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THE BIBLE IS the inspired Word of God to man, and the infallible, authoritative rule of faith and conduct for Christians. It provides directives from God concerning how He is to be worshiped and served, and is all sufficient to instruct and guide man in the way of righteousness.
We place implicit trust in the inerrant nature of sacred Scripture, believing that the Bible gives a true history of the creation of the heavens, the earth, and of the human race, and accurately foretells the destiny of humanity and all things.
The Bible is comprised of the Old and New Testaments, which are titles for the old and new covenants between God and man. The old covenant includes the Mosaic law.1 The Commandments, the rituals of the sacrificial system, and the prophets all foreshadowed and/or foretold the way to salvation and forgiveness of sin. When Jesus gave His life on the cross as the Perfect Sacrifice, He fulfilled the law and the prophets, and inaugurated the new covenant (Hebrews 9:11-15). The veil between the Holy Place and the Holy of Holies in the Temple was torn in two as physical evidence that the way for direct access to God had been opened. At that pivotal moment in the history of humanity, redeeming grace through Jesus Christ became the agency of restoration between God and man.
In upholding the Old and New Testaments as the only authoritative source for all matters of belief, teaching, and life, we are following the expressed will of Jesus, the Apostles, and the early church. Jesus recognized the Old Testament as the Word of God, giving it His full sanction and paying it the highest honor by quoting extensively from it during His ministry. He referred to it as the Scriptures and indicated that they were authored by God himself.2
The Apostles and believers of the Early Church also quoted from the Old Testament and stated that it was authoritative on all questions of faith, designating it as the Scripture.3 They claimed for the New Testament writings the same divine authority, inspiration, and infallibility.4
In addition to the testimony of Jesus Christ and the Apostles, there are other internal evidences that the Bible is truly God’s Word, and thus, the one absolute authority. The content of the Bible itself proves its divine origin. The sixty-six books forming the Old and New Testaments were written over a period of approximately 1600 years, by nearly forty authors, in three different languages and in a variety of social, economic, geographic, and political conditions. It consists of history, prophecy, poetry/music, moral imperatives, literature, and more, addressing a multitude of issues. Yet, it is one unified Book—from beginning to end, the Bible remains consistent in theme and message, and free of contradictions.
Additional internal evidence is found in the prophecies within its pages. The Old Testament contains hundreds of predictions concerning individual nations, cities, and peoples, as well as more than three hundred prophecies concerning Jesus Christ. Detailed descriptions of where Jesus would be born, His lineage, His death, and His resurrection were fulfilled hundreds of years later exactly as they had been foretold. There is no more reasonable way to explain the fulfilled prophecies of the Bible than divine origin.
External evidence also proves the veracity of Scriptures, one such evidence being the Bible’s historicity. The events recorded in the Word of God are subject to the same type of verification as any other historical document. Both archaeological findings and ancient writings have repeatedly corroborated the accuracy of Biblical accounts, making it the best documented book from the ancient world. The fact that historical records validate the Bible substantiates the Christian persuasion that its doctrinal precepts are also true and divinely inspired.
In addition, external evidence is found in the indestructibility of the Bible. The Bible is the most well-known book in the history of the world, and no book has been more widely attacked. Rulers, secular and religious, have attempted to keep its spread under control or destroy it, yet it is unrivaled in its distribution. Skeptics have decried it as mythology, opponents have disparaged its message as primitive and outdated, and the secular press and academia have subjected it to every kind of scrutiny possible. Despite all these attempts to disprove or discredit it, the Bible remains. Clearly, the Word of God has been supernaturally protected.
Finally, there is the incontestable evidence of the transforming ability of the Bible. Countless lives have been turned around through obedience to the words of this Book. Hardened criminals have been instantly reformed, addicts have been delivered from addictions in a moment of time, men and women who were full of hatred and anger have been filled with love and forgiveness. No other book can make such a claim; only the Word of God has the power to supernaturally change hearts and lives.
The Old Testament was written primarily in Hebrew, with a few sections in Aramaic; the New Testament was first written in Greek. Since most of us cannot read the Scriptures in these original languages, we must use a translation. While many versions of the Bible are now available in the English language, in the Apostolic Faith organization we rely upon the King James Version of the Bible for use in our services and as our primary source for study. All references in our printed publications and on our website are taken from the King James Version.
The King James text has faithfully served the English-speaking Body of Christ for more than four hundred years. Translators of the King James Version took the underlying Hebrew and Greek words, and attempted to translate them into the closest corresponding English words of that time. Meticulous care was taken to carefully preserve and accurately transcribe the original texts. Other translations often are more interpretative, taking the original thoughts and expressing them in current vernacular. Still other translations are essentially paraphrases.
In the 1880s, the Revised Version of the King James translation was produced, and most modern English translations are based upon this text. Words, sentences, and even entire verses in the King James Version were removed in the Revised Version. One example is found in Matthew 19:9. In the King James text, this verse reads: “And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.” In many newer versions, the final phrase, “and whoso marrieth her which is put away doth commit adultery,” is completely omitted. Most of the modern versions also change the word “fornication” to “uncleanness” or “unfaithfulness,” and then use this verse to suggest that an individual can put away one’s spouse for unfaithfulness, suggesting that one is free to marry another, though doing so would constitute adultery.
There may be times in our personal study when we will find it helpful to review additional translations in order to broaden our understanding of a particular passage, but we must always be aware that translations are only as good as the theology of the translator. We may also wish to refer to commentaries, study Bibles, or online sources for background information, amplification regarding setting, or the meaning for a word in the original language.
For those whose native language is not English, we recommend that you attempt to find a Bible version in your own language that is a word for word translation of the original languages, and one that was translated by individuals with an experiential knowledge of salvation and who ascribe to the Wesleyan view of holiness.
1 See Exodus 24:3-8; Deuteronomy 31:24-26; 2 Kings 23:2.
2 Matthew 21:42; 22:29-32; Mark 12:26
3 Romans 4:3; 15:4; 16:26; 2 Timothy 3:15-17; 1 Peter 1:10-12; 2 Peter 1:19-21
4 John 20:30-31; Ephesians 3:15; 1 Thessalonians 2:13; 2 Peter 3:1-2, 15-16
THE DIVINE TRINITY (also referred to as the Holy Trinity, the Godhead, or the Triune God) consists of three Persons in one who are equally and eternally the one true God: God the Father, God the Son, and God the Holy Spirit. These are separate and distinct Persons, possessing recognizable personalities and qualities, perfectly united in one. They are not to be thought of, in any sense, as merely three names for one Person, three independent Persons, or three modes of manifestation.
While the term “trinity” is not found in the Bible, the doctrine of the triunity of God, which the term designates, is clearly presented throughout the Scriptures. Many irrefutable passages in God’s Word teach this distinction of Persons in the Godhead. Examples in which the triune nature of God is expressed in specific terms of relationship as Father, Son, and Holy Spirit include the annunciation to Mary (Luke 1:35), the account of the baptism of Jesus in Jordan, where the Father spoke from Heaven and the Holy Spirit descended upon Jesus (Matthew 3:13-17), the baptismal formula given by Jesus to His disciples (Matthew 28:19), and Jesus’ descriptions of the Holy Spirit’s work (John 14:26; 15:26).
The plural form of the name of God, Elohim, occurs in many Scriptures.1 Other references to or inferences of the triune nature of God include: the threefold ascription of praise;2 the prophetic commission of Jesus as the Messiah;3 the blessing pronounced upon the saints at Corinth by Paul the Apostle;4 and the exhortations and salutations of the New Testament writers.5 Numerous passages identify both the Father and the Son.6 Other places in Scripture speak of the Son and the Holy Spirit as distinctly as they do of the Father.7
We see in Scripture attributes or actions of the Father which establish Him as the Father and not the Son; there are attributes or actions ascribed to the Son which are not ascribed to the Father; and there are attributes or actions ascribed to the Holy Spirit that are not ascribed to the Father or the Son. Despite their individual roles, the three members of the Godhead are in a perfect and complete state of unity as to nature, relationship, cooperation, and authority; there is only one God. No Person in the Godhead either exists or operates separately or independently of the others.
1 For example, Genesis 1:1, 26; 11:7 and Isaiah 6:8.
2 Isaiah 6:3 and Revelation 4:8
3 Isaiah 48:16
4 2 Corinthians 13:14
5 For example, Ephesians 2:18; 2 Peter 1:2; and Revelation 1:4-5.
6 For example, John 1:18 and 1 John 1:3-4.
7 For example, Genesis 1:2; 6:3; Psalm 2:7; Proverbs 30:4; and Joel 2:28.
GOD THE FATHER is a Person whose existence is indisputably proved by His Word and by His works. (A description of God the Father necessarily overlaps with a description of the Triune God. This segment should be considered with the segment on the Triune God, and also the segments on the Lord Jesus Christ, and the Holy Spirit.) There is but one true and living God. He is the Supreme Being—not merely a different type of being or a superior being, but the Supreme Being, owing His existence to nothing or no one beyond Himself. As the first Person of the Trinity, He is eternal in existence, as He had no beginning and will never cease to exist.1 He is omnipotent, or all-powerful;2 He is omniscient, knowing all things;3 and He is omnipresent, or not limited to any particular geographical place or spatial location, but is everywhere at the same time.4
We read in John 4:24 that “God is a Spirit,” which means that He is a living Being who is infinite and free of all limitations, having none of the physical constraints associated with matter. He possesses and exercises the functions of a rational and intelligent nature; and possesses moral attributes such as holiness, righteousness, goodness, grace, mercy, and truth, each of which is infinite in extent and degree in Him. Scripture states that “God is love” (1 John 4:8, 16), indicating that love is a central attribute of God.
Many Biblical passages indicate that God is personal in nature. He has self-awareness, a will, and feelings; He makes choices, and relates to other personal beings. His actions and responses are also indicative of personality.
God the Father is the unseen Creator of all things, visible and invisible.5 While the triune God was active in all the works relative to creation and redemption, it was the Father who was primary in the institution of the redemptive plan of salvation.6 He is the one to whom the redeemed are reconciled through the atoning work of Jesus Christ, His Son.7
Along with the other Persons of the Divine Trinity, God the Father is immanent, or present throughout the universe but also transcendent, or existing apart from the universe.8 He declares of Himself, “I am the LORD, I change not,” (Malachi 3:6), indicating that He is immutable, or unchanging.
1 Psalm 90:2; 102:24-27; Revelation 1:8; 4:8
2 Job 42:2; Matthew 19:26
3 Psalm 147:5; Romans 11:33-36; Hebrews 4:13
4 Psalm 139:7-10; 2 Chronicles 6:18; Acts 17:27
5 Genesis 1:1; Exodus 20:11; Nehemiah 9:6; Colossians 1:16; 1 Corinthians 8:6
6 1 Corinthians 2:7-8; Titus 1:2
7 2 Corinthians 5:18-19; John 6:37-38; 17:4-7
8 Psalm 104:2-3; Isaiah 57:15; Psalm 113:4-6
THE ETERNAL SON of God, the Lord Jesus Christ, is the second Person of the Godhead. (A description of God the Son necessarily overlaps with a description of the Triune God. This segment should be considered with the segment on the Triune God, and also the segments on God the Father, and God the Holy Spirit.) His relationship with the Father had no beginning, but existed from eternity.1 He declares himself to be one with the Father, saying, “I and my Father are one” (John 10:30). Scripture clearly indicates the distinctions between God the Father and His Son.2
Scripture identifies the Lord Jesus Christ as the Word, saying “the Word was God” (John 1:1). In John 1:14 we read, “The Word was made flesh, and dwelt among us.” John clearly asserts that the Word (translated from the Greek Logos, which philosophers of the time identified as the principle of order and knowledge, or the divine animating principle which pervades the universe), was God, and that Jesus of Nazareth was the incarnation of this Logos or Word. Old Testament prophecies of Christ announce His deity, “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace” (Isaiah 9:6). In the New Testament, the disciple Thomas declared to Jesus, “My Lord and my God” (John 20:28), and Jesus did not challenge that statement. The apostle Paul describes Him as, “…the great God and our Saviour Jesus Christ” (Titus 2:13). So we can see that Scripture clearly teaches that Jesus Christ, who took man’s nature and was born of a virgin, possessed two whole and perfect natures. The Lord Jesus Christ became truly God and truly man.
His divine nature is shown in many passages of Scripture, especially in those where He is called the Son of God, and also in those passages where divine attributes, names, and titles are given or ascribed to Him.3
His human nature is, likewise, shown clearly and distinctly. As a general rule, in those passages where He called Himself the Son of Man, He did so to show His humanity.4
The historical fact that Jesus Christ was truly a man who walked on the earth in Israel two thousand years ago is well-established. Our Lord took human form voluntarily, being born of the Virgin Mary as prophesied in the Scriptures.5 His purpose in coming to the world was to redeem man from his fallen state through His substitutionary work on the cross. He knew from before time began the price He must pay for our redemption.6 His divine nature was exemplified by the fact that He lived a sinless life on this earth.7 He suffered, was crucified, died and was buried, and afterward rose again from the dead, “that we might be made the righteousness of God in him” (2 Corinthians 5:21). After His ascension, He took his rightful place “on the right hand of the Majesty on high” (Hebrews 1:3), where He continually “maketh intercession for us” (Romans 8:34).8 He will one day return to this earth, where He will rule and reign in righteousness.9
Many divine works are ascribed to Jesus Christ: the work of creation;10 healing of the sick;11 and the forgiveness of sins.12 He accepted worship while on earth and will be worshiped by angels, together with every creature in the universe.13 As the second Person of the Divine Trinity, he is omniscient, omnipotent, and omnipresent. He is immutable [unchanging] in His person, purposes, and nature.14 His deity is seen in the authority He had while on earth in human form, as well as in the part He will take in the events leading up to the final dissolution of this earth and the establishing of the New Heaven and the new earth.15
1 Micah 5:2; John 1:1; 8:58; 17:5.
2 Matthew 11:25; 17:5; Luke 23:46; John 5:37; Romans 1:7; Hebrews 1:1-2
3 Luke 1:35; John 10:34-36; Romans 1:4; Galatians 4:4; Hebrews 1:1-5; Revelation 19:16
4 Romans 8:3; Philippians 2:7-8; Hebrews 2:14-18
5 Isaiah 7:14; Matthew 1:18; Luke 1:26-35
6 Luke 24:44-47; Acts 2:23; 2 Timothy 1:9; Titus 1:2; Hebrews 2:16-17; 1 Peter 1:19-20
7 2 Corinthians 5:21; Hebrews 7:26; 1 Peter 2:22
8 See also Hebrews 7:25.
9 Jeremiah 23:5; Matthew 24:44; 1 Timothy 6:14-15; 1 Thessalonians 5:23; Titus 2:13
10 John 1:3, 10; Ephesians 3:9; Colossians 1:16; Hebrews 1:2, 10
11 Some examples are found in Matthew 4:23; 11:4-5; Acts 10:38; of course there are many more.
12 Matthew 9:2; Luke 7:48-49; Colossians 3:13
13 Isaiah 45:23; Matthew 2:11; 14:33; Luke 24:51-52; Romans 14:11-12; Philippians 2:10; Hebrews 1:6; Revelation 5:11-14
14 Hebrews 1:11-12; 13:8
15 Romans 14:8-10; Philippians 3:20-21; Revelation 21:5, 22-23
THE HOLY GHOST, also referred to in Scripture as the Holy Spirit, is the third Person in the Trinity. (A description of God the Holy Ghost necessarily overlaps with a description of the Triune God. This segment should be considered with the segment on the Triune God, and also the segments on God the Father, and God the Son.) The Holy Ghost must be recognized and honored as such, and never referred to as a force, a thing, or “it.” God the Father, God the Son, and God the Holy Spirit are coequal, and the Holy Spirit possesses the same divine attributes of eternal existence,1 omnipresence,2 omniscience,3 and omnipotence4 as the other two Persons of the Divine Trinity.
The Holy Spirit has many roles ascribed to Him. He is the agent that leads men to repentance.5 He proclaims Jesus and glorifies Him; He does not draw attention to or glorify Himself.6 Scripture teaches that the Holy Spirit ministers to believers. He is the specific agent in the world to lead believers into deeper experiences with God,7 to call and empower disciples for service,8 and to lead individuals into all truth.9 He bestows spiritual gifts, “dividing to every man severally as he will” (see 1 Corinthians 12:8-11). He produces spiritual fruit in Christ’s followers,10 and assists them in prayer.11
The fact of the distinct personality of the Holy Ghost is emphatically taught in Scripture. Personal pronouns are applied to Him.12 Personal qualities, such as active intelligence, volition, and the capability of being resisted, grieved, blasphemed, lied to, or tempted, are ascribed to Him.13 Many personal acts are performed by Him.14
His deity is unquestionable, because divine names are given to Him,15 divine attributes are ascribed to Him,16 divine works are performed by Him.17
Jesus Himself promised that He would send the Holy Spirit to the disciples, referring to the Holy Spirit as “the Spirit of truth” (John 16:13), “the Comforter” (John 14:26; 16:7), and “the Holy Ghost” (Acts 1:8).
1 Hebrews 9:14
2 Psalm 139:7-10; John 14:17
3 1 Corinthians 2:10-11; John 14:26; 16:12-13
4 Luke 1:35; 1 Corinthians 12:11; Romans 8:11; 15:19
5 John 16:7-8
6 John 16:13-15
7 1 Corinthians 2:11-12; 6:11; 2 Thessalonians 2:13
8 Acts 1:8; 6:3; 13:2-4; 1 Corinthians 12:4-11
9 John 16:13; 1 Corinthians 2:9-16
10 Galatians 5:22
11 Romans 8:26; 1 Corinthians 14:14-15
12 Many examples can be found in John chapters 14 through 16.
13 Isaiah 63:10; Matthew 12:31-32; Acts 5:3-4; 7:51; 1 Corinthians 2:10-11
14 Matthew 10:20; John 16:13; Acts 8:29; 10:19; Romans 8:26; 15:19
15 Acts 5:3-4; 1 Corinthians 3:16; Hebrews 9:14
16 Psalm 139:7-10; Romans 8:26-27; 1 Corinthians 2:10
17 Genesis 1:2; Psalm 104:30; John 3:5-6; Titus 3:5; 1 Peter 3:18
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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