“Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine. For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer [is] worthy of his reward. Against an elder receive not an accusation, but before two or three witnesses. Them that sin rebuke before all, that others also may fear.” — 1 Timothy 5:17-20
A question has recently come in regarding how those who embrace the present truth found in the original Shepherd’s Rod message are to conduct themselves in relation to the Seventh-day Adventist church. This is especially important since as one begins to study and share some of the amazing truths found therein with their brethren it is certain to have an effect. As those who desire to advance with truth and meet the requirements of the seal found in Ezekiel 9:4 it will necessitate them speaking against the abominations that take place within the church. This agitation will either to awaken the conscience of their hearers in the bringing forth the fruits of true revival and reformation or arouse intense opposition from those whose minds are closed and prejudice against any new light from the scriptures that is contrary to their preconceived ideas and opinions. This inevitable tension between truth and error, right and wrong practices, principle versus tradition will challenge the believer how to best deal with their new found popularity.
This controversy is nothing new under the sun as every development of truth throughout the ages has always brought conflict between those who embrace the truth and those who remain stubborn to their old way of thinking. As the Shepherd’s Rod message was first introduced into the the Seventh-day Adventist church in the 1930’s it brought in questions from its new converts how to best relate to the church and share the message under the difficult circumstances created by church leaders who were in opposition to the reforms it called forth. Below we would like to share two answers that address this issue, one first published in 1934 and the other revised version that appeared in 1944. Please feel free to make any comments in this regard and share your personal experiences. May God continue to bless your stand for the truth and wisdom from on high how to best interact with our beloved brethren in Laodicea is our prayer and hope in Christ Jesus.
How To Relate to the Church
Question: “How should we relate ourselves to the church? If asked to say nothing in church relevant to present truth, should we remain silent forever? And what should we do when refused a part in the ordinances?”
Answer: Our relation to the church is the same as was that of John the Baptist, Jesus Christ, and the apostles, that is, we have a message to proclaim to the church and though the church, like the Sanhedrin, should order us out of the “temple,” we must refuse to leave it, for if we depart, how shall we proclaim the message to the people?
It is unbecoming to a Christian voluntarily to cause any disturbance during church services; neither is it possible by such methods to present the message to them or convince them that we are speaking “the words of life.” Therefore, by deporting ourselves reverently and circumspectly we will give them provocation for naught save false accusations.
It is perfectly right and permissible to speak in Sabbath School classes in answer to questions which arise pertaining to the lesson. For this they cannot justly accuse any one of disturbance, as it is in no wise an infraction of the constituted purpose and rules of the Sabbath School.
The chief reasons for refusing to separate ourselves from the body and for regularly attending Sabbath School and church services, other than the singular that we would be without privilege of public worship in God’s church, is that after the congregation is dismissed we come into contact with the brethren and find an opportunity to speak of the message, urging them to investigate for themselves either by attending our studies or by reading the publications of present truth. Hence, if we separate ourselves by staying away from the churches, we give them the opportunity to accuse us of being an offshoot from the body, and ourselves lose the occasion to contact the people. Moreover, if we separate ourselves from the organization, then in the fulfillment of Ezekiel 9, when those who have not the mark are taken away, we shall have no right to claim possession of the denomination.
In regard to our participating in the communion service, we should always take part so far as we can. If they refuse to serve us or let us serve them in the ordinance of humility, there is nothing more we can do than simply wait until this service is over. And if they ignore us when passing the bread and the wine, we are to say nothing, but patiently endure the slight, and by so demeaning ourselves the honest in the congregation will see the unchristian attitude and the folly of the church officers and will begin “to arouse and take in the situation.”
Though being compulsorily excluded against our will from participating in the ordinances, we nevertheless, like the unbaptized thief on the cross, shall have our names in the book of Life and shall enter Paradise.” — Symbolic Code, Vol. 1, No. 8, pg. 8
WHAT TO DO WHEN DISFELLOWSHIPED?
Question No. 90:
Should those of us who have been disfellowshiped continue to attend church services? If so, and if the opportunity there presents itself for us to speak a word incident to Present Truth, should we? But what if we are asked to say nothing suggestive of Present Truth–should we acquiesce and remain silent forever? And what shall we do if they do not let us participate in the communion service?
Answer:
Our relation to the church is the same as was John the Baptist’s Jesus Christ’s, and the apostles’: We have a message to proclaim to the church, and though the church officials order us out, as the Sanhedrin ordered the apostles out of the “temple,” we must in a righteous way refuse to leave, and must continue returning to the church. For if we depart and stay away and become strangers, how, then, shall we proclaim the message to our people?
All must realize, however, that it ill becomes a Christian to cause any disturbance at anytime, especially during church services. Neither is it possible for any of us by such methods to present the message to them, or to convince them that we are speaking “the words of life.” By witnessing silently, reverently, and circumspectly in church and out of church, we shall give provocation for naught but false accusations.
In Sabbath School, it is perfectly right and permissible to answer questions which arise in connection with the lesson. For this, they cannot justly accuse anyone of causing disturbance, as it is in no wise an infraction of the constituted purpose and rules of the Sabbath School. But if anyone should be specifically requested not to answer questions, then let him refrain from doing so rather than cause contention and displeasure. It is wrong to create controversy or to argue over any points which may arise. Nothing but harm to the cause of Present Truth can result from such procedure. Let your deportment win the people’s confidence.
Two of the chief reasons for not staying away from Sabbath School and church services are, (1) that we would be depriving ourselves of the privilege of public worship in the church we helped build, and (2) that by absenting ourselves from services, we would become strangers to our brethren and would have to become reacquainted with them if ever we were to give the message to them. By continuing, though, to go to church, we are then, after the congregation is dismissed, afforded an opportunity to speak with the brethren in the interest of the message, urging them to investigate for themselves either by attending our studies or by reading the publications of Present Truth. Also, there is always an opportunity to get one or more new names and addresses to send in for our mailing list.
So, if we voluntarily stay away from the church services, we lay ourselves open to the charge of being offshoots from the body, and at the same time forfeit the opportunity of coming in contact with the congregation.
Moreover, if in this wise we separate ourselves, then in the fulfillment of Ezekiel 9. when those who have not the “mark” are taken away, we shall not have the same right to claim an inheritance in the Denomination.
In regard to our participating in the Denomination’s communion service, we believe that inasmuch as it regularly celebrates this ordinance, we should take part in it in so far as is possible. For should we voluntarily absent ourselves from it, we should then give them a wrong impression. If the church refuses to serve us or to let us serve others in the ordinance of humility, there is nothing we can do but wait until the service is over. And if they ignore us when passing the bread and the wine, we are not to murmur or say anything, but to endure patiently the slight. By so demeaning ourselves, the honest ones in the congregation will see the unchristlike attitude and the folly of the church officers, and will begin to arouse and take in the situation.
Though we may, against our will, be excluded from participating in the ordinances, we nevertheless shall have our names in the Book of Life and like the unbaptized thief on the cross, shall enter Paradise for having done our very best. Therefore, Brethren, let us be faithful in our attending church services and in our deportment “lest, a promise being left us of entering into His rest, any of you should seem to come short of it.” Heb. 4:1.” — Answerer Book 4, pp. 30-32
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