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WATER BAPTISM, the act of being covered completely in water as a symbol of burial, is an ordinance which is commanded in Scripture.1 According to Hebrews 6:2, the doctrine of baptism is part of the “foundation” which must be laid in the Christian life. Baptism does not take away sin; rather, it bears witness to a new life in Christ which has already begun. It is a public proclamation that the individual being baptized has been saved from sin and has a purpose and intention to follow God’s will in every detail.
The word baptize is a transliteration of a Greek word which means “to immerse or submerge.”2 Thus, water baptism is to be done by immersion in water.3 According to the instruction of Jesus, baptism is done “in the name of the Father, and of the Son, and of the Holy Ghost” (Matthew 28:19).4
Water baptism is an outward symbol of an inward work—it illustrates a believer’s entry into the righteousness of Christ through an identification with Christ’s death, burial, and resurrection. In Romans 6:3-4 we read: “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.” The action of being immersed in water symbolizes dying to sin and being buried with Christ. The action of coming up out of the water illustrates arising to newness of life, just as Christ arose to new life at His Resurrection.5
Jesus taught that water baptism is an important step for the person who has been born again.6 Just before He ascended into Heaven, He commissioned His disciples with these words: “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and lo, I am with you alway, even unto the end of the world” (Matthew 28:19-20).
Jesus also showed by personal example that water baptism is necessary. He was baptized by John at the start of His ministry and God’s Spirit came upon Him in a singular manner at that time, showing the approval of God upon the practice of baptism as well as His approval of His Son. We read, “And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased” (Matthew 3:16-17).
Examples in Scripture make it evident that after sinners are truly justified they should be baptized in water as soon as possible. There is no indication in Scripture that anyone was put on probation before being baptized in water. Philip baptized the eunuch immediately (Acts 8:36-38), Paul and Silas baptized the Philippian jailer the same night he was saved (Acts 16:33), and Peter baptized the household of Cornelius when it was apparent that God had received them (Acts 10:44-48). Delaying obedience to Jesus’ command to be baptized in water opens the door for doubt and spiritual failure. New converts gain strength when they quickly make a public confession of the transformation in them and the stand they have taken for Christ.
While baptism is important, it is not a prerequisite for making Heaven. The thief on the cross was told by Jesus that he would be in Paradise that day, and he had no opportunity to be baptized in water before his death. Jesus himself never baptized anyone, but left the observance of that ordinance to His disciples.7 If observance of the ordinance of water baptism was a necessary part of salvation from sin, Jesus would have baptized everyone who came to Him for forgiveness and pardon.
Those who have been baptized in water can look back upon the observation of this commandment of Christ as a landmark in their spiritual walk. And because they obeyed, they can expect to grow spiritually.
THE PRACTICE of infant baptism is not in accordance with Scripture. A candidate for water baptism must have received God’s forgiveness in order to qualify. The danger of this teaching is that one who was baptized as an infant may grow up feeling their spiritual welfare was addressed through baptism, and never recognize his personal need for regeneration.
Failure to baptize an infant is not depriving the child of any spiritual blessings, since he is not old enough to appreciate the ordinance. An infant cannot choose, and therefore cannot either obey or disobey. Infants and young children who are too young to make a deliberate choice to serve God are covered by the Atoning Blood the same as those who have availed themselves of its pardoning influence through repentance and faith. Infants are innocent of willful transgression and are received by God if they die. Repentance is impossible for them and baptism is unnecessary.
WHEN A CHILD is saved at a very young age, we recommend that the parents consider waiting to have the child water baptized until he/she is old enough to consider the significance of the ordinance.
While no minimum age limit for water baptism is given in Scripture, it is implied that the one being baptized will be old enough to have an understanding of the significance and meaning of the event. If children are too young to grasp the importance of what they are doing, they may benefit more by waiting until they are old enough to fully appreciate the meaning of the step they are taking.
1 The word ordinance means “A direction or command of an authoritative nature; something ordained or decreed by God; an established religious rite.” The ordinances instituted by Christ all employ symbols as expressions of the deeper spiritual meaning. Read the section of this manual titled Water Baptismal Services for specific information regarding how a water baptismal service is conducted.
2 After an exhaustive examination of the Greek word baptizein in Greek literature, T. J. Conant in his book, The Meaning And Use Of Baptizein, [©1977 by Kregel Publications, a division of Kregel, Inc., Grand Rapids, Michigan 49501] concluded that the best English word to convey the meaning of baptizein is immerse. He said immerse makes known to contemporary hearers precisely the same meaning as baptizein did to those who first heard and read the Gospel in Greek. In all available Greek literature, both secular and religious, Conant found no example in which the word baptizein had any other meaning. Whenever the idea of total submergence was to be expressed, either literally or metaphorically, baptizein was the word used.
3 None of the standard Greek lexicons support “sprinkling” or “pouring” as an interpretation of the Greek word translated baptize. There are completely different verbs in Greek for pouring (cheno) and sprinkling (raino). Also, the account of Jesus’ own baptism demonstrates that baptism should be by immersion. We read that after His baptism by John, He “went up straightway out of the water” (Matthew 3:16); clearly if He “went up…out” of the water He must have first gone down into the water. Another example of baptism by immersion occurred when Philip baptized the Ethiopian eunuch in the desert. Again, Scripture records actions descriptive of baptism by immersion: they both went down into the water and after Philip baptized the new convert, they came up out of the water.
4 In Acts 2:38, Peter admonished the observers at Pentecost to “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins.” This Scripture does not provide a basis for teaching that baptism should be done in Jesus’ name only. Peter was simply stating that baptism is to be done according to the command of Jesus Christ—in the name of the Father, and of the Son, and of the Holy Ghost. When certain disciples at Ephesus told Paul that they had not heard of the Holy Ghost, he asked them, “Unto what then were ye baptized?” (Acts 19:3) The inference is that if they had been baptized according to Jesus’ baptism, they would have heard mention of the Holy Ghost.
5 See also Colossians 2:12.
6 John 3:5
7 See John 4:1-2 as well as Matthew 28:19.
JESUS CHRIST HIMSELF instituted the ordinance of The Lord’s Supper, a practice referred to in some religious circles as Holy Communion.1 This sacred observance commemorates and typifies the suffering and death of the Lord, and we are to observe it until He returns.2 In addition, it is a public testimony to the believer’s faith in Jesus Christ and expectant hope of His return.
On the night before His crucifixion, knowing that He was soon to die, the Lord expressed His desire to celebrate a final Passover meal with His disciples. Luke 22:19-20 says that at the conclusion of this supper, “He took bread, and gave thanks, and brake it, and gave it unto them, saying, This is my body which is given for you: this do in remembrance of me. Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.”
This deliberate, ceremonial distribution of bread and the fruit of the vine was to become one of the greatest expressions of faith and adherence to the doctrines of Christianity. The death and resurrection of Christ is the bedrock of the Christian faith. When Jesus died on the cross, His body was broken and His blood was poured out; this was the price He paid for mankind’s redemption. How vital it is that Christians periodically take time to ponder Jesus’ great sacrifice!
Partaking of the Lord’s Supper affords believers this opportunity. The Apostle Paul elaborated on this in his letter to the Corinthians: “For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come” (1 Corinthians 11:26). When Christ’s followers observe the ordinance of the Lord’s Supper, it is a proclamation and embracing of what Christ has done for them.
The emblems used in the observance—the bread3 and the juice,4 or “fruit of the vine” (Matthew 26:29)—are symbolic representations of the Body and Blood of Jesus Christ.5 The breaking of bread portrays the breaking of Christ’s Body in redemptive sacrifice. The pouring out of the juice represents the poured out Blood of Christ. Together they symbolize the sacrifice of the very life of Christ.
The observance of this ordinance is not a means of obtaining forgiveness for sins. Those who take part in the Lord’s Supper should be born-again believers, for those who receive the symbolic emblems are commemorating the time when God’s mercy drew them into grace and imparted Christ’s righteousness to them. It is for believers only, those whose sins have been forgiven and whose names are written in Heaven.
Paul indicated that it is possible to “eat this bread, and drink this cup of the Lord, unworthily.”6 For this reason, he told the believers in Corinth that before participating in the ordinance, each one should “examine [test] himself. . . ” (1 Corinthians 11:27-28). They were to evaluate their actions and motives, making sure that they were participating at the sacred table in obedience and full commitment to the Lord. The Apostle let it be known that as a result of the misuse of the Lord’s Supper, “many are weak and sickly among you, and many sleep” (1 Corinthians 11:30).7 Paul was warning the Corinthians that this was a solemn and sacred event, and taking part in an irreverent manner would bring guilt and condemnation.
When receiving the emblems, participants are admonished by Scripture to discern the Lord’s body. This means that they must strive to comprehend the full meaning of the offering made for them on Calvary, gratefully and reverently focusing on the redemptive work of Christ.
There is healing in the Atonement, and the sick and infirm have a Scriptural right to ask God to heal their bodies when they are at the Lord’s table. Just as the Blood of Christ was shed for the remission of sins, the plain teaching of Scripture is that His body was also broken for the physical healing of mankind.8
The Lord’s Supper is far more than a mere ritual or a religious rite with moral or emotional influence. Blessings for obedience accrue to those who follow the commands of Jesus; a refusal to take of the emblems is to disobey His command. It is a glorious privilege to be able to partake of them and great peace is given every one who does so in faith. As believers discern the Body and Blood of their Lord, they are brought closer to the Perfect Sacrifice, closer to God the Father who gave the unspeakable gift, and closer to the blessed Holy Spirit who has brought them to a realization of their spiritual needs.
1 The word ordinance means “A direction or command of an authoritative nature; something ordained or decreed by God; an established religious rite.” The ordinances instituted by Christ all employ symbols as expressions of the deeper spiritual meaning. However, we believe the blessing is found in the obedience to the Lord’s instructions as opposed to something mystical about the rite itself. Read the section of this manual titled Lord’s Supper Services, under the heading Public Services, for specific information regarding how this ordinance is conducted.
2 1 Corinthians 11:26
3 We use unleavened bread to represent the Body of Christ in our Lord’s Supper services, because leaven is symbolic of sin.
4 We use the unfermented juice of grapes in our ordinance services, because fermented juice can be intoxicating, and intoxication (drunkenness) is forbidden.
5 Some take a literal view of Jesus’ words “This is my body.” (See Matthew 26:26; Mark 14:22; Luke 22:19; and 1 Corinthians 11:24.) They ascribe to the doctrine of transubstantiation, teaching that the bread and the fruit of the vine literally change into the substance of the Body and Blood of Christ when consecrated, and that those who partake of the emblems receive the saving and sanctifying grace of God. This view is clearly non-Scriptural. The emblems are only representations of the Body and Blood of Christ; the bread and juice represent His body as we look back to His sacrifice at Calvary, just as the passover lamb represented it for those who looked forward to His death.
6 The word unworthily means “irreverently” and relates to the balancing of weights. The implication is that if a person participates in the observance of the Lord’s Supper with sin in his heart or in a casual and frivolous manner, he is not honoring, or balancing, the importance and sacredness of this memorial with an appropriate heart condition, attitude, and behavior. In context of the surrounding verses, Paul clearly was urging believers to a specific personal examination to be sure they were living in a holy and self-disciplined manner, practicing subjection to spiritual authority, and were in harmony with other believers.
7 The word weak, translated from the Greek word asthenes, means “sickness.” The term sickly (Greek arrostos), means “infirmity and decay.”
8 Isaiah 53:5; Matthew 8:16-17; 1 Peter 2:24
THE ORDINANCE OF FOOT WASHING is a specific command of Scripture.1 The night before Jesus’ death, He established the practice by washing His disciples’ feet. He followed this action by telling them, “If I then, your Lord and Master, have washed your feet; ye also ought to wash one another’s feet. For I have given you an example, that ye should do as I have done to you” (John 13:14-15).
The dusty roads of Jesus’ day, and the fact that sandals were the chief footwear, made foot-washing a necessary part of the hospitality culture of that day. A host would provide water for this to be done upon the arrival of guests, and the task typically was performed by the lowliest of menial servants or by the individuals themselves. On this occasion, however, Jesus had already shared supper with His disciples, so it was long after their arrival when He instituted this practice—clearly an observance that was different from the normal custom of the times.2
Luke points out that the disciples were arguing about who was the greatest among them.3 This attitude of self-assertion was in stark contrast to Jesus’ humility and loving example of serving others. No doubt the disciples would have been happy to wash their Master’s feet, but they found it difficult to comprehend the lesson He was teaching them. When Jesus wrapped a towel around himself, as the lowliest slave would do, and began washing His disciples feet and drying them with the towel that girded Him, Peter was shocked. He emphatically remonstrated with the Lord, saying, “Thou shalt never wash my feet” (John 13:8). Jesus’ answer shows the importance He placed upon this ordinance: “If I wash thee not, thou hast no part with me.”
In closing, Jesus asked His disciples if they understood the meaning of what He had done. If their Master and Lord demonstrated love and service to the point of washing His disciples’ feet, then the disciples should be willing to show the same to each other.
Foot washing was established as a rite of the Early Church. Some thirty years after Jesus established the ordinance, Paul listed several good works which he said were commendable, and included in that summary the washing of the saints’ feet.4 When Jesus ascended to Heaven, His last words to His disciples instructed them to teach others “to observe all things whatsoever I have commanded you” (Matthew 28:20). That directive certainly included the ordinance of foot washing.
Following the example Jesus set, we observe the ordinance of foot washing immediately following the Lord’s Supper (John 13:2-4).5 It is not for sinners, but for the saints only. A real child of God will look upon the observance of it as a privilege. It is a time of great joy, praise and thanksgiving, when many heavenly blessings are poured upon the body of believers (John 13:17).
1 The word ordinance means “A direction or command of an authoritative nature; something ordained or decreed by God; an established religious rite.” The ordinances instituted by Christ all employ symbols as expressions of the deeper spiritual meaning.
2 Compare Genesis 18:4; 19:2; 24:32-33; 43:24; and 2 Samuel 11:8 with John 13:2-7.
3 See Luke 22:24.
4 1 Timothy 5:9-10
5 Read the section titled Foot Washing Services under the heading Types of Services for specific information regarding how this ordinance is conducted.
ONE OF THE PRIMARY PURPOSES of the Apostolic Faith organization since our inception has been to lead men and women to the place of repentance and forgiveness for sin, and to an understanding of the Latter Rain Gospel. This necessitates being alert to opportunities to expand our outreach into new fields.
Typically, establishing a church in a new area begins with interest expressed in our organization. The initial contact may have occurred when an individual or group received Gospel literature printed by the Apostolic Faith, visited our church website, or had a personal contact with someone connected to this work. Often, there is a period of correspondence with headquarters, in which the Biblical doctrines and practices upheld by this organization are explained in greater detail. Gradually, this correspondence provides insight about the group’s understanding of our doctrinal position and its willingness to follow the practices and guidelines of the Apostolic Faith work. In time, this may lead to a visit from a representative of headquarters, at which time the possibility of the group becoming a part of the organization may be explored as the Spirit leads.
In a case where a group of associated groups or church congregations has expressed interest in becoming a part of the Apostolic Faith, it may take a number of visits from a headquarters representative before we can be assured that they are all one with us in doctrine and are willing to adopt our methods of operation. This Minister’s Manual may serve as a basis for explaining in detail what we stand for and how we operate. Leaders of the congregations can also be encouraged to view the services posted on our organization’s website as a means of gaining understanding about how we conduct our services.
Meetings in Homes and Temporary Facilities
Many Apostolic Faith branch churches started from gatherings of believers in private homes. We encourage this method, especially in locations where there are only a few believers. Holding Bible studies, prayer meetings, or even simple church services in a home, and inviting neighbors, friends, and relatives to attend, is in accord with the pattern established in Scripture. Members of the Early Church taught the Gospel in private homes as well as in larger assemblies.<sup>1<sup> In some towns, private homes served as meeting places for smaller churches,<sup>2<sup> while at other times, groups simply gathered in a home. According to Acts 10, it was in one such meeting in the home of the Roman centurion Cornelius that God revealed to Peter that the Gospel message was for all who would believe in Jesus Christ.
Obviously, any home meetings held under the auspices of the Apostolic Faith organization must uphold the doctrines and practices of this organization, and operate under the supervision of the nearest District Superintendent.
Church services in homes usually are quite simple. Sometimes they are structured along the lines of a Sunday school class or informal Bible study. If there are enough people present, the program may consist of singing, perhaps a testimony or two, Bible reading, a brief message, and a time of prayer. In some cases, small groups have found that watching services on the corporate website at www.apostolicfaith.org/video-archive can be a real blessing and uplift. Workers from an Apostolic Faith branch church can also go, whenever that is possible, to support the efforts of those holding meetings in areas where there is no established church as yet.
If space constraints permit, those who attend home meetings should be encouraged to invite others who might be interested in gathering with the group of believers. If the numbers grow and a solid foundation of workers develops, it may be possible in time to secure a larger facility where Gospel services could be held.
Most new churches meet at least for a time in rented facilities such as schools, hotel conference rooms, or community centers. Though the meeting location is temporary, those in charge should make every effort to create a warm and inviting environment. The facility should be clean, provide comfortable seating and adequate parking, and be equipped with a suitable sound system. Signage directing visitors to the meeting area, along with flowers and a display of Gospel literature, can help to create a friendly atmosphere. The goal should be to make visitors feel welcome and encourage them to come again.
Evangelistic programs/outreaches
Conducting evangelistic campaigns is another form of outreach into a new field that has brought fruitful results in the Apostolic Faith organization. Typically, we hold campaigns of this nature to ascertain whether there is interest or potential for developing a work in a particular location. In years past, churches of a neighborhood or community nature occasionally have opened their doors to us. However, we have found that it is often best to conduct our campaigns in rented conference rooms or other community facilities, in order to avoid restrictions on our preaching or manner of worship.
A well-organized evangelistic campaign will have at least five major components:
Expansion into new fields takes far more than simply seeing opportunities. We must be certain that our timing and the steps we take toward evangelizing and/or establishing a work in a new location do not get ahead of God. Wherever God guides, He provides. Ultimately, the work will grow and expand according to local response in any given area, and God’s sovereign will. If He wants us to move forward, He will open the doors, and we must always align ourselves with His purpose and timing. When we do, a small seed sown in good soil and watered with prayer can result in a bountiful spiritual harvest for God’s kingdom.
IT IS IMPORTANT for us to remember that while growth is the natural state of a healthy organism, there are different kinds of growth, some of which have nothing to do with numbers. A church can be alive and growing spiritually even though the number of people attending remains constant. If those in the church are growing “in grace, and in the knowledge of our Lord and Saviour Jesus Christ” (2 Peter 3:18), and following His will for their lives, both individually and corporately, that church is experiencing true growth. Conversely, a church can see its numbers increase, and still be spiritually lifeless. While expansion is important and we should always be alert for outreach opportunities, numerical increase in our numbers is not our primary goal.
WE HAVE FOUND that entire sanctification and the sanctity of marriage are two doctrinal teachings that we must explore especially carefully and thoroughly with those who express an interest in becoming a part of the Apostolic Faith work. It is necessary to be certain that we are unified in understanding, as some people who generally agree with our teachings have a slightly or totally different view of these two doctrines.
1 See Acts 5:42 and 20:20.
2 See Romans 16:5, 1 Corinthians 16:19, and Philemon 1:2.
IT IS BIBLICAL for the church to set apart individuals in the ministry for special tasks of leadership.1 In the Apostolic Faith organization this is done through ordination and/or installation. Ordination Services and Installation Services are handled in a similar manner.
Ordination Services
Ordination is the public ceremony by which leaders of the church authorize a minister to serve as a pastor or other designated role in the Apostolic Faith work.2 While ordination does vest in that individual the legal authority to perform certain civil duties and conduct business as a representative of the organization, we view the event primarily as a solemn, spiritual charge and commissioning as much as a legal or liturgical rite. It is important as an acknowledgement of the prior divine call, commission, and qualification of the person, though it is not a requirement for serving as a minister.3
In the Apostolic Faith organization, we typically hold ordinations during a regular church service or during an ordinance service. At the appointed time during the meeting, the Superintendent General or the District Superintendent presiding over the ordination ceremony announces to the congregation that the designated minister is to be ordained at that time. Often, he gives a brief explanation of the Scriptural purpose and basis for ordination. Then, in accordance with examples provided in the Word of God,4 members of the ministry and elders lay their hands on the minister, and pray together for divine anointing upon him or her.5 Those who are present join in prayer that God’s blessing will rest upon the life and service of the one being ordained.
We believe that it is the Holy Spirit who confers authority and power for ministry, rather than those who participate in the ordination ceremony. No particular person or group of individuals is essential to the ordination process; it can be done by any minister or ministers who have been granted permission to do so by the leadership of the Apostolic Faith organization.
Installation Services
Installation is similar to ordination in that it is a public ceremony by which leaders in the Apostolic Faith organization appoint a minister to a designated leadership role in our work. The main difference is that an installation does not include legally-issued credentials or certification; rather, it represents a corporate appointment or designation within the organizational structure of the Apostolic Faith. Often, installation appointments relate to supervision of geographic districts where our churches are located, or serving on a Board of Trustees.
In some countries or regions of the Apostolic Faith work, installation services are held for pastors, though this is not required when a minister assumes a pastoral role. At the headquarters church, installation services relate specifically to the appointment of District Superintendents.
The service itself is generally conducted much like an ordination, by the laying on of hands by qualified ministers and elders.
In the United States, the credentials and authorization of both ordained and installed pastors can be revoked at any time by the Superintendent General if the minister’s faith and practice fail to align to the Gospel of Christ, or cease to be in accordance with the doctrines, constitution, and bylaws of the Apostolic Faith organization. In countries outside of the United States, the District Superintendent is authorized to do this.
1 See Acts 1:21-26; 6:1-6; 13:2-3.
2 See the topic Ministerial Credentials and Ordination for more information on this subject.
3 In some cases, individuals in our work have assumed the role of pastor because a sudden vacancy in the pastoral ranks necessitated immediate placement of a minister in a particular location. In those cases, unless the pastoral assignment is designated as being only temporary, the acting pastor may be ordained at a time of the District Superintendent’s choosing. During the interim, he is allowed to perform all of the functions of a pastor except those for which the State requires an ordained minister.
4 See 1 Timothy 4:14 and 2 Timothy 1:6.
5 In light of the Biblical role of women in the church, the Apostolic Faith organization makes no distinction between men and women in the work of the ministry. Godly women who give evidence of the call of God upon their lives, and who qualify spiritually, are accorded the same privileges as men to labor in the ministry. See the topic Women Preachers for more information on this subject.
MINISTERS MEETINGS are regularly scheduled events in the Apostolic Faith organization. At these sessions, those who serve as ministers and pastors in our work gather to study topics relevant to our ministerial responsibilities, and to hone our abilities through structured training, that we may be “able ministers of the new testament” (2 Corinthians 3:6).
At the headquarters church in Portland, ministers meetings are held every year during the spring special meetings and the summer camp meeting. All ministers and pastors, both active and retired, are encouraged to attend. These times remind us that we are not serving in isolation, no matter what our geographic location or proximity to other Apostolic Faith churches. Rather, we are part of a divinely ordained and God-commissioned group, and we approach the responsibilities of our calling shoulder to shoulder with fellow ministers from around the world. As we share plans and goals and learn together, we come away feeling better equipped and inspired to putting our best efforts into moving the Gospel forward.<sup>1<sup>
In addition to the sessions held during special meetings and camp meeting, the ministerial staff in Portland meets from time to time throughout the year. Ministers meetings are also held during regional camp meetings and at district meetings, and should be held in individual churches where there are several on the local ministerial staff. Even if there are only two or three ministers at a given location, it is a good plan to meet occasionally to discuss ideas, plans, and details of the work.
Godly counsel is of particular benefit to those of us in the ministry. We need one another! Often the issues which face us cannot be shared with our families or the flock of God, but Scripture records numerous examples of spiritual leaders who conferred with each other regarding matters affecting the church. For example, the disciples discussed with elders of the early church the appointment of deacons to care for the widows (Acts 6), the prophets and teachers at Antioch sought God’s direction together until the Spirit revealed that Barnabas and Saul were to be sent out as missionaries (Acts 13), and the apostles and elders in Jerusalem came together to confer about the danger of reverting to the law of Moses (Acts 15).
All of us can learn from the experiences of others. When we face challenges in our work for the Lord, those challenges are not unique—very likely some of our peers have been through similar circumstances. Older ministers can offer insights and perspective based upon years of experience in the Gospel. Proverbs 27:17 tells us that “Iron sharpens iron,” and the guidance and advice of seasoned Gospel veterans is an invaluable resource. Ministers meetings are one venue where we can tap into that experience.
The ministers meetings held in Portland during special meetings and camp meeting have an annual theme. Over the years, these themes have included: Higher Ground, Sharing God’s Love, Follow Me, Hold the Fort, America’s Mission Field, Lessons in Leadership, The Art of Preaching, God Gave the Increase, and Equipped to Serve. Individual sessions under these headings have developed topics such as evangelism, helping troubled people, marriage and family issues, financial planning, enduring hardness, ministerial protocol, holding funerals, and a wide range of other topics. Various ministers are selected to act as facilitators/speakers for the sessions. In many cases, handouts and topic summaries are distributed to attendees. Transcripts and videos of these sessions are posted on the minister’s page of the website at www.apostolicfaith.org.
In conclusion, the benefit of gathering together as ministers is much more than information shared or techniques we learn. An additional benefit comes in the cultivating of our unity of purpose. We are persuaded that this work has a unique calling in the world, and that the teachings and way of life the Latter Rain Gospel advocates are relevant today. Ministers meetings help us to keep moving forward with a unified purpose. Unity is not a goal that can be achieved once and then relegated to the sidelines for a number of years. It requires a constant process of communicating, adapting, evaluating, and learning. To walk in unity, we must have a shared understanding of how we operate, and ministers meetings are one of the ways we achieve this.
<sup2>1<sup2> For more information regarding interaction between pastors and ministers, see the section of this manual titled Relationships with Other Ministers.
THOSE OF US who serve as pastors in the Apostolic Faith organization occasionally hold meetings specifically for the people of God who are part of our church. We refer to these gatherings as “Workers Meetings.” At times, we open such meetings to all who are involved in any capacity in the work of the Lord. In other circumstances, we invite only a particular group, such as the ushers, Sunday school teachers, or musicians. While our workers meetings may include instruction and challenge, our goal always should be to uplift, appreciate, and inspire our companions in ministry, remembering that we are all “labourers together with God” (1 Corinthians 3:9).<sup>1<sup>
Workers meetings are held for a variety of purposes.
Plan. When the local church undertakes a construction project, seasonal program, or community outreach, planning must occur. We often gather small groups of individuals from the church family who have appropriate skills or backgrounds, and work with them to establish direction, discuss implementation, assign tasks, and track progress, for Scripture tells us, “Without counsel purposes are disappointed: but in the multitude of counselors they are established” (Proverbs 15:22).
Through the years, workers meetings have sometimes been held to discuss the purchase of a piece of property, securing of a different facility, refurbishing the sanctuary, or other business matters. We recommend using ordinance meetings as a time to accomplish this.
Inform. Those who are involved in the work obviously have an interest in the forward movement of the Gospel, so it is appropriate to bring them up-to-date occasionally on what has been happening in other locations around the world. Presentations related to a newly-emerging branch of the international work, the outreach at headquarters, or a particular missionary trip goal has proved to be a blessing and inspiration to the people of God. We have found that the more the people of God are informed about a particular outreach, the more wholeheartedly they will support it.
Encourage. Challenges come to every congregation. In such times, we may feel a need to gather those who carry the burden of the work and do what we can to encourage hearts. There are many Scriptural precedents for this. When the Children of Israel faced the Red Sea, Moses reassured them, “Fear ye not, stand still, and see the salvation of the Lord” (Exodus 14:13). On the eve of crossing over into Canaan, Joshua encouraged the people that God “will without fail drive out from before you the Canaanites, and the Hittites, and the Hivites, and the Perizzites, and the Girgashites, and the Amorites, and the Jebusites” (Joshua 3:10). The Apostle Paul’s letters often included words of support to his fellow workers. Encouragement has strengthened many an individual and group to overcome hard places.
Equip. As pastors, we have a responsibility to facilitate the efforts of the workers in the church. Meetings with groups such as Sunday school teachers, custodial staff, greeters, and musicians will help us understand their challenges and respond to their needs as God directs. In the spiritual realm, workers meetings offer a setting where we can teach and equip those involved in the work to be good altar workers, to give a strong testimony, to be friendly and welcoming to visitors, and other “family matters” of this nature.
Admonish. The New Testament is full of admonitions given by the Apostles to various groups in the Early Church. Peter taught, “All of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble” (1 Peter 5:5). Paul exhorted believers in Philippi to “stand fast in one spirit, with one mind striving together for the faith of the gospel” (Philippians 1:27), and instructed the Ephesian church to “keep the unity of the Spirit in the bond of peace” (Ephesians 4:3). We too have a charge to “reprove, rebuke, exhort with all longsuffering and doctrine” (2 Timothy 4:2). Admonitions given in a group setting may eliminate the necessity of dealing personally with challenges that could otherwise come up. It will also band the workers together as a united force for God, and in unity there is strength.
Warn. There may be times when, as shepherds of the flock, we must identify errors that could threaten the spiritual well-being of our congregations. Paul cautioned the elders at Ephesus, declaring that after his departure “grievous wolves [shall] enter in among you, not sparing the flock. Also, of your own selves shall men arise…” (Acts 20:29-30). Like Paul, we must warn the people of God about harmful influences that can come from both outside and inside the church. Workers meetings traditionally have been the place where this is done, as such matters are best handled when only the family of God is present.
In conclusion, laboring together in the church with the saints of God requires unity, cooperation, and commitment to a common purpose. Workers meetings are one way we can cultivate these attributes, and thus influence God’s people to continue to move forward in alignment with God’s purposes for our organization.
<sup2>1<sup2> For more about our connection with those in our congregations, see the topic Relationship with Workers in the Church in this manual.
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