Toward the end of 1907 Ellen White was again dealing with that recurring organizational problem—the exercise of kingly power. This problem had not existed in significant proportions since the reorganization of 1901. (Ellen White had, from time to time during the previous six years, reproved Daniells for specific instances of kingly power. But it never became a major problem in the General Conference under Daniells because he consistently accepted the reproof and made prompt correction of the situation.) The kingly power Ellen White now had to address was at a local conference rather than the General Conference. The size of the sphere in which it was manifested made no difference—the exercise of kingly power must be stopped wherever it made an appearance.
The kingly power now in evidence was being exercised by the California Conference president. The conference was due to have its constituency meeting in late 1907. Ellen White didn’t attend, but she did send W. C. White with some very pointed messages from her to be read at the meetings, “This message is spoken to our churches in every place. In the false experience that has been coming in, a decided influence is at work to exalt human agencies, and to lead some to depend on human judgment, and to follow the control of human minds. This influence is diverting the mind from God, and God forbid that any such experience should deepen and grow in our ranks as Seventh-day Adventists. Our petitions are to reach higher than erring man—to God” (Manuscript 73, 1907).
The messages got even more pointed, even calling for the president’s immediate replacement, “I am deeply convicted on some points. I must speak in regard to the position that Elder Reaser is occupying. I know, from the light God has given me, that if this is allowed to continue, God will be greatly dishonored.
“God calls His servants to seek light and understanding and spiritual strength from One who is infinite in wisdom; they are to put their dependence upon One who is able to help in every emergency.
“The conditions that have existed in southern California this past year are not such as God can approve. To those who have clear discernment it is not hard to see the results of placing men in positions where they are mind and judgment for their brethren.
“Those who accept such a work and authority show that they have not a true and wise understanding of the Scriptures. If these men were close students of the Word of God, they would see that by adopting such a course, they are leading men and women to depend on human wisdom instead of seeking it from God” (Letter 246, 1907).
When the constituency meeting reelected this president anyway Ellen White began five and a half months of intense correspondence with him to help him see the errors of his ways and correct them. This effort eventually bore the fruit of a changed attitude.
Ellen White faced this sort of situation again in January of 1910. This time it was the president of the Pacific Union Conference that was exercising kingly power. And this time Ellen White attended the constituency meeting in person. One morning she delivered an address to the delegates about the need to walk humbly with God.
“Those who are standing in responsible positions should understand clearly that they are not rulers over their fellow-workers. Men in responsibility should be Christlike in deportment. They need to be leaders in every reformatory movement for the purification of the church. They are to reveal that angels of God are constantly round about them, and that they are laboring under the influence of the Holy Spirit. Carefully are they to avoid everything that savors of a spirit of selfishness and self-esteem; for in meekness and humility of heart they are to be ensamples to the flock.
“…In all their dealings with God’s heritage, they are to avoid ruling arbitrarily. We are thankful that such manifestations of arbitrary dealings one with another as have been seen in years past, are not seen so often now.” (Pacific Union Recorder, April 14, 1910)
That afternoon members of the nominating committee visited Ellen White to ask for advice. She advised them that a new president was needed. That same afternoon she wrote a letter to the current president explaining to him why he should not continue in office. The next morning she read this letter to the delegates of the meeting and followed it up with some remarks elaborating on the necessity for the change.
The thrust of these remarks was that it was God calling for a change and that it was her responsibility to deliver that message clearly and forcefully, “Brethren, God is in earnest with us. He does not desire Brother [H. W.] Cottrell to take a position that will lead both him and many others to make wrong decisions. Some may think it cruel to speak thus plainly; but it would be very cruel to allow our brother to cherish his natural tendency to think that when he takes a position he has to hold to this position without changing his view” (Manuscript 25, 1910).
This time the constituency meeting took her advice and elected a new president.
Next: Division Conferences
Sunday, September 25, 2011
Sunday, September 18, 2011
Our Roots, Pt. 43
Order and Organization of the Apostolic Church (Concluded)
By T. E. Bowen
(Review and Herald, May 9, 1907)
At one time James and John besought Christ that they might be seated, one on the right hand, the other on the left, in his kingdom. Jesus rebuked this request. Its motive was selfishness, the same that actuates politicians seeking for authority. But under the operation of the Holy Spirit, arrangements providing for the guidance, the order, and authority of the church would be made. Order would be preserved, and human instrumentalities would be used to preserve it, but not in the manner James and John supposed. At this conference were those men upholding the circumcision idea. Peter, James (the Lord's brother; for James the brother of John had already perished with the sword), Barnabas, and Paul, with delegates from Antioch, Judas, called Barsabbas, and Silas, besides the brethren at Jerusalem, are named as being present — a representative company. This question of circumcision received careful consideration. The conference was called for this special purpose. “And the apostles and the elders were gathered together to consider of this matter." The disciples from “the sect of the Pharisees who believed" rose up and said, “It is needful to circumcise them, and to charge them to keep the law of Moses." Peter followed with his experience. Then Paul and Barnabas were listened to while they related “what signs and wonders God had wrought among the Gentiles through them."
James certainly acted as chairman, by common consent, of this conference; for when the arguments were all in from both sides, he gave in as his judgment “that we trouble not them that from the Gentiles turn to God; but that we write unto them, that they abstain from the pollutions of idols, and from fornication, and from what is strangled, and from blood." All voted for this, and delegates were chosen and appointed by the apostles and the elders, the whole church concurring, to accompany Paul and Barnabas back into the conference of Gentile churches, bearing letters announcing the decision of the general conference at Jerusalem concerning the circumcision difficulty. What for? — So that these men running about upon their own assumed authority, unsettling the minds of the believers, might hereafter be silenced as having no authority from the church to carry on such a work. Thus this perplexing question of circumcision was forever settled, and in the Lord's own way; for he had by direct revelation sent Paul up to Jerusalem for its settlement, thus acknowledging also that the organized church had responsibility in reference to the deciding of such questions.
This is not the only instance where reference is made to James, showing that he, not Peter, stood as the one chosen as best suited to preside over the work of the general cause at that time. When Peter was thrust into prison at the time James, the brother of John, was killed, after his miraculous escape he went to the house of Mary, John Mark's mother. On leaving that night for his escape from Jerusalem, he left word with them to take the news of his departure to James. Acts 12: 17. Why report to James?—Because he was their acknowledged leader, or servant of all; and through him Peter was communicating to the whole church.
Another instance is that of Paul's last visit to Jerusalem, before going to Rome. Again, he desired to report here the wonderful works of God manifested in his labors. Taking with him some representative brethren (delegates from the churches where he had labored), he made his way to Jerusalem. “And when we were come to Jerusalem, the brethren received us gladly. And the day following Paul went in with us unto James; and all the elders were present." Then they rehearsed their experiences. Acts 21.
Of Paul's first visit to Jerusalem, he wrote to the Galatian brethren: “And when they perceived the grace that was given unto me, James and Cephas and John, they who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, that we should go unto the Gentiles, and they unto the circumcision; only they would that we should remember the poor; which very thing I was also zealous to do." Now what are we to conclude from all this?
1. That, while the head of every man, as well as of the church, was Christ, the men who were under the direct leadership of Christ, through the Holy Ghost, in the early church, were perfectly organized, and labored unitedly, with system and order characterizing all their movements.
2. That although under the direct working of the Spirit of God,— so much so that many of them were prophets, having visions by day and night, with angels often appearing to them as counselors,— still the apostles felt the need of counseling together concerning important interests in the church, coming together for this special purpose.
3. That at these council meetings, as well as between them, some one was chosen to preside and take the oversight of the interests of Christ's work.
4. That representative men were selected as delegates from churches, to attend these councils, and to go on various errands, to represent the church in specific matters as the interest of the work demanded.
And this is all that the system of organization, perfected under the guidance of the Spirit, is for in these days. But it is very evident, from these New Testament scriptures, that under the mighty working of the Holy Spirit, poured out in the former rain upon the church, there was unity among the believers, and a system of organization maintained which was perfect in its operations. In it all every man had perfect liberty in Christ, God alone being exalted as the head, while the power of his name was being published throughout the earth.
In closing, we wish to submit a few quotations from the spirit of prophecy, which will help us to understand a little more clearly these brief statements of the Scriptures thrown in in the gospel narrative. In the old edition of “Great Controversy," Vol. Ill, pages 368-374, in speaking of the controversy over circumcision, we read (italics are used to call attention to certain points) : "Churches were duly organized in the places before mentioned, elders appointed in each church, and the proper order and system established there. Paul and Barnabas labored in Antioch some time; and many Gentiles there embraced the doctrine of Christ. But certain Jews from Judea raised a general consternation among the believing Gentiles, by agitating the question of circumcision. They asserted, with great assurance, that none could be saved without being circumcised.
“This was an important question, and one which affected the church in a very great degree. Paul and Barnabas met it with promptness, and opposed introducing the subject to the Gentiles. They were opposed in this by the believing Jews of Antioch, who favored the position of those from Judea. The matter resulted in much discussion and want of harmony in the church [the very thing the enemy was after], until finally the church at Antioch, apprehending that a division among them would occur from any further discussion of the question, decided to send Paul and Barnabas, together with some responsible men of Antioch, to Jerusalem, and lay the matter before the apostles and elders. There they were to meet delegates from the different churches, and those who had come to attend the approaching annual festivals. Meanwhile all controversy was to cease, until a final decision should be made by the responsible men of the church. This decision was then to be universally accepted by the various churches throughout the country.
“Upon arriving at Jerusalem, the delegates from Antioch related before the assembly of the churches the success that had attended the ministry with them, and the confusion that had resulted from the fact that certain converted Pharisees declared that the Gentile converts must be circumcised and keep the law of Moses, in order to be saved."
“The question thus brought under the consideration of the council seemed to present insurmountable difficulties, viewed in whatever light. But the Holy Ghost had, in reality, already settled this problem, upon the decision of which depended the prosperity, and even the existence, of the Christian church. Grace, wisdom, and sanctified judgment were given to the apostles to decide the vexed question."
After this question was “warmly discussed in the assembly," James bore his testimony with decision — that God designed to bring in the Gentiles to enjoy all the privileges of the Jews. The Holy Ghost saw good not to impose the ceremonial law on the Gentile converts; and the apostles and elders, after careful investigation of the subject, saw the matter in the same light, and their mind was as the mind of the Spirit of God. James presided at the council, and his final decision was, "Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God."
These quotations corroborate that before cited from the Scriptures: —
1. That every church was thoroughly organized, with elders, deacons, and other officers.
2. That in questions involving the whole church, an individual church would not assume the responsibility of deciding them alone, but chose delegates to assemble with representatives from other churches, to consider them together.
3. That in these councils, a man of good judgment was chosen to preside over the deliberations.
4. And that thus churches of the same faith were handed together in one common brotherhood, although of different nationalities. Also that the Holy Ghost recognized these gatherings of the believers, by being present with wisdom and power to guide God's chosen, representative servants.
Surely the child of God can find in all this instruction from the New Testament and the spirit of prophecy ample proof that the organization under which Seventh-day Adventists are carrying forward the closing work of the gospel in the earth is in perfect accord with the methods by which Christ carried on the work of salvation in the days of the apostles. And may his grace enable every loyal soul keeping the commandments of God and the faith of Jesus to cling to the organization Christ himself has given us to preserve unity and order in this time when the enemy is seeking to confuse and scatter God's “little flock."
Next: Rebuking Kingly Power
By T. E. Bowen
(Review and Herald, May 9, 1907)
At one time James and John besought Christ that they might be seated, one on the right hand, the other on the left, in his kingdom. Jesus rebuked this request. Its motive was selfishness, the same that actuates politicians seeking for authority. But under the operation of the Holy Spirit, arrangements providing for the guidance, the order, and authority of the church would be made. Order would be preserved, and human instrumentalities would be used to preserve it, but not in the manner James and John supposed. At this conference were those men upholding the circumcision idea. Peter, James (the Lord's brother; for James the brother of John had already perished with the sword), Barnabas, and Paul, with delegates from Antioch, Judas, called Barsabbas, and Silas, besides the brethren at Jerusalem, are named as being present — a representative company. This question of circumcision received careful consideration. The conference was called for this special purpose. “And the apostles and the elders were gathered together to consider of this matter." The disciples from “the sect of the Pharisees who believed" rose up and said, “It is needful to circumcise them, and to charge them to keep the law of Moses." Peter followed with his experience. Then Paul and Barnabas were listened to while they related “what signs and wonders God had wrought among the Gentiles through them."
James certainly acted as chairman, by common consent, of this conference; for when the arguments were all in from both sides, he gave in as his judgment “that we trouble not them that from the Gentiles turn to God; but that we write unto them, that they abstain from the pollutions of idols, and from fornication, and from what is strangled, and from blood." All voted for this, and delegates were chosen and appointed by the apostles and the elders, the whole church concurring, to accompany Paul and Barnabas back into the conference of Gentile churches, bearing letters announcing the decision of the general conference at Jerusalem concerning the circumcision difficulty. What for? — So that these men running about upon their own assumed authority, unsettling the minds of the believers, might hereafter be silenced as having no authority from the church to carry on such a work. Thus this perplexing question of circumcision was forever settled, and in the Lord's own way; for he had by direct revelation sent Paul up to Jerusalem for its settlement, thus acknowledging also that the organized church had responsibility in reference to the deciding of such questions.
This is not the only instance where reference is made to James, showing that he, not Peter, stood as the one chosen as best suited to preside over the work of the general cause at that time. When Peter was thrust into prison at the time James, the brother of John, was killed, after his miraculous escape he went to the house of Mary, John Mark's mother. On leaving that night for his escape from Jerusalem, he left word with them to take the news of his departure to James. Acts 12: 17. Why report to James?—Because he was their acknowledged leader, or servant of all; and through him Peter was communicating to the whole church.
Another instance is that of Paul's last visit to Jerusalem, before going to Rome. Again, he desired to report here the wonderful works of God manifested in his labors. Taking with him some representative brethren (delegates from the churches where he had labored), he made his way to Jerusalem. “And when we were come to Jerusalem, the brethren received us gladly. And the day following Paul went in with us unto James; and all the elders were present." Then they rehearsed their experiences. Acts 21.
Of Paul's first visit to Jerusalem, he wrote to the Galatian brethren: “And when they perceived the grace that was given unto me, James and Cephas and John, they who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, that we should go unto the Gentiles, and they unto the circumcision; only they would that we should remember the poor; which very thing I was also zealous to do." Now what are we to conclude from all this?
1. That, while the head of every man, as well as of the church, was Christ, the men who were under the direct leadership of Christ, through the Holy Ghost, in the early church, were perfectly organized, and labored unitedly, with system and order characterizing all their movements.
2. That although under the direct working of the Spirit of God,— so much so that many of them were prophets, having visions by day and night, with angels often appearing to them as counselors,— still the apostles felt the need of counseling together concerning important interests in the church, coming together for this special purpose.
3. That at these council meetings, as well as between them, some one was chosen to preside and take the oversight of the interests of Christ's work.
4. That representative men were selected as delegates from churches, to attend these councils, and to go on various errands, to represent the church in specific matters as the interest of the work demanded.
And this is all that the system of organization, perfected under the guidance of the Spirit, is for in these days. But it is very evident, from these New Testament scriptures, that under the mighty working of the Holy Spirit, poured out in the former rain upon the church, there was unity among the believers, and a system of organization maintained which was perfect in its operations. In it all every man had perfect liberty in Christ, God alone being exalted as the head, while the power of his name was being published throughout the earth.
In closing, we wish to submit a few quotations from the spirit of prophecy, which will help us to understand a little more clearly these brief statements of the Scriptures thrown in in the gospel narrative. In the old edition of “Great Controversy," Vol. Ill, pages 368-374, in speaking of the controversy over circumcision, we read (italics are used to call attention to certain points) : "Churches were duly organized in the places before mentioned, elders appointed in each church, and the proper order and system established there. Paul and Barnabas labored in Antioch some time; and many Gentiles there embraced the doctrine of Christ. But certain Jews from Judea raised a general consternation among the believing Gentiles, by agitating the question of circumcision. They asserted, with great assurance, that none could be saved without being circumcised.
“This was an important question, and one which affected the church in a very great degree. Paul and Barnabas met it with promptness, and opposed introducing the subject to the Gentiles. They were opposed in this by the believing Jews of Antioch, who favored the position of those from Judea. The matter resulted in much discussion and want of harmony in the church [the very thing the enemy was after], until finally the church at Antioch, apprehending that a division among them would occur from any further discussion of the question, decided to send Paul and Barnabas, together with some responsible men of Antioch, to Jerusalem, and lay the matter before the apostles and elders. There they were to meet delegates from the different churches, and those who had come to attend the approaching annual festivals. Meanwhile all controversy was to cease, until a final decision should be made by the responsible men of the church. This decision was then to be universally accepted by the various churches throughout the country.
“Upon arriving at Jerusalem, the delegates from Antioch related before the assembly of the churches the success that had attended the ministry with them, and the confusion that had resulted from the fact that certain converted Pharisees declared that the Gentile converts must be circumcised and keep the law of Moses, in order to be saved."
“The question thus brought under the consideration of the council seemed to present insurmountable difficulties, viewed in whatever light. But the Holy Ghost had, in reality, already settled this problem, upon the decision of which depended the prosperity, and even the existence, of the Christian church. Grace, wisdom, and sanctified judgment were given to the apostles to decide the vexed question."
After this question was “warmly discussed in the assembly," James bore his testimony with decision — that God designed to bring in the Gentiles to enjoy all the privileges of the Jews. The Holy Ghost saw good not to impose the ceremonial law on the Gentile converts; and the apostles and elders, after careful investigation of the subject, saw the matter in the same light, and their mind was as the mind of the Spirit of God. James presided at the council, and his final decision was, "Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God."
These quotations corroborate that before cited from the Scriptures: —
1. That every church was thoroughly organized, with elders, deacons, and other officers.
2. That in questions involving the whole church, an individual church would not assume the responsibility of deciding them alone, but chose delegates to assemble with representatives from other churches, to consider them together.
3. That in these councils, a man of good judgment was chosen to preside over the deliberations.
4. And that thus churches of the same faith were handed together in one common brotherhood, although of different nationalities. Also that the Holy Ghost recognized these gatherings of the believers, by being present with wisdom and power to guide God's chosen, representative servants.
Surely the child of God can find in all this instruction from the New Testament and the spirit of prophecy ample proof that the organization under which Seventh-day Adventists are carrying forward the closing work of the gospel in the earth is in perfect accord with the methods by which Christ carried on the work of salvation in the days of the apostles. And may his grace enable every loyal soul keeping the commandments of God and the faith of Jesus to cling to the organization Christ himself has given us to preserve unity and order in this time when the enemy is seeking to confuse and scatter God's “little flock."
Next: Rebuking Kingly Power
Sunday, September 11, 2011
Our Roots, Pt. 42
The Order and Organization of the Apostolic Church, Part 1
By T. E. Bowen
(Review and Herald, May 2, 1907)
Order marks the movements of God. He is not the author of confusion, but he is able to organize his work and people, and bring them out of even confusion itself—Babylon.
Many minds seem to be greatly agitated just now about the organization of the work constituting the third angel's message. With much seriousness and apparent humility, it is asserted that, while the "Testimonies" advocate this system of organization into conferences and unions, etc., the Bible, especially the New Testament, presents no such system. There is a class who think they are doing God service to rise up and cast off this "terrible yoke of bondage," as they call it, asserting that Christ is their head, and they will be amenable to no combination whatever of brethren composing the church body, at least above the individual church. They call for "freedom," for “liberty" to do exactly as they please, teach what they choose, and say that this is following that instruction where Christ referred to the princes of the Gentiles who exercised authority over others, and said, “It shall not be so among you."
This may all sound good to some, but it will not stand the test of careful study of the teaching and practice of Christ and the apostles as recorded in the Scriptures. All this is a subtle attack upon the validity of the “Testimonies;" for the “Testimonies" themselves teach that nothing is presented in them that is not found in the Bible.
Let us refer to a few instances where it is clearly shown that there was a close connection between not only the laborers in the early church, but that this same brotherly relationship existed between church companies themselves, and that, too, between churches of different nationalities. When Christ left the disciples on the hill of Olivet, he instructed them to tarry in Jerusalem until they were endued with power from on high. He said that when they received this power, they would become his living witnesses “both in Jerusalem, and in all Judea and Samaria, and unto the uttermost part of the earth." By these words it is shown that unto them, first, who had been with him in the “regeneration" was committed the responsibilities of pioneering the gospel work. It was these few humble fishermen, filled with the Holy Ghost, who were to begin that mighty work, the scope of which they themselves had not as yet fully comprehended, which would be carried forward until the very ends of the earth should be reached by others believing on Jesus “through their word."
This mighty work began on the day of Pentecost. Peter stood up and spoke for God, as also the others with him, in different languages, so that all heard the message of the crucified and risen Christ that day in their own language. The word mightily grew, and believers multiplied in Jerusalem. They were all of “one accord," and had all things common. But soon conditions arose demanding that some order and system be established in caring for the believers. Seven men were selected to look after the details of the temporal necessities of the church. God blessed this move. The apostles continued preaching the word, and believers were daily added “to the church," such as should be saved. What church? — The Jerusalem church, believing in Jesus.
Soon persecution arose. Stephen, one of the seven deacons set apart by the Jerusalem church, was stoned. "And there arose on that day a great persecution against the church which was in Jerusalem [of which the twelve apostles were visible leaders under Christ]; and they were all scattered abroad throughout the regions of Judea and Samaria, except the apostles."
Notice, the apostles were permitted to remain at Jerusalem. The believers were scattered. They went throughout the towns round about Jerusalem, preaching Christ. Philip, an evangelist, entered Samaria. And the Samaritans believed the word. They had only a few weeks before refused to give Jesus even a night's lodging. But their hearts were won by his kindness to them, even though they treated him unkindly. They were now ready to listen to Philip's preaching concerning the Messiah, and many believed. Thus churches were raised up in Samaria. But what of it? They surely were not connected in any way with the Jerusalem church. Let us see: “Now when the apostles that were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John." Acts 8:14. How is this? Did they go of themselves? — No; the record says the Jerusalem church “sent them." Then these “chief apostles," “pillars of the church" at Jerusalem, regarded themselves as indebted in some way to the new believers down in Samaria, and went down to assist Philip in his work. And surely God directed this move; for when they prayed for these new disciples, and laid their hands upon them, “they received the Holy Spirit."
Thus these delegates, or representatives, of the Jerusalem church were sent to establish in the faith those who had just come to believe in Christ. Was not this a manifest union of interests? And by this were not the believers in Samaria and those at Jerusalem more closely united as “brethren" in Christ, whereas heretofore, as nations, they had no dealings one with another? But did this union mean that the elders of Jerusalem — Peter, James, and John, and the others — were to lord it over Samaria? — O, no! but it is plainly to be seen that there was established a bond of union between them.
Peter and the other apostles continued visiting among the churches, to instruct and assist them. God also sent Peter out among the Romans, to the centurion, on one occasion. He was, prior to this, down at Joppa. Note this little record: “And it came to pass, as Peter went throughout all parts, he came down also to the saints that dwelt at Lydda." His work by this scripture seemed to be going about through “all parts," visiting the “saints," and preaching in new places. But Jerusalem was his headquarters. He was one of the elders there. Therefore, in Peter, as in leading brethren now whom God is using, these companies of believers were united in the Holy Ghost as brethren banded together to carry the gospel into all the world.
Later, Paul was raised up by Jesus himself, who met him in the way as he was bent on persecuting the church. When Paul asked the Lord himself what to do, Jesus did not tell him, but simply directed him to the church of believers at Damascus, saying, “And it shall be told thee what thou must do." Here Jesus simply was carrying out his own instruction. He had endued the believers with power and authority. By this act he would not overrule that, but instead sent an angel to tell his servant at Damascus to tell Paul what he should do. To Paul was soon revealed, as well as to others, the great work in store for him, and what he must endure for Christ.
Later, the church at Antioch was instructed by the Holy Ghost, through the spirit of prophecy, to send Paul and Barnabas away among the Gentiles. Not that this church ordained them to go and work for it, making these new converts amenable to that church alone — far from it; they were too unselfish for that. And, further, Barnabas was simply a representative evangelist, sent out from the Jerusalem church, and was largely instrumental in the establishing of the Antioch church in the faith. For the record states that “they therefore that were scattered abroad upon the tribulation that arose about Stephen traveled as far as Phoenicia, and Cyprus, and Antioch, speaking the word to none save only to Jews. But there were some of them, men of Cyprus and Cyrene, who, when they were come to Antioch, spake unto the Greeks also, preaching the Lord Jesus. And the hand of the Lord was with them: and a great number that believed turned unto the Lord. And the report concerning them came to the ears of the church which was in Jerusalem: and they sent forth Barnabas as far as Antioch."
Now, will these friends who see nothing in organization, no record whatever of any such thing in the New Testament, please inform us why it was that these reports of new churches springing up here and there should find their way unto the ears of the church in Jerusalem? And, also, it would be very interesting to have it explained how it came about that in nearly every instance, some brother was delegated from the Jerusalem church to “go" and assist these new believers. Certainly there was some kind of arrangement whereby these believers were perfectly united, and reported the progress of the new cause of Christ to the elders at Jerusalem. And this system was not the papacy, either. But this is not all. Paul was greatly blessed of God among the Gentiles. He was a chosen instrument, and God wrought mightily through him. He went into new territory where no man had ever preached Jesus. Churches sprang into existence. Now, according to this new theory that the local church organization is amenable to none other, Paul surely need recognize no one. His power was absolute. Among these new churches he was in direct communication with Christ — the Head of the Church — as he had revelations more abundant even than the apostles at Jerusalem themselves. But do we find Paul taking this position ? — No, indeed; he recognized the organization of the body — the church.
Later, the very complicated and perplexing question of circumcision arose. Certain Jewish believers, claiming to be genuine and very conscientious (but in reality “false brethren privily brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage," Paul afterward wrote of them. See Gal. 2:4), came down from Jerusalem among the Gentile churches, teaching that those new converts must keep the ceremonial law of Moses, and be circumcised. Paul withstood them stiffly. The controversy became so intense that it was seen the matter could not be settled there; and inasmuch as it was a question affecting the whole denomination of Christian believers,— all the churches both in Judea and elsewhere,—Paul was instructed in a vision what to do. He, with other delegates chosen from the Gentile churches, was appointed by the Antioch church to go up to Jerusalem and lay this question of circumcision, causing such a division among the churches, before the apostles and elders there. A very complete account of that first general conference of Christian believers is found in Acts 15.
(To be concluded)
Next: The Order and Organization of the Apostolic Church, Part 2
By T. E. Bowen
(Review and Herald, May 2, 1907)
Order marks the movements of God. He is not the author of confusion, but he is able to organize his work and people, and bring them out of even confusion itself—Babylon.
Many minds seem to be greatly agitated just now about the organization of the work constituting the third angel's message. With much seriousness and apparent humility, it is asserted that, while the "Testimonies" advocate this system of organization into conferences and unions, etc., the Bible, especially the New Testament, presents no such system. There is a class who think they are doing God service to rise up and cast off this "terrible yoke of bondage," as they call it, asserting that Christ is their head, and they will be amenable to no combination whatever of brethren composing the church body, at least above the individual church. They call for "freedom," for “liberty" to do exactly as they please, teach what they choose, and say that this is following that instruction where Christ referred to the princes of the Gentiles who exercised authority over others, and said, “It shall not be so among you."
This may all sound good to some, but it will not stand the test of careful study of the teaching and practice of Christ and the apostles as recorded in the Scriptures. All this is a subtle attack upon the validity of the “Testimonies;" for the “Testimonies" themselves teach that nothing is presented in them that is not found in the Bible.
Let us refer to a few instances where it is clearly shown that there was a close connection between not only the laborers in the early church, but that this same brotherly relationship existed between church companies themselves, and that, too, between churches of different nationalities. When Christ left the disciples on the hill of Olivet, he instructed them to tarry in Jerusalem until they were endued with power from on high. He said that when they received this power, they would become his living witnesses “both in Jerusalem, and in all Judea and Samaria, and unto the uttermost part of the earth." By these words it is shown that unto them, first, who had been with him in the “regeneration" was committed the responsibilities of pioneering the gospel work. It was these few humble fishermen, filled with the Holy Ghost, who were to begin that mighty work, the scope of which they themselves had not as yet fully comprehended, which would be carried forward until the very ends of the earth should be reached by others believing on Jesus “through their word."
This mighty work began on the day of Pentecost. Peter stood up and spoke for God, as also the others with him, in different languages, so that all heard the message of the crucified and risen Christ that day in their own language. The word mightily grew, and believers multiplied in Jerusalem. They were all of “one accord," and had all things common. But soon conditions arose demanding that some order and system be established in caring for the believers. Seven men were selected to look after the details of the temporal necessities of the church. God blessed this move. The apostles continued preaching the word, and believers were daily added “to the church," such as should be saved. What church? — The Jerusalem church, believing in Jesus.
Soon persecution arose. Stephen, one of the seven deacons set apart by the Jerusalem church, was stoned. "And there arose on that day a great persecution against the church which was in Jerusalem [of which the twelve apostles were visible leaders under Christ]; and they were all scattered abroad throughout the regions of Judea and Samaria, except the apostles."
Notice, the apostles were permitted to remain at Jerusalem. The believers were scattered. They went throughout the towns round about Jerusalem, preaching Christ. Philip, an evangelist, entered Samaria. And the Samaritans believed the word. They had only a few weeks before refused to give Jesus even a night's lodging. But their hearts were won by his kindness to them, even though they treated him unkindly. They were now ready to listen to Philip's preaching concerning the Messiah, and many believed. Thus churches were raised up in Samaria. But what of it? They surely were not connected in any way with the Jerusalem church. Let us see: “Now when the apostles that were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John." Acts 8:14. How is this? Did they go of themselves? — No; the record says the Jerusalem church “sent them." Then these “chief apostles," “pillars of the church" at Jerusalem, regarded themselves as indebted in some way to the new believers down in Samaria, and went down to assist Philip in his work. And surely God directed this move; for when they prayed for these new disciples, and laid their hands upon them, “they received the Holy Spirit."
Thus these delegates, or representatives, of the Jerusalem church were sent to establish in the faith those who had just come to believe in Christ. Was not this a manifest union of interests? And by this were not the believers in Samaria and those at Jerusalem more closely united as “brethren" in Christ, whereas heretofore, as nations, they had no dealings one with another? But did this union mean that the elders of Jerusalem — Peter, James, and John, and the others — were to lord it over Samaria? — O, no! but it is plainly to be seen that there was established a bond of union between them.
Peter and the other apostles continued visiting among the churches, to instruct and assist them. God also sent Peter out among the Romans, to the centurion, on one occasion. He was, prior to this, down at Joppa. Note this little record: “And it came to pass, as Peter went throughout all parts, he came down also to the saints that dwelt at Lydda." His work by this scripture seemed to be going about through “all parts," visiting the “saints," and preaching in new places. But Jerusalem was his headquarters. He was one of the elders there. Therefore, in Peter, as in leading brethren now whom God is using, these companies of believers were united in the Holy Ghost as brethren banded together to carry the gospel into all the world.
Later, Paul was raised up by Jesus himself, who met him in the way as he was bent on persecuting the church. When Paul asked the Lord himself what to do, Jesus did not tell him, but simply directed him to the church of believers at Damascus, saying, “And it shall be told thee what thou must do." Here Jesus simply was carrying out his own instruction. He had endued the believers with power and authority. By this act he would not overrule that, but instead sent an angel to tell his servant at Damascus to tell Paul what he should do. To Paul was soon revealed, as well as to others, the great work in store for him, and what he must endure for Christ.
Later, the church at Antioch was instructed by the Holy Ghost, through the spirit of prophecy, to send Paul and Barnabas away among the Gentiles. Not that this church ordained them to go and work for it, making these new converts amenable to that church alone — far from it; they were too unselfish for that. And, further, Barnabas was simply a representative evangelist, sent out from the Jerusalem church, and was largely instrumental in the establishing of the Antioch church in the faith. For the record states that “they therefore that were scattered abroad upon the tribulation that arose about Stephen traveled as far as Phoenicia, and Cyprus, and Antioch, speaking the word to none save only to Jews. But there were some of them, men of Cyprus and Cyrene, who, when they were come to Antioch, spake unto the Greeks also, preaching the Lord Jesus. And the hand of the Lord was with them: and a great number that believed turned unto the Lord. And the report concerning them came to the ears of the church which was in Jerusalem: and they sent forth Barnabas as far as Antioch."
Now, will these friends who see nothing in organization, no record whatever of any such thing in the New Testament, please inform us why it was that these reports of new churches springing up here and there should find their way unto the ears of the church in Jerusalem? And, also, it would be very interesting to have it explained how it came about that in nearly every instance, some brother was delegated from the Jerusalem church to “go" and assist these new believers. Certainly there was some kind of arrangement whereby these believers were perfectly united, and reported the progress of the new cause of Christ to the elders at Jerusalem. And this system was not the papacy, either. But this is not all. Paul was greatly blessed of God among the Gentiles. He was a chosen instrument, and God wrought mightily through him. He went into new territory where no man had ever preached Jesus. Churches sprang into existence. Now, according to this new theory that the local church organization is amenable to none other, Paul surely need recognize no one. His power was absolute. Among these new churches he was in direct communication with Christ — the Head of the Church — as he had revelations more abundant even than the apostles at Jerusalem themselves. But do we find Paul taking this position ? — No, indeed; he recognized the organization of the body — the church.
Later, the very complicated and perplexing question of circumcision arose. Certain Jewish believers, claiming to be genuine and very conscientious (but in reality “false brethren privily brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage," Paul afterward wrote of them. See Gal. 2:4), came down from Jerusalem among the Gentile churches, teaching that those new converts must keep the ceremonial law of Moses, and be circumcised. Paul withstood them stiffly. The controversy became so intense that it was seen the matter could not be settled there; and inasmuch as it was a question affecting the whole denomination of Christian believers,— all the churches both in Judea and elsewhere,—Paul was instructed in a vision what to do. He, with other delegates chosen from the Gentile churches, was appointed by the Antioch church to go up to Jerusalem and lay this question of circumcision, causing such a division among the churches, before the apostles and elders there. A very complete account of that first general conference of Christian believers is found in Acts 15.
(To be concluded)
Next: The Order and Organization of the Apostolic Church, Part 2
Sunday, September 4, 2011
Our Roots, Pt. 41
Organization—No. 15 (Review and Herald, May 16, 1907)
The pioneers of this cause upon whom rested the responsibility of developing a system of organization that would meet the requirements of this many-sided, world-wide movement, felt the weight and gravity of such a responsibility. They gave the subject the most careful and prolonged study; they searched the Scriptures privately and together for light; they prayed and counseled together with deep solicitude; and they accepted the counsel that came through the spirit of prophecy. Thus with great care they worked out a plan of organization for churches, conferences, and institutions which they believed was in harmony with the principles of gospel order and organization set forth in the Scriptures.
We have now been testing the efficiency of this system for nearly half a century, and we have found that it has fully met the needs of a growing, expanding work. During the same time we have been giving its fundamental features a rigid comparison with the details of church organization outlined in the Scriptures. This comparison reveals such a close resemblance in all essential features, that we are fully convinced that our predecessors built this organization upon sound gospel principles.
The Scriptures and Testimonies of the spirit of prophecy give us valuable information regarding the character of the organization provided by the Lord for the direction and government of the church in both the Old and New Testament times. By divine instruction the children of Israel at Sinai, who constituted the "church in the wilderness," were placed under the most perfect organization applicable to human society. Regarding this the spirit of prophecy says: —
Here their worship had taken more definite form, the laws had been given for the government of the nation, and a more efficient organization had been effected preparatory to their entrance into the land of Canaan. The government of Israel was characterized by the most thorough organization, wonderful alike for its completeness and its simplicity, The order so strikingly displayed in the perfection and arrangement of all God's created works was manifest in the Hebrew economy.
God was the center of authority and government, the sovereign of Israel. Moses stood as their visible leader, by God's appointment, to administer the laws in his name. From the elders of the tribes a council of seventy was afterward chosen to assist Moses in the general affairs of the nation. Next came the priests, who consulted the Lord in the sanctuary. Chiefs, or princes, ruled over the tribes. Under these were "captains over thousands, and captains over hundreds, and captains over fifties, and captains over tens; " and, lastly, officers who might be employed for special duties.— "Patriarchs and Prophets" page 374.
The facts set forth in the quotation above will not be discovered from a hasty reading of the Old Testament, but they will be clearly seen by a careful study of the following passages: Ex. 18:13-26; Deut. 1:9-18; 16:17-20; 17: 2-13; Num. 11:16, 17.
A summary of the details recorded in these scriptures would be something as follows: —
First, there were chosen from among the people able men, such as feared God, men of truth, hating covetousness, to take the management of the affairs of the church. Ex. 18:21; Deut. 16: 18,
Second, these men were "rulers," "captains," "heads," and "officers" among the people. Ex. 18:21; Deut. 1:15.
Third, to these men, placed in official positions, were assigned responsibilities of varying degrees — officers over thousands, and hundreds, and fifties, and tens. Ex. 18:21; Deut. 1: 15.
Fourth, as rulers or officers of these large and small companies they were located in all parts of the land among the people, to associate with them, study their conditions, needs, and interests, and to counsel and guide them in all that pertained to their spiritual welfare. Ex. 18:22; Deut. 1:16; 16:18, 19.
Fifth, among the many men appointed rulers and officers to lead and guide the church, "seventy men of the elders of Israel," " elders of the people, and officers over them," were chosen by the Lord's direction to stand with Moses and help him to bear the heavy burden that rested upon him. Num. 11:16, 17.
Sixth, each one of these various officers among the people was to look after matters pertaining to the company over which he presided. He was to see to those interests nearest to him; "within thy gates" is the exact expression. Deut. 17:2, 8.
Seventh, when an officer, in the administration of his affairs, found a problem or difficulty too great for him to adjust, he was to refer it to a higher body for final settlement. Deut. 17:8-13. Certain matters too difficult for any of the rulers were carried to Moses and his advisers, the seventy elders. Deut. 1:17.
Eighth, by this system of organization, the people of all the tribes scattered throughout Palestine were bound together in one body. The tribes, the families, and the people gathered in various cities were not separate, disconnected fragments. They were one people, living under one general system of organization, which applied in its working to every individual.
The general plan of the organization adopted by Seventh-day Adventists is very similar to that outlined above. It contributes to the welfare of every member of the body throughout the whole world.
First, the little company of believers who keep the commandments of God and the faith of Jesus select a leader — an officer of ten.
Second, in due time this company organizes into a church, and elects its officers — an elder, a deacon, a treasurer, and a clerk. It maintains departments of service, such as the Sabbath-school, the missionary society, the Young People's Society, etc., and appoints leaders of these departments.
Third, the single, separate church does not stand alone and isolated from its sister churches. A number of churches in a given territory, great or small, as the conditions may suggest, unite together in an association of churches, called a conference. They see the same good reason for associating churches together for mutual co-operation and concert of action that leads individuals to unite in church relationship.
Fourth, these churches select men and women from their number to meet together for counsel regarding their mutual interests, the needs of the cause of God, and to choose the men and women from their number who shall be made officers and ministers of the conference. These officers may be called rulers of fifties.
Fifth, the plan of organization does not end here. A number of these local conferences associate together in the formation of a larger conference — a union conference. The union is organized, its officers elected, and its general plans decided upon by men chosen from the various local conferences composing the union. The officers of union conferences may be said to be rulers of hundreds.
Sixth, and finally, all the union conferences and mission fields throughout the world are united and associated together in one General Conference. When in session, this General Conference is composed of men and women appointed by union and local conferences. Everything pertaining to the general welfare of the cause is laid before these representatives. They form the general plans of administration, elect the general committee, the officers, etc. The members of this committee may be said to be rulers of thousands.
By this arrangement all the people of this cause are associated together as one people, very much as Israel was. The leaders of tens, fifties, hundreds, and thousands have their specific responsibilities within their gates. The problems that are too hard for one are referred to a higher body. Those that are too difficult for the General Committee are laid before the Lord's prophet.
This comparison might be carried still further, but what has been pointed out will prove sufficient to make it plain that there is a very close resemblance between that simple, complete, and efficient system of organization provided for the church established by Moses, and the organization worked out for the remnant church called out by the threefold message of Rev. 14:6-14.
Next: Order and Organization in the Apostolic Church
The pioneers of this cause upon whom rested the responsibility of developing a system of organization that would meet the requirements of this many-sided, world-wide movement, felt the weight and gravity of such a responsibility. They gave the subject the most careful and prolonged study; they searched the Scriptures privately and together for light; they prayed and counseled together with deep solicitude; and they accepted the counsel that came through the spirit of prophecy. Thus with great care they worked out a plan of organization for churches, conferences, and institutions which they believed was in harmony with the principles of gospel order and organization set forth in the Scriptures.
We have now been testing the efficiency of this system for nearly half a century, and we have found that it has fully met the needs of a growing, expanding work. During the same time we have been giving its fundamental features a rigid comparison with the details of church organization outlined in the Scriptures. This comparison reveals such a close resemblance in all essential features, that we are fully convinced that our predecessors built this organization upon sound gospel principles.
The Scriptures and Testimonies of the spirit of prophecy give us valuable information regarding the character of the organization provided by the Lord for the direction and government of the church in both the Old and New Testament times. By divine instruction the children of Israel at Sinai, who constituted the "church in the wilderness," were placed under the most perfect organization applicable to human society. Regarding this the spirit of prophecy says: —
Here their worship had taken more definite form, the laws had been given for the government of the nation, and a more efficient organization had been effected preparatory to their entrance into the land of Canaan. The government of Israel was characterized by the most thorough organization, wonderful alike for its completeness and its simplicity, The order so strikingly displayed in the perfection and arrangement of all God's created works was manifest in the Hebrew economy.
God was the center of authority and government, the sovereign of Israel. Moses stood as their visible leader, by God's appointment, to administer the laws in his name. From the elders of the tribes a council of seventy was afterward chosen to assist Moses in the general affairs of the nation. Next came the priests, who consulted the Lord in the sanctuary. Chiefs, or princes, ruled over the tribes. Under these were "captains over thousands, and captains over hundreds, and captains over fifties, and captains over tens; " and, lastly, officers who might be employed for special duties.— "Patriarchs and Prophets" page 374.
The facts set forth in the quotation above will not be discovered from a hasty reading of the Old Testament, but they will be clearly seen by a careful study of the following passages: Ex. 18:13-26; Deut. 1:9-18; 16:17-20; 17: 2-13; Num. 11:16, 17.
A summary of the details recorded in these scriptures would be something as follows: —
First, there were chosen from among the people able men, such as feared God, men of truth, hating covetousness, to take the management of the affairs of the church. Ex. 18:21; Deut. 16: 18,
Second, these men were "rulers," "captains," "heads," and "officers" among the people. Ex. 18:21; Deut. 1:15.
Third, to these men, placed in official positions, were assigned responsibilities of varying degrees — officers over thousands, and hundreds, and fifties, and tens. Ex. 18:21; Deut. 1: 15.
Fourth, as rulers or officers of these large and small companies they were located in all parts of the land among the people, to associate with them, study their conditions, needs, and interests, and to counsel and guide them in all that pertained to their spiritual welfare. Ex. 18:22; Deut. 1:16; 16:18, 19.
Fifth, among the many men appointed rulers and officers to lead and guide the church, "seventy men of the elders of Israel," " elders of the people, and officers over them," were chosen by the Lord's direction to stand with Moses and help him to bear the heavy burden that rested upon him. Num. 11:16, 17.
Sixth, each one of these various officers among the people was to look after matters pertaining to the company over which he presided. He was to see to those interests nearest to him; "within thy gates" is the exact expression. Deut. 17:2, 8.
Seventh, when an officer, in the administration of his affairs, found a problem or difficulty too great for him to adjust, he was to refer it to a higher body for final settlement. Deut. 17:8-13. Certain matters too difficult for any of the rulers were carried to Moses and his advisers, the seventy elders. Deut. 1:17.
Eighth, by this system of organization, the people of all the tribes scattered throughout Palestine were bound together in one body. The tribes, the families, and the people gathered in various cities were not separate, disconnected fragments. They were one people, living under one general system of organization, which applied in its working to every individual.
The general plan of the organization adopted by Seventh-day Adventists is very similar to that outlined above. It contributes to the welfare of every member of the body throughout the whole world.
First, the little company of believers who keep the commandments of God and the faith of Jesus select a leader — an officer of ten.
Second, in due time this company organizes into a church, and elects its officers — an elder, a deacon, a treasurer, and a clerk. It maintains departments of service, such as the Sabbath-school, the missionary society, the Young People's Society, etc., and appoints leaders of these departments.
Third, the single, separate church does not stand alone and isolated from its sister churches. A number of churches in a given territory, great or small, as the conditions may suggest, unite together in an association of churches, called a conference. They see the same good reason for associating churches together for mutual co-operation and concert of action that leads individuals to unite in church relationship.
Fourth, these churches select men and women from their number to meet together for counsel regarding their mutual interests, the needs of the cause of God, and to choose the men and women from their number who shall be made officers and ministers of the conference. These officers may be called rulers of fifties.
Fifth, the plan of organization does not end here. A number of these local conferences associate together in the formation of a larger conference — a union conference. The union is organized, its officers elected, and its general plans decided upon by men chosen from the various local conferences composing the union. The officers of union conferences may be said to be rulers of hundreds.
Sixth, and finally, all the union conferences and mission fields throughout the world are united and associated together in one General Conference. When in session, this General Conference is composed of men and women appointed by union and local conferences. Everything pertaining to the general welfare of the cause is laid before these representatives. They form the general plans of administration, elect the general committee, the officers, etc. The members of this committee may be said to be rulers of thousands.
By this arrangement all the people of this cause are associated together as one people, very much as Israel was. The leaders of tens, fifties, hundreds, and thousands have their specific responsibilities within their gates. The problems that are too hard for one are referred to a higher body. Those that are too difficult for the General Committee are laid before the Lord's prophet.
This comparison might be carried still further, but what has been pointed out will prove sufficient to make it plain that there is a very close resemblance between that simple, complete, and efficient system of organization provided for the church established by Moses, and the organization worked out for the remnant church called out by the threefold message of Rev. 14:6-14.
Next: Order and Organization in the Apostolic Church
Friday, September 2, 2011
Still Going Down
Last year in the middle of August we observed the one year anniversary (plus a few weeks) of Takoma Park's adoption of the recommendations of the Potomac Conference executive committee for resolving our governance dispute. Since these recommendations were supposed to resolve the issues at hand and clear the way for the church to move forward and grow, the Group at that time decided to stand back and let Pastor DeSilva have a free hand to implement the recommendations and lead the growth. A year later neither of these things had happened, so we marked the anniversary with a comparison of the attendance, tithe, and offering numbers for the second week of August 2010 with the second week of August 2009. All of those indicators had declined in the year that Pastor DeSilva had had Group-free reign to do exactly as he pleased at Takoma Park.
We have now passed the second anniversary of the adoption of the Potomac Conference's recommendations. They still have not been fully implemented and Takoma Park is still not growing. So here we are again to give the numerical evidence of the church's downward spiral under Pastor DeSilva's administration. Once again, we are comparing numbers from the second week in August.
On August 13, 2011, 59 people attended the first service at Takoma Park. There were 177 people at the second service, which made the total for the day 236 people. On the second Sabbath of August 2010 there were 241 people in attendance. This is a decline of 2.1% over one year. On the second Sabbath of August 2009 there were 410 people in attendance. This makes a decline in attendance of 42.5% over two years.
The 2011 year-to-date offerings for Takoma Park stood at $212,831 on August 13. One year before, the number was $241,602. Two years before, it was $254, 701. That makes a 12% drop over one year and a 16.5% drop over two years.
The 2011 year-to-date tithe for Takoma Park stood at $495, 701 on August 13. In 2010 that number was $567,778. In 2009 that number was $620, 131. That makes a 12.7% drop in the last year and a 20.1% drop in the last two years.
Potomac Conference, how low must these numbers drop before you are willing to recognize and deal with the problems at Takoma Park?
We have now passed the second anniversary of the adoption of the Potomac Conference's recommendations. They still have not been fully implemented and Takoma Park is still not growing. So here we are again to give the numerical evidence of the church's downward spiral under Pastor DeSilva's administration. Once again, we are comparing numbers from the second week in August.
On August 13, 2011, 59 people attended the first service at Takoma Park. There were 177 people at the second service, which made the total for the day 236 people. On the second Sabbath of August 2010 there were 241 people in attendance. This is a decline of 2.1% over one year. On the second Sabbath of August 2009 there were 410 people in attendance. This makes a decline in attendance of 42.5% over two years.
The 2011 year-to-date offerings for Takoma Park stood at $212,831 on August 13. One year before, the number was $241,602. Two years before, it was $254, 701. That makes a 12% drop over one year and a 16.5% drop over two years.
The 2011 year-to-date tithe for Takoma Park stood at $495, 701 on August 13. In 2010 that number was $567,778. In 2009 that number was $620, 131. That makes a 12.7% drop in the last year and a 20.1% drop in the last two years.
Potomac Conference, how low must these numbers drop before you are willing to recognize and deal with the problems at Takoma Park?
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