THE DIVINE CALL, ORDINATION AND WORK OF THE MINISTRY.
In the church established by Christ, the ministry was first of all divinely “chosen,” or “called.” Christ called unto Himself, “whom He would.” Mark 3:13.
When He ascended to heaven, He “gave gifts” to His church. These gifts were men set apart for various works. “He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers.” Eph. 4:11. “God hath set” them “in the church.” 1 Cor. 12:1, 11, 18, 28. Study also Jer. 3:15; 23:4; 15:19.
The Master could not be denied the right to choose the vessels which He uses. Paul was called, “not of men, neither by man, but by Jesus Christ and God the Father.” Gal. 1:1. “A chosen vessel unto me.” Acts 9:15; Gal. 1:15.
A true minister is an agent or representative of the government of heaven. He is a messenger of God. He is an “ambassador” of God and of Christ. 2 Cor. 5:20. Every earthly government selects its own ambassadors. It would be utter folly for any one not selected by itself to appear as its representative. How great then must be the folly and offense of the man who claims to represent the King of glory, but whom the King of glory has neither called nor sent! No, brethren, there are no self-sent men in the true ministry of Christ—not one! Christ, the Chief Shepherd, was called of His Father.Heb. 5:4-6. “And no man taketh this honor unto himself, but he that is called of God, as was Aaron. So also Christ glorified not Himself to be made an high-priest; but He (the Father) that said unto Him, * Thou art a priest forever after the order of Melchisedec.”
As he was sent of the Father, so he sends his ministers. “As my Father has sent me, even so send I you.” John 20:21.28Christ’s ambassador is sent by Christ with a message from Christ to the people of earth. Such a man will feel in the depths of his being, “Woe is unto me, if I preach not the Gospel.” 1 Cor. 9:16.
Don’t enter the ministry if you can help it! If you can be content to be a grocer, a farmer, a doctor, a lawyer, a senator or a president, leave the pulpit for the man who is so filled with God’s message that he would utterly weary of any pursuit should it interfere with his God-given mission. We say, if you can be content, devoting your life to any other occupation, leave the ministry to the men whom the Lord has called, and who, for all the wealth of the Rockies, would “not cease to teach and to preach Jesus Christ.”
Those who are truly called of God are acknowledged by the true church and its ministry. Proof, Gal. 2:9, 10, “And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.” This was at the first general conference of the church. See verses 1 and 6; also Acts 15. Thus we see that the church recognized the call of Paul and Barnabas.
God recognized the important place that His own church occupies. He guided it also through Ananias to recognize the divine call to the work which He had given to Paul. Acts 9:10-22. Later, as we have seen (Gal. 2:9) the general conference officers, themselves29guided by the same Spirit, saw and acknowledged the call of Paul and Barnabas to the work and received them into the fellowship of the work of the gospel ministry. See also Acts 11:22-26.
These things were “written for our admonition, upon whom the ends of the world are come.”
It never can be otherwise, but, that a Spirit guided church and ministry will recognize a Spirit called man.
Such men are finally to be ordained, or, set apart to their sacred work for life. John 15:16, “I have chosen you and ordained you.” Paul was not only “called to be an apostle,” but was also “separated unto the Gospel.” Rom. 1:1.
This ordaining, or separating unto the Gospel, is by “the laying on of the hands of the presbytery.” 1 Tim. 4:14. The word “Presbytery” is in Greek, Presbuterion, literally meaning, “an assembly of elders.”
All authority was in Christ to organize His church. Therefore, He called to the Christian ministry those whom He chose, and after they had been instructed by Him, “kneeling in the midst of them and laying His hands upon their heads, He offered a prayer dedicating them to His sacred work.” Thus they “were ordained to the Gospel ministry.” See “Desire of Ages,” page 296. Thus Christ said, “I have chosen you and ordained you.”
We have found the same to be true of Paul. “Paul, a servant of Jesus Christ, called to be an apostle, separated unto the Gospel of God.” The record of the ordination of Paul and Barnabas by30the laying on of hands, is found in Acts 13:1-3: “Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away.” Of this, Spirit of Prophecy Vol. 3, pages 347, 348, says, “These apostles were therefore dedicated to God in a most solemn manner by fasting and prayer and the laying on of hands. * Both Paul and Barnabas had been laboring as ministers of Christ, and God had abundantly blessed their efforts; but neither of them had been previously formally ordained to the Gospel ministry by prayer and the laying on of hands. They were NOW AUTHORIZED by the church, not only to teach the truth, but TO BAPTIZE AND TO ORGANIZE CHURCHES, being invested with FULL ECCLESIASTICAL AUTHORITY.”
Christ’s ministry is commissioned to “preach the word,” and clothed with “all authority” in so doing. 2 Tim. 3:14-17; 4:1-5; Titus 2:15.
Such a ministry has the “care of all the churches,” and is to be esteemed very highly in love for their work’s sake. 2 Cor. 11:28; 1 Thess. 5:12, 13.
In the New Testament church order there appears to have been chosen a presiding officer, or chairman of the general work, corresponding very much with what we call the president of the General Conference. Others were associated with him as “pillars” of the church. These were consulted for31counsel and led out in the great questions of church work and administration. We would perhaps, in modern language, call them the General Conference Committee.
Paul, in Galatians 2:6, referring to the first general “conference” speaks of “they who seemed to be somewhat in conference.” And in verse 9 he says, “James, Cephas (Peter) and John who seemed to be pillars.” In this, James is named first, and in the record of this first General Conference of the church of Christ, as found in Acts 15, James renders the decision of the great question before the Conference. Acts. 15:13-21. James was evidently and in fact the president of the General Conference recorded in Acts 15, whatever other name we may choose to apply to him.
Since the “all authority” of the ministry is conditioned upon teaching “these things”—the Word of God, therefore, any ministry that teaches not the Word has no authority because it has no Word, but only “untempered mortar.” Ezek. 22:28.
God still chooses “faithful men who shall be able to teach others also.” 2 Tim. 2:1, 2, “And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.” From such men, to such men, must the precious truth ever be committed.
Christ has said, “All power (authority) is given unto me, Go ye, therefore, and teach all nations. Teaching them to observe all things whatsoever I have commanded you: and, lo,32I am with you alway, even unto the end of the world.” Matt. 28: 18-20.
Thank God, He is still with every minister who teaches what He has commanded, and will be with all such, “even unto the end of the world.” All praise to His name who is ever present, who “holdeth the seven stars (his ministry) in His right hand, who walketh in the midst of the seven golden candlesticks (His church).” Rev. 2: 1.
“Therefore seeing we have this ministry, as we have received mercy, we faint not.” 2 Cor. 4: 1.
CHAPTER VII.
CHURCH OFFICERS, THEIR QUALIFICATIONS AND DUTIES.
1. ELDERS:—The duties of a local elder, although in a lesser degree and extent, are very similar to those of a minister.
(a.) He is to “feed the flock of God.” 1 Peter 5: 2.
(b). He is “overseer” of the flock where he is chosen. Therefore he attends to the administration of the ordinances and presides in all church meetings, in the absence of a minister. Acts 20:17, 28; 14:21–23; 1 Peter 5:1–4.
(c.) There are two kinds of elders: First, those who “labor in word and doctrine;” second, those who do not labor in word and doctrine. See 1 Tim. 5: 17. Thus an elder does not necessarily preach. It would be better if some would not try to preach,33but would be content to, in a simple manner, give kindly and sincere counsel to the brethren as the needs and opportunities exist.
(d.) There is a requirement of very great importance which is sometimes overlooked, resulting in grief to the church and great injury to the man and to the cause of God in the community. This requirement of the Word of God to which we refer is that an elder “must have a good report of them which are without,” that is, among the people of the community that are not of the faith. 1 Tim. 3:7.
(e). He must not be a “novice.” If the man be a novice (one newly come to the faith) he is likely to be ruined by the responsibility. 1 Tim. 3:6.
(f). His family and family government must be right. “For if a man know not how to rule his own house, how shall he take care of the church of God?” Read 1 Tim. 3: 4, 5, 11, 12.
(g). Likewise, also must he possess the other excellencies stipulated by God in 1 Timothy 3, and in Titus 1.
(h.) And they, as also the deacons, must first be proved in these things and be found blameless. 1 Tim. 3:10.
These letters were written to Timothy and Titus that they might know who to, and who not to, ordain. This shows that it is not enough for a man to think that he is called of God to an office or even to the ministry. He must stand the examination which God’s Word requires of him. In other words, God gave us the test of fitness that we might apply it before ordaining men as elders or deacons of34churches, or to the Gospel ministry. “Brethren should be careful not to push those out into the field whom God has not called. Those men who are not called of God, are generally the very ones that are the most confident that they are so called, and that their labors are very important.” “These self-sent messengers are a curse to the cause.” Early Writings, Supplement, pages 13, 14 (chapter on “Gospel Order”). The call of God’s spirit to a man, and the Bible which came from the same Spirit, always agree.John 16:13. The Spirit “shall not speak of himself.” Isiah 8:20, “If they speak not according to this word, it is because there is no light in them.” 1 John 4:1, “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.” Therefore one who will not stand the test of the Word of God, in teaching or in life, is not called of God but is mistaken as to his work if he thinks himself so called.
There may be, and we believe there are, those whom the Lord truly calls to the work, but whose first intimation of it is the call that comes to them from a church enlightened by the Word of God. Such may have been the experience of the seven men chosen at Jerusalem. Acts 6.
2. DEACONS:—The duties of deacons are (a) largely of a temporal nature, as assistants of the elders, and servants of the church. Acts 6:1-7. (b). This does not exclude them from even preaching the Gospel, if the Lord so leads them and opens the way as He did to Stephen and to Phillip. Acts 6:8-15;357:1-60; 8:5-40. In fact faithfulness in this office of service brings great spiritual strength. “For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus.” 1 Tim. 3:13: (c). The character required of a man who is to be chosen a deacon is clearly told us by God in 1 Tim. 3:8-12.
3. HELPS:—There are also those of whom we read nothing as to ordination. These may be denominated “helps” and “servants of the church.” (See 1 Cor. 12:28; Romans 16:1-4.) As for instance, church clerks, librarians, Sabbath school workers, women assistants of baptismal candidates, etc., etc. Some women, even “labored in the gospel.” Romans 16:12; Phil 4:3; Acts 2:17, 18; 21:8, 9. Christian help work for the poor, is also an important and worthy work. Acts 9:36-39. All these workers are necessary as helps in the great cause of Christ but they are not, Biblically speaking, officers of the church, yet we call some of them officers in the sense that they are chosen to do some specific part of the work in which they are manifesting the gift of “helps” which the Spirit has given to them “as He will.”
The officers proper of the church—those who have the over-sight of the affairs of the whole church, both spiritual and temporal—are, the ministry and the local elders and the deacons, in the order of prominence in which we have considered them and now named them.
4. SPECIAL BUSINESS MEN:—There were36also men “chosen of the church” at times, to travel with a minister as a special help in financial matters of general interest, such as the care of the poor members of the church; a sort of general deacon, if you please so to term his work. Read 2 Cor. 8:18, 19. The Greek word here translated “chosen” in the statement “chosen of the churches to travel with us with this grace” means literally, “to stretch forth the hand” as in voting. Read chapters 8 and 9 of 2nd Corinthians. In this case the man chosen was undoubtedly a gospel minister (verse 18), but was especially appointed to this sacred business because he was fitted for it, being also a business man. It was probably a temporary arrangement for so long a time as that special need continued, in order that the apostle might be more free to study and to preach the Word.
The same principle of division of burdens was revealed at Jerusalem in the choice of the seven deacons. Acts 6:1-8.
While the apostles were responsible to see that the whole work, spiritual and temporal, be done, yet as to attend personally to the “daily ministration” to the poor would compel them to “leave the word of God and serve tables,” they therefore instructed the church, “the whole multitude,” as to what kind of men they must choose, the kind whom they would ordain—“seven men of honest report, full of the Holy Ghost and wisdom whom we may appoint over this business.”
The church having chosen seven such men, placed them before the apostles and “when they had37prayed, they laid their hands on them,” thus appointing them to the burden of the temporal, yet religious work, of looking after the interests of the poor and needy. Thus the apostles met their responsibility to the poor by this divinely inspired arrangement of church order.
Let it be noted that the apostles were careful to ordain only such men as met the required standard. To ask them to do otherwise would be to ask them to sin. And no man or organization of men can ever have any right to require another man to sin. The minister who hastily ordains men who are unworthy becomes responsible for their sins. “I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality. Lay hands suddenly on no man, neither be partaker of other men’s sins; keep thyself pure.” 1 Tim. 5:21, 22.
First, “Let ALL things be done.”
Second, “Let all things be done decently and in order.” 1 Cor. 14:40.
Note—Read carefully and studiously the chapter on “Gospel Order” in “Early Writings,” also each Scripture referred to in the foregoing.
CHAPTER VIII.
ORDINANCES OF THE CHURCH.
THE WAY INTO THE CHURCH.
1. Ques. How is Christ seen today?
Ans. In His Church.
2. Ques. What is the Church called?
Ans. The Church is called Christ’s body.
“And hath put all things under His feet, and gave Him to be the head over all things to the church, which is His body, the fulness of Him that filleth all in all.” Eph. 1:22, 23.
“For we are members of His body, of His flesh, and of His bones.” Eph. 5:30.
3. Ques. How does God say we come into Christ?
Ans. By baptism.
“For as many of you as have been baptized into Christ have put on Christ.” Gal. 3:27.
4. Ques. Then, is not baptism the divinely appointed way for those who accept the faith to come into the church, which is the very body of Christ?
Ans. It most surely is.
BAPTISM A BURIAL.
It should never be forgotten that baptism is a burial. “Buried with Him in baptism, wherein also ye are risen with Him through the faith of the operation of God, who hath raised Him from the dead.” Col. 2:12.
The candidate must be willing to be—and the39administrator must see that the candidate is—buried with Christ. To bury is to put out of sight, or, to completely cover or enclose in the element used.
To represent in baptism the burial of Christ, the candidate must be as truly put wholly within the water as Christ was wholly within the tomb.
PREPARATION FOR BAPTISM.
As a preparation for this burial, the candidate must be first dead to sin. That is, he must wholly surrender to God his life and accept the life of Christ as lived for him and given for him and to him. Thus, having by faith died to sin, it is most fitting that such an one shall, in baptism, be by faith buried with Christ and raised with Him, to “walk in newness of life.”
“How shall we, that are dead to sin, live any longer therein? Know ye not, that so many of us as were baptized into Jesus Christ were baptized into His death? Therefore we are buried with Him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so, we also should walk in newness of life.” Read Romans 6:1-11.
IT IS GOD’S MEMORIAL OF THE RESURRECTION.
From the foregoing Scriptures it will be clearly seen that not Sunday keeping, but baptism is God’s memorial of the resurrection of our Lord Jesus Christ from the dead.
God’s memorials are always similar in form to the thing or event memorialized. This is true40throughout the Scriptures. How appropriately then does baptism commemorate the burial and the resurrection of our Lord.
Every time that a believing soul is raised from the waters of baptism, the world and the heavenly intelligences behold the divinely instituted memorial of the resurrection of Jesus Christ.
THE COMMUNION.
1. Ques. To whom does the ordinance of the Lord’s supper belong?
Ans. The Communion belongs to the Body of Christ, the church.
“I speak as to wise men; judge ye what I say. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?
“Ye cannot drink the cup of the Lord, and the cup of devils; ye can not be partakers of the Lord’s table, and of the table of devils.” 1 Cor. 10: 15, 16, 21.
2. Ques. Then, since the communion belongs only to the church, and the church is composed of baptized believers, should the communion be administered only to baptized believers?
Ans. So we conclude, and so, also as a denomination, we practice.
There are privileges the baptized believer enjoys which he who has not so far followed the Lord in the way of obedience can not expect to participate in, and from which also, those who are disfellowshipped41are excluded; for every disfellowshipped member is at once excluded from the communion of the church. This is according to 1 Corinthians 10: 16, 21, and 1 Corinthians 5: 11-13. *“With such an one no not to eat. Put away from among yourselves that wicked person.”**
There is a difference between being inside, and being outside, of the church of Christ. There are some things consecrated only for the body of Christ.
(NOTE.— As to honest Christians who are members of other Denominations, and who may desire to partake of the Sacrament with us; we neither forbid them, nor invite them to do so. We leave the whole responsibility upon their own souls before God, after making, before the congregation, a clear statement concerning the manner and significance of the celebration of the ordinances.
Those, however, who know their duty to unite with the Remnant Church, but who have not, as yet, done so, evidently have no right to the Sacrament of that Church, until this duty is fulfilled. Such a known duty, unfulfilled, should debar one from the Communion of the Church.)
3. Ques. How frequently should this ordinance be celebrated?
Ans. There is no specified time commanded for its observance. Christ seems to have left the time of its observance largely to the discretion of His church. He has however indicated that very long periods of time should not intervene between the occasions of its observance, by using the word “often” in 1 Cor. 11: 25, 26. “This do ye, as oft as ye drink it, in42remembrance of me. For as often as ye eat this bread, and drink this cup, ye do show the Lord’s death till he come.”
5. Ques. How often does the Seventh-day Adventist Church observe the communion?
Ans. Once every three months, wherever practical.
6. Ques. In what condition of heart must a member be in order to worthily partake of the communion?
Ans. He must so fully feel his own unworthiness and imperfection of life that he depends wholly upon the offering made on Calvary as his only hope of salvation, and thus, by faith, can truly eat and drink “discerning the Lord’s body” which was broken for him that he, a sinner, might be saved through divine grace alone; and “not by works of righteousness which we have done.”
7. Ques. Since this is a matter of personal faith, who only can make the required examination of the believer’s heart?
Ans. “But let a man examine himself, and so let him eat of that bread, and drink of that cup.” Read 1. Cor. 11:28-32.
8. Ques. How should the ordinance of the communion be celebrated?
Ans. It should be celebrated according to the same manner in which it was delivered unto the church.
“Now I praise you, brethren, that ye * keep the ordinances, as I delivered them to you.” 1 Cor. 11:1, 2.
A CHRISTIAN ORDINANCE, OFTEN NEGLECTED BY OTHERS, AND HOW WE OBSERVE IT.
1. Ques. With what is the Christian to be clothed?
Ans. “Yea, all of you be subject one to another, and be clothed with humility.” 1 Peter 5:5.
2. Ques. What ordinance established by Christ and enforced by His own example and expressed precept, is almost universally neglected today?
Ans. The ordinance of feet-washing, usually called the “ordinance of humility.” Read John 13: 1-17. It is a divinely appointed preparatory service to be observed before the sacrament. See Ques. 5 and “Desire of Ages,” chapter 71.
3. Ques. Does Christ plainly enjoin its observance?
Ans. He does.
He says, “Ye call me Master and Lord: and ye say well; for so I am. If I then, your Lord and Master, have washed your feet; ye also ought to wash one another’s feet. For I have given you an example, that ye should do as I have done to you. * If ye know these things happy are ye if ye do them.” John 13:13-17.
4. Ques. What other injunction is given to the “brethren?”
Ans. “BRETHREN, pray for us. Greet all the BRETHREN with an holy kiss.” 1 Thess. 5:25, 26.
A most appropriate time for this appears to be after two brethren have each knelt and washed the other’s feet. Then the warm-hearted hand-clasp and kiss of true fellowship is most beautiful, and a fitting preparation for the table of the common Lord and Master who died for them both and at whose table they are immediately to sit and partake of the sacrament for which they have been preparing.
In this divinely appointed preparatory service of feet-washing, all differences, if there be any, should be put away; confessions should be fully made and forgiveness freely, gladly granted. Colossians 3: 12-16.
(NOTE:—THE HOLY KISS, AND, TOBACCO: —The holy kiss is also appropriate between brethren who meet after a long absence.
It will readily be seen that a church, none of whose members use either intoxicating liquors or tobacco, can obey this injunction. A tobacco mouth could not properly be called “holy.” And therefore could not give an “holy kiss.”
Seventh-day Adventists, in the endeavor to obey the injunction, “let us cleanse ourselves from all filthiness of the flesh and spirit” (2 Cor. 7:1), have wholly discarded the use of tobacco.
The command “thou shalt not kill” also forbids its use. For tobacco contains a most deadly poison, nicotine. Nicotine slowly kills the very nerve centers of the body and often destroys the entire body by inducing paralysis and other deadly and fatal45diseases. Therefore, of those who use tobacco, it could not be said with truth “Here are they that keep the commandments of God.” Rev. 14: 12. They would be commandment breakers because of using that which kills the body. Neither would they have “the faith of Jesus,” for His faith was a faith of perfect cleanness and purity. As Christians, we must follow Christ.)
5. Ques. What scriptures show that the communion instituted by Christ at the last Passover supper followed His example and ordinance of feet-washing?
Ans. That the bread and wine were blessed and given to the disciples after the Lord had washed their feet and commanded feet-washing, is clearly seen by reading John 13: 1-21, and then taking up the remainder of the record as supplied by the Holy Spirit through Matthew, beginning with the 21st verse of chapter 26. Jesus said “one of you shall betray me” before he blessed the bread and wine. John records the fact that he said this after the washing of feet. This fixes the relationship in the matter of time of these ordinances to each other.
6. Ques. What did they do after celebrating the Lord’s supper? In other words, How did they close that meeting?
Ans. “And when they had sung an hymn they went out.” Matt. 26: 26-30.
Read “Desire of Ages” chapters 71 and 72.
CHAPTER IX.
SOME OTHER RULES OF ORDER PRACTICED BY THE BODY.
ELECTIONS AND ORDINATIONS OF ELDERS, THE EXTENT AND DURATION OF THEIR AUTHORITY.
It is the established order among Seventh-day Adventist churches, to elect their elders (and also their deacons) for a term of one year at a time. From this fact, that they are elected for one year, it is self-evident that they can not serve longer without re-election. Of course, if the election is unavoidably delayed beyond the regular time, and they are faithful men, they hold their office for a reasonable length of time, until such election can be held and their successors appear, or they themselves be re-elected.
The usual time of our annual church elections is the first week in January. Elections may be held before or after the regular time by the decision of the church, or, the call of the minister presiding over the territory in which the church is located.
The term of an office expires when an election is held, even though it be held before the regular time; unless special provision is made at the time of the specially called election for said office to continue until the end of the regular term.
A local elder, or a deacon, is chosen to officiate in the church only where he is elected. An election47by that church as its elder, or deacon, does not give him any authority at all in any other S. D. A. Church to either officiate, or assist its elders or deacons in their official duties, such as conducting the ordinances, or communion services, or baptizing. In fact in any other church but the one which has elected him its officer, he holds the relation only of a visiting lay member in all such matters.
It is equally true in his own church, that, after the expiration of his term and the election of his successor, he has no more authority to administer, or assist in the administration of, the ordinances, than any other lay members of the church. The vote of the church has placed this responsibility upon another.
Furthermore, that other newly elected elder has no right to conduct, or assist in the administration of, the ordinances, or to baptize until he shall be ordained by a regularly authorized minister of the denomination.
Local church officers, although ordained, have no authority whatever to ordain others or to assist in such consecration service.
A man who has served acceptably and faithfully as an elder, or deacon, for one term, may be re-elected to that office each year, and without re-ordination serve as long as the church may think it for the best interests of the cause and he is willing to accept the office and discharge its duties properly.
Again, if he has remained true and faithful while out of office, even for a term of years, and is then48re-elected by the same church, or by some other church to which he may have had his membership transferred, he need not be re-ordained in order to serve.
One who has only been ordained as a deacon, can not act in the capacity of an elder, until he is ordained an elder. But one who is ordained an elder can be chosen and serve as a deacon, without re-ordination, because the higher ordination always includes the lesser.
Even so, also, the ordination of a minister to the general work gives him “the care of all the churches,” and “all authority” to preside and administer in every local church to which he may come in that conference which has chosen him, or the field to which he may be sent. For, by being “formally ordained to the gospel ministry by prayer and the laying on of hands, they were now authorized by the church, not only to teach the truth, but to baptize, and to organize churches, being invested with full ecclesiastical authority.” Spirit of Prophecy, vol. 3, page 348.
SOUND IN THE FAITH.
Let it never be forgotten that it is an emphatic and indispensable requirement of the New Testament that the elders of the Christian church shall be men who are unquestionably “sound in the faith.” An elder must be a man “holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gain-sayers.” Read Titus 1:5-13.
In harmony with this scripture, and in order to carry out its divine requirements for the protection of the work of God and the salvation of souls, the Seventh-day Adventist Church requires that as a condition for either ordination or holding office in local churches or in the ministry, a man must be sound on all points of the faith once delivered unto the saints, which faith, we believe, is now being taught by this denomination.
Let the church always in faithfulness carry out these inspired instructions in the choice of their officers.
Let the ministry ordain none but men sound in the faith.
INTRODUCING NEW DOCTRINES.
New doctrines should not be introduced and taught either in the church or Sabbath school, without first taking counsel with, and from, the leading brethren in the denomination. If the doctrine is of God, it will not contradict any truth which God has already given. New light may come, but it will never be contrary to the old light which Christ has given to His church. If the supposed new light is from God, those who are lead of God, at the head of His work, will, with proper counsel, see its divine origin; and thus with the new light added to the old, and both in perfect harmony with each other, we will ever go on as a united people growing in grace and in the knowledge of our Lord and Saviour Jesus Christ.
If, however, thinking that I have new light, I counsel with my brethren and they show me by the50Word that I am in error, I gladly renounce my wrong ideas and go on with them stronger than ever in the unity of the faith, and am ever grateful that no other brother has been thrown off the track by my having unwisely taught false ideas before taking proper counsel. My garments are free from the blood of their souls.
But, if one persists in teaching that which is contrary to the teaching of the whole church, we require him to at least be consistent and cease to claim to be one of us, while he teaches that which is contrary to what we believe are the doctrines of Christ. The acceptance of these doctrines made him one of us. Their rejection separates him from us. This is both consistency and liberty. Liberty to be, or not to be, one of us. It secures to our members the privilege of belonging to a church which has “one Lord, one faith, one baptism.” Eph. 4:5.
Paul says, “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions (Greek, ‘Schisms’) among you, but that ye be perfectly joined together in the same mind and in the same judgment.” 1 Cor. 1:10.
Causing divisions among brethren is offensive to God. “Now I beseech you, brethren, mark them which cause divisions and offenses contrary to the doctrine which ye have learned; and avoid them.” Rom. 16:17.
“Let us therefore follow after the things which make for peace, and things wherewith one may edify another.” Rom. 14:19.
The Spirit of Prophecy has the following on this subject:—
“If one man takes his views of Bible truth without regard to the opinions of his brethren, and justifies his course, alleging that he has a right to his peculiar views, and then presses them upon others, how can he be fulfilling the prayer of Christ? And if another and still another arises, each asserting his right to believe and talk what he pleases without reference to the faith of the body, where will be that harmony which existed between Christ and his Father, and which Christ prayed might exist among his brethren?” Test. Vol 3, p. 447.
“The history of God’s work in the past shows that some have an understanding of one thing, others of another. It is His plan that there should be a counseling together. In the multitude of counselors there is safety. * God is not pleased to have individuals strike out on a new track, and present theories independent of the body.”
“Even though you think you are right, you are not to urge your individual ideas to the front, so that they will cause discord. Do not take the position that you cannot err.” “Historical Sketches,” p. 125. See Church Order p. 85.
“Some have entertained ideas, and without waiting to bring these before a council of brethren, have agitated strange theories. * I supposed that the question of organization was settled forever with those who believed the Testimonies.”
“There may be supposable things that appear as good things, and yet they need to be carefully considered52with much prayer; for they are specious devices of the enemy. * At first it may be thought positively right, but after a little while it is seen to be widely divergent from the path of safety,—from the path that leads to holiness and heaven.”
“Let none entertain the thought, however, that we can dispense with organization. It has cost us much study, and many prayers for wisdom that we know God has answered, to erect this structure.”
“There is to be no change in the features of our work. It is to stand as clear and distinct as prophecy has made it.”
“The system of organization has proved a grand success.”
“You must never, never seek to lift one pin, remove one landmark, that the Lord has given to his people as truth.”—Testimonies in General Conference Bulletin, Feb. 20, 1899, pp. 37, 38.