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BOTH THE OLD AND NEW TESTAMENTS refer to God’s people gathering together at specific places to worship Him. Old Testament public worship took place primarily in the Tabernacle and subsequent Temple, where God dwelt among His people. In the New Testament, believers of the Early Church were “continually in the temple, praising and blessing God” (Luke 24:53).
In Acts 8, we read that the Holy Spirit sent Philip to the city of Samaria, where he preached Christ. The people “with one accord gave heed unto those things which Philip spake” (Acts 8:6), and that response brought great joy in the city. Meetings of this nature occurred all through the New Testament where the Apostles and other dedicated individuals led the way in preaching the gospel of Christ. Similar efforts continued down through the ages by those who recognized that the church of the Living God is “the pillar and ground of the truth” (1 Timothy 3:15).
The writer of Hebrews instructed the readers of his epistle not to forsake the assembling of themselves together, but to gather “so much the more, as ye see the day approaching” (Hebrews 10:25). That admonition clearly applies in our day. Since its inception in 1906, the Apostolic Faith organization has placed a premium on holding Gospel services, viewing them as a primary means of proclaiming the Biblical doctrines of salvation, sanctification, and the baptism of the Holy Spirit, and of nurturing to spiritual maturity those who give their hearts to God.
The Word of God gives only a few specific instructions regarding how church services should be conducted, but it does offer many indicators as to the spirit and manner in which worship services should take place.1 Scripture teaches that:
We conduct services in our Apostolic Faith churches in a simple manner, and generally avoid formal liturgical practices. For example, our pastors and ministers do not wear clergy vestments. Our congregations do not use prayer books, though Bibles are available in many of our churches so the congregation can follow along when Scriptures are read aloud. We deliver our sermons extemporaneously, rather than reading them.
Typically, each church service is comprised of three main parts. Following a musical prelude, the first segment consists of congregational singing and a prayer led by a minister. After a brief welcome and any necessary announcements, the second part of the service generally features personal testimonies interspersed with songs by the congregation. This part ends with a special song by a soloist or vocal ensemble. (Occasionally this second portion of the meeting is given over to other purposes than personal testimonies, as in the case of a devotional or dedication service.) The third and final portion of the service is the preaching of the Word of God, and concludes with an altar call and a closing invitational song and prayer.
In summary, most of our church services follow this pattern:
Suggested Order of Service
For the most part, Apostolic Faith services are open to the public, and we extend a welcome to anyone who wishes to attend.11 We do not keep formal membership rolls, focusing instead on encouraging those who come to make sure their names are written in Heaven. For reference and legal purposes, we do maintain a record of those who we baptize in water.
Throughout our history, the Apostolic Faith work has been supported financially by tithes and offerings.12 We make no solicitations of the public in our services, nor do we take collections. Instead, offering boxes are placed near the entry of each church, where those in attendance may put tithes and freewill offerings as they feel led.
Our church buildings are generally functional and practical, and conservative rather than ornate in style. We do not display religious statuary in our churches. Most Apostolic Faith churches have platforms in the front of the sanctuary, where the choir, instrumentalists, and ministers participating in the meeting are seated facing the audience. Song leaders direct the singing and ministers preach the Word of God from a single pulpit positioned at the front of the platform. Altar benches where the congregation is invited to pray after the service occupy the space between the platform and the area where the congregation is seated.
Although church buildings, service schedules, and congregation size varies from location to location, certain aspects of Apostolic Faith services are consistent around the world. Those aspects are covered in the following sections of this manual.
WE MUST CONVEY spiritual energy in our Gospel services. This is more than enthusiasm, eloquence, magnetism, or charisma. It is intensity of passion—an earnest spirit anointed by the Spirit of God.
Every part of a meeting should be anointed by the Holy Spirit. We want the songs, selection of music, testimonies, and, above all, the sermon, to be so inspired that those in attendance will feel inexorably drawn toward God. We want every unconverted individual to be so strongly convicted of sin that he can never say he had no inward urging to salvation. God forbid that sinners leave without being convinced of their need for Him!
DANCING HAS NO PART in Apostolic Faith church services. When dancing is referred to in the Old Testament times, it occurred primarily at significant historical occasions, such as the winning of a great battle. No indication is given of dance occurring within the New Testament church, and neither Jesus nor His Apostles allude to dancing as a method of worship. In fact, there are only five references to dancing in the New Testament (see Matthew 11:16-17; 14:6, Mark 6:22; Luke 7:31-32; 15:22-25), and none of these passages have anything to do with congregational worship. Dancing, even under the guise of worship, appeals to the baser instincts of human nature. By nature it is immodest and provocative and therefore has no part in an Apostolic Faith church setting.
AT TIMES, SOME SUGGEST modifying the format of our services in order to make them more “relevant” in today’s world. Extreme care must be taken in this regard lest we only succeed in becoming irrelevant. Our purpose is not to entertain, to hold group therapy sessions, or to engage in spiritual pep rallies. Rather, we gather to hold Gospel meetings. We cannot improve upon that! While some degree of variation or creativity in approach is acceptable, it must never be done at the cost of compromise of our message. To do so fails to benefit those inside or outside the church.
WE WANT TO DO EVERYTHING in our power to ensure a holy, reverent spirit in the church sanctuary, reminding our congregations that Jesus said, “My house shall be called the house of prayer” (Matthew 21:13). Fellowshipping with other believers is important and necessary, but whenever possible this should take place in an entry or outside area rather than in the sanctuary where services are held. Our primary goal should be to create an atmosphere in the sanctuary where the Spirit of God will be pleased to dwell and bless His people.
1 For more on this topic, see the section of this manual titled Worship.
2 Psalm 100:4; Romans 15:6; Ephesians 3:8-9
3 John 16:13; 1 Corinthians 2:12-13; 1 John 2:27
4 1 Corinthians 14:26, 33, 40
5 Ephesians 5:19; Colossians 3:16
6 1 Corinthians 12:28; Ephesians 4:11-12
7 Ezekiel 33:7-9; Romans 10:13-15; Colossians 1:28
8 Matthew 28:20; Ephesians 4:11-16; 2 Timothy 3:16-17; 4:2
9 1 Peter 4:11
10 Acts 2:42
11 Obviously this excludes any individuals who come with an intent to disrupt the meeting, propagate false doctrine, or have a criminal or predatory intent.
12 This method of financing the Gospel work is based on Malachi 3:8-10; and 2 Corinthians 9:7. For more on this topic, see the section of this manual titled Tithes and Offerings.
IT IS IMPORTANT TO REMEMBER that when visitors attend our Apostolic Faith services for the first time, their initial impression may determine their permanent attitude toward the Gospel of Jesus Christ. We only have one opportunity to make a positive first impression upon newcomers.
Visitors need to feel welcome, so it is important to put friendly, outgoing people in charge of greeting guests at church. It is a good practice to station greeters near the church entry to help people locate the nursery, Sunday school classrooms, elevator, or other facilities. Teach greeters and ushers to watch for people who might need additional help, such as those with strollers and small children, or people who need physical assistance.
In addition, we should encourage all of our congregation members to notice people who are attending for the first time, and to be welcoming. While we appreciate the fellowship we have with one another, we must take care that in enjoying each other’s company, the newcomers among us do not feel excluded.
During the service, the pastor or minister in charge should welcome from the pulpit visitors to the meeting; this is often done during the announcements after the initial period of congregational singing. While we want to make sure newcomers know that we are happy they have come, it generally is not advisable, at least in the United States, to make them conspicuous by asking them to stand when everyone else is seated or to raise their hand so others can identify them.
As pastors and ministers, we will want to be in the prayer room before services and at the altars after the services. This can make greeting visitors a challenge, but we can assign that to an associate minister, or as the occasion may demand, step away from the altar service for a few minutes ourselves.
During the singing of the closing hymn, it may be helpful to have a minister or designated workers go to the rear of the sanctuary to greet each departing visitor and extend a cordial invitation to return. The ministers should be alert to any indicators that the visiting individual would like to pray, and be ready to encourage them to do so as the Spirit leads.
Greeters or ushers should offer a recent edition of one of the Apostolic Faith publications to all first time visitors, and the visitor’s attention directed to the literature rack where samples of our other publications are available. In some of our churches, the greeters/ushers ask guests to fill out a visitor information card for follow-up or notification of upcoming special events.
ONE UNIQUE ASPECT of Apostolic Faith churches worldwide is the focus on prayer. In accordance with Jesus’ words, “My house shall be called the house of prayer” (Matthew 21:13), workers gather before each service in a prayer room separate from the sanctuary to ask God for His blessing upon the upcoming meeting. A few minutes before the service, the pastor or minister in charge signals for a temporary cessation of prayer. Written prayer requests that have been placed on a table or pulpit in the prayer room are read aloud—requests that ask prayer for physical healing, deliverance from problems, spiritual guidance, the salvation of others, and for individuals to receive their deeper spiritual experiences. The minister reminds those present to pray for the service about to begin, as well as for the individuals who specifically requested prayer. Then the workers go back to their knees and bring these requests before the Lord.
When Apostolic Faith musicians, platform workers, and ministers enter the sanctuary prior to a service, they kneel at their seats and pray for God’s presence to anoint and direct in the meeting.1 This is far more than a mere formality. Prayer helps to establish a feeling of reverence in the sanctuary, and prepares hearts to be in tune with His Spirit and focused on Him. We want the glory of God to rest upon our meetings, and we have learned by years of experience that prayer is what brings that about.
After a short period of prayer, the musicians and ministers take their seats, following the lead of the pastor. (The musicians may need to do so before the ministers, if they are participating in the prelude.)
IT IS NOT NECESSARY for the ministry and workers to kneel in prayer at their seats before participating in special occasions at the church such as concerts, weddings, funerals, etc.
IN SOME OF OUR CHURCHES, prayer requests are read during the church service for the whole congregation to hear. In other locations, after the requests are read aloud in the prayer room, one person leads in prayer before dismissing the workers to go into the service. All of these approaches are appropriate.
1 In cases where the church platform is too small to allow the musicians to kneel, we recommend that they bow their heads in prayer until the ministers are seated.
AFTER THE MUSICAL PRELUDE which begins most of our church services, the pastor or minister in charge briefly welcomes those in attendance. If that is our role, we then announce the first congregational song, or turn the service over to a song leader to do so.
Following a period of congregational singing and an opening prayer, we give the upcoming schedule and make any pertinent announcements. If the service is being broadcast live, we should give the full name and street address of the church, and invite those listening to the broadcast to personally attend the services if they have an opportunity.
Sometimes we extend a special welcome to visitors from other Apostolic Faith branch churches who are known to the members of our local congregation. Here in the United States, it is usually best to refrain from directing specific attention to first-time visitors who we do not know. Rather, we merely acknowledge them in a general way, making sure they know we are happy they have chosen to attend, and inviting them to return.1
After welcoming guests, we may make any necessary announcements. These should be brief, primarily offering information about times and dates of upcoming services, scheduled music practices, and/or special events pertaining to the church. If multiple details need to be conveyed regarding a particular event, it is best to post detailed information on a bulletin board in our church and simply refer the congregation to that.
WE SHOULD AVOID inserting details into the church service that have nothing to do with the Lord or the Lord’s work. The focus of Gospel services should be on meeting with God. God did not tell Moses to make an announcement about how to prepare manna. He said, “Put my name upon the children of Israel; and I will bless them” (Numbers 6:27).
1 The custom of a general welcome rather than specifically acknowledging a visitor may be culturally influenced. In some areas of the world it would be considered unfriendly or even insulting not to specifically acknowledge a visitor. In such cases, it is fine to follow the accepted protocol of the region and make the welcome more personal and specific.
MUSIC HAS LONG BEEN A PART of the Apostolic Faith church services. The Psalmist encouraged vocal music in the house of the Lord when he wrote, “Praise ye the Lord. Sing unto the Lord a new song, and his praise in the congregation of saints.” (Psalm 149:1). He alluded to instrumental music in Psalm 150, where we read, “Praise ye the Lord. Praise God in his sanctuary: . . . Praise him with the sound of the trumpet: praise him with the psaltery and harp. . . Praise him with stringed instruments and organs. Praise him upon the loud cymbals: praise him upon the high sounding cymbals. Let every thing that hath breath praise the Lord” (Psalm 150:1-6).
Since music often inspires a spirit of worship and communion with the Almighty God, we incorporate vocal selections into nearly all Apostolic Faith meetings. Instruments ranging from piano, keyboard, or organ, to orchestras comprised of string, woodwind, and brass instruments, are often used when the size and abilities of the congregation makes this possible.
Reverent music prior to the opening of a church service creates an atmosphere of worship that invites the Spirit of God to be present among us, and focuses our hearts on spiritual matters. In most of our services, the organist or pianist plays hymns or other appropriate sacred music for five or ten minutes before a meeting. Often a piece performed by an instrumental or vocal soloist or ensemble concludes the opening musical selections. The music provided at this point is intended to remind the people assembling in the sanctuary to be in a spirit of prayer.
While the prelude generally begins a few minutes prior to the scheduled opening time, the service itself should begin promptly at the announced time.
Congregational singing gives everyone present an opportunity to participate in the service and to personally engage in offering praise to God. Over the years, people have been drawn to services to hear the old, wellloved hymns played and sung in the true spirit of worship, and to join in the singing themselves.
After the prelude, most Apostolic Faith services continue with a few congregational songs being sung before an initial standing prayer. After prayer and any necessary announcements, another song is usually sung to open the personal testimony part of the service. Choruses or single verses of songs are interspersed between testimonies, and the assembled congregation also joins in singing a closing number after the sermon and just prior to the benediction.
When available, instrumental accompaniment adds dimension and musical support to the united voices. As the pastor or minister in charge, we may be the one who announces and directs the orchestra and congregation, but this also may be done by a music leader. Whoever leads the singing, attention to the following guidelines will help ensure that this portion of the service is effective.
Choose the congregational songs thoughtfully. Consider the type of service in making selections. The style of music chosen for a youth service will likely vary from what might be selected for a Sunday morning service.
Consider song types. The selection of songs is very important, and many a service has benefited by the use of the proper songs at the correct moment. Hymns are valuable for reinforcing doctrinal points. Choruses lend themselves to praise and worship. A balance between the two is generally appropriate.
Announce song number clearly. If an orchestra is accompanying the congregational singing, give them time to locate the correct page in their hymnbooks by announcing the number, the title of the song, and then repeating the number. If not all the verses are to be sung, make it clear which ones will be sung. Many of our churches have some sort of indicator (manual or electronic) which also announces the song numbers if hymnals are being used.
Keep comments brief. Occasionally a few remarks about the song itself, a verbal “bridge” between two types of songs or topics, or an exhortation to wholehearted participation in the singing is fitting. However, this can quickly become trite, so it is usually best to be succinct.
Allow time for the congregation to find the song. Sometimes the final stanza of the song, played by the organist, pianist, orchestra, or all of them together, is played as an introduction. This gives the congregation time to find the song and also to familiarize itself with what is to be sung. At other times, a chord by the organ or keyboard establishes the key, and no other musical introduction is necessary.
Direct at an appropriate tempo. The beat established should not be faster than a person can comfortably sing the words.
Stay at the pulpit. The music leader should direct the congregation throughout the whole song service, rather than sitting down after the first verse and chorus. Staying at the pulpit helps the congregation and accompanists to stay together, and makes it easier to maintain the tempo.
Use the musicians. If an orchestra is available, have them play during congregational singing. They should not sing through the majority of the song service while holding their instruments. Keep in mind that those who are playing instruments have spent time practicing and tuning up so they can play with the song service.
Keep to the agreed upon time frame. An approximate time allotted to congregational singing should be understood between the pastor and song leader. The length of the prelude will determine the length of the song service, if a time frame has already been established. Sometimes there may only be time for one song, and sometimes you may have time for five.
Select an appropriate closing song. Generally, our services conclude with a familiar invitation type congregational song. This closing number should lend itself to an altar call—perhaps a hymn that encourages people to pray. The closing song is followed by the final benediction.
The musical selections presented by vocalists and instrumentalists in the course of a church service contribute greatly to the beauty and holy nature of our church services. The messages contained in an anointed Gospel song have inspired and encouraged countless hearts over the years.
Following are a few guidelines for this aspect of music ministry.
Focus on honoring God. If a musical number is to be effective in ministering to the audience, it must be anointed by the Holy Spirit. The choice of numbers and the style of presentation should always be pointed toward honoring God and bringing glory to Him, rather than to displaying the performer’s talent.
Select appropriately. Special singers should choose their own songs, as they know best the selections that will fit their voices, their style of singing, and their vocal range. The choir conductor, however, will choose the singer(s) for any choir number that features a vocal solo or ensemble.
Use qualified musicians. Those who participate in the music at Apostolic Faith church services must be born-again Christians and Apostolic Faith church members. They should be chosen to fill a place because of their willingness of heart and consecrated lives as well as for their musical talent. Since all who take part in a service represent the Gospel of Jesus Christ, singers and instrumentalists should wear appropriately modest attire. Musicians from a branch Apostolic Faith church may be used when they are visiting locally. If a guest is used from another branch, it is advisable to provide time for them to practice with the local accompanist ahead of the church service.
Limit personal comments. Musicians or vocalists who present a selection during a church service generally should not give a mini-sermon or share personal thoughts before or after the music selection. (There may be occasional exceptions to this guideline, if an explanation or description will add to the spirit and intent of the selection. Comments of this nature should be approved ahead of time by the music director and/or pastor.) It is appropriate for vocalists to testify following their presentation if their song occurs during the testimony portion of the service.
Make sure the accompaniment is balanced. While vocalists may have an instrumentalist or an ensemble accompany them, care should be taken that words remain distinct. If a microphone system is used, the person adjusting the system can be helpful in this regard. The accompaniment should never predominate, as the spiritual message is in the words.
Consider the lyrics. The words to the songs sung in a Gospel meeting should be doctrinally sound and have a message that will inspire and/or instruct the listeners in the themes of the Gospel. They should also fit the nature of the meeting—the choice of song for a baby dedication, for example, will be quite different from what would be chosen for a church dedication.
After the closing prayer, some in the congregation move toward the altar to pray, while others begin to leave the auditorium. To encourage a spirit of prayer, our accompanists follow the practice of playing a postlude at the close of each service.
THE SIZE OF OUR CONGREGATION or the particular talents of our members may not allow a full orchestra or large choir in our local church. However, we want to encourage spiritually qualified individuals to participate in our church music ministry, whatever its size. In addition to providing a musical foundation for congregational singing, this approach involves more people in our service than just the preacher and song leader.
We should help our musicians to regard their part in the work of the Lord as a privilege—never as a right or a duty. Young people should be encouraged to learn an instrument and/or to perfect their vocal abilities with the goal of one day taking part in the music ministry of the church.
BE SENSITIVE TO KEEPING A BALANCE between contemporary and traditional musical styles in church music. While you may have a personal preference for a certain type of Gospel music, recognize that individual tastes in music vary and there is a range of what is appropriate for a Gospel meeting. While it is important to make sure that our music avoids flamboyancy or any mimicking of worldly entertainment, a variation in type of music can keep our services appealing to all age groups.
It is best not to have more than one unfamiliar song in a service. When a new song is introduced, it will be learned more quickly if music (rather than words only) can be provided for the congregation.
IT IS OUR RESPONSIBILITY as pastors to make sure our church musicians are aware of and observe all copyright laws. Only copyright owners may authorize duplication of their work. Duplicating printed or recorded music without authorization from the copyright owner is illegal and dishonest. For more on this subject, see the section of this manual titled Copyright Issues.
IT IS CUSTOMARY in Apostolic Faith services for one of the ministers to give a brief prayer shortly after the meeting begins, asking for God’s blessing upon the service. Often this occurs after the congregation has joined in singing a few songs, and prior to announcements.
If we are leading the service, we may give the prayer ourselves or call upon another minister or elder in the congregation to do so. When we lead in public prayer, it is best to use the pronoun “we” rather than “I,” because we are praying on behalf of the entire congregation. We ask for God’s Spirit and blessing to rest upon each part of the service, and acknowledge that all glory goes to Him. It is also appropriate to ask for God to be with the sick and those unable to be present. While there is much to lay before God in prayer, our prayers should not become lengthy nor should we make any attempt to be all-inclusive. Also, we should avoid admonishing or exhorting in our prayers, remembering that we are not preaching but praying.
It is important to make sure our words are enunciated clearly and slowly enough to be understood by those present. Our prayers will be most effective if we avoid trying to sound eloquent or officious. While we are mindful that we are approaching a holy God, and reverence is certainly necessary, it is best to use simple speech and normal vernacular. Our purpose should be to unite the hearts of those present, and focus attention on the Spirit who is so necessary in the service.
At the conclusion of each service, the minister in charge gives a closing benediction or appoints one of the other ministers to do so. This prayer should be brief, simply invoking God’s blessing upon those who leave the sanctuary, as well as upon the altar service.
We should always end our prayers with “In Jesus’ name, Amen.”
SOME MINISTERS choose to raise one hand as they pronounce the benediction, as an indicator of the blessing being pronounced upon the people. This is a matter of personal choice.
WE SHOULD BE MINDFUL of how many times we invoke the name of God in our prayers. Every other word does not need to be “Lord,” although occasional use is appropriate since that is who we are addressing.
WHEN WE READ SCRIPTURE aloud in a Gospel service, either as part of the sermon or in a separate reading earlier in the service, we must do so reverently and with care. The Word of God contains challenge and demand, hope and assurance, promise and comfort, reproof and exhortation. We should consider the Biblical message and mood of the chosen passage, and do our best to accurately convey its meaning. A monotonous rendition will cause the minds of the congregation to drift, while reading with appropriate expression and conviction will focus the audience’s attention. We do not read the Scriptures aloud to draw attention to our elocutionary abilities nor to provide dramatic entertainment, but the Word of God cannot come alive to our listeners if it is read in a lifeless manner.
It is important to read at a rate that promotes comprehension. Some Biblical passages include unfamiliar words or phraseology, and meaning must be derived from context, so our reading should be measured enough to allow for mental processing. Other verbal elements also impact the effectiveness of our delivery. These include voice pitch (high/low), volume (soft/loud), enunciation (clarity), and pronunciation (correctness). The congregation should never have to struggle to understand what we are saying.
If people in the audience are following along in their Bibles, we need to give them time to locate the text before we begin. Sometimes this can be accomplished by stating where the text will be found, pausing briefly, and then repeating the text location. It is a good practice to raise our eyes to the audience occasionally as we read, as this will heighten the impression that our words are directly addressed to them.
Generally the pastor or minister in charge of a particular meeting chooses the passage to be read aloud and appoints someone to read it. The portion selected should be in keeping with the type of service. We may pick Scripture relating to a theme being developed in the meeting, or a group of verses that support or amplify the subject of the sermon. Other options could be one of the many reassuring passages found in the Psalms, or a selection of verses from the Epistles with their admonitions to godliness. As with all parts of a service, we should ask God to direct in the selection of appropriate Scriptures, guiding us to verses that will speak to the hearts of those present.
WHEN WE ARE ASKED to give the Scripture reading in a particular service, it is advisable to review the passage ahead of time if possible. This will give us an opportunity to note the correct pronunciation of Biblical names and places, and give us a sense of the theme of the passage so we can correctly emphasize key words and phrases.
WE RECOMMEND using a traditional print Bible for formal, public reading of the Scriptures, rather than reading from an electronic device. We have no objection, however, to audience members following along on such devices.
THE TESTIMONY PERIOD is a vital part of Apostolic Faith Church services. The Spirit-anointed testimony of an individual who has been delivered from sin is a compelling witness—while unbelievers may debate the content of a sermon, it is difficult to contest the words of a person who is simply telling his or her own experience.
Those in our congregations who have been truly born again should be encouraged to testify. The importance of telling what God has done for us is taught in Psalm 107:2, where the Psalmist exhorts, “Let the redeemed of the Lord say so, whom he hath redeemed from the hand of the enemy.” The result of giving our testimonies is related in Revelation 12:11, where we read that the brethren overcame their accuser, Satan, “by the blood of the Lamb, and by the word of their testimony.”
As pastors, we need to remind the workers from time to time to make sure this part of the meeting is well-balanced and inspiring. They should be encouraged to watch for lulls in the testimony service, and be quick to get to their feet and tell of what God has done in their lives.
Testimonies should be short, to the point, and given in the spirit of genuine and heartfelt praise. A recital of recent trials is never edifying; while challenges arise and trials come, testimonies should focus on how the Lord stood by and brought victory. Those who testify should be encouraged to tell how God led them to salvation, and the change He made in their lives at that point. It is also appropriate to share when and how the deeper Christian experiences of sanctification and the baptism of the Holy Ghost were received. At times, those who testify may be led to give thanks for divine healing, God’s protection and guidance, and other answers to prayer. Hearing of God’s working in the lives of fellow Christians is an encouragement to all.
Sometimes the pastor or minister in charge may feel led to ask a visitor or other worker to open the testimony service, but for the most part, those who testify are not appointed. Generally, testimonies given in our church services are interspersed with choruses or single verses of songs by the congregation. The testimony service concludes with a special song sung by a vocal ensemble or soloist.
IT IS ALWAYS GOOD to end the testimony portion of a service on a strong note. If a particular testimony is definitely anointed, we may want to signal for the last special, as a compelling conclusion to the testimony service is a good springboard to the sermon.
AS MINISTERS, we must make sure the testimony service moves along. If a lull occurs and nobody testifies, the audience becomes uncomfortable and wonders why nobody is getting up. At such times we should set the example in being quick to get to our feet and testify. (The only exception would be if we are scheduled to preach in that service.)
If testimonies in a particular service are rambling, vague, or incomplete, we should be ready to stand up and offer a compelling, definite witness to the power of God to change a life. There may be someone in the service who needs to hear a clear description of the reality of God’s power to save.
If lengthy testimonies at our location are consistently a drag on the tempo of a meeting, we may wish to implement a time limit, consistently applied to everyone. For example, two minutes allows sufficient time to glorify God for answered prayers even if it does not allow for sharing all of the details.
AS MINISTERS OF THE GOSPEL of Jesus Christ, our sermons should present the truth of God’s Word in a manner that will bring conviction to sinners and edification to believers. Paul admonished Timothy to “preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine” (2 Timothy 4:2), and that is our challenge as well.
When we stand behind the pulpit in an Apostolic Faith Church service to bring a message from God’s Word, there is a congregation in front of us that needs to hear Good News. To minister effectively, we need a vision of people who are spiritually needy—people who have broken hearts and lives, people who are struggling with sin, people who face a whole range of physical, emotional, and spiritual challenges in life. We should pray until God gives us sermons that heal and liberate, that herald good tidings.
When our Lord Jesus walked this earth, He said that He was going to comfort all who mourn, and “give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness” (Isaiah 61:3). As we study the text that Jesus presented in his home town, we find the people marveled at the wonderful, beautiful, and gracious words that proceeded from His lips. That is what we are striving for. When we stand up in the pulpit, we need to pray that gracious words will proceed from our lips.
We should never apologize for the Gospel. Our task is to deliver God’s Word without apprehension or concern about the response of our listeners. We are presenting a way to live life here on earth without condemnation and sin, and hope of eternal life in Heaven. That is Good News! We are not ashamed of the message we preach, and if it is presented right, it will appeal to people’s hearts. Let us remember this: our supreme concern in the pulpit must not be our sermon, but the spiritual welfare of the people.
In 1 Corinthians 2:1-5, Paul said, “My speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power: That your faith should not stand in the wisdom of men, but in the power of God.” Every sermon should have as its ultimate goal the bringing of men and women to a realization of their need before God and His all-sufficiency to meet that need. We want our sermons to be inspired by the Holy Ghost and to motivate individuals to pray.
For a more complete exposition of sermons in the Apostolic Faith churches, read the topics titled Sermon Preparation and Sermon Delivery in this Manual.
MOST SERMONS could be categorized as being doctrinal, devotional, or evangelistic in nature. Doctrinal sermons include those that provide a better understanding of Bible theology. Devotional messages include the encouraging, “feel good” type of messages. Evangelistic sermons tend to inspire action on the part of sinners and those seeking their deeper spiritual experiences. All three types of sermons are necessary, but as pastors, we may be advised to think doctrinal frequently, especially when we are preaching predominantly to those who have already given their hearts to the Lord. Understanding and living by Biblical doctrine is essential to being a Christian. Devotional teaching will strengthen the hearer for a day or week, but doctrinal teaching builds a spiritual foundation and will undergird a Christian for the rest of his life.
It pays to know and preach the theology of the Latter Rain Gospel because that is the niche God has called us to fill. As ministers, we must be true to our God-given mandate to faithfully deliver the same faith and practices to the next generation that were delivered to our generation. We must never think ourselves wiser or more enlightened than the dedicated Gospel veterans who taught what this organization has stood for through the years.
Our doctrine is what distinguishes us from other churches. When we preach it, we must do so in a manner that makes it practical and achievable. The doctrines we uphold are relevant to this day. We may endure pressure when we purpose to hold fast to them, because most organizations who once held views similar to what we continue to hold have since deviated from them. Their effort to win the world by accommodating its longings has not only failed to win the world, but has made their diluted message less appealing to spiritually hungry souls in the world. We must be careful not to follow down the same path, but to embrace the challenge to effectively pass on the faith entrusted to the saints once for all.
THE FOCAL POINT of Apostolic Faith church services is the altar service which concludes each Gospel meeting. We invite those in attendance to come forward to the benches which line the front or to pray in the pews or seats throughout the sanctuary, and bring their petitions and praise before God in prayer. Something special happens in people’s lives when they pray. They are taking a step of faith saying, “God, I believe You are the answer, and I am stepping out in faith believing You will meet me.” That is the beginning of the work of God in any individual’s life.
An Apostolic Faith paper, published at the close of one of our early camp meetings, related: “Whole families, people who were hardened in sin, people from the better walks of society, professed Christians, and even ministers, found salvation at the old, tear-stained altars where hundreds wept their hearts out to God.” That still takes place today. Wherever Apostolic Faith camp meetings and church services are held, people gather at the place of prayer, just as they did in years past.
Altar services are far from being a mere formality in Apostolic Faith Church services. They are a cherished part of our church practice, and one which sets our organization apart from most of the church denominations of our day. Over the years, countless individuals have prayed through to genuine, life-transforming experiences with God at the simple wooden benches at the front of our sanctuaries around the world. The united faith, prayer, and spirit of the people of God are an encouragement to saved and unsaved alike as they approach God.
One of our responsibilities as ministers is to watch for visitors who come forward to pray, to discern whether there are signs of spiritual hunger or a desire to reach out to God. In such cases, we will want to be sure that we or another minister or worker prays with and encourages them. As a general rule, altar workers should pray with persons of their own gender. It is often more effective for one worker to kneel with a seeker and encourage that one than for several to gather around, as it may be difficult for a seeker to freely open his heart on a personal level when there are many present.
When we pray with individuals who are seeking the Lord, we should rely on the Spirit of God to direct our approach and our words. It is advisable to watch for indicators that the person praying is ill-at-ease or uncomfortable, and do our best to alleviate any sense of awkwardness.
We should listen carefully for verbal clues that will help us know whether the person praying is expressing a spiritual need, seeking a particular experience, or simply needing God’s strength and encouragement. It is critically important to use tact and care when we are trying to identify the spiritual concerns of individuals we are praying with. People could be offended if we assume they are sinners when they are not, or have not come to the point of acknowledging that fact. For that reason, we should never pray for a seeker to receive a specific spiritual experience unless we know the person and are sure they will be receptive.
Our words of encouragement should be gentle rather than condemning; we do not want the one we are praying with to become defensive. We should avoid unwarranted familiarity with those who come to pray—even an arm around the shoulder or patting of the hand could be misinterpreted or offensive to people we do not know. Naturally, we must be even more cautious when praying with someone of the opposite gender.
We should take care never to interrupt a worker who is dealing with a person seeking salvation unless that worker indicates that he needs assistance. And we should be extremely careful lest, in our desire for the one praying to express a definite assurance, we unwittingly pressure someone to claim an experience not yet received.
We want to make every effort to insure that any person who prays through to salvation has definite instruction in how to succeed in the Christian life before he or she leaves the church. One way to accomplish this is to give the individual an appropriate selection of Gospel literature to encourage them in this new way of life.
As ministers, we also should be alert to those who are seeking God for their deeper experiences during the altar services. Those who are saved should be encouraged to consecrate their lives and seek God for the experience of sanctification, the second definite work of grace which brings heart purity and holiness. We should urge sanctified believers to go deeper with God and receive the baptism of the Holy Ghost and fire, an infilling of power from on High. Those who have received these foundational spiritual experiences find the altar services times of special communion with God, as they bring their needs and petitions before Him, gain spiritual stamina and encouragement, and receive precious blessings.
During this prayer time at the close of the service, ministers also pray for the sick or afflicted who wish to be anointed with oil and prayed for as directed in James 5:14-15. Usually those individuals signify their desire by taking a seat on the platform, or approaching one of the ministers directly. For instructions regarding prayer for the sick, see the sections of this manual titled Ministering to the Sick and Shut In.
AT TIMES when the Spirit of the Lord is moving during an altar service, an individual may become caught up in fleshly demonstration or fanaticism. If that happens, the pastor or another minister or worker should kneel down by the person and quietly let him know that such praying is causing a distraction for others who are trying to pray. We have no desire to quench a true moving of the Spirit of God, but we must be mindful that Scripture indicates that all parts of a church service should take place in a decent and in orderly manner.
IT IS ENCOURAGING when the ministers and workers come forward to pray during the altar call song. As ministers and pastors, our presence at the altar services is important. Not only does it benefit us personally, but it sets a good example to our congregations. We should make it a point to be in prayer before and after each service for about thirty minutes if at all possible. By faithfully participating in this way, we demonstrate that we put a true priority on prayer.
We should not be hesitant to lead out in audible prayer. This takes discipline and concentration, but our spirit and earnestness will be an encouragement to those in the prayer room and around the altars.
We must refrain from conducting business—even God’s business—in the altar area. It is easy to start a conversation thinking it will only take a few seconds, but all too often that few seconds lengthens. If a matter must be addressed immediately, we should step away from the altar area to do so, and return to prayer as quickly as we can.
ALTAR SERVICES are not necessarily used at the conclusion of a concert, recital, or other special events held in the church. The pastor, in conjunction with those who are in charge of presenting the concert or special event, will make the decision as to whether or not an altar service is an appropriate closing.
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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