Meeting Transcripts

‍A Holy Calling

“Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God; ⁹ Who hath saved us, and called us with an holy calling . . .” (2 Timothy 1:8-9a).

Introduction

Timothy is thought to have been a bit timid and lacking in courage because of some of what is written in 2 Timothy 1. Notice the words Paul used in verse 4, “Being mindful of thy tears,” and in verses 6-9, “Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands. For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind. Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God.”

The possibility that Timothy lacked boldness certainly exists, but we cannot ignore the fact that he was also characterized as Paul’s trusted and reliable aid, and the one Paul called his son in the faith. When Paul went to Derbe and Lystra in Acts 16, he met this promising young convert. Paul and Barnabas had visited here six or seven years earlier and Timothy appears to have been saved or become a young man in the interim. In time, Timothy was ordained by “the laying on of the hands of the presbytery” (1 Timothy 4:14) and subsequently traveled with Paul extensively. His presence with Paul is noted many, many times in The Acts and throughout Paul’s epistles.

Confidence in the Call

It is clear that Timothy stood by Paul when others chose not to. So perhaps it is unfair to characterize his personality in a negative manner. However, Timothy does appear to have been one who today would be called a “reluctant leader.” Few of us are in the ministry because we were anxious to enter it; we are in the ministry because God called us to our role. We can take heart that historically, many have served effectively with reluctance. Moses, Jeremiah, and Gideon all come to mind. Whether reluctant or more self-assured, we serve because the Lord has called us.

Years ago, I spoke to one minister about the possibility that he might be asked to pastor one day. His quick reply was that he did not feel he was called to pastor, but was very content to serve in the assisting role. My reply to him was, “Look around. If you don’t do it, who will?” While neither of us expected at that time that he would be asked to pastor soon, within five years he received a phone call requesting that he serve in that capacity. He accepted the appointment, and remains one of our pastors today. More recently, one young man who had the spiritual qualifications and appeared to be equipped to be a minister inquired how one could tell whether or not he was called to preach. We discussed it at some length, but it came down to the same point: “Look around. If you don’t do it, who will? Who’s going to carry this forward?” He was asked to preach his first sermon some time later.

We may hope for a Damascus Road revelation that we are called to serve in some capacity, but we are not all Saul of Tarsus. Most of us are closer to being a Timothy. The fact that you are available, equipped, and willing when asked, may be all the revelation you receive—and that is enough.

Like Timothy, we may have a degree of timidity, wariness, or simply feel unqualified to assume the responsibility. Though Paul was highly qualified in the academic sense, he did not use that aspect of his “resume” to emphasize his credentials. Rather, he made it clear that his credentials for preaching the Gospel were the fact that God had called him, and the marks that he bore in his body (Galatians 1:17) were reminders that he had answered that call.

Credentials of the Call

While we have encouraged those who are inclined to pursue continuing education, doing so does not necessarily make one a more effective minister or validate our call. In fact, formal education becomes a detriment if it changes our view of the ministry from being a calling to that of it being a profession.

A few years ago, author David F. Wells indicted evangelicals due to what he viewed as the professionalization of the ministry. He wrote, “The new model of the ministry is nowhere better illustrated than in the pages of Leadership Journal.” Many of you know that Leadership Journal is a magazine that targets the ministry and addresses nearly every conceivable church problem a pastor could encounter. Mr. Wells reviewed all of the articles published over a period of nearly ten years and came to this conclusion: “Less than one percent made any obvious attempt to root the answers in anything Biblical or doctrinal, despite the fact that many of the problems addressed are addressed directly in Scripture. Instead the answers were taken heavily from the insights of the managerial and therapeutic revolutions.”

Evangelicals have become known for adopting methods and models of the professional, academic and social science worlds—at times after those professionals have discarded them as being no longer useful.

Remember that God did not call us to be therapists, managers, or motivational speakers. He called us to be preachers of the Gospel. Let’s not use our congregations as “laboratories” where we experiment by applying what we lately learned in a class or read in a book. We do not need to repackage the Gospel to satisfy Apostolic Faith congregations. They are content with what they have been taught for over one hundred years and are uncomfortable when we resort to the methods of modern evangelicals.

The Language of the Call

Let us avoid over-using contemporary buzzwords that have become so fashionable in the religious world. Instead, use Bible terms, and even Apostolic Faith language. In an attempt to be contemporary and relevant, we can instead end up sounding condescending. In seeking relevance, we render ourselves irrelevant because we have lost the credibility we sought to gain by using those terms.

For example, here in our church we are not as much interested in community as we are in fellowship. An Apostolic Faith audience is more interested in the Biblical perspective than they are in a world view. We do not want synergy, we want anointing. As a preacher, do you want someone in our audience to arrive at an Ah-ha moment, or a crisis experience? Spare us the wow factor, or that sputnik moment. Our effort to shock and awe may shock them but it will not awe them.  

Let us concentrate on teaching our people the Biblical principals in traditional Biblical terms which help define our theology: consecration, doctrine, discipleship, justification, restitution. These terms and others like them all help convey the demands of the Gospel. And yes, the Gospel carries demands. In these times, terms like community, collaboration, and tolerance convey that “itching ear,” market-driven mentality. Nobody sees souls saved by suggesting that they join the conversation. We see them saved through the foolishness of preaching.

Many of these contemporary terms are harmless and could otherwise be useful, but some terms are so overused nowadays that they can become distracting. Notice that we are collaborating on the minister manual project, and as a group of ministers we are indeed a community. When the same terminology is used repeatedly by the same preacher, that preacher becomes predictable.

We should also watch the phrases that we use. Have you ever heard someone say at the pulpit, “When it all hits the fan?” Or, “Stuff happens?” Do you know what it is that hits the fan, and what it is that happens? Be careful!

It reminds me of a sermon I heard at our camp meeting several years ago, when a very effective preacher was speaking about how the Gospel satisfies. He innocently referred to a song that says, “I can’t get no satisfaction.” I immediately recognized that song as a Rolling Stones tune from my unsaved days in the late 1960s. Do you know what the next phrase is? It is, “I can’t get no girl reaction.” And then, “but I try, and I try, and I try.” The preacher didn’t add those phrases, but my mind did. He went forward preaching without me . . . at least momentarily.

I am guilty as well. Recently, at a service immediately following one of our trips, I mentioned during the announcements that Debbie wasn’t there that evening because she was “wasted.” I was later informed that meant she was intoxicated. Thank God for our gracious Apostolic Faith audiences.

A Calling Rather than a Career

My point is that our ministry is a calling rather than a career. We employ Biblical models in our calling, even if secular ones are useful in our careers. Our motivation is different, too. Those engaged in pursuing careers or professions are generally self-serving in that they seek opportunities to “get ahead.” Decisions are stepping stones toward that goal. Our call does not have the same end in view. Those who serve in bigger churches are not viewed as having been promoted, nor those in smaller churches as having been demoted. After all, we may switch places tomorrow.

When persuaded of our call, we go forward with confidence in the Lord, knowing the call is our credential. We cannot use the fact that God called us as justification for not seizing opportunities to improve ourselves, but lacking those opportunities does not diminish our call.

Branch Church Matters

Saints Relocating

We rarely encourage our saints to relocate from one small branch to another small branch church, for the outcome of such relocating is often predictable. Local saints are either thrilled or discouraged when the relocation occurs, depending upon whether people are moving in or moving out. In time, the cycle is repeated leaving the initially-delighted congregation discouraged when the same saints inevitably relocate again. We cannot put our hopes in transplanted membership. We must somehow reach out and claim those in every community who have roots in that community.

Obviously, there are times when college or employment considerations demand a move, and we understand and support those decisions. When employment demands relocation for one of our saints, they are unique in that they look at locations where we have a church first. That is what we still encourage. However, when those efforts are unsuccessful and employment takes them to an area where we do not have a church, we certainly support local cottage-style gatherings.

Starting New Works

We do not encourage our people to venture out into a new area to begin a work in our country. Notice how challenging it is in the United States to build a work where we already own a church and a parsonage, have a pastor, and a tithe-paying congregation with local roots. The needs at these locations are too great for us to be excited about somebody independently departing such a group to launch out somewhere else.

We thank God for each church location even while we recognize that every location is not flourishing. Yet, consider what we do have going for us:

·         We own our church building at most locations.

·         We own a church parsonage at most West Coast and Midwest church locations.

·         There is enough in tithes and offerings to meet monthly bills incurred to own, operate, and maintain those properties, and run the church.

·         Our current locations have several members with deep local roots.

·         We have pastors willing to serve in these locations.

·         We are glad our congregations can provide a rent-free parsonage for their pastors. That is a huge financial benefit. The church pays the property taxes, structure insurance, utilities, and maintenance. This aspect is a blessing to the pastor and to the local congregation.

Since these conditions exist in our branch churches, we have much in our favor, even if our congregation numbers are not large. If we pray, God will again stir our country. We have long had an Apostolic Faith presence in our current locations. When backsliders return to God, they will also want to return to our churches. We want to be there when they do.

Serving as a Pastor

We thank God for the pastors we have who faithfully serve whether the congregation and financial resources are large or small. Most of you work part-time or full-time in a secular capacity in addition to faithfully serving as pastors. God bless you. If you are among the few who do not currently have the need for secular employment, keep in mind that your next location may not be able to grant you that luxury. You will be wise to always serve with that expectation in mind. In addition, a day of retirement may come if the Lord tarries. Use your time and allocate your resources in a manner that anticipates future financial needs. Even a little saved every month over a period of several years adds up.

Speaking of retirement, age may not be the most important factor in determining retirement time for a pastor. As long as we are able to serve with effectiveness, let us remain willing to serve. Losing our effectiveness is another matter, regardless of age.

Our pastors do a great job of trying to leave our churches and parsonages in better condition when they move away than they were upon their arrival. We want to leave our successors in as good of a position as possible. Nobody promised us that serving as pastors would be economically easy; we answered the call knowing simply that we were called to serve.

As servants in the pastoral role, we must always distinguish between what is best for the overall work of the Lord and what is most convenient and even preferable for ourselves. We may be as delighted as can be with our current location, but there comes a time when it is better for the work as a whole that we relocate. There is not one here who would stay at a particular location at the expense of what is best for the work of the Lord. At times, the unpleasant task of discerning what is best for the work overall falls on me. 

The decision-making process of relocating pastors for me is little different than the process you go through in changing Sunday school department heads in your branch church. Even the aspect of dealing with varying personalities and degrees of willingness or lack thereof is similar. A need arises. Prayer is made and divine guidance sought. Private, confidential inquiries are made, including with the potential transferees. Options are weighed and then decisions are made. Typically, there are few alternatives. Many times, the fact that few alternatives exist is the primary aspect of discerning the mind of the Lord in making the final decision. No decision is made casually. Decisions are made with the weighty knowledge that lives, families, and church congregations are indelibly impacted through such transitions. So be settled where you are while you are there, but not so settled that you expect to become a permanent fixture.

We appreciate the optimistic spirit of our pastors in the face of the challenges, both in families and in the local congregation. That optimism is sound and contagious. We do serve a God who is never challenged, so our upbeat outlook is not contrived.

A Holiness Calling

Jewelry

A common sight throughout the world is the emphasis individuals put on apparel, including outward adorning and decorating. It is safe to state that fashion trumps faith, even in most Christian circles.

With respect to jewelry, let there be no doubt that we are content to continue with the same policy that we have had during the entire history of our organization. We are content because it is the best approach for any organization that claims to encourage a consecrated, holy walk with the Lord. We are content because the Bible teaches this approach. The Bible also challenges us to deliver to our successors what was faithfully delivered to us. We have no desire to deviate from our long-held practice, which was historically held by holiness groups around the world.

A few years ago, I received a dissertation on this subject by Dr. Samuele Bacchiocchi, Ph.D., of Andrews University. I will very briefly cite it because it provides historical context.

“From the very beginning of the Methodist movement, John Wesley (1703-1791) advocated plainness of dress and avoidance of jewelry in general, and rings in particular. In his Advice to the People Called Methodists, With Regard to Dress, he wrote: ‘Wear no gold, no pearls, or precious stones . . . I do not advise women to wear rings, earrings, necklaces.’” Wesley used Scriptural support for his position, including 1 Peter 3:3, 1 Timothy 2:9, and many other verses, as well as the spirit of the entire Bible that teaches separation from the world for believers. He was not the first, nor was he alone in holding these views.

To continue in Dr. Samuele’s words, “The early Methodists took the admonition of their founder seriously. They lived a plain lifestyle, avoiding gambling, dancing, cosmetics, and jewelry, including rings.” There were strict rules concerning dress. No one was allowed admission to Methodist communion services if they were wearing rings or dressed in a manner that was viewed as superfluous. 

We have heard it said that those who do not learn from the mistakes of the past are doomed to repeat them. For decades Wesley’s successors held to the high standard of their founder, as did the holiness movement in general. But with time, church leaders offered what were viewed as “minor concessions” to appease the objections of some. In New Testament times, wedding rings were not worn. That practice came about later. The evolution of wearing wedding rings in holiness circles over the past two centuries seems to have followed the same pattern that the Methodists experienced. At first, there were none. Next, a simple band was allowed. Then over time, all kinds of rings and jewelry were accepted, including men wearing earrings.

Dr. Samuele argues that simple wedding rings become the precursor for all rings and jewelry. It does seem to be the predictable, consistent outcome for groups, even if not for every individual in those groups. And what is most concerning is that with time comes the eroding of nearly every standard of modesty, to the point where holiness church members are indistinguishable from the world. And holiness organizations become something that would be unrecognizable to their founders.

We are told today that a wedding band in our culture is a symbol of commitment. Is that really the case? If it is, then why do fifty percent of those who exchange wedding rings on their wedding day end up later divorcing? So it could be just as easily argued that wedding rings are a symbol of failed marriages.

The strength of a marriage is rooted in the commitment of two individuals to their marriage. I have lived long enough to see some marriages fail when couples chose to wear rings, and others fail when they have chosen to abstain from wearing rings. Wearing or not wearing rings has no impact on the success or failure of a marriage. Our commitment to each other is what has impact, not some commitment to wearing a wedding ring.

The leaders of the 1906 Los Angeles Latter Rain outpouring, including Sister Florence Crawford, had holiness roots. They taught that sanctification was not only a second definite instantaneous experience, but also a consecrated way of life which demanded carefulness with regard to conduct and appearance. We still feel that way.

We might think it is easier to avoid speaking about these matters, but not addressing these types of issues could foster uncertainty or a lack of clarity. “For if the trumpet give an uncertain sound, who shall prepare himself to the battle?” (1 Corinthians 14:8). A climate of uncertainty is unfavorable in the marketplace. Uncertainty will also undermine our efforts for unity in the Gospel.

Some claim confusion where none exists, not only related to this subject but in other matters as well. It may pay to ask ourselves when dealing with someone who claims confusion, “Is this really confusion, or is this clarity being resisted?” Our responsibility is to provide clarity in as simple terms as possible where confusion really does exist. Where it does not exist, do not be distracted, but be guided by your holy calling.

We cannot have a timid, apologetic approach in presenting a Gospel that represents a holiness way of life. The Gospel does have demands, as discipleship implies. Carrying a Cross is rigorous. It is not some happy-go-lucky way of ease. Let’s not rob disciples of the blessing they can experience in taking up their Cross.

Let me add that in a setting of a public meeting, it is best for pastors to address such matters implicitly and with some rarity, rather than explicitly, making it a hobby horse. If pastors faithfully preach the doctrinal subjects of the Bible, the Spirit of God will inspire hungry listeners to come up to higher ground.

Focus on Doctrine

Most sermons could be categorized as either doctrinal, devotional, or evangelistic in nature. Doctrinal sermons include those that provide a better understanding of Bible theology. Devotional messages include the encouraging “feel good” type of messages. Evangelistic sermons tend to inspire action now—”Get saved tonight. God will sanctify you now. The Holy Ghost is here to fill you.” They are all of value and have their place, but on a personal level, it concerns me if upon reviewing my past several sermons, there is a lack of doctrinal messages. The same could be said of camp meeting Bible teachings. We have each generation of teens present in Bible teaching services for only a brief window of time before they take summer jobs and cannot attend. If they do not hear the doctrines of the Bible expounded during that brief timeframe, they may never hear them. If it falls on us to give a camp meeting Bible teaching, let us think doctrinal first. It is perhaps not as easy as devotional, but it is needful. Devotional teaching will strengthen your day or week. Doctrinal teaching builds your spiritual foundation and will undergird the rest of your life. Doctrine also provides the basis for sticking with the Apostolic Faith Church when personality clashes arise, rather than moving over to the church across town.

Preach the Latter Rain Gospel

You have heard me say before that I am driven by what I believe to be a God-given mandate to faithfully deliver the same faith delivered to my generation—including our practices—to the next generation. My sense of loyalty is strong toward those who taught me, as well as to those who taught the ones who taught me. We are not wiser or more discerning and enlightened than those who helped shape what we have always stood for. Many of our predecessors’ anointed sermons live on in print and in recording. We may endure a bit more pressure to hold fast than they did, but only because most churches of our day have become more and more like the world they claim to want to win. Not only have they failed to win the world, but they have also made their message less appealing to hungry souls in the world by diluting it. 

There are those outside our circles who appreciate what we stand for. Here is a note that was emailed to us a few weeks ago, which I shared with our Sunday morning audience recently.

Brethren,

 As I am sending this email, I am also listening/watching the evening service from your church.  Here in SC we are home from church before your webcast begins. I often play your webcast on Sunday evenings and enjoy it.

I am quite familiar with traditional Pentecostalism. My observation is that you are distinctly different from anything I know of in Pentecostal/Charismatic circles. Your music, modesty, and decorum set you apart from any of the Full Gospel churches I am aware of. I commend you for that.

While there would be some definite differences between your doctrinal position and mine (we are Bible Methodist—part of the conservative holiness movement), I feel a kindred spirit with yours. 

May God bless you as you honor and labor for Him!

David A_________ of Greenville, SC

Letters of approval or not, we know we have God’s approval as we continue preaching the Latter Rain Gospel.

Closing

Like Timothy, we are challenged by Paul to live up to our holy calling. Do not be ashamed, hold fast, keep that which has been committed to you, be strong, and endure hardness.

“For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus. That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us” (2 Timothy 1:12-14).

“Thou therefore, my son, be strong in the grace that is in Christ Jesus. Thou therefore endure hardness, as a good soldier of Jesus Christ” (2 Timothy 2:1,3). 

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