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A PRIMARY RESPONSIBILITY of a minister of the Gospel is to preach the Word of God. We are called and commissioned to present spiritual truth in a manner that will convince sinners and edify believers—and preparation for that vital task must begin long before we step behind the pulpit.
Preaching is spiritual work. The message we present is drawn from a spiritual Book. Paul advised the young minister, Timothy, “Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all” (1 Timothy 4:15). If we have a strong devotional life, giving ourselves consistently to study of the Scriptures and prayer, the sermons will come. Our personal connection with God will give us the fuel that we need when it is time to prepare for a specific message.
The art of preaching involves the careful selection and skillful blending of a multitude of elements. Since we are all unique in terms of our personal abilities, background, training, and experience, the method of preparation that works best for us individually may entail experimentation and will require development. The following review of principles of sermon preparation will be helpful. (Note that in your individual approach, these steps may occur somewhat simultaneously, or in a different order than listed.)
Pray for the guidance of the Holy Spirit. There is nothing more important than prayer as we begin and go through the process of sermon preparation. God is aware of the needs of those who will listen to our sermons, and He must direct us to the appropriate message for any given service. Each sermon should originate in the fertile heart of the preacher, under the inspiration of the Holy Spirit.
Choose the text. Choose the plainest text you can, and keep it simple. It should be evident quickly where we are going with the text. It is best to avoid reading lengthy portions of Scripture; if we present the entire account at the outset of our sermon, we have forfeited our opportunity to relate the passage in our own words.
Review the passage thoroughly. We should study our text intensively, reading it prayerfully and meditatively several times. Some ministers find it helpful to record thoughts that come to mind at this point, word meanings to research, or issues and ideas to explore. The most effective communication comes from our personal interaction with the Word of God.
Study the context. We need to be completely familiar with the setting of the verse we have chosen as a text. This will keep us from suggesting a meaning or application that was not intended by the author. Commentaries, Bible dictionaries, or online research can offer the historical/cultural context of the passage, as well as information about the author, recipients, date, situation, culture, and geography. We should know the context and refer to it.
Determine the central message or thesis for the sermon. It may help to ask ourselves: What timeless principle is brought out by the text? Once we define the central message, we can begin to build upon it. Notice that there is a difference between choosing a subject (for example, “Sin”) and developing a central message or thesis statement (for example, “Sin is destructive,” or “Sin always brings consequences.”)
Expand the central message with supporting material. Some ministers find it helpful to develop three or four sub-points that support their central message, noting these in a brief outline format. For example, in a topical sermon if our central message is “Sin is destructive,” our sub-points might be: 1) It destroys bodies. 2) It destroys families. 3) It destroys souls. Additional Scriptures that amplify or support our sub-points can then be considered.1
Note appropriate illustrations. The illustrations and personal reflections we share should add understanding, insight, interest, and relevancy. We want to make sure these advance the direction of our message and add to the point they were chosen to support. A story for story’s sake is not what preaching is about.
Make a contemporary application. It is important to apply our chosen text to everyday life. As ministers, we live in two worlds: the ancient Biblical world and our contemporary setting. We must connect these two in our sermons if our preaching is to be effective. It may help to ask ourselves: What would the Lord have me to accomplish with this sermon?
Plan an introduction and the altar call. Our opener should not only present the text, but it should gain the audience’s attention and preview our main idea before we get very far into the sermon. Toward the end of our message, we should summarize the central point and provide a sense of closure. We want to ensure that our final remarks lead to an altar call, where we invite the audience to act upon what we have delivered to them. The entire service should have been building to this point!
Prepare a final outline. It may be helpful for us to make brief notes highlighting the central message and key supporting points. While we may at times wish to read a short quote or excerpt, our delivery will be most effective if our notes are highlights only and our delivery is extemporaneous, rather than read.
Perhaps the most important part of sermon preparation is keeping ever before us that our mission is to win souls for God. “How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?” (Romans 10:14). We must realize that those who hear us will one day stand before God, and their eternal welfare may depend on their response after they have heard our message. May God help us to fulfill our calling to the very best of our ability!
No doubt every minister has pondered: What is the secret of real influence in the pulpit? What is it that inspires a congregation? What moves a sermon from mundane to memorable, from passable to powerful? Following are some suggestions which we should keep in mind as we approach the sacred task of preparing a message to present to the people.
1 In addition to a topical sermon structure, which provides several independent points to support the thesis, there are other common ways to develop a text. These include the following:
For more on sermon delivery, see the topic titled “Public Speaking” from the 2010 Ministers Training Session, Equipped to Serve. This can be found on the Ministers page of our website.
WHEN IT IS TIME to step behind the pulpit and bring a message from the Word of God, we should do so with confidence in God and dependency upon Him. Our authority as ministers is not in the office we hold—it is in the Word that we preach. We have a message from God! What a wonderful responsibility and privilege has been given to us.
The Psalmist said, “O Lord, open thou my lips; and my mouth shall shew forth thy praise” (Psalm 51:15). When we have done our best to prepare our sermons, and we are leaning upon Him for unction and anointing upon our words, we can rest in the confidence that He will, indeed, open our lips. If we have properly prepared our own inner man, our words will ring true. And the message will prepare the hearts of the people for prayer at the altar call.
As we consider the topic of sermon delivery, it will be helpful to review some principles that should guide us as ministers of the Apostolic Faith organization.
Preach the Word. The word sermon has its origin in a Latin word which means “a stab or thrust.” The purpose of a message from God’s Word is to penetrate hearts with the sword of the Spirit, which is the Word of God. We are to preach what “Thus saith the Lord.” When the sermon is over, we want our hearers to remember the words of God and not the method we used to present His words. Paul said, “For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus’ sake” (2 Corinthians 4:5). The focus should always be on Him, rather than on ourselves.
Open by reading the text. Our first words when we stand behind the pulpit are a moment of opportunity to focus the attention of the audience. If we begin with the text, we immediately draw their attention to the Word of God—and that is exactly where attention must be directed. The Bible should be our starting point, for beginning with God’s Word gives a tone of sacredness to the coming discourse, and is the authority upon which we base our message.
There are infrequent exceptions: when we travel, it would be impolite not to greet the congregation who has gathered and express appreciation for the privilege we have to be there. However, on most occasions, the Scriptures are the right place to begin our messages.
Be evangelistic in tone, but appeal to all. Our sermons should be evangelistic in nature, because the key goal before us is to bring souls to God, while edifying and inspiring those who are Christians as well. Some preachers have an amazing ability to encourage everyone in the audience, no matter where they are in their spiritual walks—backsliders, sinners, the disinterested, the faithful saints of God, and seekers alike. Sinners feel a desire to pray, whether or not they get the courage to do so. Seekers respond by believing that God is going to meet with them. The saints of God are appreciative of the power of the Gospel. God’s Spirit and anointing upon our messages is what makes that possible. We must do all we can to cultivate and develop this ability to encourage.
Convey spiritual passion. When we preach, we must put our heart into it. If we do not feel our message, the people will not feel it. The best and most well-organized sermon will have little impact if it is not delivered with sincerity and power. When a sermon really lives, the listening audience will want more of the same.
There is a danger of falling into perfunctory performance—the attitude that since it is Sunday again, we must get up and say something. There is peril in getting so familiar with the divine that it no longer thrills us! The writer of Romans said, “O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out” (Romans 11:33). That sense of awe and inspiration needs to sweep over us. People will feel it when we feel it! And the power and the spirit of the message may be remembered long after the words have been forgotten.
Spiritual energy is far more than enthusiasm, eloquence, or charisma. It is anointing! It is intensity of passion. It is having an earnest spirit. We must convey that! And the divine fire will only be fanned into flame when we are alone with God. That is where the passion in our messages comes from.
Make sure the audience sees Jesus. When we take a drink of water from a hose, we want to taste water, not rubber. That is how we want to be—simply a conduit for the transmission of God’s message. The best delivery is the one that no one sees. Paul said, “And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know any thing among you, save Jesus Christ, and him crucified” (1 Corinthians 2:1-2). We do not want people to see us. We want people to see Jesus!
Be sincere. While genuine feeling is certainly part of effective preaching, we must always take care not to dramatize or feign emotion in any way. We must be absolutely sincere in all that we say or portray to our audiences. In the Tabernacle worship of the Old Testament, it was a capital offense to counterfeit the holy anointing oil used by the priests (see Exodus 30:32-33). It surely would be a serious offense against the pure, undefiled Holy Spirit of God to do anything that would simulate the anointing of the Holy Spirit on our work. There is no substitute for the genuine unction of the Holy Spirit.
Preach positively. As a rule, negative preaching produces negative results and positive preaching produces positive results. We should avoid negative references to other churches, taking care not to sound as if we are the only church preaching the truth. We want to preach a positive Gospel in a positive manner, remembering that we bring “good news.” This does not mean that we refrain from condemning sin, corruption, and evil. However, continual denouncing of society or behaviors we see around us will be disheartening to our listeners. It has been aptly said that we do not always prove that we are right by proving others are wrong.
Know when to stop. Every message should have an objective, and when we reach that objective—the culmination of our sermon—we need to bring our message to a close. Length does not equal depth or impact: Paul preached the sermon on Mars Hill with just two hundred and sixty words. It is much better to close once we have reached the climax of our message than to try to extend it with “filler.”
Close with an altar call. We need to make sure that in every meeting, people are invited to pray and give their hearts to the Lord. The purpose of preaching is to bring people to the altar, and if we neglect that, we have missed the most important aspect of the service. The sermon is not the end; it is the means to the end. The end is a changed heart at an altar of prayer.
The best time to terminate any sermon is when the “pull” of the Spirit is the strongest—when there is the greatest response on the part of the listeners. It is not necessary or important that the sermon fill a certain allotted time. It is better to quit too soon than to stop when it is too late!
While the Spirit of God moving in and through us is the most vital aspect of an effective sermon, good oral presentation skills cannot be neglected. We want our congregations to be moved by what we say and not be distracted or put off by how we say it. Applying some basic principles of effective public speaking to our sermon delivery will benefit us as ministers.
Be specific. Abstract comments are of little value, and generalities are weak and difficult to apply. Be concise! Many words do not make up for lack of content. Repeating the same phrase over and over again can quickly become distracting to the congregation. Most of us could take a printed copy of our sermons and edit them to present the same message more efficiently. Let’s challenge ourselves to eliminate the unnecessary.
Be understandable. We should always speak in a manner that is easy to understand. Nothing is gained by utilizing a vocabulary that goes over the heads of the congregation. Our work is to expound the message of God, not to complicate it.
Watch your word choice. We need to avoid words that will distract or amuse the audience. For example, instead of referring to Balaam’s ass, we could refer to the prophet’s animal as Balaam’s mule, donkey, or even beast of burden. Nor do we want to diminish the dignity of the Gospel by some off-the-cuff remark, or trivialize our message by being too funny or too casual. The atmosphere generated by such comments ultimately dampens the effectiveness of the Spirit on the service. When preaching in another country or culture, we should choose simple, clear words to make our point, as words with multiple or obscure meanings could be misunderstood.
Pay attention to grammar and pronunciation. Grammatical errors and incorrect pronunciation will be a distraction to our audiences, especially if the error is repeated several times. Some Bible words are challenging, so it helps to refer to a dictionary and practice ahead of time any words, names, or places that are difficult. Be aware that pronunciation can be culturally determined; we must learn to pronounce words the way our audience expects us to pronounce them.
Speak slowly and distinctly. Our preaching should be done at a conversational pace, slow enough to be understood, but not laborious. Rapid speech can be confusing, especially for those who are hard of hearing. There should be enough pauses between points to allow our listeners to absorb the meaning. We should also take care to enunciate clearly rather than mumbling or running words together. Habitual “clipping” of words can be improved by the practice of reading aloud, slowly and deliberately.
Avoid verbal clutter. Our sermons will be much easier to listen to if we eliminate filler words, repeated phrases, or sounds like “uh,” “um,” and “you know.” These obviously add nothing to our message and may actually obscure it. It is perfectly acceptable to pause between thoughts and sentences, and that is a far better speaking technique than filling the space with an unneeded sound.
Be conscious of your tone of voice. We should strive to make sure our tonal range is moderate, rather than excessively high or low. All of us possess a natural pitch range, and effective speakers learn to use their entire range while speaking, rather than talking in a monotone. In addition, an artificial tone to our voice, like contrived phraseology, will immediately be discernible to those who know us.
Volume matters. If our voices are too soft and indistinct, our audience may grow tired of straining to catch our words, and allow their minds to wander. Speaking too loudly, or in a harsh tone, is grating and offensive. Our goal should be to speak in a manner that does not call attention to our voice itself—we should be loud enough to be heard but without noticeable strain. If a public address system is being used, we should be careful to stay within range of the microphone.
Some of the nonverbal elements of public speaking are personal appearance, posture, body movement, hand gestures, facial expressions, and eye contact. It will be helpful to consider these in relation to effective sermon delivery also.
Appearance: Our personal appearance should be a credit to the Gospel message we proclaim. We should dress appropriately for the House of the Lord, and make sure that we are clean, neat, and well-groomed, as representatives of God himself.
Posture: Our posture conveys something to the audience. If we hunch over or lean on the pulpit, our listeners might assume we are tired, unwell, or lacking in confidence. Conversely, if we puff out our chest or have an arrogant tilt to our chin, they may assume we are excessively confident or even aggressive.
Movement and gestures: Our movements at the pulpit are best when they simply and unobtrusively reinforce our vocal delivery. It is best to be relaxed, natural, and use variety. We should avoid making one particular gesture over and over again. Our gestures and mannerisms should be subordinate to the message, and not a distraction.
Facial expression: Those in our audience will instinctively “read” our emotional state by our facial expression, so we want to make sure the look on our face matches the content and tone of our sermons. A fixed smile would be incongruous if we are warning our audience of the dangers of neglecting salvation. In the same way, a sober or stern expression would contradict a message about the joys that await us in Heaven.
Eye contact: Some speech instructors suggest that eye contact is the most important nonverbal element of an effective verbal presentation. Our audiences will more easily feel our sincerity if we make eye contact with them, so we should scan the audience as we speak, taking care to address those on each side of the pulpit as well as those in front of us.
Perhaps one of the greatest elements of successful pulpit ministry is having a vision of those who are spiritually needy—people who have broken hearts, troubled lives, and shattered dreams. There will be many of them in our congregations. They come to find answers for deep needs. They come to hear the Word of God. Our job is to be preachers of the Gospel!
Think of the message the angel gave the shepherds: “Behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord” (Luke 2:10-11). The Gospel is good news! The Lord said that He would comfort all who mourn, and give them “beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness” (Isaiah 61:3). That is what we want to proclaim. When we stand behind the pulpit, we want gracious words to proceed from our lips. Millions of people have received the Gospel and have found it the answer to their souls’ deepest needs. If the message of Christ is presented with the unction and anointing of the Spirit of God, it will appeal to peoples’ hearts.
IT IS NORMAL to experience some degree of public speaking anxiety, especially when we are new to the ministry. This may cause us to shake, blush, have our minds go blank, etc. However, over time the anxiety will most likely decrease, at least in part. The fact is that we generally do not look as nervous as we feel. Remember that our goal when we preach the Word of God is not primarily to please people, but rather to persuade people. We must not be lacking in courage!
WE SHOULD BE CAREFUL not to “major on the minors”—to regularly include the same relatively unimportant issue in our sermons. Our audiences certainly will tune us out if we always end up at the same spot whether we start in Genesis or Revelation.
THE PULPIT is not the appropriate place to address matters that should be handled in private. And while illustrations may be drawn from our past experiences in dealing with people, we should avoid referring to the failures of individuals in such a way that others will know of whom we are speaking.
WHILE WE STRIVE to speak in a contemporary manner that will appeal to our listeners, the use of slang is problematic. If we are beyond our “youthful” years, speaking in the vernacular of a younger generation could come across as contrived. And since contemporary expressions change so rapidly, employing them in our messages may only accentuate the fact that we are behind the times.
WE WANT TO BE OPEN to any instruction or training which will help us do a better job in our presentation of the Gospel. Some ministers have found it helpful to engage the assistance of a qualified family member or friend to identify grammatical errors, poor habits of speech, or mannerisms that could distract from our preaching.
As ministers, we will receive both positive and negative evaluations of our preaching. We must do our best to learn from any grain of truth which may come through criticism without becoming derailed or discouraged. Charles Spurgeon once said that we can learn a lot more from our critics than we can from a thousand indiscriminate admirers! We should also humbly acknowledge any praise that may come by always giving the glory to the Lord. We must learn not to be too impacted by what people say from either perspective.
DECORUM IS DEFINED as “appropriate social behavior; propriety in manners and conduct.” As ministers, we should always behave with propriety, but proper decorum in the church setting is especially important because our conduct there reflects on the House of God itself. Paul wrote to Titus of the necessity of adorning “the doctrine of God our Saviour in all things” (Titus 2:10). That instruction was directed to household servants, but how much more important it is for those who are servants in a ministerial capacity!
Perhaps the primary Biblical principle in the matter of decorum in the church setting is found in 1 Corinthians 14:40, “Let all things be done decently and in order.” The following guidelines will help us do our best along this line.
RELIGIOUS LEADERSHIP begins with a response to a divine call. If we are to be effective leaders, we must be followers first. Jesus’ initial words to the fishermen who would become His disciples and the future leaders of His church were, “Follow me” (Matthew 4:19). Just prior to His ascension, He once again pointed out the importance of following, telling His disciples, “If I will that he tarry till I come, what is that to thee? follow thou me” (John 21:22).
In our culture, pastors and ministers receive multiple offers of leadership books, leadership seminars, and leadership materials. Material promoting how to be better followers is not so easily obtainable. However, the Bible places much more emphasis on our need to be followers—first of God and then of the principles of the Gospel that have been given to us.1
The Biblical model of leadership differs from the leadership model presented by business or government establishments. Abraham, Moses, David, Nehemiah, the prophets, Paul, and Jesus are among the Biblical leaders from whom we can draw inspiration. Each of them offers vital lessons about the nature of effective Christian leadership.
Abraham
Abraham’s role as a leader began with an act of faith. Called by God to “go out into a place which he should after receive for an inheritance, [he] obeyed; and he went out, not knowing whither he went. . . . For he looked for a city which hath foundations, whose builder and maker is God” (Hebrews 11:8, 10). Abraham’s life reveals the importance of having a vision, and responding in faith and obedience to God even when we do not fully understand. Because of his willingness to respond to God’s call, he became the “father of many nations” (Genesis 17:5). As a leader of his growing nomadic clan, he modeled faith, justice, compassion, humility, obedience, courage, and unselfishness—all characteristics of a good leader. Daring to be different from the pagan society that surrounded him, his life has impacted a huge segment of the world’s population through the centuries since he walked on this earth.
Moses
Moses, who led approximately three million Israelites across an arid desert to the Promised Land, is a key example of leadership in Scripture. One lesson we learn through a study of the leadership of Moses is that it is God who has called us to our mission. God called Moses to the task of liberation—he was charged to bring deliverance to the oppressed Children of Israel. As ministers today, we too have a task to accomplish for God. One part of our leadership role is to lead people through the darkness of a sin-filled culture while providing light to the lost who long for a better way of living.
Moses exemplified a necessary quality in a godly spiritual leader—that of meekness. Numbers 12:3 tells us, “The man Moses was very meek, above all the men which were upon the face of the earth.” In Numbers 16, we read of Korah’s insurrection, and Dathan and Abiram who were emboldened not only to resist Moses, but to recruit two hundred other leaders to do the same. Perhaps those two hundred men looked at Moses and viewed him as a weak leader. However, Moses was the meekest man, not the weakest man. Meekness and weakness are not synonymous.
Moses was also an example of the teaching role of a leader—he gave the Children of Israel God’s Ten Commandments, instructed them in the details of how to build the tabernacle in the wilderness, and taught them God’s requirements for living as His chosen people. He evidenced a true leader’s deep commitment to his people when he interceded with God to forgive Israel’s sin of worshipping the golden calf, saying that if God would not forgive them, “blot me, I pray thee, out of thy book” (Exodus 32:32).
David
David is acclaimed by many historians as the most brilliant leader of ancient Israel. Courageous and strong in war, it was under his leadership that Israel achieved rest from its military enemies. David had many admirable leadership qualities: he was a military genius, an intelligent statesman, and an able administrator. However, perhaps one of the most critical lessons we learn from him is that leaders are susceptible to temptation. With power comes the potential to abuse power, and David’s public success was greatly damaged and his private relationship with God was destroyed by his immoral decision. As ministers of the Gospel, we must be very aware that no matter what our role in the service of the Lord, we must never choose our own will and way instead of God’s will and way. Though David repented of his sin (see 2 Samuel 11 and 12, and Psalm 51), there was a tragic impact on his family and the whole nation of Israel.
The Prophets
Old Testament prophets offer us notable examples in various aspects of effective spiritual leadership. For instance, the account of Nehemiah as he led the people in rebuilding the walls of Jerusalem teaches the necessity of identifying and responding to challenges, even when those challenges seem impossible. The reconstruction work accomplished by Nehemiah and those who labored with him can inspire us as we labor to rebuild broken individuals, damaged families, and the sin-devastated communities in which we live. Nehemiah’s focus on his God-given vision and purpose, along with his confidence in God, personal involvement, watchfulness over the work, ability to delegate, and perseverance in the face of attempts to undermine progress, all portray attitudes we will need to model as we lead the flock of God.
Leadership is seen in the lives of prophets such as Isaiah, Jeremiah, and Ezekiel, who took the insights given to them by God and faithfully voiced those insights to the people, warning them of judgment to come. They were examples of fearless obedience to God, persevering in spite of opposition, hostility, indifference, retaliation, and persecution. The Apostle James noted this, and admonished, “Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience” (James 5:10). Through these dedicated men, we learn the necessity and value of courageously proclaiming the truth in whatever environment we labor.
Paul
In 1 Corinthians 4:9-13, the veteran minister Paul painted a picture of apostolic humility and endurance in times of trial. His words were not pious pretense; these were principles of Paul’s ministry that were lived out in both his public ministry and private life. Paul told the Corinthians, “God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men.” He told them of the tribulations he had gone through for the sake of the Gospel, concluding “Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwellingplace.” We may not be called upon to endure the situations Paul endured, but we will face challenges as we do the work of the ministry. We are called to lead others in patient endurance, by this setting an example of faithfulness and grace in the midst of tribulation.
Paul also offers us a New Testament example regarding the teaching aspect of leadership. The Apostle not only exhorted and instructed believers of the Early Church in face-to-face meetings, but through his letters to the various churches, he expounded the doctrines of Jesus Christ, clarified misconceptions related to doctrine, and disproved false teachers.
Jesus
Our Lord himself gave us the perfect pattern of spiritual leadership while He walked this earth. Though He was co-equal with God the Father, Jesus was humble and lived as an example to His followers, never exhibiting any form of pride, arrogance, or high-handedness. He instructed, “He that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve” (Luke 22:26). Jesus led by serving, selflessly putting the needs and wishes of others ahead of His own needs.
Jesus demonstrated the necessity of a relationship with God through prayer, and of following the will of God the Father. He modeled dedication and commitment, and showed His disciples the power of faith (see Mark 11:22-24). Jesus exemplified self-discipline, integrity, and righteousness to the extent that His enemies were unable to find any sin or wrongdoing in His life—they could only point out where He violated their own traditions and interpretations. Ultimately, Jesus proved His absolute love for all of humanity when He gave His life for man’s redemption.
As ministers of the Gospel, we must learn from Jesus. Leadership is not a position of superiority, but of servanthood. We must seek to have the same mind which Christ had—only then can we claim to be His followers and effective leaders of others.2
In summary, a good leader will . . .
Finally, we must be examples to others if we are to be leaders in the Gospel work. We read in 2 Timothy 2:6, “The husbandman that laboureth must be first partaker of the fruits.” This injunction covers every phase of our work in the service of God. The saints of God will follow us in the same manner that we lead. If we are steady, faithful, loyal, and happy, the people will be steady, faithful, loyal, and happy. Conversely, if we are restless, impulsive, and fretful, our congregation will mirror our behavior—they will be discontent and abrupt with one another. Why? They are following.
As ministers of the Gospel, we began by being good followers. That is why at some point we were asked to preach the Gospel. It had been observed that we followed what we were taught to do. We prayed at the altars, testified in the services, faithfully fulfilled our responsibilities in whatever capacity we were asked to serve in the church, and lived as good representatives of the Gospel. In short, we demonstrated that we had an ability to follow.
By the grace of God, we want to continue to be good followers of Christ and the Biblical leaders before us, that we may rightly and effectively lead the people of God in our day.
1 Note Paul’s words in 1 Corinthians 11:1-2. See also 2 Thessalonians 2:15; 3:6 and 1 John 2:24.
2 See Philippians 2:3-8
SINCE 1907, THE APOSTOLIC FAITH CHURCH has had its headquarters in Portland, Oregon, where the work is led by the Superintendent General.1 In the Early Church, there was a connection between the church leaders in Jerusalem and established groups of believers outside of Jerusalem,2 and we follow that model. A strong bond exists in our organization between the headquarters in Portland and the international community of Apostolic Faith congregations worldwide. One part of our role as pastors and ministers in the United States is to maintain and reinforce that bond by keeping in regular contact with the Portland headquarters. Many of the same principles apply to pastors in other countries and their connection with their regional headquarters.
As pastors, there are several specific aspects of our obligation in this regard.
Order and promote literature. As pastors and ministers, we want to be enthusiastic users and promoters of the literature resources made available by our organization. We should make sure that quantities of literature are ordered in a timely manner, and that supplies are available to visitors and to those in charge of the outreach ministries of our congregations. Keep in mind that unused literature is of no value to anyone and an expense to the work, so we should take care that we only order what our congregations can use.
Send monthly financial reports. Pastors in the United States are asked to submit a balance sheet and a statement of church income and expenses on a monthly basis, including pastor and parsonage expenses; outside of the United States, this information should go to the regional headquarters.3 This report assists the headquarters operation in understanding the needs of each local body, and ensures accountability. In some areas, it is required for insurance purposes.
Contribute financially. Most of our domestic branch churches send headquarters ten percent of the tithes money that they receive.4 These tithes and offerings help toward the cost of the publication work and other outreach efforts. God wonderfully provides for the spread of the Gospel but we, as people who have benefited greatly by the efforts of this organization, must not forget our responsibility to participate in the furtherance of the Gospel in this manner. Branch churches outside of the United States generally tithe to their district headquarters, to support camp meetings and other regional outreaches.
Participate in organizational events at headquarters. Taking part in the events that occur at the headquarters may require sacrifice on our part, especially when doing so requires traveling. However, for pastors in the United States, being present at the Portland special meetings, the Ministers’ Meetings held annually, and especially at camp meeting itself is of benefit to us personally, and a major contributing factor to the unity we enjoy as a body of believers. As pastors, we want to be sure to inform those in our congregations of upcoming events at the Portland headquarters, and encourage their attendance. Pastors in other locations around the world should support events at their regional or district headquarters in the same manner. In turn, ministers who represent headquarters are routinely dispatched around the world to support branch churches.
Respond to requests in a timely manner. From time to time, the Superintendent General or members of the headquarters staff will request information, updates, or assistance with projects. We should respond to these requests within the designated time frame, and to the best of our abilities. Efficiency and accountability are part of a pastor’s job, just as they are part of any secular position of employment.
Be an example in your support of headquarters. As ministers and pastors, it is vital that we do our best to encourage and promote the endeavors undertaken by our organization, and these often are implemented at the Portland headquarters. If we are positive and enthusiastic about what is going on there, our congregations will follow our example. Make it a point to reference the corporate website, announce new printed publications, and direct the people’s attention to upcoming events at headquarters.
Engage in regular communication with the Superintendent General and his representatives on the headquarters staff, or with your District Superintendent and/or Regional Director. As ministers, we are encouraged to call or email when we have suggestions or stand in need of advice or input. We may also want to update the Superintendent General, District Superintendent, or Regional Director on such items as personal family matters, the progress of a new minister, concerns or challenges facing our congregations, proposed plans or projects, etc. We should make it a point to update headquarters at least annually on the condition of the parsonage and the church, what improvements have been made, and what needs to be done. The headquarters office staff appreciates it when we contribute news from our individual locations for the corporate church website, send information regarding our special events for the website calendar, and quickly update any information changes related to our local church. They also appreciate receiving articles or transcribed sermons from the branch churches.
Pray for the work at headquarters. Paul referenced the efficacy of prayer to the believers at Corinth, writing, “Ye also helping together by prayer for us” (2 Corinthians 1:11). The prayers of our fraternity of ministers for the work of the Lord are probably one of the most underestimated, but strongest and most prevailing forces in our ministry. We are not in this alone, and we want to be faithful in prayer for the work at headquarters, the efforts worldwide, and for one another.
AS WE COMMUNICATE our perspectives and opinions to the ministry at headquarters, we should be aware that others may have deeply held views that have been expressed with conviction, sincerity, and passion, that do not align with our own. That may not be disclosed to us when we offer our own viewpoints. Our responsibility as ministers of the Gospel is to respond to requests for our input, offering whatever information we can that will assist church leadership in making the right decision. Our privilege as ministers of the Gospel is to offer our perspective when we feel led by God to do so. But in both cases, once we have offered the information we have to those in spiritual authority over us, our responsibility ends. We must take our hands off the situation and simply pray that God will lead those in authority to the right conclusion.
DIFFERENCES BETWEEN PASTORS and assisting ministers, or pastors and congregation members will arise occasionally. These should be addressed locally first, in accordance with the Biblical principle that instructs us to go to our brother when such situations occur (see Matthew 5:23-24). If the matter cannot be resolved, then it is appropriate for it to be brought to the attention of the Superintendent General, District Superintendent, or Regional Director for assistance.
1 See the section of this manual titled Organizational Structure and Roles for more information on this topic.
2 Scripture passages portraying the connection between Jerusalem church leaders and outlying groups include Acts 6:1-4, Acts chapter 15, and Galatians 2:9.
3 See the section of this manual titled Financial Stewardship for more information on this topic.
4 The principle of tithing the tithe money is established in Nehemiah 10:38-39, which indicates that the Levites tithed of the peoples’ tithes and gave that tithe for the support of the priests.
THE CONVERTED JEWS of the Early Church initially had a tendency to be exclusive, and to separate themselves somewhat from their Gentile brethren. That may have been what led Paul to write his epistle to the Ephesians, which emphasizes the need for unity. In chapter four, Paul used the complex structure of the human body as an example of how the Body of Christ should function. He noted how the body’s parts are unique, and yet they are “fitly joined together” (Ephesians 4:16)—a phrase that in the original Greek means “bonded and knit together.”
While Paul’s message was directed to individuals within the church, the principle of unity also applies to the relationship that should exist between churches of our Apostolic Faith organization. We are one body, composed of many members—or branches—and we should function together in unity and harmony.
As pastors and ministers, we have different backgrounds, different personalities, different strengths and weaknesses. Our congregations may differ widely in size, average age, economic levels, and ethnic and cultural backgrounds. It is a good and amazing thing how God takes us as unique individuals and bodies of believers, and helps us to work together as one! Together we make a mighty army. We may be relatively few in number, but we are mighty in desire, mighty in passion, mighty in purpose, and together we really are one body.
None of us serves alone—we are a vital part of the body wherever we labor. We need one another, and we must stand together. There are a number of ways we can support one another, regardless of where we are currently serving.
Attend the combined meetings or special events at neighboring branch churches whenever possible. Make sure you announce and promote events scheduled in other branch churches to your local congregations. Post flyers if available. If your group is small, you may even wish to close down your own scheduled service and go together.
Communicate regularly with your fellow pastors. There is great value in staying in touch with the pastors and ministers of the other branch churches in your general area. Coordinate your schedules to maximize opportunities for shared events in which the greatest number can participate.
Share pulpits. When a pastor needs to be out of town, or is physically unable to handle the responsibilities of his local church for an extended period, he or she should feel free to request help from headquarters or another branch church.
Work together at youth camps, retreats, camp meetings, and other joint events. Good pastors and ministers will not restrict their attention or activities to their particular congregation. Galatians 5:13 admonishes us, “By love serve one another.” Tasks are accomplished more quickly and efficiently when done together.
Stay informed. Learn what is taking place in other branch churches via the church website and make sure your congregation is kept abreast.
Pray for each other. Paul instructed the believers in Galatia to bear one another’s burdens (see Galatians 6:2), for burdens are lighter when they are shared. When one suffers, we all suffer. When one wins a victory, we all rejoice.
When we live separate and disconnected lives, the good news of the Gospel is eclipsed by the shadow of disunity. But when the church is united, God’s plan for the church shines forth with brilliance. As the horizon of each individual pastor and congregation broadens, our appreciation for what God has done for our organization as a whole also broadens. Our attitudes will mirror the attitude of Paul: “I thank my God upon every remembrance of you, always in every prayer of mine for you all making request with joy, for your fellowship in the gospel from the first day until now” (Philippians 1:3-5).
WE WANT TO AVOID defining ourselves and our congregations in terms of where we live. Headquarters and the various branch churches are not separate entities. We are one entity! We just happen to live in different areas of the world. There should be no sense of “competing” with headquarters or with other branches. We must remember that while we are in one location today, we may be called to serve in some other branch church in days to come, if Jesus tarries. Unity and fellowship between branches will make those inevitable transitions occur much more seamlessly.
AS PASTORS AND MINISTERS in the Apostolic Faith organization, we must uphold the Gospel that has been given us with unfaltering loyalty, allegiance, and faithfulness. Our responsibility as shepherds and guardians of this fellowship is to follow the Apostle Paul’s admonition, “As ye have therefore received Christ Jesus the Lord, so walk ye in him: rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving. Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ” (Colossians 2:6-8).
In his epistles to Timothy and Titus, Paul emphasized the importance of upholding and preaching sound doctrine.1 The Greek word translated doctrine in these passages is more inclusive than some realize—it is defined as “instruction, learning, teaching.” We must be cautious of drawing a definite distinction between what we call “doctrine” and what we identify as “standards” or “policies,” since that distinction does not exist in the Bible. In 2 Thessalonians 2:15 we are commanded, “Therefore, brethren, stand fast, and hold the traditions [transmissions, precepts, or ordinances] which ye have been taught, whether by word, or our epistle.” In the Apostolic Faith organization, we have been entrusted with good teachings that encourage holy living, and our mandate is to hold to those teachings and pass them on to the next generation.
Satan’s design is for the church to become more like the world. Many religious organizations that once stood for a holiness way of life have abandoned it. What was viewed as wrong a generation or two ago is not identified as wrong any longer. The trend seems to be for ministers to preach what people will accept rather than to preach what people need to hear. However, God calls us to withstand the current that goes against the teachings of His Word. Our message must proclaim timeless Bible truths in the context of today’s society. Those who listen may reject the truth, but we are not to let that sway us.
The fourth chapter of 1 Timothy begins with the warning that “in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils” (1 Timothy 4:1). We live in those times, so we must purpose to be unfailingly loyal to the doctrines of God’s Word. Paul also warned Timothy that “the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables” (2 Timothy 4:3-4).
The appropriate response to these troubled times is found in Hebrews 2:1, where we read, “Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.”2 The original word translated slip is a nautical term that suggests “drifting away.” Drifting can happen almost imperceptibly. While some individuals will reject the Gospel outright, there is also a great danger that those who once knew the truth will simply neglect what they have heard and gradually drift away. As ministers of the Gospel of Jesus Christ, God has called us to do all we can to maintain and pass on a holiness way of life.
Paul challenged Timothy to keep that which had been committed to his trust (see 1 Timothy 6:20). In 2 Timothy, he repeated the same thought, admonishing, “Hold fast the form of sound words, which thou hast heard of me” (2 Timothy 1:13). The phrase, “the form of sound words” indicates that Timothy was to retain more than specific words. It was the spirit of the message that Paul had conveyed to Timothy which he wanted him in turn to convey to others.
The generations come and go quickly, and we must be sure that each succeeding generation receives the pure Gospel that was presented to us. We cannot separate where we are going from where we have been. Our vision, our mission, is rooted in our heritage and extends into our future as Jesus tarries. Our mandate from God is to take the teachings that were delivered to us and pass them on intact to the next generation. May God help us all to be faithful in this charge!
IT IS APPROPRIATE and necessary for the church to establish policies for those who participate. In Acts 15, people came to the church leadership in Jerusalem with opposing perspectives regarding policy. A discussion was held and a determination was made. In later chapters, we observe that those who submitted themselves to the determination of church leadership went on to be blessed of God.
We do not impose church policy on those who choose not to participate in our work—we allow every individual to make the choices they feel they need to make. Nor should we suggest that salvation is contingent upon abiding by our policy. We have made policy decisions as a church organization to protect the unity and stability of our work around the world, but we recognize the right of individuals to make a personal choice regarding whether or not they wish to be a part of our fellowship.
One writer notes that for many church positions there is “no express divine command. They are matters of convenience; things that tend to the order and harmony” of the church. “Hence, in the church we are to submit to all the proper regulations for conducting public worship; for the promotion of religion; and for the administration of discipline.” Those who submit themselves to the order God has established live a rich life within the church. Those who resist it live in varying degrees of frustration, for the deeper issue is subjection to God.
Pastors and ministers may contact the Superintendent General for advice on how to handle questions regarding church policy.
As ministers, we will encounter some who want to combatively debate doctrine and church policy. We stand on good Biblical ground when we dismiss outright those who attempt to undermine it or sow discord in the church, for Paul admonished, “Withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us” (2 Thessalonians 3:6).
The Bible is clear that believers are to submit to the authority of the church, as long as that authority does not conflict with the higher authority of God’s Word, which grants the church its authority (see Hebrews 13:17). Subordination is a Bible doctrine, and is necessary for the welfare of the church. However, we must take care not to use such authority to “lord it over” God’s people (see 1 Peter 5:2-4). We need to be aware that differences in perspective are not necessarily sowing discord. A minister who is insecure in his or her leadership can unwisely overreact, demanding that others follow. Subordination must be something that is willingly given by the flock because of their love for God and respect for the leader, rather than something that can be demanded or required.
MANY OF THE RELIGIOUS ORGANIZATIONS in the world today advocate a different approach to both doctrine and policy than what we take in the Apostolic Faith Church. We cast no judgment on those who practice their faith differently than we do ours. We do not speak ill of them. Even though we are very loyal to the Apostolic Faith, it is not necessary to preach the Apostolic Faith or to specifically denounce other organizations—that should not be done from the pulpit. We preach the Gospel of Jesus Christ.
1 Additional Scriptures in which Paul emphasized the importance of upholding and preaching sound doctrine include 1 Timothy 1:3-6 and 4:16.
2 Jude issued the same injunction, writing, “It was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints” (Jude 3). He was telling them, “Don’t forget what was taught to you. Strive for it and pay earnest attention to it.”
AS MINISTERS in the Apostolic Faith organization, we should be genuinely interested in the activities of our church and supportive of the outreach endeavors undertaken by the workers, remembering that we are all “labourers together” in the furtherance of the Gospel (see 1 Corinthians 3:9). There are a number of ways we can indicate our support.
Participate personally when feasible. While we may not be able to take an active role in every department of the church, we should participate whenever it is possible for us to do so. Laboring alongside the other Gospel workers will help us stay vitally connected with what is going on, and will also communicate that we are all workers together in a common cause. When the church is engaged in building projects or improvements on the church facilities, we should take part if we are physically able and technically qualified to do so. We want to be willing to step in and teach a Sunday school class, lead the music, help clean the church, or go on a Gospel team visitation occasionally, even if it is not feasible to involve ourselves in those areas on a regular basis. We should make it a point to attend youth services (unless they are age restricted) and special activities presented by or at the church.
Communicate regularly. It is important that we make it a point to communicate frequently with those who participate in the various ministries of the church. Memos, emails, telephone calls, and occasionally meeting with various groups of workers help us to stay in touch with what is going on. We should also make sure our congregations know that they can always come to us with questions, concerns, or input.
Involve the spiritually qualified. Those in our congregations will have a stronger connection to the church if they are allowed to participate. And when we encourage spiritually qualified individuals to fill a needed role, we also show support for those who are already working in that particular area by supplying them with the assistance they need.
Offer encouragement. Many of the ministries of the church require ongoing commitment on the part of those involved. An encouraging word can go a long way toward keeping everyone enthusiastic about the privilege of having a part. If we are not helping on the janitorial team, we can show support by dropping by when they are cleaning the church. If we are not teaching a Sunday school class, we can indicate interest by going to a Sunday school roundtable session on occasion. Doing so conveys that we notice and appreciate the efforts being made.
Provide tools for success. Every department of the church has needs, and every project requires resources. As pastors, it is part of our responsibility to carefully evaluate how to best meet these needs and provide resources consistent with our operating budget. Careful stewardship should always be modeled, but we do not want to discourage workers by authorizing a project and then failing to provide what is needed to complete it effectively.
Express appreciation publicly and privately. People respond to appreciation! While we know that the workers give of their time and talents as unto the Lord, occasionally acknowledging their efforts publicly is a way of showing support. At other times, a short personal card or note is appropriate. Just as we express appreciation to our own families as a way of demonstrating our love for them, we should express appreciation to our church family.
Promote and publicize. As ministers and pastors, we should enthusiastically promote church functions and outreaches—both to our own church congregations and in the community at large. We are supporters of the Apostolic Faith work, and we are happy to let people know that!
Some of us may not feel qualified to lend influence or inspiration to certain activities. For example, if we are not musically talented, we may assume we have no role in the music department of our local congregation. However, while we may not be qualified to directly participate, we are certainly able to show our support and appreciation. The musicians (as well as those taking part in other aspects of the church work) should be noticed, encouraged, and reminded frequently that their “labour is not in vain in the Lord” (1 Corinthians 15:58).
AS PASTORS AND MINISTERS, we must recognize that our ministerial duty is not solely a call to preach, or to some exclusive phase of pastoral responsibility. We must be willing to labor in whatever capacity is needed in our location. The Apostle Peter wrote that he was not only an Apostle, but also an elder and a servant (see 1 Peter 1:1; 5:1; and 2 Peter 1:1). While he was an evangelist and a preacher of great ability, he did not consider it below his calling to do the work of an elder. A measure of pastoral duty is required of all ministers. At various times, we may be called upon to be teachers, counselors, prayer warriors, comforters, organizers, guardians, developers, or administrators. In short, we are called to serve our people, and that may entail a wide range of duties.
To do this capably we must walk close to God with not only an outward attitude of willingness, but with genuine willingness in our hearts. We want to have the spirit of the Apostle Paul, who wrote to the church at Thessalonica that “being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us” (1 Thessalonians 2:8).
SCRIPTURE INDICATES that God calls and equips us for specific roles in the ministry at certain stages of our lives. In Ephesians 4:11, Paul wrote that God has called some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers. However, that does not mean that we will be solely charged with those responsibilities. Paul the Apostle advised Timothy to “preach the word” and to “reprove, rebuke, exhort with all long suffering and doctrine” (2 Timothy 4:2) but he also counseled him to “do the work of an evangelist” (2 Timothy 4:5). In our own organization, we have had evangelists who have become pastors, and who have done well in both areas. Likewise, there are pastors who have felt that they were not really qualified to evangelize, but when they were obedient to the call of God, they have been mightily used by God in that role.
AMONG OUR VARIOUS ministerial duties, none is more important than that of leading people to Christ. Jesus’ first words to Peter and Andrew were “Follow me, and I will make you fishers of men” (Matthew 4:19). He repeated the same commission just before He ascended to Heaven, telling His disciples, “Ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth” (Acts 1:8).
While we have a responsibility to the flock of God under our care, we also have a responsibility to those who are outside of God’s family. Spiritual vision is the ability to see the opportunities within our current circumstances. For each unsaved individual we know personally, there are probably scores or even hundreds more whose lives intersect with ours occasionally. God has ordained that His message be spread to these people through us. We are to be His witnesses to the life-transforming power in His name.
Our efforts to win souls for Christ must not be limited to what we can do from behind the pulpit. There are only a few places where we can preach, but personal evangelism can be done anywhere. Church services are limited to a few hours a week, but talking with someone about his or her soul can occur seven days a week, and any time of the day or night. Though only a small percentage of those in our community attend our church services, there are people all around us who need to know how Christ can transform their lives. While our messages in the church setting must be general, when we deal with people one-on-one about their need of God, we can tailor the message to fit the individual.
There are certain conditions for success in soul-winning.
We must have a clean and fully-surrendered life. Paul told Timothy, “If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work” (2 Timothy 2:21). Great natural gifts or persuasive ability alone will not bring success. God does not demand a beautiful vessel for His work, but He does demand a clean and surrendered one.
We must understand the lost condition of humanity. Those who are most successful in helping people see their need of salvation are those who deeply realize that individuals without God are eternally lost. James said, “Let him know, that he which converteth the sinner from the error of his way shall save a soul from death” (James 5:20). Paul related that for three years, he “ceased not to warn every one night and day with tears” (Acts 20:31). We need to pray for a profound spiritual understanding of the lost condition of mankind.
We must have a genuine love for people. Nothing is a more compelling influence than a real love for others. People find it hard to resist one who speaks to them about their souls out of genuine love. And they will never believe we love them unless we truly do! A love for people’s souls is a gift of the Spirit of God, for the first fruit of the Spirit listed in Galatians is love (see Galatians 5:22).
We must have perseverance and patience. Sometimes the salvation of a soul requires prevailing day after day, week after week, and even month after month. We must not give up and consider someone beyond help. We are to “take…the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience” (James 5:10).
We must know our Bible. It is the Word that produces conviction for sin, so a thorough knowledge of the Word of God is a necessity. Paul told the Ephesians to “take…the sword of the Spirit, which is the word of God” (Ephesians 6:17). That is the instrument God has appointed for salvation.
We must pray. If we want to be used of God in winning souls, we will need to spend much time in prayer, asking God to bring us to the right people, to give us the right message, to anoint us with His power, and to make our efforts for Him fruitful.
We must labor in the power of the Holy Ghost. In Acts 1:8, Jesus told His followers, “Ye shall receive power, after that the Holy Ghost is come upon you.” The definite empowerment by the Holy Ghost was a necessity for power in the Early Church, and it is still a necessity today.
Individuals who we approach about their need to be saved will fall into one of several classes: those who are completely ignorant of God and their need for salvation, those who are religious but have an erroneous view of salvation, those who realize their need of a Savior and want to be saved, and those who have little or no concern about their souls.
Those who are ignorant of God. For people in this category, we must be prepared to begin with the basics. They will need to understand that they are special creations of God and loved by Him. Sin has separated them and the rest of humanity from God, but He has bridged this separation through the sacrificial death of Jesus Christ, providing forgiveness of sins for all who will receive it.
Those who are religious but have an erroneous view of salvation. Those in this category may include church members who assume their salvation is secure because they were confirmed in the church, water baptized, or have accepted Christ. We will need to point them to the possibility of living a life of victory over sin through a definite experience of salvation. At times this can be done by inquiring whether they know that their sins have been forgiven and they are ready for eternity. If they evidence any doubt, that offers an opening for explaining how to find true assurance.
Those who want to be saved. There are wonderful promises in the Word of God that can encourage people who are in this category. We should be prepared to point them to verses such as “Him that cometh to me I will in no wise cast out” (John 6:37), or “As many as received him, to them gave he power to become the sons of God” (John 1:12). We should continue to encourage them until they have a real assurance of salvation, using such Scriptures as John 3:36, which promises, “He that believeth on the Son hath everlasting life.” We should always follow up with direction as to how to live the Christian life, encouraging new believers to tell others of their conversion (see Matthew 10:32), to study the Word of God (see Psalm 119:11), to pray regularly (1 Thessalonians 5:17), and to surrender their will to God and obey Him in all things (Acts 5:32).
Those who have little or no concern about their souls. When dealing with people in this group, our goal must be to bring about that concern. At times, a verse such as Romans 14:12, “So then every one of us shall give account of himself to God” may help them see their need. Or they may be impacted by a verse that points out the awful consequences of sin, such as “The wages of sin is death” (Romans 6:23). We must ask the Spirit to direct us in how to show them the peril of neglecting salvation, and the wonderful love of God who is reaching out to them in mercy.
As we attempt to bring people to Christ, we will find that some have difficulties that they feel are insurmountable when it comes to receiving salvation. It will be helpful if we prayerfully consider in advance some of the objections which may be raised, and consider what Scriptures might best deal with those objections. Following are some of the common obstacles that unbelievers express.
“I have sinned too greatly. God could never forgive me.” A wonderful passage that confronts this perception is 1 Timothy 1:15, which reads, “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.”
“My heart is too hard. I don’t feel anything.” We can ask those who make such statements if they feel, then, that they are lost. If they assent, we can point them to Luke 19:10, “For the Son of man is come to seek and to save that which was lost.”
“I am afraid I cannot stay saved.” To those who struggle with this fear, we can use a verse such as Jude 24, which brings out that Christ “is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy.” Those who are focused on their own weakness may find courage in Paul’s statement, “And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness” (2 Corinthians 12:9).
“I cannot give up my sin.” There is one simple way to refute such a thought: the Biblical injunction that they must be willing to give up sin, or they will perish eternally. (See Romans 6:23 and Galatians 6:7-8.)
“I tried to be saved before, but failed.” A good verse to use with those who point to this as their difficulty is 2 Corinthians 9:8, “And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work.”
“The Christian life is too hard.” In Matthew 11:30, Christ states that His yoke is easy and his burden is light. We read in 1 John 5:3, “For this is the love of God, that we keep his commandments: and his commandments are not grievous.”
“I would have to give up too much.” This mindset is often present even when it is not verbalized. If we sense this attitude, we could reference Mark 8:36-37, “For what shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?”
“I have been seeking God but I cannot seem to find Him.” We can confidently tell one who expresses this perspective, “I can tell you exactly when you will find Christ.” This may surprise the individual. Follow up with Jeremiah 29:13, “And ye shall seek me, and find me, when ye shall search for me with all your heart.” Help the individual understand that up to this time, he must not have been searching for God with all his heart.
“I have sinned away my day of grace.” Those who feel they have spurned God for so long that they no longer have an opportunity to be forgiven can be pointed to John 6:37, which we may need to repeat over and over again. Another useful passage may be Romans 10:13, “Whosoever shall call upon the name of the Lord shall be saved.” Repeatedly draw their attention to the word “whosoever.”
We must approach such discussions with solemnity and earnestness, and in the power of the Holy Ghost. When we deal with a person’s need for salvation, we are addressing a life and death matter with them! God will give us insight and grace as we do our best to prepare ourselves for this tremendously important aspect of our ministry.
WHILE WE MUST SET the example of interest in the souls of men, and willingness to address the spiritual needs of those we come in contact with, we must also encourage the members of our congregations to do the same. The work of evangelism is not solely for preachers. Evangelism is also to be accomplished by individual Christians, for every believer is called to “be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear” (1 Peter 3:15). Let us continually hold that challenge before the people.
IN THE APOSTOLIC FAITH ORGANIZATION, we close our services with an invitation for all to pray. This is a prime opportunity to deal directly with seekers, and we should observe those who come forward to seek God for an experience and try to make sure that we, or another qualified minister or worker, prays across the altar from that individual.
AS MINISTERS OF THE GOSPEL, we will face challenges at times. In 2 Timothy 2:3, the Apostle Paul admonished the younger minister, Timothy, “Thou therefore endure hardness, as a good soldier of Jesus Christ.” The Greek word kakopatheho, translated “endure hardness” in this verse, is used only three other places in the New Testament. Later in the same chapter, the word is translated “suffer trouble.” Further on in 2 Timothy, it is translated “endure afflictions.” The fourth time it occurs is in the Book of James, where it also has the sense of “afflictions.” So kakopatheho means “to endure hardness, suffer trouble, and endure afflictions.” What Paul was conveying to Timothy is conveyed to us as well: we will face hard places in our ministry.
The Apostle used a military analogy in 2 Timothy 2:3. Those who serve in the military typically leave home, family, friends, and vocation, subjecting themselves to their commander and yielding control of their lives to the military branch of the government. We have enlisted in God’s service, and have subjected our lives to our Commander. He controls our present and our future. And like Timothy, we will need to endure hardness as part of being a good soldier of Jesus Christ.
Paul spent many months in Arabia after his conversion, and we can gather that the Lord was using that Arabian experience to school him. We will have “Arabian experiences” as well, where the Lord allows hardships or solitary times that are designed to help us grow. We need to advance beyond the place where challenges cause us to become weak and discouraged, or we will never survive spiritually.
The Apostle endured his share of disappointments in the course of his ministry, including things that could well have caused him to become disheartened. In one place he relates, “No man stood with me, but all men forsook me” (2 Timothy 4:16). However, in the next verse, he adds, “Notwithstanding the Lord stood with me, and strengthened me.” We are never alone, even if we feel lonely, for we have the assurance that God stands with us. The saints of God stand with us too. We are surrounded by godly people in our worldwide church family who have a stake in this Latter Rain Gospel. They have been blessed by it, as we have been, so we need to withstand every attempt by the enemy to sidetrack us, and know that God is going to continue to bless.
We know that God is the One who called us to the ministry. However, in Colossians 1:23, Paul said he was “made” a minister. When we make something, we expend time and energy to accomplish our task. Being called to be ministers does not make us ministers. Part of what makes us ministers includes enduring hardship. While suffering in itself does not make us a better person, if we respond to suffering by allowing it to shape our character in a positive fashion, then we have chosen to benefit by it.
In 2 Corinthians 4:8-9, the Apostle described some of what he endured, relating, “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.” A few verses later, he stated, “For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory” (2 Corinthians 4:16-17). We usually think of challenges or difficulties as working against us, but here we see where our light affliction, which is but for a moment, works for us. The very things that we think of as opposing forces are for our development and strengthening.
Not many of us will face the difficulties that Paul faced, but we may be mischaracterized, misunderstood, and unappreciated. Still, we must never think of ourselves as victims. Just as Jesus gave Himself willingly to accomplish a certain goal, we willingly endure those things as unto the Lord.
God calls us to remain holy, steadfast, and faithful in the midst of difficulties. He requires us, as He required the Early Church, to be patient and to persevere in the midst of great adversity. Etched in our spirits must be the assurance that our labor is not done for an earthly reward but for a crown of glory that will never fade, “for we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end” (Hebrews 3:14).
There will be waves of revival and times of encouragement along the way, and other times when revival and encouragement are lacking. Either way, we look to the God who gave us our mission and remain confident that He will fulfill it. We have every reason in the world to go forward with a buoyant spirit and believe that God is going to work everything for good, as He always has done.
GOD'S WORD INSTRUCTS BELIEVERS to function as salt and light in society and to fulfill their civic responsibilities,1 and this would include those of us who have been called to the ministry. At times we may be asked to participate in community events of a patriotic or civic nature apart from our own church activities. While our first obligation is toward the work of the Lord, it is also our duty to be mindful of seeing that our way of life and freedom of worship is preserved. So taking part in events of this nature is acceptable, if our schedules permit, and providing it does not include endorsing a political candidate, engaging in political debate, or taking part in activities that would reflect negatively on our Christian witness.
As an organization, the Apostolic Faith Church takes a neutral stance on purely political issues. However, in some countries, including the United States, there is a growing trend for government to set aside Biblical principles and identify sinful behavior such as abortion and homosexuality as civil rights. As ministers of the Gospel, we must stand against error. We are called to preach the whole counsel of God, not only presenting salvation through Jesus Christ, but also declaring Biblical truth concerning the moral absolutes that are being debated in our day.
We encourage members of our congregations to influence society and the political process by exercising their right to vote, maintaining strong moral convictions and holy lifestyles (Matthew 5:13), praying for government officials (1 Timothy 2:1-2), and supporting legislation that strengthens the nation morally.
WHILE WE MAY SPEAK OUT against moral and social evil, it is advisable to avoid making comments of a purely political nature in church services or in Sunday school. We run the risk of alienating, or at least distracting, a good portion of our audience if we publicly support any one political position. In the United States we jeopardize our status as a nonprofit church organization if we endorse political candidates.
Generally speaking, it is best to avoid private political discussions with anyone other than our close family members or friends whose political convictions we already know. Engaging with others on potentially controversial matters can cause friction or even division. There are some political issues upon which honest, sincere Christians hold differing opinions. These should not be allowed to create contention in the church.
1 Matthew 5:13-16, 40-42; 17:24-27; 22:21; Romans 13:1-7.
AS WE CONSIDER the variety of problems confronting people in their personal lives, we recognize the truth of the statement recorded in Job 5:7, “Man is born unto trouble, as the sparks fly upward.” Psychologists, analysts, and secular counselors offer many theories to explain relational problems, and an equal number of methodologies devised to bring solutions. However, the Word of God is clear that “the way of man is not in himself: it is not in man that walketh to direct his steps” (Jeremiah 10:23).
As ministers of the Gospel, we often will be called upon to counsel with individuals who are dealing with troubling issues. In the Apostolic Faith organization, we distinguish between therapy and Biblical or spiritual counsel. We offer the latter. We do not offer the former, even if we view ourselves as qualified and are licensed. Offering therapy is not our calling; our calling is to offer the counsel of the Lord.
While therapeutic techniques may provide some help, we know that obedience to Biblical instruction is the foundation for lasting peace, and what enables a person to live in a manner pleasing to God in spite of challenges in his personal life.1 God’s Word sets forth principles and guidance for understanding the mental process, evaluating emotional needs and responses, and controlling behavior. It is the best source for help, for “the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds” (2 Corinthians 10:4).
There are a number of guidelines which will help us as we approach the challenges of providing counsel to troubled individuals.
Look to the Holy Spirit for guidance. We must have insight and discernment from Heaven, for God alone knows the hearts of the individuals concerned, as well as the other contributing factors. We need to pray personally before we begin a counseling session, asking for God to bring clarity, healing, grace, and comfort. Sessions should start and end with prayer.
Keep people’s primary need in mind. Salvation for the soul is people’s greatest need. When we meet with individuals who are not saved, our underlying objective will be to lead them to recognition of this fact. As we help troubled individuals see the importance of surrender to Jesus Christ, we point them away from a humanistic focus on self and their troubles to a proper focus on Him.2
Limit the scope. While many counselors take a therapeutic or psychological approach in working with troubled individuals, our approach should be spiritual and Biblical in nature. That is the role God has called us to fill.
Uphold Biblical values. The counsel of the Lord will always reinforce Scriptural truths such as marriage between one man and one woman for life, the importance of family, the sanctity of human life, and Biblical instruction for holy living. Emphasis on these principles can help the person identify behaviors that are contrary to God’s Word, and establish new patterns of living.
Differentiate physical/mental problems and problems that are caused by sin. Symptoms such as mental confusion, erratic behavior, personality disorders, stress, and even depression may have roots in physical or mental health deficiencies. Be cautious about coming to a quick conclusion about the nature of the problem. Obviously, a physical or mental health problem requires a much different approach than a spiritual deficiency. In those cases, the approach would include referral to a medical or mental health professional.
Use Biblical principles. Principles such as the need for forgiveness, refraining from judging, preferring one another in love, controlling our tongues, telling the truth, and supporting the weak apply in many types of conflict. As ministers of the Gospel, our call is to show how Biblical guidelines should be applied to the problems of life.
Point individuals to their personal responsibility before God. The Bible teaches that we all will give an account of ourselves before God. We must show those who are troubled that they are responsible before God for their own thoughts, words, actions, and reactions. They are not responsible for changing anyone else, nor will attempts to do so be successful in most cases.
Focus on the internal rather than external. Not all problems can be resolved. However, we can tell troubled individuals that the peace promised by God does not depend on one’s financial situation, work environment, the behavior of others, or any external circumstance. God’s peace depends upon our having a right relationship with Him, and walking in obedience to His Word.
COUNSELING is primarily the responsibility of the pastor, and should be done by assisting ministers only at the pastor’s direction. The pastor is in the best position to know the circumstances and personalities involved in situations that arise in the congregation.
Occasionally a pastor (especially one who is new at the location) may find it beneficial to consult with an assistant pastor, Sunday school superintendent, or other leader of some department of the church who has knowledge regarding a situation or individual. At times what seems like a “new” challenge to the pastor is found to be merely the latest episode of something that has been ongoing for years. The input of individuals with awareness of the matter may be discreetly solicited by the pastor in order to form a more complete picture. In such cases, every effort should be made to preserve confidentiality.
IT IS IMPORTANT to take precautions when counseling with individuals of the opposite gender. If such counseling is done in a private office, we should leave the door open and ask someone to remain nearby, restricting such sessions to times when at least one other adult is present, visible, and aware that a session is taking place. Do not meet one-on-one in a restaurant or coffee shop or at the mall, even though there are strangers around. We should also limit the time of day, length of the meeting, and number of sessions. If extended counseling is required, we should recommend Christian counseling from a local professional.
IF AN INDIVIDUAL'S PROBLEMS are beyond our scope of experience, we should not hesitate to acknowledge this. We may want to seek input from a senior pastor, our District Superintendent, or from the Superintendent General. Occasionally it may be necessary to suggest the one being counseled seek professional medical or legal help.
THE PRIVACY OF THE PERSON being dealt with must be preserved. While there are times when we rightfully seek guidance from a fellow pastor or a professional who has knowledge or experience about the situation at hand, we proceed carefully and share only the necessary details. To casually divulge the problems or shortcomings of one whom we have counseled is highly unethical.
IN THE UNITED STATES, legal authorities cannot generally require a minister to testify in court concerning statements which were made to him in confidence in his pastoral capacity, as these are considered protected communications. There are exceptions to this, however, and if pressure is brought upon us in this regard, we should ask our legal representative or the presiding judge exactly what is required of us before we give our testimony. In light of this possibility, it is a good practice to document our counseling sessions, keeping in a secure place our notes of the time, place, date, and content of our discussions.
WHERE THERE IS CONFLICT between two members of the church that cannot be settled independently, it is our duty as ministers to attempt to effect reconciliation, stressing the necessity of obedience to the words of Jesus recorded in Matthew 18:15-35.
THOSE WHO COME to the ministry and make a confession of wrongdoing should be cautioned that this does not absolve them from confessing the sin to God or making restitution to man. Even though acknowledging their sin to us brings them a certain amount of relief, God alone can forgive sin. We should encourage the individual to make full confession to Him, making it clear that our position is strictly that of an advisor.
A FEW FURTHER POINTERS:
1 See 2 Timothy 3:16 and 2 Peter 1:3-4.
2 In today’s society, many pastors and ministers take a therapeutic instead of a spiritual approach to core problems, focusing more on “felt needs” than on unacknowledged spiritual issues. They suggest that loneliness, fear of failure, poor self-image, depression, anger, resentment, and similar inward-focused inadequacies are at the root of drug addiction, immorality, and other sins, rather than human depravity.
ONE OF OUR RESPONSIBILITIES as pastors and ministers of the Gospel is to handle conflicts between members or groups in the Apostolic Faith organization.
What is conflict? Conflict is contention or disagreement between individuals who hold opinions or perspectives that are at variance. Though the word conflict does not occur in Scripture, a variety of other words such as dispute, division, quarrel, strife, and contention are employed to describe interpersonal differences. One renowned conflict mediator states, “I find it useful to think of conflict as existing if at least one person believes it to exist.”1
What causes conflict? Conflict generally occurs when the desires, expectations, or fears of one person or group of people collide with the desires, expectations, or fears, of another person or group (see James 4:1-3). Obviously, unbelievers will have clashes because their lives are governed by Satan. However, even among sanctified individuals, unity is not automatic. Differences occur because God did not make us clones of each other, nor did He remove all our individual characteristics and preferences when He saved us. Differences can escalate into conflict when individuals fail to seek a Biblical method of resolution.
Often, conflict in the church is a result of differing personalities or goals, unmet expectations, incompatible preferences, contrasting methods of operation, competition for resources or power, poor communication, or resistance to change. Unresolved conflict can lead to hindered spiritual growth, bitterness, discord, stress, and “coolness” between members of God’s family.
How should conflicts be resolved? Many differences can be resolved simply by overlooking offenses (see Proverbs 19:11), following the example of our Lord, “Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously” (1 Peter 2:23). If that is not possible—for example, in a case where a direct conflict exists—a personal attempt should be made in private for reconciliation between the parties involved (see Matthew 5:23-24).
What is the minister’s role in resolving conflicts? There are times when controversies cannot be resolved through a personal approach. In those situations, church leaders may be asked to assist the participants in settling their dispute according to principles outlined in the Word of God (see Matthew 18:15-17). Many of the epistles written by the Apostle Paul were penned in response to conflicts over doctrine, moral concerns, or interpersonal disputes in the church. Like the Apostle, our role as pastors and ministers is to attempt to facilitate a resolution that is just, equitable, and in accord with Scripture.
How does ministerial conflict resolution differ from secular resolution? Typically, church leaders will attempt to mediate a dispute, helping both sides work together toward a voluntary agreement or resolution. The difference between church mediation and secular mediation is that we hold the Bible authoritative in all matters of faith, doctrine, and manner of conflict resolution. We also depend upon the presence and guidance of the Holy Spirit. When the Israelites came to King Solomon with disputes, God granted him discernment so wise that it brought acclaim from many nations.2 In our day as well, the Holy Spirit is our source of wisdom and discernment.
Paul states in 1 Corinthians 6:1-8 that disagreeing Christians should not resort to a secular judiciary system to settle their differences. Doing so sets aside the guidance of the Holy Spirit and puts the decision into the hands of a judge or jury who most likely are not Christians, and thus not likely to base their judgment upon Christian values. When those in conflict resort to secular courts, legal action can further damage relationships and discredit the participants’ Christian witness. In addition, secular legal decisions are more apt than church decisions to fail to achieve complete justice, for only God can see the heart.
What steps should be taken in the resolution process? There is no single way to resolve conflicts between congregation members, because each situation we deal with as pastors and ministers will be unique in some aspects. However, establishing basic guidelines for the resolution process will be helpful.
In conclusion, there are some final principles regarding conflict resolution that will help us fulfill our ministerial responsibilities in this regard.
The reality is that we may never enjoy a totally conflict-free church while we live on this earth. As ministers of the Gospel, however, we must preach the necessity of endeavoring to “keep the unity of the Spirit in the bond of peace” (Ephesians 4:3) and challenge those in our congregations to “be of one mind, [and] live in peace” with one another (2 Corinthians 13:11).
AT TIMES, conflicts in the church may involve us. We cannot use our role as ministers as a platform to resolve disputes in which we ourselves, or members of our family, are involved. At such times, we must step aside and put the matter before other pastors in our organization who are not personally involved in the matter.
1 Bernard Mayer, The Dynamics of Conflict Resolution: A Practitioner’s Guide (San Francisco: Jossey-Bass, 2000), 5.
2 See 1 Kings 3:28; 10:6-9.
3 See also Galatians 6:1-2.
VISITATION AND ENCOURAGEMENT of the sick and shut-in are an important aspect of our responsibilities. Scripture indicates that all people, including Christians, will face times of adversity, sickness, and affliction. When people encounter these challenges, they need comfort and the assurance that God is mindful of their needs and He will help them. As ministers of the Gospel, our presence and prayers are a part of that reassurance.
Jesus himself referred to visiting the sick when He said of the righteous, “I was sick, and ye visited me” (Matthew 25:36). When He sent out His twelve disciples on their first mission, He indicated His concern for the afflicted by instructing His followers to “heal all manner of sickness and all manner of disease” (Matthew 10:1). The concern that Christ showed for the bodily and spiritual welfare of those burdened by illness was continued by the Early Church in its ministry to the sick. The Apostle James observed that “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction…” (James 1:27). Our love for God forms the basis of reaching out to meet the needs of those who are afflicted or shut in.
The most important help we can offer the sick and afflicted is prayer. Though our schedules may place many and varied demands upon our time, we are never too busy to call on and pray for those who are suffering. We find instructions in James 5:13-14: “Is any among you afflicted? let him pray. Is any merry? let him sing psalms. Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord.”
In Bible times, pure olive oil was used to anoint those who were sick, and that is what we use today.1 The oil has been consecrated by prayer—ministers prayed over it and asked God to use it for His glory and the healing of sick bodies. The anointing is done in the Name of the Lord, by the authority of the instructions given in God’s Word. The attention and the glory are directed to God, for only God can heal—we simply act in obedience to His Word.
When we anoint a person, we take a bit of the anointing oil on a finger, put it on the afflicted individual’s forehead, and acknowledge that we pray in the Name of the Lord. We place a hand lightly on the head of the sick person and pray aloud, asking that God will undertake and heal. We are careful not to pray so loudly that we distract or embarrass the one we are praying for. We do not touch them anywhere else, nor do we ask them the nature of their sickness. We pray in faith, and with a spirit of submission, with a peaceful assurance that God will do what is for the sick person’s ultimate good.
While we do not know how God will answer in each individual case, Scripture indicates that extraordinary healings will occur. James concludes his instructions by saying, “And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him” (James 5:15). When we pray over someone who we know is a backslider or a sinner, we often repeat that verse. This is not done to condemn the individual, but if that person’s heart is reaching God’s way, we want him to know that God will forgive.
At times, people may be physically unable to come to the ministry for prayer. When this circumstance occurred during the time of the Early Church, prayer was made in a different manner. We read in Acts 19:11-12, “And God wrought special miracles by the hands of Paul: So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them.” The believers anointed these handkerchiefs or aprons and sent them to the sick ones, in faith believing that as they received the articles, they would be healed.
Following this example, we do the same today. We anoint handkerchiefs with the oil used to anoint the sick who come to us for prayer. We place the handkerchief on an open Bible and ministers put their hands on it—because they cannot put their hands on the head of the one who is sick—and pray in Jesus’ name that prayer will avail for the one who receives the handkerchief. This practice has been blessed by God throughout the history of our work. Our literature and tracts are also prayed over by the ministry, and many people have been healed by laying these publications on their afflicted bodies in faith, knowing that prayers have been prayed over them. There is no charm or healing virtue in the handkerchief or the Gospel literature. The blessing is in the trustful prayer of the sick person, whose faith is strengthened by the knowledge that others have joined in prayer with him for the needed healing.
As ministers of the Gospel, we have both a responsibility and a great privilege to reach out with prayer, comfort, and encouragement to those who are suffering. Paul included this in his list of responsibilities of Christians one toward another, telling those at Thessalonica to “comfort the feebleminded, [and] support the weak” (1 Thessalonians 5:14). He charged the elders at Ephesus, “I have shewed you all things, how that so labouring ye ought to support the weak” (Acts 20:35).
There are a number of practical considerations to keep in mind when we visit the sick.
Call ahead. Other than in emergency situations, it generally is best to call ahead of time to find out if the patient is well enough for a visit, and to ascertain what would be a good time.
Keep visits brief. Our stay in the sickroom should not be long, unless the patient or family members request that we stay longer. When a person is seriously ill, conversing may be tiring, so we should do our best to relieve the sick person of the necessity of keeping the discussion going. We need to monitor the length of time of our visit, watching for indicators that we should leave.
Always offer to pray for the sick individual, read Scripture, and discuss spiritual needs or concerns. Sickroom prayers need not be lengthy or eloquent, but they must be heartfelt. While we naturally ask for God’s presence, comfort, and help, we should not hesitate to pray for healing. We should offer comfort from the Word of God, reading a passage if circumstances seem appropriate. When patients and family members raise questions about healing, suffering, and forgiveness, we lean on the Spirit of God to help us respond.
Communicate with sensitivity. It is helpful to assess the physical and emotional climate of the patient and family members present in the sickroom. As we observe their response to our initial inquiries regarding how they are doing, we probably will be able to discern whether they want to share details. Listen and be empathetic. We should adapt the tone and substance of our conversation from verbal and nonverbal cues offered by the patient and family members.
Be prepared for emotional fragility. Illness, pain, and medications, along with the stress and uncertainty that often accompany serious physical problems, can all impact a person’s emotions. We should accept emotional fragility as a normal response in those we visit. Tears may be close to the surface. We want to avoid offering overly optimistic comments or minimizing the individual’s problems. Rather, we point them to the One who promises to bear our grief and carry our sorrows, doing our best to offer the solace of the Comforter.
Use the seating provided. We should not sit or lean on the bed. We can stand for a short period of time by the patient, or sit if offered a chair next to the bed so that we can talk and maintain eye contact easily.
Respect confidentiality. Be cautious about sharing specifics related to the sick person’s diagnosis, treatment, and expectations for recovery without permission from the patient or patient’s family. For the most part, it is the immediate family’s right and responsibility to share personal information as they deem best.
Recognize limitations. Some people may have needs that we cannot meet, such as financial help, social services, or counseling. We must not feel guilty or pressured to go beyond our ministerial role, though we do our best to point them to appropriate resources. And we must always assure those we visit that we will pray God will supply their needs.
In visiting those who are sick or injured, we should take care not to do the following:
When our visits are in hospitals or other care facilities, remember to observe the following guidelines.
Abide by facility regulations. Be careful to abide by the rules of the organization and comply with any restrictions or instructions on the doors of the hospital room. An immediate and gracious response to any request of the staff is also important.
Check in at the desk. Before entering a patient’s room, it is a good policy to check in at the nearest nursing desk to identify yourself and make sure it is a convenient time to visit. Be aware that you may not be able to acquire information about the condition of the patient there; regulations now require healthcare providers to protect the confidentiality of the patients.
Schedule visits appropriately. Visiting hours vary with the institution, although most facilities allow clergy visitation outside of normal visiting hours. It is generally preferable to avoid mealtimes and the evening hours (patients typically have the greatest number of personal visitors then).
Respect privacy issues. Knock on the patient’s door and wait to be invited in. Be alert to signs that the individual needs privacy for a time, or that staff members are waiting for you to leave to take care of a medical procedure. Offer to leave the room if nurses come in to work with the patient.
Consider your surroundings when praying. If the patient you are visiting is in a shared room or ward, or the hour is late, you will want to pray quietly since other patients may be resting. Occasionally, after prayer has been offered for one in a shared environment, others in the vicinity will ask for prayer also. This is a good opportunity to reach out with compassion to others who have a need.
Take appropriate precautions. When visiting individuals with communicable diseases, we should be sure to take precautions so that we do not spread contagion. It is a good practice to thoroughly wash and sanitize your hands before visiting another patient or leaving the facility.
As ministers, we should be aware that some of our visits with the sick and suffering will be physically exhausting and emotionally draining to us personally. When we give of ourselves to support one who is dealing with pain, loss, or trauma, it will impact us too. However, God’s Word enjoins us to “bear ye one another’s burdens, and so fulfil the law of Christ” (Galatians 6:2). As we do our best to fulfill this aspect of our ministerial calling, God himself will give us the strength and support that we need.
BE CAREFUL NOT TO EQUATE trusting God with a refusal of professional medical care. The acceptance or refusal of medical care is a personal choice, not a Bible teaching. An individual can trust the Lord while in the hospital just as he or she trusts the Lord out of the hospital. We support and pray for one who prefers not to seek medical care in the same way that we support and pray for one who chooses to obtain medical care.
THE ANOINTING OIL we use in praying for individuals is regular olive oil which has been placed upon a Bible and prayed over by two or more ministers to consecrate it. Some people may request oil for their own use at home, but we discourage any use other than that described in Scripture.
RATHER THAN HOLDING “healing services” in the Apostolic Faith organization, we encourage individuals to be prayed for following any church service. It is usual for two ministers to pray together for the sick person on those occasions. Customarily, the sick are prayed for on the platform, after indicating their desire for prayer by going forward and taking a seat on the platform near the ministers. However, if the person is unable to come to the front they may be prayed for wherever they are seated in the sanctuary. Individuals may also request to be prayed for where they live. We should always be accompanied by another minister or our spouse when praying in the home of one of the opposite gender when no one else will be present.
BOTH THE SAVED AND UNSAVED may be prayed for, but the unsaved ones should be urged to give their hearts to God since they have the promise of God that He will at the same time forgive their sins.
THERE ARE TIMES when we visit individuals in a hospital or rest home who do not have many visitors, and primarily are being touched only as the staff does their work. Depending on the circumstances and personality of the patient, we should not hesitate to offer an extended handshake. Many times holding their hands for a while as we talk communicates our love and concern to them in a way that words cannot accomplish.
Comforting Thoughts to Share with the Afflicted
WE WILL NOT ALL BE HEALED INSTANTLY of every physical ailment, but a lack of healing does not equate to a lack of faith. James addressed the endurance of affliction, saying, “Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience” (James 5:10). Patience and endurance is required of us throughout our Christian walk. Our responsibility is to follow the instructions in God’s Word, and then leave the results with Him. He will answer according to His perfect will, and while we endure and are patient, He will give us grace for that time as well.
REVELATION 12:10 TELLS US that Satan is the accuser of the brethren, and he does not spare us when we are sick and afflicted. He makes us feel that if we just had enough faith, we would be well. That accusation does not come from God—what comes from God encourages our faith! We must discern where such accusatory thoughts come from. Revelation 12:11 tells us, “And they overcame him [the devil] by the blood of the Lamb, and by the word of their testimony.” While we cannot defeat the devil in our own strength, the enemy of our souls has no power against the Blood of Jesus. When we feel the powers of darkness attacking with doubts, fear, or discouragement, we can plead the Blood of Jesus. We can ask for it to cover us—our mind, soul, and body—and shelter us from the onslaught of Satan. The devil cannot stand against the Blood!
THERE MAY BE TIMES when God answers prayers for instantaneous healing, but there may also be times when illness or disease is not taken away immediately. In 1 Peter 1:7 we read, “That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ.” While instantaneous healing may speak to hearts, faith in action during affliction is also a testimony that cannot be refuted. And if that is God’s plan, He will maximize the impact of grace under pressure for His glory.
GOD OFTEN USES the experience of one who has endured affliction to comfort others. Who can understand what it is like to suffer in the grip of unrelenting pain, day after day? Who can empathize with the emotions that come with a life-threatening diagnosis? Who can understand the ways that Satan comes to attack those who are on the sickbed? Only one who has been there! (See 2 Corinthians 1:3-7). Times of suffering can open doors to minister to others who are hurting.
1 The oil itself carries no supernatural or curative powers, but symbolizes the outpouring of God’s Spirit.
JUST AS JESUS was touched with the feelings of our infirmities, ministers of the Gospel of Jesus Christ should be touched by the sorrows that people experience, and offer comfort in those times of need. When individuals we have a connection with go through “valley” experiences, we have a unique opportunity. As we reach out with solace and support, we offer those who are sorrowing a glimpse of the goodness of God, His love for them, His care for every aspect of their lives, and His unchanging character. We are living expressions of the fact that the One who has already “borne our griefs, and carried our sorrows” (Isaiah 53:4) is willing to walk with them through this difficult time.
There is one requirement for successful ministry to those who need comfort: we must have the genuine love of God in our hearts toward them. It is a privilege to make ourselves available where there is a need, and the encouragement we offer will not only be a blessing to those needing comfort, it will also be a blessing to us.
Those who are dying and those who have been recently bereaved are in special need of comfort and reassurance. Death and funerals may take place at a time when it is inconvenient for us to be present, but the Bible tells us that we are to “weep with them that weep” (Romans 12:15). Thus, we must be quick to temporarily set aside our other duties in order to reach out to the dying individual and/or close family.1
When death seems to be near for one we are visiting, we should remain with the individual and the family if at all possible. We are there as the representative of a loving God, as well as a personal friend. Our presence demonstrates the concern that is felt, not only by us, but by all the family of God. It will speak volumes to the suffering family, whether or not they verbalize their feelings.
If we are not present with the family at the time of death, we should go to the home as soon as possible to comfort the family and to extend the Christian compassion that means so much to those in sorrow. We do not need to address the subject of the funeral at that time. We initially go with the purpose of offering support and spiritual comfort; the necessary arrangements generally can begin the next day or so.
The Word of God is the best message we can take to those who are in need of comfort, assuring them that “The Lord is good, a strong hold in the day of trouble; and he knoweth them that trust in him” (Nahum 1:7). It will be helpful to have some comforting passages in mind when we call upon one who is nearing eternity, or meet with the family of one whose loved one has just passed away. We should watch for an opportunity to offer to read an appropriate portion of Scripture.
As we converse with the sorrowing family, it is our privilege to point them beyond what we call death and into eternity. Dying is not the end—if we are saved, it is the door through which we pass into a larger, fuller life. There, God himself “shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away” (Revelation 21:4). As Christians, we have a hope of being reunited with our loved ones at the Rapture of the church (see 1 Thessalonians 4:13-18), and this is a great comfort.
Pastors and ministers who have had experience in the ministry of comfort share the following principles.
Offer to pray. Bring the family members and all those who will be impacted by the loss before the Throne of God, asking specifically for God’s comfort, peace, and strength for all those present in the difficult hours ahead. Our prayer will remind them of the place where they can find support: “The eternal God is thy refuge, and underneath are the everlasting arms” (Deuteronomy 33:27). If the deceased individual was a Christian, thank God for the glorious day approaching when we will all be reunited in Heaven.
Be sensitive to non-verbal cues. The family may wish to have time alone with the one who has just passed away, or they may prefer to have someone with them for the first hour or two. Be alert to cues. If you are unable to discern the family’s preference, feel free to quietly inquire.
Do not be afraid of emotion or tears. These are a natural human response to loss. Do not try to “cheer up” the bereaved. The grieving family members should not feel they must stifle their emotions in front of you. In fact, shared pain can sometimes be easier to bear, so grieve together. Jesus said, “Blessed are they that mourn: for they shall be comforted” (Matthew 5:4).
Let the family voice their feelings. This is not the time for us to share our regard for the person who has passed away. Although we will want to express our compassion for the family’s loss, and offer to help in any way we can, we mainly should listen to the loved ones of the deceased, letting them say whatever they want.
Ask how you can help. Let the family know you would be happy to help in any way possible. Take care of practical details as you are able, especially if the close family members are having difficulty coping or knowing what to do next. (Do be careful not to assume a responsibility the family should deal with or make decisions that belong to the family, unless asked to do so.) You may wish to offer to contact the funeral home, or to accompany them when they go to make funeral arrangements.
Quietly assess unspoken needs. If immediate family members are elderly themselves, have small children, or have other circumstances which would limit their ability to make arrangements and function in the days following the death, consider ways the church family might be able to offer assistance. Perhaps you or a member of the congregation could make meals, arrange child care, take the bereaved spouse to appointments, help sort through financial matters, etc.
Know the stages of grief. Grief specialists have identified five stages that individuals generally go through as they process their loss. These stages are: denial, anger, bargaining, depression, and finally, acceptance. While those with faith in God do not sorrow “as others which have no hope,” (1 Thessalonians 4:13), even Christians may move through some or all of these stages in some manner. It is important to check in on the bereaved person throughout the steps of grieving.
Recognize that everyone copes differently. People deal with grief in different ways and on different schedules. Realize (and perhaps even verbalize) that there is no right or wrong way to go through the loss of a loved one. The important thing is to know that God understands, He cares, and He will walk with them through every step of this journey.
Continue support after the funeral. While there is usually an outpouring of support immediately following a death, family members may be left alone with their grief after the funeral is over. For some people, there is a tendency to withdraw from the rest of the world and shut down. It is very comforting when we reach out to those who grieve in the weeks and months following a death, letting them know that we are praying for them. A call, note, or email from time to time will be much appreciated. The first holidays and anniversaries without a loved one can be especially difficult, and it is heart-warming at such times to know that others remember your loss.
Talk about the deceased. Some may hesitate to discuss the deceased, supposing it will “remind” the bereaved of their loss and make them feel sad. However, though talking about the deceased may bring tears, many people say that it is comforting to know that others are thinking of the person who died, too. We should not be afraid to share funny or warm anecdotes that show how important to you or wonderfully special the deceased person was.
Be patient. The life and emotional landscape of one who has suffered loss changes—and sometimes that change is enormous. We may wish that he or she would “move on” but we cannot speed the process of recovery. We must let people heal at the pace that feels right for them; our role is not to judge but to do our best to support, comfort, and encourage them as they adjust. We know that “weeping may endure for a night, but joy cometh in the morning” (Psalm 30:5).
GREAT CARE must be taken when it comes to financial matters at the time of a bereavement. Sometimes in the stressful period immediately following a death, family members hand over all sorts of decisions regarding financial matters, but later recognize that they relinquished too much of the decision-making because they were emotionally unsettled. It may be best to encourage the family to refrain from making any financial decisions beyond those that are immediately necessary until they have had some time to adjust to their loss.
THE MINISTRY OF COMFORT is not restricted to times when a death has occurred. Many of these same principles of compassionate concern are necessary and useful when reaching out to families with wayward children, those facing diagnosis of a debilitating or disabling disease, or individuals who have been involved in an accident bringing injury or trauma, and other circumstances of this nature.
FOLLOWING are some comforting Scripture passages that would be appropriate to read when you minister to those who have just suffered a loss:
1 For specific information regarding funeral services, see the section of this manual titled Funeral and Memorial Services.
THE APOSTOLIC FAITH organization sends out pastors on an appointment system, rather than individuals applying for and being selected or hired by a local congregation or church board. This method is based upon the Biblical concept of being “sent” or appointed to a particular field of ministry by those in spiritual authority. In the Old Testament, Moses appointed Joshua to lead the Children of Israel into the Promised Land. The prophet Elijah, at God’s direction, appointed Elisha to be his successor. In the New Testament, Jesus sent out the seventy disciples with the instruction to bring the good news of the kingdom “into every city and place, whither he himself would come” (Luke 10:1). The Apostles at Jerusalem sent Peter and John to minister to believers in Samaria (see Acts 8:14), and later commissioned Paul and Barnabus to serve as missionaries to the Gentile believers (see Acts 13:2-5).
As Apostolic Faith pastors, we are aware of the interim nature of our tenure at a given location. While we are in one location today, we may be called to serve in some other branch church in days to come, if Jesus tarries. We enter into pastoring with the understanding that our leadership of a particular congregation will not be a permanent assignment, but rather a position we are privileged to fill for a period of time as God deems best.
Churches and congregations within the Apostolic Faith organization are diverse in terms of numbers, proximity to other Apostolic Faith branches, accommodations for pastors, receptivity in the community, number of established Gospel workers, what the congregation is able to provide in terms of financial assistance for the pastor, and many other factors. There are times when we must set aside personal preferences and convenience for the good of the Gospel of Jesus Christ—more specifically, for the good of the Gospel of Jesus Christ in the Apostolic Faith organization where God has called us to serve. Whether there are eight, eighteen, or eighty in our congregation . . . whether we move into a beautiful pastorate or need to find and maintain our own home . . . whether we have several assisting ministers or will need to labor without help in that area . . . we can never afford to be anything less than completely willing to serve wherever the Lord puts us.
Transition to a new pastorate can be both exciting and a bit daunting for us and our families. The possibility of a new field and its opportunities brings anticipation, but leaving the known for the unknown can also bring a certain degree of apprehension. It is normal to have mixed feelings. We should keep in mind that transition begins before the move and continues after the move. The change of formal position can be marked by the day the moving vans pull up in front of our new home or when we stand behind the “new” pulpit for the first time as pastor—but transition is a more ongoing process for everyone involved.
There are several specific challenges that we likely will face when we relocate to a new pastorate or field of ministry.
The Personal Challenge. Moving will impact our spouses and family as well as ourselves, and we must keep their needs and emotions in mind as we relocate to a new field of service. Even though we are upbeat about the move, transition includes changes to important friendships and personal connections for our family members. If our children are school age, it will mean new schools. Job transfers may enter the picture for our spouse or older children. Everyone in the family will be adjusting to a new community, church family, and other new colleagues and friends. Without adequate rest, spiritual renewal, and support, these challenges will prove immensely more difficult. With attention to these essentials, a move can become an exciting and positive time for all.
Keep in mind that the congregation is also going through a challenge: that of adapting to a new pastor.
The Vocational Challenge. Things we took for granted or did in a certain way in our former location will likely need to be adjusted in a new setting. Learning to “read” the history, traditions, and culture of a new congregation is a primary challenge in the first year or so. Our job description as pastor may be similar from church to church, but the nuts and bolts of leadership in a new environment may be quite different. If there is a need for us to take secular employment to support our family, we will be making an adjustment there as well.
The Relational Challenge. Saying goodbye to the family of God in a location where we have lived and served for a number of years will bring an element of sadness for us and our family, and for the congregation we are leaving as well. This needs to be handled with sensitivity and wisdom. It will help if we are positive when we make the announcement to our congregation. We can acknowledge that change is difficult for all, but we should focus on the fact that we know the congregation will love, appreciate, and accept their new pastor just as they have loved, appreciated, and accepted us. We should be moderate in voicing either extreme elation or sadness regarding our move, as either one can create questions in the minds of those we interact with. When the move takes place, and we begin getting acquainted with a new church family, we need to realize that the congregation is no doubt missing their former pastor. We can frankly acknowledge that he or she leaves big shoes to fill, but that we are looking forward to life in our new church group.
Pastors who have gone through the relocation process offer suggestions for a departing pastor.
For pastors who are moving to a new location, the following suggestions will help as you assume your new role.
Congregations naturally go through periods of birth, growth, maturity, decline, and at times, churches may even be closed for one reason or another. Pastors come and go within this cycle. The writer of Ecclesiastes points out that there are times and seasons for “every purpose under the heaven” (Ecclesiastes 3:1), so our tenure can be viewed as a divinely-appointed “season” in the congregation’s life. The Biblical concept of kairos—defined as God’s perfect timing—is an important concept in the time of pastoral transition.1 We believe God directs when ministerial relocations are considered because He is intimately concerned with how the Gospel work moves forward. That belief allows us to say with Mordecai of old, “Who knoweth whether thou [we] art come to the kingdom for such a time as this?” (Esther 4:14).
Apostolic Faith pastors have a long history of willingly relocating to new locations where they thrive and are a blessing to their new church families. Apostolic Faith congregations have a long history of welcoming new pastors into their midst and supporting them wholeheartedly. With God’s help and guidance, we have proved over the course of many years that even moves which present challenges can be accomplished smoothly and to the glory of God.
As pastors and ministers who may be transferred from one location to another, it is important for us to understand and trust that God is leading the decision-making process. If we do not, it would be easy to view pastoral relocations through the “lens” of our own perspectives and perhaps to question why decisions were made.
A shift of pastors is not made lightly, nor is it based on mere casual consideration. The process of assessing the needs, evaluating the possibilities, and bringing the matter before the Lord typically narrows down the field to very few options—perhaps only one. When we are asked to relocate, we are certainly free to offer input and even express concerns. But then we must put the matter in God’s hands and pray that He will have His way and give direction to those who are making the transition decisions.
It would be idealistic to expect that if God is in it, everyone would be delighted when asked to move. However, we must always be willing. God has a purpose and plan that we cannot always see or understand. As ministers and pastors, we must trust Him to execute His plan, knowing that it will always be the best plan for His people (see Jeremiah 29:11).
A mention may be made here about subordination. Paul observed, “The spirits of the prophets are subject to the prophets” (1 Corinthians 14:32). We must subordinate ourselves to the Holy Spirit, for it is He who is our Guide and Leader. That also means we will subordinate ourselves to those whom the Holy Spirit has placed in authority over the work of God, for the Holy Spirit always works through His appointed representatives. We may not always know by direct revelation from the Holy Spirit the instructions and leadings that He has given to those who lead in the Gospel work, but we can have full confidence in their leadership, knowing they are led by God.
1 In Romans 13:11, Paul uses the word kairos when he reminds the believers in Rome, “Now it is high time [kairos] to awake out of sleep.” Kairos time, God’s fateful and appointed time, thus gives a sense of urgency to kronos, or chronological time.
OUR ROLES in the service of the Lord evolve with the passing of time and changing circumstances. As pastors and ministers, we should be open to the blessings of growth and fulfillment that the Holy Spirit offers in new situations, and that includes the point in time when we retire. Every member of the body of Christ can serve the church in some capacity and should be encouraged to do so faithfully. For former pastors, that role may be an active one, perhaps as an assisting minister, or it may be more “behind the scenes.” Either way, retirement from active pastoring should not be considered an end of service, but rather a transition to a new field of service.
It is prudent to look ahead and begin to make plans for moving into a supporting role well ahead of the day of our retirement. Daily challenges keep most of us busy, and in addition, we believe the Lord could return to earth at any moment. Thus, it is easy to postpone giving serious consideration to our future. But as pastors, it is important to make preparation for retirement. Scripture is clear that we are to be wise stewards of the resources God has given us, and this includes taking steps that will facilitate a transition into the next phase of our lives.
Pastors must plan for retirement just like other employed individuals. One important decision that will need to be made is where we will live. It is not usually advisable to remain where we last served as pastor, although that possibility is not necessarily ruled out. Family considerations may enter into this decision, especially if we have children. If financial circumstances allow it, we may wish to begin building equity in a home where we could spend our retirement years after we withdraw from active pastoring. Wherever we decide to relocate, we should make sure that we position ourselves so we can easily stay involved in the Lord’s work.
There are other aspects of pre-planning for retirement that will help the eventual transition go smoothly.
After you have retired:
In conclusion, growing older is part of life. At some point if the Lord tarries, we will no longer be able to do the work of pastoral ministry on a full-time basis. If we pray and prepare for that day, retirement and transitioning to a supporting role in the work of the Lord can be a smooth and rewarding process.
1 For more information on this subject, see the section of this Minister's Manual titled Financial Stewardship.
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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