than other gifts. It cannot be denied that we have known times when we thought everything in the church had to be as sober as possible, meanwhile burying many talents within the congregation. Today still, it sometimes requires much effort when you try to involve all the spiritual gifts in church life and in the worship service. Because everything that is not “sober”, draws the attention away from the “main issue”, according to the narrow judgment of many.

God Calls Through the Congregation←⤒🔗

We have now seen clarified that the congregation, at the calling to office, gives voice to the calling of the Spirit. Therefore, there can be no talk of a ”twofold calling”, as is often heard, in the sense that the brother concerned, having been first called by the congregation, subsequently, through prayer and reflection, is left to discover whether it is also God who calls him.
More than one objection can be raised against this representation. On the one hand, it gives the impression that the calling by the congregation is no more than a well-meant human activity. On the other hand, it then becomes a question whether it is also God who is calling. A question which is entirely laid in the hands of the chosen brother, who then must find an answer by examining his possibilities and weighing his positions against each other. Moreover, in this construction, the outcome could be such that the congregation does call, but the brother might answer: “God is not calling me.” That seems to me to be extremely problematic. In fact, the reality of the Divine calling is in this way made dependant on the acceptance thereof.

 For this reason, the simplicity of the first question at the ordination into office is just as clear as it is important: “Do you feel in your heart that God himself, through his congregation has called you to this office?” The congregation gives voice to the calling of God, by observing the gifts of the Spirit.
This means that if we take this seriously, the calling must be followed, unless there are very decisive obstructions. And even if it becomes apparent that the chosen brother is, due to certain reasons, absolutely not able to follow the calling, the conclusion is not that the congregation was mistaken and that the calling has been revoked. No, the brother can then apply to be released from office, in good consultation and with an honest conscience before God.
For this reason it is important that the congregation is, from the start, very careful and serious in its considerations. It will not do for church members to enquire beforehand informally whether someone is inclined to consider being an office bearer. The congregation must (only) pay attention to the gifts of the Spirit: if it observes these, it must call, or else it must not.  That can never be concluded in an informal chat.

Which is not to say that clear obstructions in someone’s life should not be taken into account at the nomination procedure in the church council. The more so if they have proved to be a problem earlier, the church council will be wise to take them into account. Because it does occur, in all sorts of ways, that the talents are there but the possibilities to develop them are not. Usually this is sad and disappointing, especially for the person himself, unless he has given in too easily to his limitations.

The Value of the Election←⤒🔗

We now realise that it is important, not only to pay attention to gifts of the Spirit, but also to limit the considerations of this aspect.  At the election it cannot be about unspiritual preferences, e.g. because a brother is of a certain “movement” within the church. It is possible that the brother himself deals with this in an injudicious way, so that he makes himself unsuited for giving leadership. But from the congregation's side it cannot be so that someone is chosen, or not, because of certain opinions or convictions that are an issue at that moment. Then the calling becomes more a case of “party politics” than of following the Spirit.
For this reason, it is also so essential to the Reformed churches that congregations are optimally involved in the calling to office. The church council is not a board that can fill up itself when there is a vacancy. For if that were the case, there would be great danger of the office-bearers looking around for someone who fits best within their circle or in their vision. That may not be the line of approach.

The Result in Practice←⤒🔗

Much has been said about the election. But it is the result that counts. Namely, that everyone continues to be aware during the whole term of office of the minister, the elder and the deacon, that these people serve because they have been called to service by God.
The office-bearer functions in service of the Spirit. Office is service. Now that has always been vulnerable, because office-bearers are such ordinary people, with their limitations and singularities. We are inclined to ask, what do they do better than another?
At the deepest level, this difficulty which we have can be followed back to God's benevolence towards us.

 Consider that he was to send angels from heaven to pay a home visit on earth. Just imagine heavenly messengers standing on your doorstep asking to come in. Who then would doubt the value of their visit? Or who would only be able to find a free spot in their agenda with the greatest effort?
All these difficulties would melt away, everyone would be overjoyed and surprised at the attention God is giving to us, personally.

 But now God's policy is such that he sends a brother from your church district to accomplish this task. This angel is someone we know. But can that, then, be reason for less appreciation?
Over and over, we must get used to God, in his benevolence, using the most ordinary resources to shame the wisdom of the world (and ours!) In the church it is not about spectacular events, measured by worldly criteria. In church, only one word sounds, with the use of water, bread and wine. But for the Spirit these resources are enough to make us, by true faith, share in Christ and all his benefits! That is the greatest miracle of all. Within that framework, the office has been given its own position.

All Servants are Equal←⤒🔗

In practice, this also means that the different office-bearers each have their own calling, but are no less or more than the others.

The feeling that a minister is higher in rank than an elder, and a deacon a step lower than an elder is deep-rooted and apparently indestructible. When is it really going to get through that one Spirit is making use of all acts of service? It still occurs that the visit of the deacon is seen as less important than that of the elder. And the minister will have to be a superior home-visitor if he is to keep up the same number of addresses as all the elders together. Because is that not what we silently expect?
Were all office work to be appreciated equally, it would be a lot easier for the three offices to divide the work between them and to tailor them to the different situations and needs in the church.
Indeed, if all acts of service in the congregation were valued equally, that would certainly mean a revival of care for one another.