FIELD/MISSION/CONFERENCE AND
CONFERENCE/MISSION/FIELD—
CHURCH MANUAL DIRECTIVES
Voted, To approve directives to amend, where applicable, the Church Manual in all references to the term “field” (where the obvious reference is to the collective organization of local churches) to now read “field/mission/conference”; and in all references to “conference” to read “conference/mission/field.”
PERSONAL MINISTRIES—CHURCH MANUAL
DIRECTIVE
Voted, To approve a directive to amend the Church Manual in all references
to “Lay Activities” to now read “Personal Ministries.”
CHURCH MANUAL AUTHORITY—
CHURCH MANUAL ADDITION
Voted, To refer back to the Church Manual Committee the proposed addition
to Chapter 1, Church Manual Authority, with the request to add the
biblical principles that are referred to and to reconsider the matter of
church authority.
{proposed language follows:}
Chapter 1
Church Manual Authority
The content of the Church Manual, based on biblical principles, is the expression of the Seventh-day Adventist Church’s understanding of Christian life and church governance and discipline. It expresses the authority of a duly assembled General Conference session. ‘God has ordained that the representatives of His church from all parts of the earth, when assembled in a General Conference, shall have authority.’—Testimonies, vol. 9, p. 261. This covenanted authority of the Church Manual makes its content binding for every local church/company and every level of its organization throughout the world.
FOUR CONSTITUENT LEVELS IN THE SEVENTH-DAY ADVENTIST ORGANIZATION—CHURCH MANUAL AMENDMENT
Voted, To amend the Church Manual, Chapter 4, The Form of Organization in the Seventh-day Adventist Church, page 24, Four Constituent Levels in the Seventh-day Adventist Organization, to read as follows:
Four Constituent Levels in the
Seventh-day Adventist Organization
Among Seventh-day Adventists there are four constituent levels leading from the individual believer to the worldwide organization of the work of the church:
“Every member of the church has a voice in choosing officers of the church. The church chooses the officers of the state conferences. Delegates chosen by the state conferences choose the officers of the union conferences, and delegates chosen by the union conferences choose the officers of the General Conference. By this arrangement every conference, every institution, every church, and every individual, either directly or through representatives, has a voice in the election of the men who bear the chief responsibilities in the General Conference.”— Testimonies, vol. 8, pp. 236, 237.
GENERAL CONFERENCE THE HIGHEST AUTHORITY, CHURCH MANUAL AUTHORITY—CHURCH MANUAL ADDITION
Voted, To add a new section, Church Manual Authority, to the Church Manual, Chapter 4, The Form of Organization in the Seventh-day Adventist Church, General Conference the Highest Authority, at the bottom of page 26, to read as follows:
General Conference the Highest Authority,
The General Conference in session, and the Executive Committee between sessions, is the highest organization in the administration of the church’s worldwide work, and is authorized by its constitution to create subordinate organizations to promote specific interests in various sections of the world. It is therefore understood that all subordinate organizations and institutions throughout the world will recognize the General Conference as the highest authority, under God, among Seventh-day Adventists. When differences arise in or between organizations and institutions, appeal to the next higher organization is proper until it reaches the General Conference in session, or the Executive Committee at the Annual Council. During the interim between these sessions the Executive Committee shall constitute the body of final authority on all questions where a difference of viewpoint may develop. The committee’s decision may be reviewed at a session of the General Conference or at an Annual Council of the Executive Committee.
“I have often been instructed by the Lord that no man’s judgment should be surrendered to the judgment of any other one man. Never should the mind of one man or the minds of a few men be regarded as sufficient in wisdom and power to control the work and to say what plans shall be followed. But when, in a General Conference, the judgment of the brethren assembled from all parts of the field is exercised, private independence and private judgment must not be stubbornly maintained, but surrendered. Never should a laborer regard as a virtue the persistent maintenance of his position of independence, contrary to the decision of the general body.
“At times, when a small group of men entrusted with the general management of the work have, in the name of the General Conference, sought to carry out unwise plans and to restrict God’s work, I have said that I could no longer regard the voice of the General Conference, represented by these few men, as the voice of God. But this is not saying that the decisions of a General Conference composed of an assembly of duly appointed, representative men from all parts of the field should not be respected. God has ordained that the representatives of His church from all parts of the earth, when assembled in a General Conference, shall have authority. The error that some are in danger of committing is in giving to the mind and judgment of one man, or of a small group of men, the full measure of authority and influence that God has vested in His church in the judgment and voice of the General Conference assembled to plan for the prosperity and advancement of His work.
“When this power, which God has placed in the church, is accredited wholly to one man, and he is invested with the authority to be judgment for other minds, then the true Bible order is changed. Satan’s efforts upon such a man’s mind would be most subtle and sometimes well-nigh overpowering, for the enemy would hope that through his mind he could affect many others. Let us give to the highest organized authority in the church that which we are prone to give to one man or a small group of men.”—Testimonies, vol. 9, pp. 260, 261.
Church Manual Authority—(See Chapter 1.)
MEMBERSHIP ON A SPIRITUAL BASIS—
CHURCH MANUAL AMENDMENT
Voted, To amend the Church Manual, Chapter 5, Church Membership, page 27, Membership on a Spiritual Basis, to read as follows:
Membership on a Spiritual Basis
The serious, solemn obligations of church membership should be impressed on everyone who applies for admittance to the church. All should be faithfully taught what it means to become a member of the body of Christ. Only those giving evidence of having experienced the new birth, and who are enjoying a spiritual experience in the Lord Jesus, are prepared for acceptance into church membership. Thorough instruction in the fundamental teachings and related practices of the church should be given to every candidate for church membership before being baptized and received into church fellowship. Each person seeking admittance to the church should be informed of the principles for which the church stands.
This is a spiritual relationship. It can be entered into only by those who are converted. Only in this way can the purity and spiritual caliber of the church be maintained. It is the duty of every minister to instruct those who accept the principles of the truth, that they may enter the church on a sound, spiritual basis. While there is no stated age for baptism, it is recommended that very young children who express a desire to be baptized should be encouraged and entered into an instruction program that may lead to baptism.
“The members of the church, those whom He has called out of darkness into His marvelous light, are to show forth His glory. The church is the repository of the riches of the grace of Christ; and through the church will eventually be made manifest, even to ‘the principalities and powers in heavenly places,’ the final and full display of the love of God.”—The Acts of the Apostles, p. 9.
OUTLINE OF THE DOCTRINAL BELIEFS—
CHURCH MANUAL AMENDMENT
Voted, To amend the Church Manual, Chapter 5, Church Membership, page 30, and the Appendix, page 189, changing the word “outline” referring to the doctrinal beliefs of the Church to read “summary” as this is more descriptive of the content referred to on those pages.
TRANSFERRING MEMBERS, CLERK TO MAKE OUT LETTER—CHURCH
MANUAL AMENDMENT
Voted, To amend the Church Manual, Chapter 5, Church Membership,
page 33, Transferring Members, Clerk to Make Out Letter, to read as follows:
Clerk to Prepare Letter—When the church has granted the letter of transfer, the church clerk fills out the regular form used for this purpose and forwards it to the clerk of the church which the member proposes to join. The clerk of this church passes the letter to the pastor or church elder, who presents it first to the church board for recommendation, after which the request is presented to the church at its next regular service. It is then held over for one week, when final action is taken by vote accepting the person into membership. The clerk of the receiving church then adds the member’s name and date of admittance to the church membership record. The clerk also fills out the return portion of the church letter, certifying that the member has been accepted, and sends it back to the clerk of the church from which the member was transferred. (See p. 56.)
ORGANIZED COMPANIES—CHURCH MANUAL
AMENDMENT
Voted, To amend the Church Manual, Chapter 5, Church Membership,
pages 36 and 37, Organized Companies, to read as follows:
Organized Companies
Where a number of isolated believers reside in proximity to one another,
a company of believers may be organized for fellowship and worship with the
objective of growing into an organized church.
Such a group of believers may be organized as a company by approval of the conference/mission/field committee, and may subsequently be dissolved by action of the conference or mission conference/
mission/field committee. When a conference/mission/field committee approves the organization of a company, such organization may be effected by the district pastor or by some other minister appointed by the conference/mission/field committee, who, in counsel with the local members, shall appoint from the baptized membership of the company a leader and a treasurer.
All other appointments such as Sabbath School officers, Personal Ministries officers, and Adventist Youth Society officers should be made by vote of the baptized members of the company at a meeting presided over by the district leader or by such person as may be authorized by the conference/mission/field committee.
The leader of such a company shall not be ordained to that office and shall not have the authority to perform those functions that are vested in an elder of the church. However, where exceptional circumstances warrant, the conference/mission/field committee may appoint a person of church experience and leadership ability to serve as elder of that company.
The treasurer of the company shall keep careful record of all moneys received and disbursed. He/She shall send promptly, at the time established by the conference/mission/field, all tithes and offerings, other than funds collected for local purposes, to the conference/mission/field treasurer, who is also the treasurer of the conference/mission/field church.
Since all baptized members of an organized company are members of the conference/mission/field church, the company does not possess the right to administer church discipline. All such matters must be referred to the conference/mission/field committee, which constitutes the board of the conference/mission/field church, the president being the elder of that church.
Such a company of believers should grow and eventually develop to the point that would call for a regular church organization. The company leadership should therefore promote and foster all the church campaigns and activities that are usually carried forward by regular churches, thus preparing the members for the wider responsibilities that are associated with full church organization.
QUERIES CONCERNING RECEIVING AND DROPPING MEMBERS—CHURCH MANUAL AMENDMENT
Voted, To amend the Church Manual, Chapter 5, Church Membership, pages 37 and 38, Queries Concerning Receiving and Dropping Members, to read as follows:
Queries Concerning Receiving and Removing Members
Receiving Members on Profession of Faith—There are four circumstances in which individuals who have accepted the Seventh-day Adventist message may be accepted into the local church by profession of faith:
1. A committed Christian coming from another Christian communion who has already been baptized by immersion as practiced by the Seventh-day Adventist Church. (See p. 28.)
2. A member of the Seventh-day Adventist Church who, because of world conditions, is unable to secure a letter of transfer from his/her home church. (See p. 34.)
3. A member of the Seventh-day Adventist Church whose request for membership transfer has received no response of any kind from the church where he/she is a member. In this case the assistance of the conference/mission/field shall be sought. In case the requesting church is located in another conference/mission/field the assistance of both conferences/missions/fields should be sought.
4. An individual who has been a member, but whose membership has been misplaced or has been withdrawn because he/she was a missing member, yet who in reality has remained faithful to his/her Christian commitment.
Great care should be exercised in receiving members if they have formerly been members of some other church in the denomination. Instances are not lacking of persons removed from membership in one church, later presenting themselves to other churches for membership on profession of faith. When a person applies for membership on profession of faith, earnest inquiries should be made concerning the applicant’s former experience. The church officers should seek the advice and help of the conference/mission/field president. Sufficient time should be taken to extend the investigation as far as needed to reveal all the facts.
When persons apply for membership on profession of faith, and it is found that they are still members of another church in the denomination, no steps should be taken to receive them into membership until the church holding the membership grants their letters of transfer. If after following the process of transfer (see p. 32), a church refuses to grant a letter of transfer, the member may appeal to the local conference/mission/field committee if it is considered that the letter has been unjustly denied. The church where membership is held, or the local conference/mission/field committee, is the proper organization to decide whether the past conduct has been such that the applicant is entitled to a church letter of transfer. Following such a course will result in a higher appreciation of the sacredness of church membership and in wrongs being made right where this is called for. No church has the right to withhold transfer unless the person is under discipline.
When an individual whose membership has been removed seeks readmission to church membership, such readmission is normally preceded by rebaptism. (See p. 173.)
Removing Names—Names should be removed from the list only on a vote of the church, by granting letters of transfer, or by removing from church membership, except in the case of deceased members. (See pp. 55, 56.)
No Retired Membership List—Each church should have but one membership list. Under no circumstances should the practice of keeping a retired list be followed. The church record should contain the names of all members. Names should be added to this list only on the vote of the church after the individual concerned has requested membership by profession of faith or baptism or letter.
CHURCH OFFICERS AND THEIR DUTIES, MEMBERSHIP REQUIRED FOR ELECTION—CHURCH MANUAL ADDITION
Voted, To refer to the Church Manual Committee for further discussion the new section, Membership Required for Election, to be added to the Church Manual, Chapter 6, Church Officers and Their Duties, page 45 before the section, Term of Office.
BAPTISMAL VOW AND BAPTISM— CHURCH MANUAL AMENDMENT
Voted, To amend the Church Manual, Chapter 5, Church Membership,
page 30, Baptismal Vow and Baptism, to read as follows:
Baptismal Vow—Candidates for baptism or those being received into fellowship by profession of faith shall affirm their acceptance of the doctrinal beliefs of the Seventh-day Adventist Church in the presence of the church or other properly appointed body. (See p. 29.) The minister or elder should address the following questions to the candidate(s), whose reply may be by verbal assent or by raising the hand.
Vow
Certificate of Baptism and Commitment—A space will be provided for the new member to sign the certificate as an affirmation of this commitment. Following the baptism, a Certificate of Baptism and Commitment will be presented to the candidate as a covenant document. The commitment will read as follows:
Commitment
Welcoming Candidates—After the candidates have, in the presence of the church membership or other properly appointed body, answered the questions of the vow in the affirmative, or assurance has been given to the church that such answers have already been given, the church body should be asked to vote on their acceptance into the church, subject to baptism, which ordinance should not be unduly delayed.
Receiving Members Who Are Not Known—In preparing for the baptism of his converts, an evangelist should invite the pastor or elder to visit his baptismal classes and become acquainted with his converts. Such contacts will enable the church to be better prepared to receive the new members into church fellowship. This general procedure should not apply in the case of isolated believers who wish to unite with the conference/mission/field church.
Baptismal Ceremony—At this ceremony the deacons should make the necessary preparation and assist the male candidates into and out of the water. (See p. 53.) The deaconesses should assist all female candidates. (See p. 54.) Care should be exercised to see that proper attire is provided for the candidates. Robes of suitable heavy material are preferable. If such are not available, the candidates should dress in such a manner that they will be modestly attired. The baptismal ceremony should be followed by extending the right hand of fellowship and the giving of a few words of welcome by the pastor or elder in behalf of the entire church.
THE CHURCH ELDER, TO COOPERATE WITH THE CONFERENCE—CHURCH MANUAL
AMENDMENT
Voted, To amend the Church Manual, Chapter 6, Church Officers
and Their Duties, page 49, The Church Elder, To Cooperate With the Conference,
to read as follows:
To Cooperate With the Conference/Mission/Field—The pastor, elder(s), and all church officers should cooperate with the conference/mission/field officers and departmental directors in carrying out local, union, division, and General Conference plans. They should inform the church of all regular and special offerings, and should promote all the programs and activities of the church.
The elder should work very closely with the church treasurer and see that all conference/mission/field funds are remitted promptly to the conference/mission/field treasurer at the time established by the conference/mission/field. The elder should give personal attention to seeing that the church clerk’s report is sent promptly to the conference/mission/field secretary at the close of each quarter.
The elder should regard all correspondence from the conference/mission/field office as important. Letters calling for announcements to the church should be presented at the proper time.
The first elder, in the absence of and in cooperation with the pastor, should see that delegates to conference/mission/field sessions are elected and that the names of such delegates are sent to the conference/mission/field office by the clerk.
The elder should give counsel and help to officers in the church to measure up to their responsibilities in cooperating with the conference/mission/field in carrying out plans and policies, and in seeing that reports are accurately and promptly forwarded.
THE CHURCH ELDER, TO FOSTER TITHING—CHURCH MANUAL AMENDMENT
Voted, To amend the Church Manual, Chapter 6, Church Officers
and Their Duties, page 49, The Church Elder, To Foster Tithing, to read as
follows:
To Foster Tithing—As one who faithfully returns tithe, the elder can do much to encourage the church members to return a faithful tithe. (See pp. 136-138, 191.) Anyone who fails to set an example in this important matter should not be elected to the position of elder or to any other church office. Tithing can be fostered by public presentation of the scriptural privilege and responsibility of stewardship and by personal labor with the members. Such labor should be carried on in a tactful and helpful manner. The elder should regard all financial matters pertaining to church members as confidential and should not place such information in the hands of unauthorized persons.
THE CHURCH ELDER, TO DISTRIBUTE RESPONSIBILITY—CHURCH MANUAL
AMENDMENT
Voted, To amend the Church Manual, Chapter 6, Church Officers
and Their Duties, page 50, The Church Elder, To Distribute Responsibility,
to read as follows:
To Distribute Responsibility—In the distribution of duties pertaining to church activities, care should be taken not to lay too much responsibility upon willing workers, while others with perhaps lesser talents are passed by. The election of one individual to several offices is to be discouraged unless circumstances make it necessary. The elder especially should be left free from other burdens to perform effectually the many duties of this sacred office. It may be advisable in some cases to ask the elder to lead the outreach (missionary) work of the church, but even this should be avoided if other talent is available.
THE DEACON—CHURCH MANUAL AMENDMENT
Voted, To amend the Church Manual, Chapter 6, Church Officers and
Their Duties, pages 51-54, The Deacon, to read as follows:
The office of deacon is described in the New Testament (1 Tim. 3:8-13) where the Greek word diakonos is used from which the English “deacon” is derived. The Greek word is variously interpreted as “servant, minister, writer, attendant” and in Christian circles acquired the specialized meaning now attached to “deacon.” Scripture clearly endorses the office in the New Testament church: “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). On this authority, the church elects some of its members to serve in eminently practical ways, caring for several aspects of church services, as well as for church property.
The deacon is elected to office, serving for a term of one or two years as determined by the local church. (See p. 45.)
Importance of the Office—No change
Board of Deacons—No change
Deacons Must Be Ordained—No change
Deacons Not Authorized to Preside—The deacon is not authorized to preside at any of the ordinances of the church, nor can he perform the marriage ceremony. He may not preside at any of the business meetings of the church, neither may he officiate at the reception or transfer of members. Where a church has no one authorized to perform such duties, the church shall contact the conference/mission/field for assistance.
The Duties of Deacons—The work of the deacons involves a wide range of practical services for the church including:
Following the Lord’s Supper, great care should be exercised in disposing of any bread or wine left over after all have partaken of these emblems. Any wine remaining that was blessed, is to be poured out. Any of the bread remaining which was blessed should be burned.
THE DEACONESS, THE DUTIES OF DEACONESSES—CHURCH MANUAL REVISION
Voted, To revise the Church Manual, Chapter 6, Church Officers
and Their Duties, page 54, The Deaconess, The Duties of Deaconesses, to read
as follows:
The Duties of Deaconesses—Deaconesses serve the church in a wide variety of important activities including:
The deaconesses make arrangements for the communion table including: preparing the bread and wine, arranging the ordinance table, pouring the wine, placing the plates of unleavened bread, and covering the table with the linen provided for that purpose. All these matters should be cared for before the service begins.
THE CHURCH CLERK, AN IMPORTANT OFFICE—CHURCH MANUAL AMENDMENT
Voted, To amend the Church Manual, Chapter 6, Church Officers
and Their Duties, page 55, The Church Clerk, An Important Office, to read
as follows:
An Important Office—The clerk of the church has one of the important church offices, upon the proper administration of which much of the efficient functioning of the church depends. Like all other church officers, the church clerk is elected for a one or two year term as determined by the local church (see p. 45); but because of the important and specialized functions of this office, it is wise to choose one who can be reelected to repeated terms to provide continuity in record keeping and reporting. In large churches assistant clerks may be elected as needed. The clerk serves as the secretary of all the business meetings of the church and should keep a correct record of all such meetings. If for any reason the clerk must be absent from any meeting, arrangements should be made for the assistant to be present to take the minutes of the proceedings. These minutes should be recorded in the Church Record book, or in another appropriate record system adopted by the church, giving the time and date of meeting, number attending, and a report of all actions taken. The clerk should also make a list of any committees appointed at such meetings, giving to the chairperson a list of the members of each committee, together with its terms of reference and an outline of work it is asked to do. The Church Record book may be secured from the Adventist Book Center or, in some countries, from the publishing house.
This Church Record book contains a place for recording the church membership,
giving the columns necessary to show how and when members are received or
removed. This record must be kept chronologically, and supporting data for
each entry should also be recorded in the section where minutes of membership
actions are kept. The church membership record must be accurately and currently
maintained in order to show the official standing of the membership.
THE CHURCH CLERK, CORRESPONDING WITH MEMBERS—CHURCH MANUAL
AMENDMENT
Voted, To amend the Church Manual, Chapter 6, Church Officers
and Their Duties, page 56, The Church Clerk, Corresponding With Members,
to read as follows:
Corresponding With Members—The clerk should endeavor to keep in touch
with absent members by correspondence and should pass on to them interesting
items of church progress, encouraging them, in turn, to report their own
Christian activities each quarter. It is desirable for the clerk to write
to them frequently.
THE CHURCH CLERK, REPORTS TO BE FURNISHED PROMPTLY—CHURCH MANUAL
AMENDMENT
Voted, To amend the Church Manual, Chapter 6, Church Officers
and Their Duties, pages 56 and 57, The Church Clerk, Reports to be Furnished
Promptly, to read as follows:
Reports to be Furnished Promptly—It is the duty of the church clerk to furnish promptly certain reports. Some of these are annual, while others are quarterly. It is essential that they be sent to the conference/mission/field secretary within the time specified as these reports are important for the accuracy of reports prepared by other organizations of the world church. The information required for these reports is to be secured from the treasurer, the Personal Ministries secretary, the deacon, the Sabbath School secretary, the Adventist Youth Society secretary, the church school teacher, and from the clerk’s own records.
Every item of information called for in the blanks should be supplied. Special attention should be given to the transfer of members, and members received and dropped for various causes, as indicated by the blank. The conference/mission/field secretary must report quarterly to the union conference secretary, and the union conference secretary must report to the division, and the division secretary to the General Conference office, relative to these important items; any omission or delay in the report seriously affects the work all along the way. Faithful attention to the details specified in the report blanks greatly assists in keeping accurate records of the worldwide work of the church.
THE CHURCH TREASURER, A SACRED WORK—CHURCH MANUAL AMENDMENT
Voted, To amend the Church Manual, Chapter 6, Church Officers
and Their Duties, page 57, The Church Treasurer, A Sacred Work, to read as
follows:
A Sacred Work—The treasurer is called to an important task and is elected as are other officers for a one or two year term as determined by the local church. (See p. 45.) In large churches it may be deemed advisable to elect assistant treasurers as needed.
The treasurer can greatly encourage faithfulness in the returning of tithe and deepen the spirit of liberality on the part of the church members. A word of counsel given in the spirit of the Master will help the brother or sister to render faithfully to God His own in tithes and offerings, even in a time of financial stringency.
THE CHURCH TREASURER, CHURCH TREASURER THE CUSTODIAN OF ALL CHURCH
FUNDS—CHURCH MANUAL AMENDMENT
Voted, To amend the Church Manual, Chapter 6, Church Officers
and Their Duties, page 57, The Church Treasurer, Church Treasurer the Custodian
of All Church Funds, to read as follows:
Church Treasurer the Custodian of All Church Funds—The church treasurer is the custodian of all church funds. These funds are (1) conference/mission/field funds, (2) local church funds, and (3) funds belonging to the auxiliary organizations of the local church.
All funds (conference/mission/field, local church, and local church auxiliary) are deposited by the treasurer in a bank or financial institution account in the name of the church, unless the local conference/mission/field authorizes another system. This is a separate bank account which is not to be combined with any personal account. Surplus church funds may be deposited in savings accounts upon authorization of the church board. Where large balances are carried for building or special projects, the church board may authorize separate bank accounts. Such accounts, however, shall be operated by the treasurer.
THE CHURCH TREASURER, CONFERENCE FUNDS—CHURCH MANUAL AMENDMENT
Voted, To amend the Church Manual, Chapter 6, Church
Officers and Their Duties, page 57, The Church Treasurer, Conference Funds,
to read as follows:
Conference/Mission/Field Funds—Conference/Mission/Field funds, which include tithe, all regular mission funds, and all funds for special conference/mission/field projects and institutions, are trust funds. At the close of each month, or more often if requested by the conference/mission/field, the church treasurer shall send to the conference/mission/ field treasurer the entire amount of conference/mission/field funds received during that period of time. The church may not borrow, use, or withhold such conference/mission/field funds for any purpose.
THE CHURCH TREASURER, ADVENTIST YOUTH SOCIETY FUNDS—CHURCH MANUAL
AMENDMENT
Voted, To amend the Church Manual, Chapter 6, Church Officers
and Their Duties, page 58, The Church Treasurer, Adventist Youth Society
Funds, to read as follows:
Adventist Youth Society Funds—Adventist Youth Society (AYS) funds have to do with both the Adventist Youth (AY) and the Adventist Junior Youth (AJY) Societies, and the funds of each society shall be kept separately on the church treasurer’s books. Society offerings to missions and general church work or to conference/mission/field enterprises shall be handed to the church treasurer as soon as possible after they are received, to be forwarded to the conference/mission/field treasurer. All funds contributed to society expense shall be given promptly to the church treasurer, to be held in trust for the society.
The expense funds of the AY Society shall be disbursed by the church treasurer
on the order of the Adventist Youth Society Committee. (See p. 99.) Expense
funds of the AJY Society shall be disbursed on the order of the AJY Society
leader.
THE CHURCH TREASURER, FUNDS OF AUXILIARY ORGANIZATIONS—CHURCH MANUAL
AMENDMENT
Voted, To amend the Church Manual, Chapter 6, Church Officers and
Their Duties, page 58, The Church Treasurer, Funds of Auxiliary Organizations,
to read as follows:
Funds of Auxiliary Organizations—Auxiliary organization funds include such funds as church outreach programs, welfare, family life, Adventist Youth Society, Dorcas Society, Sabbath School expense, and that portion of the Health Ministries funds belonging to the church, and may include church school funds. All money received by and for these organizations is turned over promptly to the church treasurer by the secretary of the organization, or by the deacons. These funds belong to the auxiliary organizations of the church. They may be disbursed only by order of the auxiliary organization to which they belong.
The treasurer shall give receipts for all funds received including those deposited by any of the subsidiary organizations of the church. On receiving money from the church treasurer, the secretary of such organization shall give a proper receipt to the treasurer.
THE CHURCH TREASURER, MONEY FOR PERSONAL LITERATURE ORDERS—CHURCH
MANUAL AMENDMENT
Voted, To amend the Church Manual, Chapter 6, Church Officers
and Their Duties, page 59, The Church Treasurer, Money for Personal Literature
Orders, to read as follows:
Money for Personal Literature Orders—In areas where a local Adventist Book Center does not exist, church members may place their money for personal orders of literature, books, pamphlets, magazines, and subscriptions for periodicals in an envelope, with the order form properly filled out, and hand it to the Personal Ministries secretary. The treasurer then remits both order and payment for all such literature to the conference/mission/field Adventist Book Center, or to the publishing house according to the system adopted by the conference/mission/ field. At the close of each quarter the Personal Ministries secretary will make a report to the church at its quarterly business meeting, of the standing of its account with the Adventist Book Center and/or publishing house and shall provide a copy for the church treasurer. (See pp. 88, 89.)
THE CHURCH TREASURER, PRESERVING VOUCHERS—CHURCH MANUAL AMENDMENT
Voted, To amend the Church Manual, Chapter 6, Church Officers
and Their Duties, page 60, The Church Treasurer, Preserving Vouchers, to
read as follows:
Preservation of Financial Documents—Financial documents, vouchers, or
receipted bills should be secured for all funds received and disbursed in
accordance with the system authorized by the local conference/mission/field.
INTEREST COORDINATOR—CHURCH MANUAL AMENDMENT
Voted, To amend the Church Manual, Chapter 6, Church Officers and Their Duties,
page 61, Interest Coordinator, to read as follows:
It is important that the many interests developed through the church’s (missionary) outreach be cared for promptly. To this end, an interest coordinator, who may be an elder, should be elected at the time of the election of church officers. (See p. 45.) This person is a member of the church board and the Personal Ministries Council and works directly with the pastor and chairperson of that council. The duties involved in this office include:
A DISFELLOWSHIPPED CHURCH OFFICER—CHURCH MANUAL AMENDMENT
Voted, To amend the Church Manual, Chapter 6, Church Officers
and Their Duties, page 62, A Disfellowshipped Church Officer, to read as
follows:
When a church officer is from removed from membership in the church and is subsequently readmitted to church membership, this action does not reinstate the individual to the former office.
THE SERVICES AND MEETINGS OF THE CHURCH, THE PURPOSE OF THE SERVICES AND
MEETINGS OF THE CHURCH—CHURCH MANUAL ADDITION
Voted, To add a new section to the Church Manual, The Purpose
of the Services and Meetings of the Church, to Chapter 7, The Services and
Meetings of the Church, following Spiritual Worship, on page 63, to read
as follows:
The Purpose of the Services and Meetings of the Church—The experience of a Christian is one of spiritual rebirth, joyful reconciliation, faithful mission, and humble obedience to God (2 Cor. 5:17; Phil. 2:5-8). Whatever a Christian does, or participates in, including the services and meetings of the church, is a testimony of this new life in Christ and a sharing of its fruits in the Spirit. The purpose of the services and meetings of the church is to worship God for His creative work and for all the benefits of His salvation; to understand His Word, His teachings, and His purposes; to fellowship with one another in faith and love; to witness about one’s personal faith in Christ’s atoning sacrifice at the cross; and to learn how to fulfill the gospel commission of making disciples in all the world (Matt. 28:19, 20).
THE SERVICES AND MEETINGS OF THE CHURCH, ARRANGEMENTS FOR CHURCH
MEETINGS—CHURCH MANUAL AMENDMENT
Voted, To amend the Church Manual, Chapter 7, The Services
and Meetings of the Church, pages 64 and 65, Arrangements for Church Meetings,
to read as follows:
Arrangements for Church Meetings—Each church should arrange its services and meetings as seems necessary. Those most essential to the worship, study, and activity of the church are the Sabbath worship service, the communion service, the prayer meeting, the Sabbath School, the young people’s meeting, and the church outreach (missionary) meeting. Sessions for proper attention to the business affairs of the church are also essential.
MUSIC—CHURCH MANUAL DELETION
Voted, To delete a section from the Church Manual, Chapter 7, The Services and Meetings of the Church, pages 84 and 85, Music, which reads as follows:
Music
Place of Music in Divine Service—“Music can be a great power for good, yet we do not make the most of this branch of worship. The singing is generally done from impulse or to meet special cases, and at other times those who sing are left to blunder along, and the music loses its proper effect upon the minds of those pres-ent. Music should have beauty, pathos, and power. Let the voices be lifted in songs of praise and devotion. Call to your aid, if practicable, instrumental music, and let the glorious harmony ascend to God, an acceptable offering.”—Testimonies, vol. 4, p. 71.
Sing With the Spirit and the Understanding—“In their efforts to reach the people, the Lord’s messengers are not to follow the ways of the world. In the meetings that are held, they are not to depend on worldly singers and theatrical display to awaken an interest. How can those who have no interest in the word of God, who have never read His word with a sincere desire to understand its truths, be expected to sing with the spirit and the understanding? How can their hearts be in harmony with the words of sacred song? How can the heavenly choir join in music that is only a form? . . .
“In the meetings held let a number be chosen to take part in the song service. And let the singing be accompanied with musical instruments skillfully handled. We are not to oppose the use of instrumental music in our work. This part of the service is to be carefully conducted, for it is the praise of God in song.
“The singing is not always to be done by a few. As often as possible, let the entire congregation join.”—Testimonies, vol. 9, pp. 143, 144.
Selecting Choir Leaders—Great care should be used in selecting the choir leaders or those who have charge of the music in the services of the church. Only those who are known to be thoroughly consecrated should be chosen for this part of the church work. Untold harm may be done by selecting unconsecrated leaders. Those lacking in judgment as to the selection of proper and appropriate music for divine worship should not be chosen. Secular music or that of a doubtful or questionable nature should never be introduced into our services.
Choir leaders should work in close collaboration with the minister or church elder in order that the special musical selections harmonize with the theme of the sermon. The choir leader is under the direction of the pastor or elders of the church, and does not work independently of them. The choir leader should counsel with them, not only as to the music to be rendered, but also concerning the selection of singers and musicians. The choir leader is not an ex officio member of the church board.
Membership of Church Choirs—Sacred music is an important part of public worship. The church needs to exercise care in the selecting of choir members who will rightly represent the principles of the church. Choir members occupy a conspicuous place in the services of the church. Their ability as singers is only one of the qualifications they should have. They should be members of the church, of the Sabbath School, or of the Adventist Youth Society who, in their personal appearance and manner of dress, conform to the standards of the church, setting an example in modesty and decorum. People of uncertain consecration or questionable character, or those not appropriately dressed, should not be permitted to participate in the musical features of the services. Any plan concerning the wearing of the choir robes is optional on the part of the church.
PLACE OF MUSIC IN WORSHIP—CHURCH MANUAL
ADDITION
Voted, To add a new section, Place of Music in Worship, to the Church Manual, Chapter 7, The Services and Meetings of the Church, on page 65 after Unauthorized Speakers in Our Churches, to read as follows:
Place of Music in Worship
Place of Music in Worship—“Music can be a great power for good, yet we do not make the most of this branch of worship. The singing is generally done from impulse or to meet special cases, and at other times those who sing are left to blunder along, and the music loses its proper effect upon the minds of those present. Music should have beauty, pathos, and power. Let the voices be lifted in songs of praise and devotion. Call to your aid, if practicable, instrumental music, and let the glorious harmony ascend to God, an acceptable offering.”—Testimonies, vol. 4, p. 71.
Sing With the Spirit and the Understanding—“In their efforts to reach the people, the Lord’s messengers are not to follow the ways of the world. In the meetings that are held, they are not to depend on worldly singers and theatrical display to awaken an interest. How can those who have no interest in the word of God, who have never read His word with a sincere desire to understand its truths, be expected to sing with the spirit and the understanding? How can their hearts be in harmony with the words of sacred song? How can the heavenly choir join in music that is only a form? . . .
“In the meetings held let a number be chosen to take part in the song service. And let the singing be accompanied with musical instruments skillfully handled. We are not to oppose the use of instrumental music in our work. This part of the service is to be carefully conducted, for it is the praise of God in song.
“The singing is not always to be done by a few. As often as possible, let the entire congregation join.”—Testimonies, vol. 9, pp. 143, 144.
Selecting Choir Leaders—Great care should be used in selecting the choir leaders or those who have charge of the music in the services of the church. Only those who are known to be thoroughly consecrated should be chosen for this part of the church work. Untold harm may be done by selecting unconsecrated leaders. Those lacking in judgment as to the selection of proper and appropriate music for divine worship should not be chosen. Secular music or that of a doubtful or questionable nature should never be introduced into our services.
Choir leaders should work in close collaboration with the minister or church elder in order that the special musical selections harmonize with the theme of the sermon. The choir leader is under the direction of the pastor or elders of the church, and does not work independently of them. The choir leader should counsel with them, not only as to the music to be rendered, but also concerning the selection of singers and musicians. The choir leader is not an ex officio member of the church board.
Membership of Church Choirs—Sacred music is an important part of public worship. The church needs to exercise care in the selecting of choir members who will rightly represent the principles of the church. Choir members occupy a conspicuous place in the services of the church. Their singing ability is only one of the qualifications they should have. They should be members of the church, or the Sabbath School, or the Adventist Youth Society who, in their personal appearance and manner of dress, conform to the standards of the church, setting an example in modesty and decorum. People of uncertain consecration or questionable character, or those not appropriately dressed, should not be permitted to participate in the musical features of the services. Any plan concerning the wearing of choir robes is optional on the part of the church.
The organization of children’s choirs is to be encouraged as an effective means of spiritual nurture, bonding to the church family, and outreach.
THE COMMUNION SERVICE—CHURCH MANUAL AMENDMENT
Voted, To amend the Church Manual, Chapter 7, The Services and Meetings of the Church, pages 69-74, The Communion Service, to read as follows:
The Communion Service
In the Seventh-day Adventist Church the communion service customarily is celebrated once per quarter. The service includes the ordinance of foot-washing and the Lord’s Supper. It should be a most sacred and joyous occasion to the congregation, as well as to the minister or elder. Conducting the communion service is undoubtedly one of the most sacred duties that a minister or elder is called upon to perform. Jesus, the great Redeemer of this world, is holy. The angels declare: “Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.” Therefore, since Jesus is holy, the symbols that represent His body and His blood are also holy. Since the Lord Himself selected the deeply meaningful symbols of the unleavened bread and unfermented fruit of the vine and used the simplest of means for washing the disciples’ feet, there should be great reluctance to introduce alternative symbols and means (except under truly emergency conditions) lest the original significance of the service be lost. Likewise in the order of service and the traditional roles played by the ministers, elders, deacons, and deaconesses in the communion service, there should be caution lest substitution and innovation contribute to a tendency to make common that which is sacred. Individualism and independence of action and practice could become an expression of unconcern for church unity and fellowship on this most blessed and sacred occasion. Desire for change could neutralize the element of remembrance in this service instituted by our Lord Himself as He entered upon His passion.
The service of the Lord’s Supper is just as holy today as it was when instituted by Jesus Christ. Jesus is still present when this sacred ordinance is celebrated. We read, “It is at these, His own appointments, that Christ meets His people, and energizes them by His presence.”—The Desire of Ages, p. 656.
Ordinance of Foot-Washing—“Now, having washed the disciples’ feet, He said, ‘I have given you an example, that ye should do as I have done to you.’ In these words Christ was not merely enjoining the practice of hospitality. More was meant than the washing of the feet of guests to remove the dust of travel. Christ was here instituting a religious service. By the act of our Lord this . . . ceremony was made a consecrated ordinance. It was to be observed by the disciples, that they might ever keep in mind His lessons of humility and service.
“This ordinance is Christ’s appointed preparation for the sacramental service. While pride, variance, and strife for supremacy are cherished, the heart cannot enter into fellowship with Christ. We are not prepared to receive the communion of His body and His blood. Therefore it was that Jesus appointed the memorial of His humiliation to be first observed.”—The Desire of Ages, p. 650.
In the act of washing the disciples’ feet, Christ performed a deeper cleansing, that of washing from the heart the stain of sin. The communicant senses an unworthiness to accept the sacred emblems before experiencing the cleansing that makes one “clean every whit” (John 13:10). Jesus desired to wash away “alienation, jealousy, and pride from their hearts. . . . Pride and self-seeking create dissension and hatred, but all this Jesus washed away. . . . Looking upon them, Jesus could say, ‘Ye are clean.’”—The Desire of Ages, p. 646.
The spiritual experience that lies at the heart of foot-washing lifts it from being a common custom to being a sacred ordinance. It conveys a message of forgiveness, acceptance, assurance, and solidarity, primarily from Christ to the believer, but also between the believers themselves. This message is expressed in an atmosphere of humility.
Unleavened Bread and Unfermented Wine—“Christ is still at the table on which the paschal supper has been spread. The unleavened cakes used at the Passover season are before Him. The Passover wine, untouched by fermentation, is on the table. These emblems Christ employs to represent His own unblemished sacrifice. Nothing corrupted by fermentation, the symbol of sin and death, could represent the ‘Lamb without blemish and without spot.’ 1 Peter 1:19.”—The Desire of Ages, p. 653.
Neither the wine nor the bread contained elements of fermentation, as on the evening of the first day of the Hebrew Passover all leaven, or fermentation, had been removed from their dwellings (Ex. 12:15, 19; 13:7). Therefore, only unfermented grape juice and unleavened bread are appropriate for use in the communion service; so great care must be exercised in providing these elements. In those more isolated areas of the world where grape or raisin juice or concentrate is not available, the conference/mission/field office will provide advice or assistance.
A Memorial of the Crucifixion—“By partaking of the Lord’s Supper, the broken bread and the fruit of the vine, we show forth the Lord’s death until He comes. The scenes of His sufferings and death are thus brought fresh to our minds.”—Early Writings, p. 217.
“As we receive the bread and wine symbolizing Christ’s broken body and spilled blood, we in imagination join in the scene of Communion in the upper chamber. We seem to be passing through the garden consecrated by the agony of Him who bore the sins of the world. We witness the struggle by which our reconciliation with God was obtained. Christ is set forth crucified among us.”—The Desire of Ages, p. 661.
A Proclamation of the Second Coming—“The Communion service points to Christ’s second coming. It was designed to keep this hope vivid in the minds of the disciples. Whenever they met together to commemorate His death, they recounted how ‘He took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; for this is My blood of the new testament, which is shed for many for the remission of sins. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in My Father’s kingdom.’ In their tribulation they found comfort in the hope of their Lord’s return. Unspeakably precious to them was the thought, ‘As often as ye eat this bread, and drink this cup, ye do show the Lord’s death till He come.’ 1 Cor. 11:26.”—The Desire of Ages, p. 659.
Announcing the Communion Service—The communion service may appropriately be included as part of any Christian worship service. However, to give proper emphasis and make communion available to the greatest possible number of members, usually it is part of the Sabbath worship service, preferably on the next to the last Sabbath of each quarter.
On the preceding Sabbath an announcement should be made of the service calling attention to the importance of the forthcoming communion, so that all members may prepare their hearts and make sure that unresolved differences are put right with one another. When they come to the table of the Lord the following week, the service then can bring the blessing intended. Those who were not present for the announcement should be notified and invited to attend.
Conducting the Communion Service—Length of Service—Time is not the most significant factor in planning the communion service. However, attendance can be improved and the spiritual impact increased by:
1. Eliminating all extraneous items from the worship service on this high day.
2. Avoiding delays before and after the foot-washing.
3. Having the deaconesses arrange the emblems on the communion table well beforehand.
Preliminaries—The introductory portion of the service should include only very brief announcements, hymn, prayer, offering, and a short sermon before separating for the washing of feet, and then returning for the Lord’s Supper which follows. More worshipers will be encouraged to stay for the entire service if the early part of the service has been brief.
Foot-washing—Men and women should be provided separate areas for the foot-washing. Where stairs or distance is a problem, special arrangements should be made for the disabled. In places where it is socially acceptable and where clothing is such that there would be no immodesty, separate arrangements may be made for husband and wife or parents and baptized children to share with each other in the foot-washing ceremony. To encourage shy or sensitive people who may view the selecting of a foot-washing partner as an embarrassing experience, church leaders should be designated whose responsibility during the foot-washing is to help such persons find partners.
Bread and Wine—A hymn may be sung during the reassembly of the congregation as the officiating ministers or elders take their places at the table on which the bread and wine have been placed, and the deacons and deaconesses take their places. The covering over the bread is removed. A suitable passage of Scripture may be read such as 1 Corinthians 11:23, 24; Matthew 26:26; Mark 14:22; or Luke 22:19, or a brief sermon may be given at this point in the service rather than earlier. This can be especially effective if the sermon emphasizes the meaning of the bread and wine so its message is still fresh in the minds of participants as the emblems are being distributed. Those officiating normally kneel while the blessing is asked on the bread. The congregation may kneel or remain seated. Most of the bread to be served is usually broken ahead of time, with a small portion left on each plate for the elders or pastors to break. The minister and elders hand the plates containing the bread to the deacons, then the deacons serve the congregation. During this time there may be a choice of special music, testimonies, a summary of the sermon, selected readings, congregational singing, or meditative organ or piano music.
Each person should retain his/her portion of the bread until the officiating minister or elder has been served. When everyone has been seated, the leader invites all to partake of the bread together. Silent prayers are offered as the bread is eaten.
The minister then reads a suitable passage such as 1 Corinthians 11:25, 26; Matthew 26:27-29; Mark 14:23-25; or Luke 22:20. Leaders kneel as the prayer is given over the wine. Again, deacons serve the congregation. Activities such as those suggested during the passing of the bread may be continued at this time. After the officiating ministers or elders have been served, all worshipers partake of the wine together.
An optional method is for the bread to be blessed and broken; then the bread and wine are placed on the same tray and passed to the congregation. The worshiper takes both from the tray at the same time. The bread is eaten, followed by silent prayer. Then after prayer over the wine, it is taken, followed by silent prayer. Where pews or seats are equipped with racks to hold the wine glasses, the collection of glasses is unnecessary until after the service.
Celebration—The service may close with a musical feature or congregational singing followed by dismissal. However it closes, it should end on a high note. Communion should always be a solemn experience but never a somber one. Wrongs have been righted, sins have been forgiven, and faith has been reaffirmed; it is a time for celebration. Let the music be bright and joyous.
An offering for the poor is often taken as the congregation leaves. After the service the deacons and deaconesses clear the table, collect glasses, and dispose of any bread or wine left over by burning or burying the bread and pouring the wine on the ground.
Who May Participate—The Seventh-day Adventist Church practices open communion. All who have committed their lives to the Saviour may participate. Children learn the significance of the service by observing others participate. After receiving formal instruction in baptismal classes and making their commitment to Jesus in baptism, they are thereby prepared to partake in the service themselves.
“Christ’s example forbids exclusiveness at the Lord’s Supper. It is true that open sin excludes the guilty. This the Holy Spirit plainly teaches. 1 Cor. 5:11. But beyond this none are to pass judgment. God has not left it with men to say who shall present themselves on these occasions. For who can read the heart? Who can distinguish the tares from the wheat? ‘Let a man examine himself, and so let him eat of that bread, and drink of that cup.’ For ‘whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.’ ‘He that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body.’ 1 Cor. 11:28, 27, 29.
“When believers assemble to celebrate the ordinances, there are present messengers unseen by human eyes. There may be a Judas in the company, and if so, messengers from the prince of darkness are there, for they attend all who refuse to be controlled by the Holy Spirit. Heavenly angels also are present. These unseen visitants are present on every such occasion. There may come into the company persons who are not in heart servants of truth and holiness, but who may wish to take part in the service. They should not be forbidden. There are witnesses present who were present when Jesus washed the feet of the disciples and of Judas. More than human eyes beheld the scene.”—The Desire of Ages, p. 656.
Every Member Should Attend—“None should exclude themselves from the Communion because some who are unworthy may be present. Every disciple is called upon to participate publicly, and thus bear witness that he accepts Christ as a personal Saviour. It is at these, His own appointments, that Christ meets His people, and energizes them by His presence. Hearts and hands that are unworthy may even administer the ordinance, yet Christ is there to minister to His children. All who come with their faith fixed upon Him will be greatly blessed. All who neglect these seasons of divine privilege will suffer loss. Of them it may appropriately be said, ‘Ye are not all clean.’”—The Desire of Ages, p. 656.
Who May Conduct Communion Service—The communion service is to be conducted by an ordained minister or a church elder. Deacons, although ordained, cannot conduct the service, but they can assist by passing the bread and wine to the members.
Communion for the Sick—If any members are ill or cannot for any other reason leave the home to attend the communion service in the house of worship, a special service in the home may be held for them. This service can be conducted only by an ordained minister or a church elder, who may be accompanied and assisted by deacons or deaconesses who assist in the regular service.
THE SABBATH SCHOOL—CHURCH MANUAL DELETION
Voted, To delete a section from the Church Manual, Chapter 7, The Services and Meetings of the Church, page 75, The Sabbath School, which reads as follows:
The Sabbath School
The Sabbath School has rightly been called “the church at study.” It is one of the most important services held in connection with our church work. Sabbath by Sabbath the greater part of our membership and thousands of interested friends meet in Sabbath School to study God’s Word systematically. The Sabbath School should be attended by every member of the church, young and old, ministers, church officers, and laity. The usual length of time for holding this service is one hour and ten minutes. This, however, does not prevent any local field from adopting a longer or shorter period if it is so desired. In arranging the program, care should be taken to provide at least thirty minutes for the study of the lesson.
The Sabbath School Teachers’ Meeting—Every Sabbath School should have a weekly teachers’ meeting. The superintendent should have charge, although someone else may be appointed to conduct the survey of the next Sabbath’s lesson. The best results are obtained when the teachers’ meeting is held prior to the Sabbath, as this provides opportunity for private study both before and after the meeting; it is also likely to be less hurried than if held on Sabbath morning. A minimum of forty-five minutes should be allowed for teachers’ meeting, and at least three things should be accomplished: a profitable survey of the next Sabbath’s lesson, a brief consideration of one or more Sabbath School goals, and discussion of any general problem requiring attention.
(This section is being amended and moved elsewhere: first paragraph to another section in Chapter 7; second paragraph to Chapter 8. See 188-99Gb and 194-99G)
THE SABBATH WORSHIP SERVICE—CHURCH MANUAL
AMENDMENT
Voted, To amend the Church Manual, Chapter 7, The Services and Meetings of the Church, pages 65-68, The Sabbath Worship Service, to read as follows:
Sabbath Services
The Sabbath School—The Sabbath School has rightly been called the church at study. It is one of the most important services held in connection with our church work. Sabbath by Sabbath the greater part of our membership and thousands of interested friends meet in Sabbath School to study God’s Word systematically. All members of the church should be encouraged to attend Sabbath School and also to bring visitors. Each Sabbath School should endeavor to provide appropriate age-level programs for everyone. Materials and resources have been developed to assist in this important task and are available from the field/mission/conference/union/division. The usual length of time for holding this service is one hour and ten minutes. This, however, does not prevent any local field from adopting a longer or shorter period if it is so desired. In arranging the program, care should be taken to provide at least thirty minutes for the study of the lesson.
The Worship Service—The Sabbath worship service is the most important of all the meetings of the church. Here the members gather week by week to unite in worshiping God in a spirit of praise and thanksgiving, to hear the Word of God, to gather strength and grace to fight the battles of life, and to learn God’s will for them in soul-winning service. Reverence, simplicity, and promptness should characterize the whole service.
Sacredness of the Sabbath Worship Service—The worship of God is the highest, holiest experience possible to humans, and the greatest care should be exercised in planning for this service.
“Is it not your duty to put some skill and study and planning into the matter of conducting religious meetings—how they shall be conducted so as to do the greatest amount of good, and leave the very best impression upon all who attend?”—E. G. White in Review and Herald, April 14, 1885, p. 225.
“Our God is a tender, merciful Father. His service should not be looked upon as a heart-saddening, distressing exercise. It should be a pleasure to worship the Lord and to take part in His work. . . . Christ and Him crucified should be the theme of contemplation, of conversation, and of our most joyful emotion. . . . as we express our gratitude we are approximating to the worship of the heavenly hosts. ‘Whoso offereth praise glorifieth’ God. Psalm 50:23. Let us with reverent joy come before our Creator, with ‘thanksgiving, and the voice of melody.’ Isaiah 51:3.”—Steps to Christ, pp. 103, 104.
The Form of Service—We do not prescribe a set form or order for public worship. A short order of service is usually better suited to the real spirit of worship. Long preliminaries should be avoided. The opening exercises should not, under any circumstances, consume time required for worship and for the preaching of the Word of God.
Following are two suggested forms of service:
Organ Prelude
Announcements
Choir and Ministers Enter
Doxology
Invocation
Scripture Reading
Hymn of Praise
Prayer
Anthem or Special Music
Offering
Hymn of Consecration
Sermon
Hymn
Benediction
Congregation Standing or Seated for a
Few Moments of Silent Prayer
Organ Postlude
Announcements
Hymn
Prayer
Offering
Hymn or Special Music
Sermon
Hymn
Benediction
Congregation Standing or Seated for Silent Prayer
The Sabbath Worship Service—As the ministers come to the rostrum and kneel, the congregation should, with bowed heads, implore the presence and blessing of God. A worshipful hush prepares the way for the opening hymn and the exercises which follow.
There are two main divisions of the worship service:
1. The congregational response in praise and adoration, expressed in song, prayer, and gifts.
2. The message from the Word of God. The one who brings the message and breaks the bread of life should fully sense the sacredness of this work and should be thoroughly prepared. Then, too, the one leading the worshipers into the presence of God through the medium of the pastoral prayer is performing perhaps the holiest exercise of the whole service and, with a sense of awe, should humbly realize its importance. It is customary to kneel, facing the congregation, and the congregation in turn should face the rostrum and, as far as practicable, kneel. The prayer should be brief but should include adoration, thanks, and mention of the personal needs of the worshipers, as well as of the great world field.
Special music or a devotional hymn is appropriate immediately before the sermon. Then comes what should be one of the most important parts of the worship service—the spiritual feeding of the flock of God. Blessed results to the glory of God always follow when a congregation is truly fed and feels that “God has visited His people.”
The offering is a vital part of the worship service. While we are counseled to “worship the Lord in the beauty of holiness,” we are also exhorted to “bring an offering, and come into his courts” (Ps. 96:9, 8). So the presentation of our gifts to God quite naturally finds its place as a part of the worship service.
The elder, particularly if he is a licensed minister, collaborates with the regular pastor in planning the order of the service. If the church has no regular pastor, the elder is in charge of the service and should either conduct it or arrange for someone to do so. From time to time a meeting for testimony and praise may be conducted, or the time may be given to certain members to relate their experiences in outreach (missionary) work.
Announcements—Thoughtful consideration should be given to the length and character of the announcements during the Sabbath service. If they deal with matters not specifically related to Sabbath worship or the work of the church, ministers and church officers should be careful to exclude them, maintaining even in this respect a proper spirit of worship and Sabbath observance. Many of our larger churches issue printed bulletins giving the order of service and also the announcements for the week. Where this is done, there is little or no need for oral announcements. Where no such printed provision is made, many churches find it desirable to make the announcements before the actual service begins, as is indicated in the preceding orders of service.
Proper consideration must also be given to the various departments of the church for the promotion of the interests for which they are responsible, but great care should be exercised when making appointments for their presentations, to safeguard the time needed for preaching the message from the Word of God.
Public Prayer—“Christ impressed upon His disciples the idea that their prayers should be short, expressing just what they wanted, and no more. . . . One or two minutes is long enough for any ordinary prayer.”—Testimonies, vol. 2, p. 581.
“When you pray, be brief, come right to the point. Do not preach the Lord a sermon in your long prayers.”—Testimonies, vol. 5, p. 201.
“Let those who pray and those who speak pronounce their words properly and speak in clear, distinct, even tones. Prayer, if properly offered, is a power for good. It is one of the means used by the Lord to communicate to the people the precious treasures of truth. But prayer is not what it should be, because of the defective voices of those who utter it. Satan rejoices when the prayers offered to God are almost inaudible. Let God’s people learn how to speak and pray in a way that will properly represent the great truths they possess. Let the testimonies borne and the prayers offered be clear and distinct. Thus God will be glorified.”—Testimonies, vol. 6, p. 382.
DIVORCE
AND REMARRIAGE—CHURCH MANUAL
AMENDMENT
Voted, To amend
the Church Manual, Chapter 15, Divorce and Remarriage, pages 181-184, which
reads as follows:
Click here for this section with on-line links to the Scriptures and quotations from Ellen G. White.
The Origin of Marriage—Marriage is a divine institution established by God Himself before the fall when everything, including marriage, was “very good” (Gen. 1:31). “Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh” (Gen. 2:24). “God celebrated the first marriage. Thus the institution has for its originator the Creator of the universe. ‘Marriage is honourable’; it was one of the first gifts of God to man, and it is one of the two institutions that, after the fall, Adam brought with him beyond the gates of Paradise.”—The Adventist Home, pp. 25, 26.
The Oneness of Marriage—God intended Adam and Eve’s marriage to be the pattern for all future marriages, and Christ endorsed this original concept saying: “Have ye not read that he which made them at the beginning made them male and female, and said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder” (Matt. 19:4-6).
The Permanence of Marriage—Marriage is a lifelong commitment of husband and wife to each other and between the couple and God (Mark 10:2-9; Rom. 7:2). Paul indicates that the commitment which Christ has for the church is a model of the relationship between husband and wife (Eph. 5:31, 32). God intended the marriage relationship to be as permanent as Christ’s relationship with the church.
Sexual Intimacy in Marriage—Sexual intimacy within marriage is a sacred gift from God to the human family. It is an integral part of marriage, reserved for marriage only (Gen. 2:24; Prov. 5:5-20). Such intimacy, designed to be shared exclusively between husband and wife, promotes ever-increasing closeness, happiness, and security, and provides for the perpetuation of the human race. In addition to being monogamous, marriage, as instituted by God, is a heterosexual relationship (Matt. 19:4, 5).
Partnership in Marriage—Unity in marriage is achieved by mutual respect and love. No one is superior (Eph. 5:21-28). “Marriage, a union for life, is a symbol of the union between Christ and His church. The spirit that Christ manifests toward the church is the spirit that husband and wife are to manifest toward each other.” God’s Word condemns violence in personal relationships (Gen. 6:11, 13; Ps. 11:5; Isa. 58:4, 5; Rom. 13:10; Gal. 5:19-21). It is the spirit of Christ to love and accept, to seek to affirm and build others up, rather than to abuse or demean them (Rom. 12:10; 14:19; Eph. 4:26; 5:28, 29; Col. 3:8-14; 1 Thess. 5:11). There is no room among Christ’s followers for tyrannical control and the abuse of power (Matt. 20:25-28; Eph. 6:4). Violence in the setting of marriage and family is abhorrent. (See Adventist Home, p. 343.)
“Neither husband nor wife is to make a plea for rulership. The Lord has laid down the principle that is to guide in this matter. The husband is to cherish his wife as Christ cherishes the church. And the wife is to respect and love her husband. Both are to cultivate the spirit of kindness, being determined never to grieve or injure the other.”—Testimonies, vol. 7, pp. 46, 47.
The Effects of the Fall on Marriage—The entrance of sin adversely affected marriage. When Adam and Eve sinned, they lost the oneness which they had known with God and with one another (Gen. 3:6-24). Their relationship became marked with guilt, shame, blame, and pain. Wherever sin reigns, its sad effects on marriage include alienation, desertion, unfaithfulness, neglect, abuse, violence, separation, divorce, domination of one partner by the other, and sexual perversion. Marriages involving more than one spouse are also an expression of the effects of sin on the institution of marriage. Such marriages, although practiced in Old Testament times, are not in harmony with the divine design. God’s plan for marriage requires His people to transcend the mores of popular culture which are in conflict with the biblical view.
Restoration and Healing—1. Divine Ideal to Be Restored in Christ—In redeeming the world from sin and its consequences, God also seeks to restore marriage to its original ideal. This is envisioned for the lives of those who have been born again into the kingdom of Christ, those whose hearts are being sanctified by the Holy Spirit and who have as their primary purpose in life the exaltation of the Lord Jesus Christ. (See also 1 Peter 3:7; Thoughts From the Mount of Blessing, p. 64.)
2. Oneness and Equality to be Restored in Christ—The gospel emphasizes the love and submission of husband and wife to one another (1 Cor. 7:3, 4; Eph. 5:21). The model for the husband’s leadership is the self-sacrificial love and service that Christ gives to the church (Eph. 5:24, 25). Both Peter and Paul speak about the need for respect in the marriage relationship (1 Peter 3:7; Eph. 5:22, 23).
3. Grace Available for All—God seeks to restore to wholeness and reconcile to Himself all who have failed to attain the divine standard (2 Cor. 5:19). This includes those who have experienced broken marriage relationships.
4. The Role of the Church—Moses in the Old Testament and Paul in the New Testament dealt with the problems caused by broken marriages (Deut. 24:1-5; 1 Cor. 7:11). Both, while upholding and affirming the ideal, worked constructively and redemptively with those who had fallen short of the divine standard. Similarly, the church today is called to uphold and affirm God’s ideal for marriage and, at the same time, to be a reconciling, forgiving, healing community, showing understanding and compassion when brokenness occurs.
God’s Original Purpose—Divorce is contrary to God’s original purpose in creating marriage (Matt. 19:3-8; Mark 10:2-9), but the Bible is not silent about it. Because divorce occurred as part of the fallen human experience, biblical legislation was given to limit the damage it caused (Deut. 24:1-4). The Bible consistently seeks to elevate marriage and to discourage divorce by describing the joys of married love and faithfulness (Prov. 5:18-20; Song of Sol. 2:16; 4:9-5:1), by referring to the marriage-like relationship of God with His people (Isa. 54:5; Jer. 3:1), by focusing on the possibilities of forgiveness and marital renewal (Hosea 3:1-3), and by indicating God’s abhorrence of divorce and the misery it causes (Mal. 2:15, 16). Jesus restored the creation view of marriage as a lifelong commitment between a man and a woman and between the couple and God (Matt. 19:4-6; Mark 10:6-9). Much biblical instruction affirms marriage and seeks to correct problems which tend to weaken or destroy the foundation of marriage (Eph. 5:21-33; Heb. 13:4; 1 Peter 3:7).
Marriages Can Be Destroyed—Marriage rests on principles of love, loyalty, exclusiveness, trust, and support upheld by both partners in obedience to God (Gen. 2:24; Matt. 19:6; 1 Cor. 13; Eph. 5:21-29; 1 Thess. 4:1-7). When these principles are violated, the marriage is endangered. Scripture acknowledges that tragic circumstances can destroy marriage.
Divine Grace—Divine grace is the only remedy for the brokenness of divorce. When marriage fails, former partners should be encouraged to examine their experience and to seek God’s will for their lives. God provides comfort to those who have been wounded. God also accepts the repentance of individuals who commit the most destructive sins, even those that carry with them irreparable consequences (2 Sam. 11; 12; Ps. 34:18; 86:5; Joel 2:12, 13; John 8:2-11; 1 John 1:9).
Grounds for Divorce—Scripture recognizes adultery and/or fornication (Matt. 5:32) as well as abandonment by an unbelieving partner (1 Cor. 7:10-15) as grounds for divorce.
There is no direct teaching in Scripture regarding remarriage after divorce. However, there is a strong implication in Jesus’ words in Matthew 19:9 that would allow the remarriage of one who has remained faithful, but whose spouse has been unfaithful to the marriage vow.
Acknowledging the teachings of the Bible on marriage, the church is aware that marriage relationships are less than ideal in many cases. The problem of divorce and remarriage can be seen in its true light only as it is viewed from Heaven’s viewpoint and against the background of the Garden of Eden. Central to God’s holy plan for our world was the creation of beings made in His image who would multiply and replenish the earth, and live together in purity, harmony, and happiness. He brought forth Eve from the side of Adam, and gave her to Adam as his wife. Thus was marriage instituted—God the author of the institution, God the officiator at the first marriage. After the Lord had revealed to Adam that Eve was verily bone of his bone and flesh of his flesh, there could never arise a doubt in his mind that they twain were one flesh. Nor could ever a doubt arise in the mind of either of the holy pair that God intended that their home should endure forever.
The church adheres to this view of marriage and home without reservation, believing that any lowering of this high view is to that extent a lowering of the heavenly ideal. The belief that marriage is a divine institution rests upon the Holy Scriptures. Accordingly, all thinking and reasoning in the perplexing field of divorce and remarriage must constantly be harmonized with that holy ideal revealed in Eden.
The church believes in the law of God; it also believes in the forgiving mercy of God. It believes that victory and salvation can as surely be found by those who have transgressed in the matter of divorce and remarriage as by those who have failed in any other of God’s holy standards. Nothing presented here is intended to minimize the mercy of God or the forgiveness of God. In the fear of the Lord, the church here sets forth the principles and practices that should apply in this matter of marriage, divorce, and remarriage.
Though marriage was first performed by God alone, it is recognized that people now live under civil governments on this earth; therefore, marriage has both a divine and a civil aspect. The divine aspect is governed by the laws of God, the civil by the laws of the state.
In harmony with these teachings, the following statements set forth the position of the Seventh-day Adventist Church:
Therefore, sexual perversions, including incest, child sexual abuse, and homosexual practices, are also recognized as a misuse of sexual powers and a violation of the divine intention in marriage. As such they are just cause for separation or divorce.
Even though the Scriptures allow divorce for the reasons mentioned above, as well as for abandonment by an unbelieving spouse (1 Cor. 7:10-15), earnest endeavors should be made by the church and those concerned to effect a reconciliation urging the spouses to manifest toward each other a Christ-like spirit of forgiveness and restoration. The church is urged to relate lovingly and redemptively toward the couple in order to assist in the reconciliation process.
Any of these forms of discipline shall be applied by the local church in a manner that would seek to attain the two objectives of church discipline—to correct and redeem. In the gospel of Christ, the redemptive side of discipline is always tied to an authentic transformation of the sinner into a new creature in Jesus Christ.
5. A spouse who has violated the marriage vow and who is divorced, does not have the moral right to marry another while the spouse who has been faithful to the marriage vow still lives and remains unmarried and chaste. The person who does so shall be removed from church membership. The person whom he/she marries, if a member, shall also be removed from church membership.
A separation or divorce which results from factors such as physical violence or in which “unfaithfulness to the marriage vow” (see sections 1 and 2 above) is not involved, does not give either one the scriptural right to remarry, unless in the meantime the other party has remarried; committed adultery or fornication; or died. Should a member who has been thus divorced remarry without these biblical grounds, he/she shall be removed from church membership; and the one whom he/she marries, if a member, shall also be removed from church membership. (See pp. 168-170.)
The church as a redemptive agency of Christ is to minister to its members in all of their needs and to nurture every one so that all may grow into a mature Christian experience. This is particularly true when members face lifelong decisions such as marriage, and distressful experiences such as divorce. When a couple’s marriage is in danger of breaking down, every effort should be made by the partners and those in the church or family who minister to them to bring about their reconciliation in harmony with divine principles for restoring wounded relationships (Hosea 3:1-3; 1 Cor. 7:10, 11; 13:4-7; Gal. 6:1).
Resources are available through the local church or other church organizations which can be of assistance to members in the development of a strong Christian home. These resources include: (1) programs of orientation for couples engaged to be married, (2) programs of instruction for married couples with their families, and (3) programs of support for broken families and divorced individuals.
Pastoral support is vital in the area of instruction and orientation in the case of marriage, and healing and restoration in the case of divorce. The pastoral function in the latter case is both disciplinary and supportive. That function includes sharing of information relevant to the case; however, the disclosure of sensitive information should be done with great discretion. This ethical concern alone should not be the grounds for avoiding disciplinary actions established in sections 1 to 11 above.
Church members are called to forgive and accept those who have failed as God has forgiven them (Isa. 54:5-8; Matt. 6:14, 15; Eph. 4:32). The Bible urges patience, compassion, and forgiveness in the Christian care of those who have erred (Matt. 18:10-20; Gal. 6:1, 2). During the time when individuals are under discipline, either by censure, or by being removed from membership, the church, as an instrument of God’s mission, shall make every effort to maintain caring and spiritually-nurturing contact with them.
CHURCH
MANUAL REVISIONS—RETAIN CHAIRMAN UNTIL ITEM HAS BEEN DEALT
WITH
Voted, To request
the General Conference administration to retain the assigned chairman in
the chair until the item which he introduced has been discussed and voted
on, even if it means continuing his chairmanship into the following
meeting.
CHURCH
MANUAL—PROPOSED FORMAT
CHANGE
The Church Manual
Committee held several meetings in which it studied the proposed format change
of the Church Manual. It was
Voted,
CHURCH
MANUAL—PROPOSED FORMAT CHANGE—CHAPTER
6
Voted, To approve
the proposed format change of the Church Manual, Chapter 6, Church
Officers and Their Duties. The chapter will be divided into two sections:
the main content, and notes containing explanatory material which will appear
at the end of the chapter.
CHURCH
MANUAL—PROPOSED FORMAT CHANGE—CHAPTER
7
Voted, To approve
the proposed format change of the Church Manual, Chapter 7, The Services
and Meetings of the Church. The chapter will be divided into two sections:
the main content, and notes containing explanatory material which will appear
at the end of the chapter.
CHURCH MANUAL—PROPOSED FORMAT CHANGE—CHAPTER 8
Voted, To approve the proposed format change of the Church Manual, Chapter 8, Auxiliary Organizations of the Church. The chapter will be divided into two sections: the main content, and notes containing explanatory material which will appear at the end of the chapter.
PREFACE AND NOTES—CHURCH MANUAL REVISION
Voted, To revise the Church Manual pages xvii-xx, Preface and Notes, to read as follows:
Historical Development of the Seventh-day Adventist Church—In fulfillment of the divine plan, the Advent Movement began its prophetic journey toward the kingdom in the year 1844. Few in number, often with unhappy memories of having been cast out of their churches because they had accepted the Advent doctrine, the Movement’s pioneers walked uncertainly at first. They were sure of the doctrines they held, but unsure as to the form of organization, if any, that they should adopt. Indeed, most of them so sharply remembered how strong, well-organized church bodies had used that strength to oppose the Advent truth, that they instinctively feared any centralized order and government. Nevertheless, certain pioneer leaders saw with increasing clarity that some kind of government was imperative if good order was to prevail and the Movement grow strong. Their conviction was greatly strengthened by messages coming from the pen of Ellen G. White.
The result was that in 1860 a church name, Seventh-day Adventist, was chosen and a legal body created to hold church property. This was followed, in 1861, by the organization of our first conference, Michigan. This involved the organizing of local churches, with the members signing a church covenant, and the organizing of the various churches into one united body to constitute what is now called a local conference. Action was also taken to give identifying papers to the ministers, thus protecting the churches against impostors who might seek to prey upon them.
In 1863 the General Conference was organized, thus gathering into one organization a number of local conferences which had been created by that time. This set the Advent Movement on a coordinated, organized course.
Historical Development of the Church Manual—As the General Conference met year by year, in session, actions were taken on various matters of church order in an endeavor to spell out the proper rules for different situations in church life. The 1882 General Conference Session voted to have prepared “instructions to church officers, to be printed in the Review and Herald or in tract form.”—Review and Herald, Dec. 26, 1882. This action revealed the growing realization that church order was imperative if church organization was to function effectively, and that uniformity in such order required its guiding principles to be put into printed form. Accordingly the articles were published. But at the 1883 General Conference Session, when it was proposed that these articles be placed in permanent form as a church manual, the idea was rejected. The brethren feared that it would possibly formalize the church and take from its ministers their freedom to deal with matters of church order as they might individually desire.
But this fear—doubtless reflecting the opposition that had existed twenty years before to any kind of church organization—evidently soon departed. The annual General Conference sessions continued to take actions on matters of church order. In other words, they slowly but surely were producing material for a church manual. At times certain prominent brethren sought to gather together in book or booklet form the generally accepted rules for church life. Perhaps the most impressive of such endeavors was a 184-page book by none other than the pioneer J. N. Loughborough, entitled The Church, Its Organization, Order and Discipline, which was published in 1907. Elder Loughborough’s book, though in a sense a personal undertaking, dealt with many of the topics now covered by the Church Manual and long held an honored place in the Movement.
Meanwhile the Movement continued to grow rapidly both at home and abroad. It was therefore in the best interests of the very order and proper uniformity that had long been our goal, that the General Conference Committee took action in 1931 to publish a church manual. J. L. McElhany, then vice-president of the General Conference for North America, and later president of the General Conference for fourteen years, was asked to prepare the manuscript. This manuscript was carefully examined by the General Conference Committee and then published in 1932. The opening sentence of the preface of that first edition observes that “it has become increasingly evident that a manual on church government is needed to set forth and preserve our denominational practices and polity.” Note the word preserve. Here was no attempt at a late date to suddenly create a whole pattern of church government. Rather it was an endeavor first to preserve all the good actions taken through the years, and then to add such regulations as the church’s increasing growth and complexity might require
See Chapter 1, Authority of the Church and the Church Manual, with respect to the role of the Church Manual in the Seventh-day Adventist Church.
Content of the Church Manual—The 2000 General Conference Session authorized the reclassification of some existing Church Manual material and approved the process for making modifications to such. The content of this Church Manual, as it is presented in chapters and sections within the chapters, is divided into two types of material. The main content of each chapter is of worldwide value and applicable to every church. Recognizing the need for some variations, additional material which is explanatory in nature appears as Notes at the end of some chapters and is given as guidance. The Notes have subheadings which correspond to chapter subheadings and correlate to specific page numbers.
Procedure for Changes in the Church Manual—Realizing increasingly how important it is that everything “be done decently and in order” in our worldwide work, and that actions on church government should not only express the mind but have the full authority of the church, the 1946 General Conference Session adopted the following procedure:
“All changes or revisions of policy that are to be made in the Manual shall be authorized by the General Conference session.”—General Conference Report, No. 8, p. 197 (June 14, 1946).
However, local conditions in different parts of the world sometimes call for special actions. Accordingly, the 1948 Autumn Council, which had taken action to submit suggested revisions of the Church Manual to the 1950 General Conference Session, also voted:
“That each division, including the North American Division of the world field, prepare a ‘Supplement’ to the new Church Manual not in any way modifying it but containing such additional matter as is applicable to the conditions and circumstances prevailing in the division; the manuscripts for these Supplements to be submitted to the General Conference Committee for endorsement before being printed.”—Autumn Council Actions, 1948, p. 19.
Changes in or revisions of the Church Manual, the Notes excepted (see below), can be made only by action of a General Conference session in which delegates of the world body of believers are assembled and have a voice in making revisions. If revisions in the Church Manual are considered necessary by any of the constituent levels (see p. 24), such revisions should be submitted to the next constituent level for wider counsel and study. If approved, the suggested revisions are then submitted to the next constituent level for further evaluation. Any proposed revisions shall then be sent to the General Conference Church Manual Committee. This committee will consider all recommended amendments or revisions and, if approved, prepare them for presentation at an Annual Council and/or General Conference session.
If revisions to the Notes at the end of some chapters of the Church Manual are considered necessary by any of the constituent levels (see p. 24), such revisions should be submitted to the next constituent level for consideration. If approved, the suggested revisions should continue on through the next constituent levels for further evaluation until they are received by the Church Manual Committee. The Church Manual Committee will process the request and, if approved, the revisions will be acted upon by the General Conference Executive Committee at the final Annual Council of the quinquennium to coordinate them with the changes of the main content that the General Conference Executive Committee will recommend to the next General Conference session. However, the General Conference Executive Committee may address changes to the Notes at any Annual Council.
A new edition of the Church Manual is published after every General Conference session. It is recommended that leaders at all levels of the Church should always work with the most recent edition of the Church Manual.
Clarification of Meaning—Churches should look to the local conference for advice pertaining to the operating of the church or on questions arising from the Church Manual. If mutual understanding or agreement is not reached, the matter should be referred to the union for clarification.
Use of the Term Conference, etc—Each organized Seventh-day Adventist church is a member of the sisterhood of churches known as a conference, which is a united organized body of churches in a state, country, or territory. Until full conference status is achieved (see General Conference Working Policy), other terminology such as mission, section, association, delegation, or field may be used to describe the collective organization of local churches. In the Church Manual the term conference or union conference may also apply to a mission or a union mission.
The Present Edition—This present edition incorporates all revisions and additions accepted up to and including the 2000 General Conference session.
AUTHORITY
OF THE CHURCH AND THE CHURCH MANUAL—CHURCH MANUAL
ADDITION
Voted, To add a
new Chapter 1, Authority of the Church and the Church Manual, to the
Church Manual, on a new page 1, before the chapter, The Church of
the Living God, to read as follows:
Church Authority in the Early Church—As Creator, Redeemer and Sustainer, Lord and King of all creation, God alone is the source and ground of authority for the church. He delegated authority to His prophets and apostles (2 Cor. 10:8). They, therefore, occupied a crucial and unique position in the transmission of the Word of God and the edification of the church (Eph. 2:20).
In the early church, the elders and bishops held great authority. One of their main functions was general pastoral care and oversight (Acts 20:17-28; Heb. 13:17;
1 Peter 5:1-3), with special tasks such as giving instruction in sound doctrine and refuting those who contradicted it (1 Tim. 3:1, 2; Titus 1:5, 9). Those who ruled well were to be “considered worthy of double honour” more particularly so if they labored in “preaching and teaching” (1 Tim. 5:17).
The church bore responsibility for purity in doctrine and practice. It was to “test the spirits to see whether they are of God”
(1 John 4:1) or, in Paul’s terms, to “test everything” and “to hold fast what is good”
(1 Thess. 5:21). The same was true regarding the exercise of church discipline (Matt. 18:15-17). The exercise of discipline ranged all the way from private and caring admonition (cf. Matt. 18:16; Gal. 6:1) to removal from church membership (Matt. 18:18;
1 Cor. 5:11, 13; 2 Cor. 2:5-11). The church had authority to settle the conditions of membership and the rules governing the church.
Church Authority in the Seventh-day Adventist Church—The 1946 General Conference Session action that all “changes or revisions of policy” in the Church Manual shall be “authorized by the General Conference session,” reflects a conception of the authoritative status of General Conference sessions that has long been held. In the 1877 session this action was taken:
“Resolved, that the highest authority under God among Seventh-day Adventists is found in the will of the body of that people, as expressed in the decisions of the General Conference when acting within its proper jurisdiction; and that such decisions should be submitted to by all without exception, unless they can be shown to conflict with the word of God and the rights of individual conscience.”—Review and Herald, vol. 50, No. 14, p. 106.
Ellen G. White wrote in 1909: “But, when, in a General Conference, the judgment of the brethren assembled from all parts of the field is exercised, private independence and private judgment must not be stubbornly maintained, but surrendered. Never should a laborer regard as a virtue the persistent maintenance of his position of independence, con