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ALL WHO COME to Christ are also called by God to serve in His kingdom. In this sense, every Christian is a God-called minister. However, God gives a distinct and specific call to those whom He chooses to preach the Gospel.1 Ministerial training, a desire to lead, or even a commendation from others does not provide a sufficient basis for assuming there is a call upon our lives (although these may at times be indicators). Authority to do the work of God must come from God—He does the selecting and the empowering for this task. Jesus said to His disciples, “Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain” (John 15:16).
In the Old Testament, no one could assume the role of God’s spokesman without first receiving His commission. In the New Testament, the Apostles provide examples of the necessity of a definite call. That call may come in a variety of ways and settings: Moses was called in the desert through a burning bush (Exodus 3:1-10), Samuel as a child in the Tabernacle (1 Samuel 3:1-18), Isaiah through a vision in the Temple (Isaiah 6:1-9), Peter and Andrew while casting nets by the seashore (Matthew 4:18-19), and Paul in a light from Heaven on the road to Damascus (Acts 26:16). However and wherever the call may come, when God appoints us to the ministry of the Word, we will know we are divinely called and commissioned for this role. That unshakable assurance will be necessary when the inevitable challenges come.
If God has truly called us to preach, He will bring us to a point of personal conviction and assurance that He has called us to preach and teach the Word, and to minister to the people of God.2 Though the prophet Jeremiah was initially reluctant, he ultimately had such a burden to preach the words of God that he likened it to a “burning fire’” (Jeremiah 20:9). Paul cried out, “Woe is unto me, if I preach not the gospel!” (1 Corinthians 9:16).
The Apostle Peter observed, “For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost” (2 Peter 1:21). The word translated moved in this verse is translated drive and driven in Acts 27, verses 15, 17, and 27, referring to a ship being “driven” by the wind. By this, we understand that the holy men of old spoke the Word of God through the driving force of the Holy Spirit. This same compelling force will drive us as we are called to proclaim the Gospel in our day.
In addition to the inward confirmation that God places in our own hearts, He will also confirm a genuine call outwardly to others.3 First, our lives will clearly meet the Scriptural requirements laid out in the third chapter of 1 Timothy and the first chapter of Titus. Those of a spiritual mind who know us best will recognize in us the competencies and qualifications for the task, because God equips all those He calls with the needful abilities. We will demonstrate aptitude and faithfulness as a worker in various avenues of Christian service, and those in authority in the church will have a settled conviction that our call is genuine.
Lastly, there will also be verification in the response to our initial ministry efforts—the Lord’s blessing will be manifested, for the same God who called us will work through us.
IT IS POSSIBLE for a person to be mistaken about his call to the ministry, and to aspire to that role when he is not in possession of the necessary abilities or spiritual qualifications. While we must exercise care to avoid discouraging anyone, it is important to be very certain that a person truly is called before being given an opportunity to preach. In some cases, timing may be an issue even though the qualifications appear to be in place. If there is any question about the matter, it is best to encourage such individuals to prove their call by a demonstration of faithfulness, utilizing their abilities as workers in various other avenues of Christian service until God sends a definite confirmation to those in spiritual authority.
The following attributes may be indicators that a person is called to preach, as long as they are coupled with a sense that a call from God exists. However, none of them should be considered indicators in themselves.
1 See Acts 13:2; Acts 20:28; Romans 10:15; Ephesians 4:11-12; 2 Timothy 1:11.
2 Some may initially attempt to ignore or sidestep the call of God. However, God will with time bring them to a place of acceptance if they keep their consecrations.
3 For example, see 1 Samuel 10:9-12.
THE WORD MINISTER is a general term that can refer to any of the Lord’s servants. However, it more specifically relates to those who are called to a position of authority within the church, and charged by God with the responsibility of preaching the Gospel of Jesus Christ. The terms elder, bishop, deacon, and pastor are also used in Scripture to designate individuals who serve the church in leadership roles.
As ministers of the Gospel, we stand before the people as representatives of the eternal God. For that reason, those who answer the call to the ministry of the Word must be mature, Spirit-filled Christians who possess an intense love for God and their fellow man. It is our responsibility to call the lost to salvation, and to instruct believers in their worship of God and their conduct before the people of the world. To do this, we first must have sought and received the three foundational Christian experiences of justification, sanctification, and the baptism of the Holy Ghost. In addition, our personal conduct, character, and unselfish service to God and others must bear witness to the reality of our walk with God.1
A basic requirement for Christian ministers is a genuine sensitivity to our own spiritual needs; we must have ears that are open to God’s voice, and hearts that are fully committed to do nothing but God’s will. We will develop and model personal spiritual disciplines such as prayer, study of the Word, servanthood, submission, and compassion. We need a genuine love for souls and a longing to lead them to a personal relationship with Christ, as well as a desire to contribute in any way possible to their spiritual growth and development. And we must hold the Word of God in reverent regard, faithfully declaring and upholding the underlying tenets of the Christian faith.
There are two primary Scripture passages which describe the qualifications of the bishop, pastor, or elder: 1 Timothy 3:1-7 and Titus 1:5-9.2 Both were written by the Apostle Paul, and both were addressed to younger men in the faith who had been given the authority to train and appoint leaders in the Early Church.
The epistle of 1 Timothy establishes that ministers of the Word must be above reproach, in Biblically sanctioned marriages,3 and individuals whose children are in subjection. They must be temperate, prudent, respectable, hospitable, able to teach, not given to wine, not belligerent, gentle, free of a contentious spirit, not influenced by a love of money. They must manage their households well, not be new converts, and possess good reputations both inside and outside the church.
The epistle of Titus presents a similar list, noting that elders in the church must be living lives that are above reproach, in Biblically sanctioned marriages, and whose children are in subjection rather than being reckless and out of control. They are not to be self-willed or quick-tempered, given to wine, inclined to violent or high-handed action, or influenced by monetary gain. They should be hospitable, lovers of what is good, sensible, just, devout, self-controlled, and people who uphold the Word of God.
In 1 Peter 5:3, the Apostle Peter points out that those in positions of spiritual authority are to be examples to the people. As ministers, we have a solemn charge to represent what God desires every member of the congregation to be in character and conduct, for Paul told Timothy, “. . . be thou an example of the believers, in word, in conversation [conduct], in charity, in spirit, in faith, in purity” (1 Timothy 4:12). The life of the messenger must be consistent with the message. If we are married, our spouse must be a good example of a Christian as well.
Throughout the Old Testament, it is clear that people tended to follow the example of their leaders. When Israel had a wicked king, the people were more likely to be sinful. When Israel had a good king, the people were more likely to follow the Lord. Thus, the godly lifestyle of those of us in the ministry is critically important, as it is the visual sermon that people see and pattern their lives after.
There are many factors that contribute to the success of our efforts in the ministry, but the most vital qualification of all is the unction of the Spirit of God upon us and our work. We must pray for the constant presence of the Holy Spirit on everything that we do, and never be satisfied without it. Other aspects of preparation and training are necessary, but we cannot allow them to minimize the importance of the Spirit of God.
In His work for the Kingdom, the Holy Spirit takes our God given talents, our spiritual preparation, our mental training, and our physical qualifications and works through them in fulfilling the divine will and commission. We must always have Him with us to motivate and empower us. This is the “absolute must” of our ministry.
As ministers, we are called to be soldiers for God, ambassadors for Christ, prophets of righteousness, preachers of eternal truth, and representatives of a sovereign God. We must have the apostolic spirit and do the apostle’s work. To fulfill our charge as God intended, we must be diligent to see that, wherever possible, every hindrance in our lives is removed, every weakness strengthened, and every deficiency built up, that we may be capable ministers, soldiers, ambassadors, preachers, representatives, and faithful shepherds.
AS REPRESENTATIVES of the Apostolic Faith organization, every minister should understand, support, and be able to explain the Scriptural basis for the doctrinal positions of this work.
1 There is no double standard in the Gospel. The qualifications given in Scripture ought to be true of every child of God, but they must be true of those in spiritual authority in the church, for church leaders are called to be examples to the flock.
2 The requirements for a deacon are given in 1 Timothy 3:8-13.
3 This requirement does not mean that an unmarried individual cannot be in the ministry. Rather, it stipulates that one who is married must have a marriage that aligns to Biblical standards. See the section on The Sanctity of Marriage for a further explanation of this topic.
IN ADDITION TO the spiritual qualifications necessary for those of us who are called to be ministers of the Gospel of Jesus Christ, there are also certain attitudes, characteristics, and qualities that are necessary or highly desirable.1
First and foremost, as ministers we must possess an unfailing fidelity to the doctrines of the Bible, guarding the Word of God as a sacred trust and treasure, and evidencing our commitment to “hold fast the form of sound words, . . . in faith and love which is in Christ Jesus” (2 Timothy 1:13).2 We must be courageous and unapologetic regarding the fact that we stand for the Latter Rain Gospel and a holiness way of life. In addition, we need to be absolutely loyal to the organization, those in spiritual authority over us, our fellow ministers, and the flock to whom we minister. As we do our best to honor and support one another, be subject to one another, and stand beside each other, God will be able to bless our efforts.
The most effective ministers will possess a deep conviction that the only way to find one’s life is to lose it in service to God and people (see Matthew 10:39). Unselfishness and a sincere attitude of kindness, patience, and longsuffering toward others go a long way in establishing a basis for effective service in this field. God-called leaders are focused on building God’s kingdom, not their own empires or reputations. The Apostle Paul established the standard for all believers in Ephesians 4:1-3, “I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with longsuffering, forbearing one another in love; endeavoring to keep the unity of the Spirit in the bond of peace.”
It is important that we never regard the work of the ministry as a mere duty. We must see our call in its true light—as the great privilege that it is. The shepherds of God’s flock should model sincerity and enthusiasm for the work of the Lord, and be quick to show thoughtfulness, compassion, gentleness, tact, cheerfulness, and appreciation. The members of our congregations will unquestionably benefit if we are reasonable, realistic, not headstrong, and free from self-absorption, pride, or aloofness.
As ministers, we should do our best to be unruffled by the distractions or emergencies that will occasionally arise in a Gospel service, or other times when we are ministering. If we overreact or are needlessly disturbed by things that happen, the congregation will be apt to follow our poor example.
Willingness to serve wherever we have been placed is essential, for Peter instructed, “Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly” (1 Peter 5:2). When we are content with the location where we have been called to serve and patient with challenges we encounter there, the effectiveness of our ministry will be positively impacted. Often those we serve are encouraged by our love and concern for that location. We must look for the good in any and every post where we have the privilege to serve, and remain convinced that God is in our assignment for as long as we are asked to be at that location. Wherever we labor, we must pray for grace from Heaven to do the work God wants done, remembering that our role is simply to be faithful to Him.
The quality of flexibility is valuable in the ministry. It is not realistic to assume that all people will think, act, or work alike, even when they are walking in true Biblical holiness. God made us as individuals, so we will need to be able to blend and balance the varying perspectives, opinions, and backgrounds of the people among whom we minister. As ministers we must set the example of adaptability to the location, culture, and expectations where we have been called to serve if we expect others to respond positively to our leadership and preaching of the truth. Paul summarized the principle of ministerial adaptability when he said, “I am made all things to all men, that I might by all means save some” (1 Corinthians 9:22).3
No ministry will come without opposition of some sort, so fulfilling our commission to proclaim the truth will require courage. The Word of God directs us to be bold in exposing and refuting doctrinal error.4 The message we are to proclaim will offend some, be a stumbling block to others, and be considered foolishness by many in the world,5 but that must never deter us from fulfilling our God-given call. Ministers of the Gospel must have an unwavering sense of purpose, and be willing and able to endure reproach.
Paul modeled this type of spiritual fortitude, saying, “We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed” (2 Corinthians 4:8-9). When we face crises in our personal lives or in the flock among whom we minister, we find strength and comfort in the assurance that “he is able to keep that which I have committed unto him against that day” (2 Timothy 1:12).
As ministers, we must have lives that are above reproach. Our character must reflect that of our Lord and Master, Jesus Christ, for we are His representatives. He was holy, just, honest, trustworthy, and righteous in all His dealings, so we must be holy, just, honest, trustworthy, and righteous in all our dealings. We want to live so those inside and outside of the church will give a good verdict when they evaluate our moral and spiritual lives.6 The demand for ministers to be of irreproachable character is one we must insist upon today, as Paul did in the time of the early church.7
It is important to display Biblical integrity in matters such as treatment of others, confidentiality, dependability, and absolute honesty. A minister must be an impartial person, who will care for all the sheep of his flock equally. Paul addressed the character trait of diligence, commending a brother, “whom we have oftentimes proved diligent [fervent] in many things” (2 Corinthians 8:22). We ought to be fervent in the ministry, for our calling deserves our very best in terms of effort and commitment!
What we say in the pulpit must be backed up by our personal lives—the message must be consistent with the life of the messenger. We cannot give what we have not received. We cannot inspire men to do their best unless we live our best. We need to show by our example of prayer, consecration, and willingness that we have a right to preach on those subjects. People are more likely to look at us than they are to hear our words! One author who wrote on the subject of ministerial character noted, “When words do not penetrate, it may be because there is a feeble man behind them. When ideas do not kindle, it is because there is no divine fire in the lips that speak them.”8 We must preach with conviction and live what we preach, or our words will ring hollow.
Ministers of the Gospel of Jesus Christ should possess a sound mind and common sense, as well as a capacity for clear thinking. A strong, well-rounded intelligence is necessary equipment for this field of endeavor, for we are charged with setting forth to men a clear exposition of God’s truth.
The Bible, of course, will be our primary textbook, since a thorough knowledge of Scripture is vital. However, we should also seek to broaden our understanding of other key subjects, doing our best to be students of history and society. While a breadth of knowledge is largely based on experience and can only be acquired over a period of time, we should always keep a “learner” mentality. If we continually and prayerfully observe the complexities of human existence, striving to be understanding of how people live, work, and struggle, we will be better able to minister to them and guide them in matters of spiritual importance.
Imagination and originality are helpful traits for successful preaching. It is also beneficial to have a good power of language, although expository skill can be developed through training.
As ministers and pastors, we should take care of ourselves physically. God expects us to be good stewards of our time and our resources, so it stands to reason that we should also be good stewards of our physical bodies. In 2 Corinthians 4:7, Paul speaks of having this “treasure in earthen vessels,” and this is literally true. Our physical bodies have limitations and we must be realistic about them. Proper rest, exercise, diet, etc. are all acknowledgements of those limitations and must be a part of our lives. We should do our best to manage the varied demands placed on our spiritual, physical, and emotional resources through balanced seasons of personal retreat, rest, and recreation.
In conclusion, the call to the ministry is not to the faint of heart. Challenges will come. It takes courage, strength of character, perseverance, determination, and the grace of God to be successful in this work! Those who are entering the ministry should be made aware of this fact, and those who have been preaching for years should remind themselves to continually hone their skills, develop their talents, and strive for excellence in their work for the Lord.
THE CALL that we have is a gift from God. Brother Allen Crabtree, a veteran minister of the Gospel, used to say that “Being a preacher doesn’t make you one whit better than anyone else.” When we are ministering, we are simply exercising the particular gift that God has given us. And we are accountable for that. Paul evidenced a spirit of humility and service to others that should be our motto when he said, “For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus’ sake” (2 Corinthians 4:5).
1 No doubt some of the great preachers in history were lacking in one or more of the characteristics addressed in this section. The fact that a preacher succeeded in the ministry without a particular attribute does not indicate that the attribute should be eliminated from the list of desirable characteristics. It simply means that the individual succeeded in spite of his lack, and possibly would have accomplished even more if he had possessed the attribute in question. The Heart of the Yale Lectures points out, “No one dares to say that the preacher who is deficient in one, or even several, of the desired ministerial qualifications will be a failure, for his strong points may compensate for his weaknesses. What can be said is this: Other things being equal, the man who possesses all of the qualifications … will achieve the highest measure of success in preaching.”
2 See also 2 Timothy 3:14; 4:1-5.
3 This verse is not condoning sinful activity or doctrinal compromise in order to “save some.” Paul was simply stating that he desired to approach men in the way that would have the most appeal to them, based on their backgrounds.
4 For example, see 1 Timothy 1:3-4 and 2 Timothy 4:2.
5 Romans 9:33; 1 Peter 2:8; 1 Corinthians 1:23; Galatians 5:11
6 1 Peter 2:11-12; 2 Corinthians 8:21
7 Paul used the word “blameless” in 1 Timothy 3:2 to describe the manner of living that is necessary for those who are in leadership roles in the church. A merciful God will forgive failures that are repented of, but Scripture establishes a very high ethical and moral standard for those who are God’s representatives in the capacity of ministers. Thus, certain types of failures would disqualify a person from participating in the ministry.
8 Charles E. Jefferson, The Building of the Church (New York: The Macmillan Company, 1911) pp.276-277
PAUL’S ADMONITION to the elders at Ephesus reveals the importance of impeccable conduct among those who are called to be ministers of the Gospel of Jesus Christ. He wrote, “Take heed unto thyself, and unto the doctrine; continue in them; for in doing this thou shalt both save thyself, and them that hear thee” (1 Timothy 4:16). Only when a minister has “take[n] heed” to himself—has evaluated and aligned his behavior and manner of living to God’s standards—can he effectively minister to others.
Our credibility as ministers is contingent upon how we conduct ourselves. Paul’s exhortations to Timothy offer specifics regarding the conduct of ministers, which can be summed up in five categories. We are to be: 1) steadfast in preaching Biblical truth; 2) courageous in uncovering and refuting doctrinal error; 3) examples of godly living; 4) committed to putting our best efforts and energy into the work of the ministry; and 5) willing to accept hardship and opposition in our service to the Lord.1
The effectiveness of our preaching can be greatly hindered or even destroyed by careless words or actions. All areas of our lives must be consistent with Biblical values and teachings, and we should unfailingly conduct ourselves in a manner that will honor Christ. Our in-the-pulpit persona must match our out-of-the-pulpit performance. People will have very little confidence in a minister who preaches with fiery passion but is lifeless during prayer meetings, or who outlines high standards with eloquence but fails to show a “pattern of good works” in his own life (see Titus 2:7).
As representatives of the eternal God, our authority in the church is to be undergirded by our example in six areas outlined by Paul in his instruction to Timothy: “Be thou an example [pattern, type, or model] of the believers, in word, in conversation, in charity, in spirit, in faith, in purity (1 Timothy 4:12). While all of these areas apply to our lives as ministers, only the first two areas, “word” and “conversation,” will be addressed in this section.2
Word: The Bible sets forth many principles for proper communication (including both spoken and written words), and it is incumbent upon us, as leaders of God’s flock, to set the right example in this critical area.3 We should do our best to speak and write clearly, stating our points and offering our opinions with tact and kindness. Paul cautioned Titus to “speak evil of no man” (Titus 3:2), so we must guard against voicing criticism or complaint. We should make it a rule to maintain confidentiality regarding those who come to us for counsel or advice, and avoid unseemly lightness, jesting, and foolish talking (see Ephesians 5:4). Pointless philosophical and theological arguments should be avoided, along with foolish questions that would only precipitate strife (see 2 Timothy 2:16, 23). We should guard against giving any impression that we are “double-tongued” (1 Timothy 3:8) by making sure that we are not equivocal, saying one thing to this person and another to that person. We should take great care not to exaggerate the facts, misuse personal experiences, or gossip. Finally we must make every effort to maintain open and effective communication with our spouses and families, fellow ministers, workers in the church, members of the congregation, and those in the community where we serve.
Conversation [or behavior]: The topic of appropriate ministerial behavior encompasses a wide range of specifics. However, the guiding principle is that, by the help and grace of God, we give “no offence in any thing, that the ministry be not blamed” (2 Corinthians 6:3).4 We are to scrupulously avoid any behavior that would cause someone to discredit the Gospel. This means maintaining an uncompromising standard of personal and professional ethics.
It is critically important that our lives are morally above reproach, and this points to the necessity of guarding our hearts and minds against inappropriate sexual attractions. We need to be particularly discreet in our dealings with members of the opposite gender, not allowing ourselves to be placed in compromising or embarrassing situations. Paul admonished Timothy to treat younger women as sisters, adding “with all purity” (1 Timothy 5:2). The inference was that relationships should not become so “comfortable” that they would approach anything close to impropriety. Paul enjoined members of the church at Thessalonica to “abstain from all appearance of evil” (1 Thessalonians 5:22) and that injunction would certainly pertain to the conduct of ministers of the Gospel.
As church leaders and public figures, we should conduct ourselves with appropriate personal dignity and decorum, especially when in the public eye. Propriety in demeanor, dress, and attitude is essential if we are to have the respect of those we lead. We must act with grace and good manners in every situation that may arise in the congregation, community, and home. It also is imperative that we build good civic and business reputations. We should meet financial obligations and commitments in a timely manner, remembering that our timeliness or lack thereof is not only a reflection on us, but also on the church.
It is important that we take care to faithfully use our time and energy in fulfilling our duties as ministers or pastors through proper work habits and reasonable schedules. This includes sharing responsibility when appropriate. We must not try to fill every role or be the only decision-maker. Rather, we should do our best to involve others by soliciting their input and involving them when possible. There is great value in appropriate delegation. It provides a venue for training others and allows us to extend our influence for God and the Gospel work to a greater degree than by doing all by ourselves.
We should show honor, respect, kindness, and appreciation toward everyone, while avoiding any affectation and pretense. Care should be taken not to show partiality to any special group, class, or individual in the congregation; we are called to minister to the needs of all, as we are led by the Spirit of God.
It is a good practice to be cautious about making casual judgments, believing evil of no one without clear evidence. Try to put the best construction on everything; you will appreciate it when your parishioners do the same for you! Challenges will come, but we must never retaliate in any way for unjust treatment or injury. Jesus instructed, “Pray for them which despitefully use you” (Matthew 5:44). If we do this, we have the assurance that our most bitter opponents can do no more than inconvenience us, or cause us some material discomfort or loss.
Having the mind of Christ will have a direct influence upon our behavior. Actions spring from thoughts, and thoughts are born in attitudes, for as a man “thinketh in his heart, so is he” (Proverbs 23:7). Our desire must be to continually align our thinking and behavior to the principles of God’s Word, to love what He loves and hate what He hates, to uphold what He upholds and to reject what He rejects.
As we review our personal deportment and conduct, we do need to be aware that there is no such thing as perfection in the sense that God is perfect. We will never possess perfect wisdom nor have all knowledge; we are subject to the same physical, mental, and even emotional limitations as everyone else. However, as ministers of the Gospel, we must dedicate ourselves to striving for the kind of integrity and quality in our lives and relationships that bear unquestionable evidence of the presence of Christ within us.
SEXUAL INTEGRITY is foundational to Christian life and ministry. Like a reputation, it takes years to build but only an instant to destroy. As ministers of the Gospel, we must strictly adhere to the Biblical ethic of sexual purity in singleness and fidelity in marriage, guarding against becoming emotionally, romantically, or sexually involved with someone other than our spouses.
Here are some suggestions that will help us to maintain moral integrity as ministers:
The Board of Trustees, in conjunction with the Superintendent General, has the spiritual authority and responsibility to determine if a minister has behaved in an inappropriate manner, and to designate any resultant consequences. See the section of this manual titled Organizational Discipline Policy for a more information on this subject.
THE CONDUCT OF A MINISTER'S SPOUSE may impact a minister’s ability to serve. In those cases, the district superintendent and/or the Superintendent General will evaluate the following areas and determine whether it is suitable for that one to continue in the ministry.
Of course, whether or not the marriage relationship is ever restored, no license is ever given in Scripture for remarriage. An individual who is in a non-Biblical marriage is not qualified to be a minister of the Gospel of Jesus Christ.
AT TIMES, one who has participated in the ministry is guilty of misconduct. The question may be raised how the Apostolic Faith organization would respond to an instance where impropriety or sexual misconduct occurred in the life of a minister.
When a minister has been found to have been reckless, compromised his integrity, or been guilty of sexual misconduct, it certainly is possible for that one to be forgiven by God and by those in the church, but that does not mean he or she can be restored to the former leadership role. We must maintain the credibility of our organization.
One senior pastor expressed this thought on the subject:
“If there is no integrity in leadership, . . . we have compromised the very purpose of our calling. The church has a basic task and that is to hold up the realities of the Gospel. I would expect anyone entering the ministry to be warned of the seriousness of any moral lapse, and the consequences that would follow.
“At the heart of Christianity lies the cross of Christ with its divine paradox. The power of Christianity appears in its antipathy toward (never in its agreement with) the ways of fallen man. The cross stands in bold opposition to the natural man. Its philosophy runs contrary to the processes of the unregenerate mind. Thus, Paul could bluntly say that the preaching of the cross is to them that perish foolishness. To try to find a common ground between the message of the cross and man’s fallen reason is to try the impossible, and if persisted in, must result in an impaired reason, a meaningless cross, and a powerless Christianity.”
Restoration to God is certainly possible through genuine repentance (see Isaiah 55:7). When it occurs, there is a clean slate in the eyes of God; sin is forgiven. However, there are consequences for broken trust, and in the Apostolic Faith Church, that means not being restored to the ministry. Evidence that an individual is accepting responsibility for their failure is that they recognize those necessary consequences.
The mentality that God’s grace eliminates consequences for misconduct does not serve the offender or anyone else well. It is better to understand that God’s grace is what enables one to accept responsibility and endure in a humble manner the consequences of having failed.
We cannot be afraid of having a standard consistent with the holiness work that we are. Our approach in addressing issues of failure need not be viewed as punitive. It would more accurately be described as protective: protective of the individual who fell short, and protective of the integrity of the work and the fact that we stand for holy living.
If there is an individual in the church where you currently pastor who has been around a long time but has never participated in the work, it would be wise to learn the reason why rather than suddenly asking them to participate. There may be a failure in the past that has disqualified them from participation.
1 Paul’s instruction to younger ministers in the faith, recorded in 1 and 2 Timothy and the book of Titus, will be helpful to all who have been called by God into positions of spiritual leadership in the church. Regular study of these passages will remind us of the principles by which we should order our lives.
2 See the material in the sections of this manual titled Spiritual Qualifications and Personal Fitness for more on the remaining four internal qualities in which ministers are to be examples.
3 For example, James 3:1-18 describes in expressive language the destructive power of the tongue. He begins that chapter by cautioning those who would be leaders that greater responsibility comes with “greater condemnation,” or stricter judgment.
4 The word offence in this verse means “cause for stumbling.”
THE BIBLE IS CLEAR about what God expects from those of us who preach His Word. Since authority to do the work of God comes from God himself, we are accountable to Him for how we fulfill our calling.
The commission to proclaim the Gospel is a sacred trust. In 1 Thessalonians 2:4, Paul stated, “As we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts.” Since we were “allowed of God” to fill this role, we must strive to please Him, not people. That concept is reiterated in Galatians 1:10. The Apostle’s accusers had charged him with adjusting his message so that it would gain the favor of his hearers. Paul responded by asking the rhetorical question, “Do I seek to please men?” and then emphatically answering with a firm no! He recognized that if he allowed himself to be influenced by the opinions of people, he could no longer be the servant of Christ, and he knew his responsibility was to God.
The office of a minister is not simply a profession. The serious nature of our commission to preach is reflected in Paul’s charge to Timothy, recorded in 2 Timothy 4. The veteran servant of God began this part of his final epistle with the words, “I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine” (2 Timothy 4:1-2). The word “charge” has the sense of a legal declaration. Earlier in the epistle, Paul had explained in great detail the responsibility which rests upon a Christian minister. Here, he indicates that in the discharge of his obligation, the younger minister is accountable to “God, and the Lord Jesus Christ.” This accountability is also referenced in instructions given to first century Jewish Christians, who were told, “Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account . . . ” (Hebrews 13:17).
The words used in Scripture to describe leadership roles in the work of the Lord offer insight into the nature of our call and obligation before God.
Watchmen: The first three chapters of the Book of Ezekiel focus on God’s call to the prophet. In Ezekiel 3:16-27, God likened the awesome responsibility that had been given to Ezekiel to that of a watchman. In those days, cities had walls around them as protection from invading armies; sentries, or watchmen, were positioned on the walls to warn the inhabitants of an approaching army. This assignment involved serious responsibility and accountability. How could a city defend itself if it was not warned that an army was coming?
God told Ezekiel that he was to be a spiritual watchman—he was to warn individuals of the urgent necessity to turn from iniquity to righteousness. He admonished the prophet, “When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand” (Ezekiel 3:18). Just as God made Ezekiel “a watchman unto the house of Israel” (Ezekiel 3:17), He has called us as ministers to be watchmen. We are to be vitally concerned about the spiritual and eternal welfare of the people. And like the prophet Ezekiel, we will give an account to God for our faithfulness in fulfilling our assigned role.
If we faithfully proclaim God’s Word, but those who hear us choose to reject the message, God will not hold us accountable. If we warn the wicked to turn from their wicked ways, we will have delivered our souls whether or not they respond positively. When the Word of God is preached and taught in truth and purity, the responsibility shifts to those who hear it.
Overseers: When the Apostle Paul met for the last time with the elders of the church at Ephesus, he exhorted them, “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood” (Acts 20:28). The word overseer is from the Greek word episkopos, or “one who watches over.”1 Christ, the Lord of the church, has invested His authority in us as His under-shepherds, but our responsibility is to care for and feed the church of God, which He “purchased with his own blood.”
Ministers: In 1 Corinthians 4:1, the Apostle Paul states, “Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.” The Greek word translated minister (hyperetas) means “servant,” or literally, “under-rower.” The word referred to a Roman slave whose work was that of an oarsman. The lowest deck of a Roman war galley was made of a single row of benches on each side of the ship, where the rowers sat. On a small wooden deck above them, so that all the rowers could see him, was the captain of the ship. If he wanted the ship to go forward, he would give them a signal to row; if he wanted them to stop, they had to stop instantly. Their whole business was to obey the master’s orders. Like the “under-rowers” of Paul’s time, as ministers we are to pay close attention to the orders of our Captain and execute them immediately and without question.
Stewards: In the same verse, Paul refers to preachers of the Gospel as being “stewards of the mysteries of God” and continues the thought in the next verse by stating, “Moreover it is required in stewards, that a man be found faithful” (1 Corinthians 4:1-2). A “steward” (oikonomos) was literally a house-manager—usually a trusted and efficient slave who had been put in charge of the household and given responsibility for the master’s property and interests. Like the word minister, the term emphasizes subordination to the master. However, in the word steward, there is particular emphasis on the aspect of accountability. The steward was required to render an account for the manner in which he carried out his master’s orders. Although he had been given authority over the house helpers and staff, he was under obligation to carry out the wishes of the owner.
As ministers of Christ, we are stewards—we have been entrusted with something precious. Paul told Timothy, “O Timothy, keep that which is committed to thy trust” (1 Timothy 6:20). In other words, Timothy was to guard the deposit that had been entrusted to him. In Ephesians 3:8, Paul said that unto him, who was less than the least of all saints, was this grace given, “that I should preach among the Gentiles the unsearchable riches of Christ.” What wealth beyond description is ours to proclaim—the matchless love and grace of God!
We have been granted an unspeakable treasure in the Gospel of Jesus Christ. But with our commission to be watchmen, overseers, ministers, and stewards comes great responsibility. We are accountable before God as to how we discharge our responsibility.
AS MINISTERS of the Apostolic Faith organization, we are challenged by over a century of sound Biblical teaching and instruction, as well as practices that are rooted in the holiness teachings that led to the Latter Rain outpouring in 1906. Our mandate from God is to remain true to those teachings.
1 The word episkopos is translated elsewhere in the New Testament as bishop. See Philippians 1:1; 1 Timothy 3:2; Titus 1:7; and 1 Peter 2:25.
THE BIBLE MAKES IT CLEAR that appointments to the ministry should be done with care and deliberation by those in authority in the church, for no office in the work of God is to be held by a novice.1 Eligibility for service in a ministerial role is based on Scriptural precedent. A study of the call and commission of the Apostle Paul reveals that he was called by God the Father,2 commissioned by God the Son,3 and empowered and led by God the Holy Spirit.4 In addition, his ministry was accepted by the other Apostles and leaders who recognized and affirmed the call of God upon his life.5 Based on this and other Biblical passages which establish requirements for those in the ministry, the Apostolic Faith organization appoints to the ministry only individuals of proven integrity, who have shown by character, faithfulness, and example that they are spiritually qualified.6
Credentials: Ministerial credentials are made available by the Apostolic Faith organization to individuals who have been called by God to our ministry (see Ephesians 4:11), and appointed to that office by those vested with authority in the church. For legal and official purposes, our organization issues various types of ministerial certifications, based upon the particular needs or governmental requirements in each location.7 The absence of formally-issued credentials or certification is not an indicator that a person’s call is not of God, or that the individual is not a true representative of this organization. Our greatest emphasis is on the spiritual qualifications.
All ministerial licenses are issued by the headquarters church in Portland, Oregon.8 Credentials can be revoked at any time if the minister fails to keep his life, teaching, and conduct in harmony with the doctrines of the Word of God and the requirements of the organization. If a minister’s license or credentials are revoked, it is the responsibility of that one to return the license or credentials.
Ordination: Ordination is the process by which a minister, in accordance with the leading of the Holy Spirit, is consecrated and authorized by the leadership of the church for a pastoral or other designated role. In the Apostolic Faith organization, we view ordination as being both spiritual and functional.
In the spiritual sense, ordination is a public acknowledgement of God’s prior call, unction, and commission upon an individual, and is a time when the church leaders and those who witness the ceremony invoke the blessing of God upon the one assuming this role. In the functional sense, ordination indicates that legal authority has been vested in the individual to perform certain civil duties as a representative of the organization, such as presiding at weddings.9
Ordained ministers may serve as pastors of particular congregations or they may be given other assignments. Whatever their specific role, they are called to provide Spirit-filled leadership in the church. They are to commit themselves to equipping the whole body of believers to engage in proper worship, evangelistic action, and Christian nurture and fellowship. Biblically and historically, those who have been ordained are set apart for the study and proclamation of the Word of God, intercessory prayer, the winning of souls, the administration of the sacred emblems at the Lord’s Supper, and the defense of the Gospel.
The ordination ceremony itself often takes place during a regular church service, as the emphasis is upon the spiritual quality of the event as opposed to a formal ritual. The ordination is conducted by the laying on of hands by other members of the ministry and/or elders, in accordance with examples provided in Scripture.10 For instance, the Levites were set aside for service in the Tabernacle and the Temple by the laying on of hands,11 and Joshua was ordained by the laying on of hands before the congregation and the high priest for his role as successor to Moses.12 In the New Testament, the disciples who were appointed for special service in the Lord’s vineyard were commissioned for their responsibilities by the laying on of hands.13 As the ministry prays together for divine anointing upon the individual being ordained, those who are present join in prayer that God’s blessing will rest upon the minister’s life and service.
1 See 1 Timothy 3:6 (in connection with verse 1), 10; 5:22.
2 Galatians 1:15
3 Acts 26:15-16
4 Acts 9:17; 13:2
5 Acts 9:27-30; 11:25-26; 13:2-3; 2 Peter 3:15-16
6 See the topics The Call to Preach and Spiritual Qualifications in this manual for more on this subject.
7 Generally, printed licenses or certification is only provided when such is necessary for a minister in order to conduct the business and legal affairs of the church.
8 Currently, ministers in the United States are ordained for a five-year period. Credentials must be renewed after that time. Internationally, ministers should check with their District Superintendent or Regional Director regarding how long ministerial credentials are valid before renewal is required.
9 Pastors should check on state and county laws regarding officiating at weddings. See the section of this manual titled General Instructions for Marriage Ceremonies for more information on this topic.
10 See 1 Timothy 4:14 and 2 Timothy 1:6. Authority and power for ministry are conferred through the anointing of the Holy Spirit, not through those who perform the ordination ceremony. No particular man or group of individuals is essential to the ordination process; it can be done by any minister or ministers who have been granted permission by the leadership of the Apostolic Faith organization to do so.
11 Numbers 8:10-11
12 Numbers 27:18-23
13 Acts 6:6
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 equal rights and privileges as men to labor in the ministry.
Miriam, the sister of Moses and Aaron, is described by Scripture as a prophetess.1 The office of prophet in Old Testament times included all that pertains to the office of a minister in this Christian dispensation, and more also, for the prophet was not only a preacher, teacher, and evangelist, but he also foretold the events of the future, under the guidance and inspiration of the Holy Spirit. Deborah was a prophetess, and, in addition, judged Israel.2 Huldah is also mentioned as a prophetess.3
The New Testament also offers numerous examples of women who had positions of leadership in the church. Anna was a prophetess in the beginning of New Testament times who “departed not from the temple, but served God with fastings and prayers night and day” (Luke 2:37). Philip, the evangelist, had four daughters who were ministers.4 And there were women present when the Holy Ghost was poured out upon the 120 assembled in the Upper Room—an outpouring given for the express purpose that those who received it would be witnesses for God in every place where God would send them.5 The Apostle Peter quoted the prophecy of Joel, stating, “Your sons and your daughters shall prophesy,” and, “On my handmaidens I will pour out in those days of my Spirit; and they shall prophesy” (Acts 2:17-18).
Paul the Apostle states the fundamental truth of the impartiality of God, observing, “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Galatians 3:28). He took no exception to the ministry of Priscilla, who was associated with her husband, Aquila, in the work of the ministry, and referred to her as one of his helpers (Romans 16:3).
God is no respecter of persons, and He makes no distinction between men and women—His “gifts and callings” are bestowed upon both with regards to serving in a ministerial capacity in the work of the Lord.
SOME WILL DEBATE whether women should serve in a ministerial or pastoral capacity in the church, pointing to Scriptures such as 1 Corinthians 14:34 and 1 Timothy 2:11-12 to support their position.
In 1 Corinthians 14, Paul was admonishing the Corinthians against disorder and confusion in their worship (see verse 33). Paul’s instruction in verse 34, that women were to keep silent in the churches, did not mean that women should never speak in worship services. The fact that women did pray and prophesy in public worship is made clear in 1 Corinthians 11:5. Seemingly, however, some of the women who had become Christians in Corinth thought their Christian freedom gave them the right to question the men during a worship service. Obviously, this would cause division and disorder—the very situations Paul was cautioning the church to avoid. Possibly the questions were inappropriate for the church setting. Paul’s words were meant to promote unity, not to be a declaration about the role of women in the church.
In 1 Timothy 2, the word “silence” in verse 11 is the same word that is translated as “peaceable” in verse 2. Paul was not implying that women were not to speak in the church, as he acknowledged and greeted women who were involved in church affairs numerous times in the Books of Acts and Romans. (See Acts 9:36; 16:14; 17:4, 12; 18:1-3; Romans 16:1.) In the Jewish culture of that day, women were not permitted to study, so Paul’s instruction that women were to learn was actually presenting them with a new opportunity. However, their participation was to be done in a spirit of “subjection” (which means “to rank under”). They were not to create confusion in a church service by interrupting. Nor were they to teach, because as yet they did not have enough knowledge or experience to do so.
In verses 13 and 14, Paul pointed to the precedent for order and chain-of-command that God established within the household. He referred to the order in which Adam and Eve were created. Just as Eve was first led astray, some of the women in Ephesus were following false teachers. Paul wanted Timothy to rectify this situation.
1 Exodus 15:20-21
2 Judges 4:4-5
3 2 Kings 22:14
4 Acts 21:9
5 Acts 1:8, 14
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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