Manual of ceremonies and ordinances

PREAMBLE
For a long time we have been feeling the need to have a Manual that contains
the necessary guidance so that the ministers of the Gospel can exercise their
functions in an orderly manner and, to the extent possible, with uniformity.
Our Constitution has contained some guidance in this regard, and it has served
us well, but it was by agreement of the H. Board of Directors of the Church,
which was entrusted with the task of formulating this Manual for Ministers, to
the very esteemed and respectable brother, Professor Isidro Pérez Ramírez,
who, having drafted it, presented it to the General Convention of 1968, where
it was approved in principle.
However, the wording, in its final form, was presented at the XIII Ordinary
Meeting of the H. Board of Directors, which appointed a commission to read,
correct and approve it for publication. As a result of having fulfilled that
commission, this volume is now being printed, which we hope will fulfill its
purpose.
Being the first test, we admit that this Manual is not a complete work, but we
are confident that it will serve us well and we recommend it for use in the ritual
to which it is intended.

EXPLANATORY NOTE
This small and simple work has been prepared with the purpose of providing a
service to the ministers of the gospel and with the aim of contributing to the
general improvement of the worship paid to God and the attention paid to
believers. in the different services that the church offers them. This is
mentioned taking into account the biblical recommendation of 1 Corinthians
14:40, where we are told: "But let everything be done decently and in order."
It is well known to everyone that ceremonies and ordinances have a special
solemnity and need to be celebrated following a predetermined order and plan,
in which it is noted that the minister knows well the matter in question and that
he has made an effort to prepare. prior, ensuring that all the details come out
well. Uniformity in the procedure is required, since if it is not there, confusion
may arise since each officiant acts in a different way. By this we do not mean
that in all cases there is only one traditional and inflexible way of doing things.
Flexibility and elasticity is convenient and necessary and must contribute
advantageously to combating monotony. This, naturally, must be done with
strict adherence to doctrinal and disciplinary norms.
You will then be able to see what our objective is. We want the procedure to be
enriched with variety, but at the same time preserving order and discipline. We
want the rigid ceremonial tension to be avoided. This sometimes has some
superficial appeal, but it is hollow and completely devoid of the element of
divine virtue. In such circumstances we long for guidance from the Holy Spirit,
Christian freedom, and advance knowledge of what is going to be done. In this
way, both the confusion that arises from uncertainty and the boredom caused
by the worn-out routine can be avoided.
The author does not intend to exhaust the topic on the subject, but he undertook
the task of reading several manuals from which he took some ideas, which
together with his own he presents here, trying to cover the most essential
requirements for the benefit of those who use this volume.
Our readers will observe that in some cases two or more ways of proceeding in
a ceremony are indicated. This has been done so that what in the opinion of the
acting minister is most convenient in the particular case in question can be
chosen. Otherwise, only a single procedure can be followed.
We want to clarify that this is exclusively the issue at hand. No explanations
are given as to why any form or formula is suggested, since this is not a treatise
on doctrine. In cases where what is indicated does not satisfy, an adaptation of
the corresponding material can be made, accommodating it to the respective
needs, taste and convictions.
This is a second edition which has been revised, corrected and enlarged to be
more in tune with the needs of the present day, and the author prays to the Lord
that it may be of use in the work of his holy work.

Isidro Pérez R., Bishop Emeritus.

DEDICATION
Dedicated with Christian love to all the servants of God and his collaborators
who constantly strive to preside over the activities of the church, always trying
to do the best for the honor and glory of God.

Section one:
CEREMONIES

SELECTION OF MINISTERIAL AID

After meeting the requirements outlined in the current agreements of the

church for this type of selection, the candidate or candidates, as the case may
be, will be presented on the day and time that has been previously set and
announced. The ceremony will be local in nature and may take place in any
cult, whether ordinary or special. The act must be presided over by the pastor
or some authority higher than him if so agreed. The candidate will be called by
his full name and will come to the front while a hymn is sung or an allusive
biblical portion is recited in unison. The hymn may be number 74 of the
Supreme Praise of Jesus hymnal. The biblical portion may be "... The harvest is
truly great, but the workers are few; Therefore, pray to the Lord of the harvest
to send workers into his harvest" (Lk. 10:2).
The selected person must bring their Bible with them and once they are in front
they will be accommodated in a place agreed upon and reserved in advance
where they will take a seat. Next, the pastor or the person designated for the
case will make an explanation regarding the selection of ministerial aids and
their purposes.
Immediately afterwards, the officiating pastor or minister will ask the selected
person(s) to stand in front facing the congregation. He will then request that the
entire church stand up as a sign of recognition, and while the congregation and
the candidates remain standing, they will turn towards the pulpit and present
the required protest. For this purpose, the officiating minister will say with all
solemnity: —Dear brothers, you have been selected to serve as HELP in your
churches. As it is a privilege to serve in the work of the Lord, we believe that
you are accepting this assignment with all your heart and we want you to
demonstrate it publicly by raising your right hand. To him If they raise their
hands, a unanimous prayer will immediately arise. After this prayer they will
continue standing, but facing the congregation, while the same officiant or
another minister reads 1 Corinthians 12:28 aloud. They will then march to their
seats while the same hymn that was sung when they came to the front is sung.

INSTALLATION OF THE DIACONATE

Candidates for deacons should be seated in a place in front near the altar,
facing the pulpit if possible. They must bring their own Bibles and hymnals. It
is very necessary that they be there from the moment the cult begins, which
may be in a special and exclusive way for the purpose mentioned. The worship
service may also be carried out as usual, with the difference that one or more
special hymns alluding to work in the work of God, prepared by a soloist or
choral group, will be presented.
Another very important act in this cult is preaching. It is necessary that the
preacher be requested well in advance and that his message be especially
related to the ministerial work in the church. It should be directed primarily at
those who are about to begin the diaconal ministry.
After the message, the officiant on duty will ask the candidates to stand up and
if they are near the altar and in front of the pulpit, he will read Acts 6:1-7 and
give them the necessary instructions. If they are not already positioned in front
of the pulpit near the altar, he will tell them to parade and stand there facing
forward, while the first verse and chorus of hymn 181 of Supreme Praise to
Jesus are sung. The required instructions are immediately made, which will
consist of taking the corresponding protest. In this case, the officiant will say
the following, expressing himself either in singular or plural according to the
requirement of the circumstances: —Dear brother (he will read the full name or
names very clearly), you are today by the grace of God, the approval of his
bishop, the request of his pastor and the consent of this congregation before all
this attendance. You are here this day (will say the full date), in the name of the
Lord Jesus Christ to be installed as a deacon to lovingly and diligently serve in
the ministry of this church. Do you agree to obey all the instructions of your
pastor, faithfully fulfilling the assignments, commissions and tasks he gives
you? Do you agree with the doctrinal system, organization, economy and
discipline of the church, expressed in the word of God and in the current
constitution? Are you willing to comply and enforce these regulations? -.
The officiant will wait for the answer to each question. Then he will ask the
candidate(s) for the diaconate to raise their right hand as a sign of acceptance
and while they continue with their hand raised he will say the following: —If
you do this, God will reward you, and if you don't, He and his church will
demand it from you. . He will ask them to kneel so that everyone can say a
special prayer for them. They will immediately stand up facing the
congregation, who will congratulate them by raising their right hands. Finally
they will go to their seats while hymn 163 of Supreme Praise is sung. After
finishing this, you can proceed to dismiss the meeting.
If the officiant(s) wish, they may take these additional instructions into
account. You can ask all of his family members or those who will be indicted.
sides in the diaconate, mainly wives or girlfriends, who occupy a special place
near the candidates for the diaconate. The one who is going to preach can be
asked to include these people in his message, pointing out the commitment
they must have and the support they must give so that the deacons feel
supported. yed in the fulfillment of his ministry.
There may also be a reception offered by the deacons and their families or by
the entire church. The latter is entirely optional and in no case should it be
considered mandatory.

INAUGURATION OF TEMPLES
Once all the necessary preparations have been made, the inauguration events
will begin. If in this case a parade has been organized to enter the new temple
in an orderly manner, care will be taken to ensure that the highest-ranking
ministers lead it, followed immediately by the respective orchestra. If there is
another musical group, they can be placed in the center of the parade so that
there is more uniformity in the music and singing. The musicians will be told
which hymns will be sung, which may be "Christ is Our Boss" or "Firms and
Forward." The person in charge in question will determine the moment of
initiation of the parade by indicating to the musicians the moment in which
they should begin playing.
If possible, the event will be made more lucid, ensuring that church groups that
have uniforms wear them and also take the corresponding banners. If each
group parades unified, they may carry banners indicating the name of each one,
such as "Apostolic Ambassadors", "Dorcas" or "Christian Lords".
It is customary for the main door to be opened by a minister of the highest
hierarchy. This is fine, but also, if a ribbon needs to be cut before opening the
door, another minister can do it.
For the correct accommodation of people, there may be a commission of
receptionists of both sexes. This commission will have its respective head and
will also be responsible for ensuring the order required in this celebration.
Once inside the temple, the course outlined is followed according to the
program that has been prepared, which in any case includes an allusive biblical
reading. The most common in these cases is 2 Chronicles chapter 6 and part of
7. These other readings are also recommended: Exodus 39:32-43; 40:1-38;
Ezra 6:5-22; Psalms 122:1-9; 84:1-12; 48:9-14; 27:4,5; 1 Corinthians 3:16,17;
6:19; Acts 7:44-50; 17:24.
It is recommended that the minister who does the reading be the same one who
will be in charge of officiating the consecration ceremony, but if you wish to
employ more people, one person can be the one who reads, and another who
does the aforementioned consecration. It should be noted that another minister,
notified sufficiently in advance, will be the one to present the message.
Therefore, if only two qualified ministers are available, they will be able to
distribute the work as best suits them.
Once the allusive reading is finished, the consecration immediately follows.
The officiant will take a bottle of olive oil and sprinkle it around the pulpit, the
platform and the altar. While doing this, he will recite Leviticus 8:10, 11, or if
he prefers, he will have another minister read aloud. Meanwhile, the
congregation will remain standing with all solemnity. This act will culminate
with a unanimous prayer.
At the end of the above, it is recommended to sing the hymn titled "Temple of
Our God", which is number 310 of the Supreme Praise Hymnal. Afterwards,
the pastor of the church must write a story in which he explains the process that
was followed since they began to build, citing the most outstanding details,
such as costs, donations received, names of donors and also those who worked.
You should inform if there is any debt left to cover and then it will be the right
time to ask for a special offering if you wish to do so.
This will be followed by special hymns and then preaching, culminating the
spiritual celebration with the respective blessing.
The following program outline may be helpful:
1 .— Procession.— Parade two abreast, uniformed local church groups, with
banners or banners, playing and singing.
2 .— Opening.— Cut ribbon and/or open door.
3 .— Settle inside.
4 .—Special reading.
5 .— Consecration.
6 .— Unanimous prayer.
7 .— Congregational anthem.
8 .- Poetry.
9 .- Historical facts.
10 .— Offering.
11 .—Special hymns.
12 .—Sermon.
13 .- Blessing.
The following poetry is recommended:
IN THE TEMPLE
Leaving life's chances, like a deer pursued by a pack, I come to you, Jesus,
with my sorrows, searching for water, in my feverish drought.
The altars have already been left in the world
and from pleasure the black idolatry,
I come to seek the mystical delicacies, flowers of light, and celic ambrosia.
With what eagerness I looked for this place where one breathes peace, love,
consolation, immortal joy of holiness and calm!
Here the heart feels different, here the world is silent and the sky speaks.
Here the body is silent and the soul sings!
Another biblical text that can be recited or read during the consecration
ceremony is Exodus 40:9. It is recommended to appoint an organizing
committee in advance for all the details regarding the dedication. This will help
in the arrangement and execution of the program, ensuring that everything is
ready in due time and will give the necessary instructions. For some, it is
traditional to hold a banquet to celebrate the opening of temples. In such a
case, this is at the discretion of the pastor and his congregation. He will make
an announcement on the matter if required. Otherwise, it should be understood
that there is no obligation to hold the aforementioned banquet.

REINAUGURATION OF TEMPLES
Temples are reopened when they are rebuilt or expanded. On such occasions it
is not essential to follow the same process that is carried out at an inauguration.
For this reason, the procession and opening mentioned when referring to the
inauguration may be omitted.
The service will begin as usual. When it is time for the reading, the passage
found in Ezra chapter 3 can be presented, since there it speaks of the
reconstruction of the temple. It will also be appropriate to read Isaiah 54:1-3 or
any other biblical portion that speaks of reconstruction or enlargement. It will
not be necessary to perform the pouring out of oil ceremony if there is no new
altar, pulpit, and platform.
In any case, it will be necessary to provide the data corresponding to the
construction and the expenses it caused, as is recommended for inaugurations.
The same process will be followed for the offering, mainly if there are pending
disbursements.
The message should be seen to be about the importance of reconstruction,
renewal, improvement and growth, noting that they are signs of advancement
in the Lord's church.

INAUGURATION OF OTHER CHURCH BUILDINGS.

When talking about other church buildings here, we are referring to the temple
annexes that are used for either Sunday Bible school classes, pastoral offices,
meetings, kitchen, dining room, parsonage, dispensary, and a few others. These
buildings are also for public use of the church and are dedicated exclusively to
those purposes. There may be a need to simultaneously dedicate several pieces
or possibly just one. In some cases it is necessary to start using each piece that
is built and for that reason it will be necessary to make as many dedications as
are required. You may also make the decision not to make any dedication until
everything is finished, even if by then some part of the annexes is in use
because the needs demand it.
If it is a dedication of several annexes for general use of the church, a public
announcement will be made in advance to the entire congregation citing the
day and time in which the ceremony will take place.
If the group is large and the pieces to be dedicated are insufficient to contain it,
it will be necessary for the participants to congregate in the temple. It is
advisable that church officials who will be making constant use of the annexes
that will be inaugurated and also the groups that will be occupying them take
part in this service.
The program to be developed may consist of the following points:
1 .—Initiation.
2 .— Congregational hymns.
3 .- Prayer.
4 .—Special anthem.
5 .— Allusive words.
6 .- Reading.
7 .— Construction data.
8 .— Offering.
9 .—Sermon.
10 .- Anthem.
11 .- Blessing.
12 .— Visit to the annexes and explanation of their operation.
We do not believe that it is essential to talk about the first four points of the
program. As for the allusive words, they must refer to the main object of the
cult, making the corresponding clarifications and expressing gratitude to the
Lord for the blessings imparted by allowing the respective annexes to be built,
which will be done shortly.
Some of these portions can be used in biblical reading: Jer. 31:4, 28; Pr. 14:1;
24:3, 4; Mt. 7:24, 25; Salt. 133:134.
When presenting the data on the construction, something similar to what is
suggested in the paragraph corresponding to the construction of temples is
done. The offering can be requested especially to cover outstanding debts for
the construction or it is also advisable to request donations in furniture and
fixtures to equip the annexes in question.
The message must refer especially to the main aspect to which the
aforementioned annexes will be addressed. The minister in charge of the
blessing will also take care of previously giving the instructions required so
that those gathered realize that the annexes will be visited after the farewell.
For this purpose, there must be one or more commissioners who will guide
those present and give them the necessary explanations about the use to which
the buildings will be used.
If any of the annexes are large enough, the respective worship can be held
there, if desired. The program will be the same and at the end the other rooms
or classrooms will be visited.
If it is about inaugurating a single room or hall, you can proceed in a simpler
and less ceremonious way. On these occasions, the pastor or minister who has
been appointed for this purpose will be present when the first activity for which
the place will be used will take place. Once those who will participate are
present, he will make the declaration of inauguration of the premises in the
following way:
You will read a biblical portion that alludes to the type of activities that will be
carried out in the building. Then he will make the inaugural declaration saying:
—In the name of our Lord Jesus Christ I solemnly dedicate this (hall, room,
building) to the service of the work of God. Then he will continue in a fervent
prayer asking for divine blessing for those who gather there and praying at the
same time that the work carried out will prosper.
If food or refreshments were prepared to celebrate the occasion, the pertinent
instructions will be given so that those present can come and eat them.

INAUGURATION OF PRIVATE HOUSES

The faithful or sympathizers of the gospel who have the joy of building their
own house to live in will undoubtedly have the desire for it to be inaugurated
with a service of thanksgiving.
The owner of the house will make arrangements with the pastor of the church
and will proceed according to the agreements that both have made. Therefore,
a uniform program will not be developed, but rather the one agreed upon on
each occasion. However, some indications are given that will help the minister
if the owner of the house leaves things for him to conduct according to his
criteria, or at least asks for his opinion.
It can be a completely new house, rebuilt or used, but recently acquired by
those who want to inaugurate it. Be that as it may, it is not necessary that the
oft-referred inauguration be done exactly when the room begins to be used. It
can be done if you prefer, some time after they are already living there so that
they have the opportunity to make the arrangements that they see fit.
There may be a special cult with the only difference that the offering is
omitted. For this, the day and time in which it must be done are set. invites
them tions will also be done in the manner that has been agreed upon, as there
may be limited space. Bible reading should revolve around the home and
family and these passages are recommended: Ephesians 5-23-33; 6:1-4; 1 Peter
3:1-7 and Deuteronomy 6:1-7.
The teaching given should be around these same issues, emphasizing the unity
that must exist in the family and the care that God has for Christian families
that are dedicated to serving Him with love. It is also recommended to make
special mention of hospitality.
After the teaching, everyone who makes up the family of the house will be
asked to group together in order to make a special prayer for them. Once they
are together, the pastor will take the floor to congratulate them on the occasion
at hand and wish them spiritual and material prosperity. Immediately, he
himself will ask them to kneel so that the others form a circle around them and
he will lay his hands on them in prayer asking God to bless that home and
allow peace to reign there, to be freed from all risks, They are kept in good
physical health and that the grace of the Holy Spirit prevails there. If the house
belongs to a couple of people who are friends of the gospel, emphasis will be
placed on the need for the presence of Christ to dwell in that home in the heart
of each one, so that there may be peace and blessing within the family. family.
If only part of the family belongs to the church, the hope that everyone will
come to the feet of Christ will be expressed and prayed for to that end.
No food will be requested or suggested, leaving this matter entirely at the
discretion and initiative of the corresponding family. In cases where all or part
of the family is not converted, it will be requested that when food is served
they avoid making toasts using intoxicating drinks and that they try to dispense
with any other worldly practice that can degenerate into disregard for the
discipline marked in the word of God.

OPENING OF COMMERCIAL NEGOTIATIONS

Every day the number of Christian businessmen who establish businesses with
the aim of serving the public increases. They need to feel more connected to
God and the church and they will be helped to achieve this by establishing ties
that bind them closely to the work of the Lord.
It is essential then that the church make people feel that it is interested in its
members and that it cares about their spiritual and also material prosperity. The
pastor, together with his closest collaborators, will give guiding teaching,
ensuring that the faithful take God into account in all their affairs. They will
particularly clarify that those who open or expand their businesses are expected
to ask for the pastor's help so that he or she may preside or at least intervene in
such events.
When requested, the minister must agree with the interested party to give them
the assistance they require. They will therefore set the day, time and manner in
which the ceremony will be carried out.
The applicant, for his part, will be responsible for making the preparations
within his competence as agreed. These will include notifying your associates,
collaborators and friends, summoning them for this purpose. If they do not
agree with the idea of opening in the way it is going to be done, he will decide
whether to still invite them. For his part, the officiating minister will make the
arrangements that concern him, trying to bring with him at least one assistant,
in addition to some other guests if previously agreed with the consent of the
applicant.
The opening ceremony will be carried out with all simplicity and composure. If
there is someone who can sing or perform a special allusive number, they can
be included to give greater lucidity to the act. If there is a bar to cut or a door to
open, it will be advisable for the business owner, one of his associates, some
civil authority or the highest ranking official in the negotiation to participate in
this. If there is a plaque to be unveiled, one of these people may also do so,
reading its contents at the same time. Once inside the negotiation area, the
officiating minister will take the initiative. Your helper or helpers will arrange
people according to the host's instructions. Then the minister will indicate in all
seriousness the reason for his presence there. He will point out, among other
things, that the church is interested in celebrating the occasion by wishing
spiritual and material prosperity for businessmen. He will note that the church
is also concerned about the well-being of its members and will also discreetly
mention the host's associates and also his employees. Additionally, if possible,
it will mention the full name of the company name, briefly clarifying how it
was founded and what its operations will consist of.
Once the above is finished, he will take the word of God and read some
allusive passage that may be from: Leviticus 19:35-36; Romans 12:17, 13:7,8;
Proverbs 10:3 5; Genesis 39:1-6. After the reading he will ask those present to
stand up and tell them to bow their heads and then he will offer an individual
prayer asking for the blessing on the businessman, his business partners and for
the negotiation itself, requesting that there be prosperity in the commercial
operations. At the end of the prayer, he will go on to tour the respective area in
the company of the business owner and other companions and will listen
carefully to the instructions given to him about the way in which the respective
work will be carried out. Once this is done, he will say goodbye to those
present and proceed to leave, unless it has been indicated that there will be
some refreshment in which he must participate.
On some occasions there will be another person who does everything that is
mentioned before the Bible reading. When this occurs, the minister may make
a brief comment on a portion of what he has read. It is necessary to keep it
brief, especially if the place is uncomfortable and those gathered have to
remain standing. It will be preferable that you have everything prepared in
writing.
It may be taken into account that the applicant may be a church sympathizer. It
must also be remembered that sometimes these will be small businesses with
simple operations and that for this reason there will be no area or unit to go
through, nor explanations to receive. On the other hand, it is likely that there
are no associates or employees to mention either, but in any case it should be
preceded with the required solemnity.

OPENING OF INDUSTRIES AND WORKSHOPS.

The procedure for opening this type of negotiations will be entirely the same
and the considerations will be the same as those cited in the case of
commercial negotiations. Where a slight difference may be suggested is in the
reading, for which the following biblical portions are suggested: Genesis 2:15;
3:19; 1 Kings 5:6-10; Proverbs 14:23; Isaiah 65:21 23.

OPENING OF OFFICES AND OFFICES.

Just as it happens with the establishment of commercial negotiations, it also
happens with the establishment of offices, since the number of evangelical
Christians who will be able to offer their professional services to the public
will increase. The church cannot and should not ignore this and it needs to be
in a position to provide its intervention especially in the initial stage, which is
when it is most required. By doing so the approval and recognition of the
church is manifested. This also gives a touch of dignity and decorum to the
profession or service in question. Those who are going to offer their services
will therefore feel the moral and spiritual obligation to proceed with all the
decency and effectiveness that the word of God recommends, and thus they
will be accredited, thus honoring the Lord and the church.
The procedure to inaugurate this type of negotiations will be the same as that
stipulated for previous ones. The allusive biblical parts are: Ecclesiastes 9:10;
Proverbs 21:13; Matthew 25:43; Luke 16:20,21; Nehemiah 4:19-23; Mark
10:43,44; Galatians 6:2, 10. Any comments made after the reading should
emphasize the great opportunity there is to serve the public and the importance
of doing it well.

OPENING OF EDUCATIONAL INSTITUTIONS

We are referring here to educational institutions of any type, whether secular or
religious. It is already known that official schools do not allow the intervention
of the church, but there may be particular educational institutions that request
our cooperation. More Bible schools may also be established in the future and
they will have to be opened.
If it is a secular private school that is inaugurating its building and its courses
simultaneously, its leaders will agree with the respective minister on all the
details. When this has been done, the officiating minister will appear on the
date and time indicated, at the location agreed upon in advance. There he will
join the other participants from the school and the church.
When the agreed time arrives, the indicated person will take the initiative to
briefly explain the reasons for the meeting. He will then give or request that the
data corresponding to the history of the institution of the building or buildings
be given. Once this is finished, the minister will proceed to read based on one
or more of these quotes: Proverbs 2:1-10; 3:13-34 and Daniel 1:17-20. After
the reading he will make the opening declaration and the corresponding prayer.
If agreed in advance and circumstances permit, he will send a relevant
message. In this case, he can be assisted by someone who does the respective
reading and he can limit himself to the inaugural declaration and the sermon.
After the dedicatory prayer, or failing that at the end of the sermon, the
classrooms will be visited, touring them under the guidance of one of the
leaders of the institution who in this case will make the necessary explanations.
With this, the participation of the church minister can be terminated. The
opening party may continue if the school directors have also prepared a
cultural program. The minister may be free to retire or remain as he deems
appropriate. They will reserve the right to make known, either at that time or
the previous one, what concerns the courses of study offered.
If the reference school is only inaugurating the courses, then the part related to
construction data and foundation history will be omitted, but instead it will be
said how many years it has been operating in the services provided and what
improvements have been introduced. in the teaching system and the building
amenities.
On the other hand, if the building was not built by the institution, but was
acquired for its use, then the data must be given according to those
circumstances. If the classrooms are rented, due discretion must be exercised
so as not to disturb the owners.
If it is a Bible school, it is understood that it will be located on church grounds
and sponsored by the church. In this way you can carve out a special cult
without restrictions of any kind. In the aforementioned service there may be
special music and hymns and the usual offering will also be gathered. The
other details regarding the dedication of the building, opening of courses,
reading and message will be developed as already stipulated.

OPENING OF SOCIAL SERVICE INSTITUTIONS

These types of institutions include dispensaries, clinics, hospitals, daycare
centers, orphanages, and nursing homes. The church has a great field of
opportunities in this area.
The institutions we refer to are commonly sponsored by the government, but
there are also private ones and there may also be some initiated by the church.
If, upon founding any service institution of this kind, we are asked to intervene
in its opening, the church should consider it as an imposition. porting
opportunity and a significant privilege, since at all times we must be ready to
serve.
It will always be necessary to make the usual arrangements to be able to
participate in the respective opening, as has been suggested in all cases of the
other institutions.
It will be advisable for the participating minister to prepare in advance the
philanthropists, doctors, nurses and social workers in the church to accompany
him to the opening ceremony. If there are some faithful who are studying the
aforementioned careers, or who are interested in them, they will have a good
opportunity to attend as well.
The program to be developed must be carried out with strict adherence to the
instructions of those in charge of the institution, with the church taking
exclusively the participation that is agreed upon, since it must be kept in mind
that in most cases it will be dealing with people who are sympathetic to the
gospel. and possibly government officials.
It will be necessary to remember that it may be the total and initial opening of
the institution, or some new dependency of the same, for which its services are
expanded and improved. Perhaps it is about putting into operation a new
department or there may just be a need to put into operation the use of some
recently acquired device.
In any circumstance it will be necessary to act with the discretion and tact that
the occasion demands. The minister will briefly express his satisfaction at the
privilege of being present and reveal the interest of himself and the church he
represents in the operation of institutions such as the one to be put into service,
or in the use of apparatus such as the one that will begin to be used for
community benefit. Then he will read a brief allusive biblical passage and
continue making a brief comment that will be outlined or written on the topic
of the reading. If circumstances advise and allow it, he will offer an individual
prayer to God. Also, if you deem it pertinent, you may take someone with you
to recite the following poetry: BE JUST AND BE GOOD
We must be fair, we must be good, we must be intoxicated with peace and
love, and always carry our soul on our lips, and our hearts naked and clean.
We must forget all hatred, all lies, all meanness, we must embrace each other
in the holy fire, of an immense, sweet and brotherly love.
We must be filled with a holy optimism, always understand those who hurt us,
and embrace all our enemies in a noble embrace of love and forgiveness.
Forget passions, resentments, vileness,
be strong, pious, giving good for evil, that is the revenge of noble souls who
live possessed of a high ideal.
We must always be joyful,
Thus said Paul, the chosen one, with a divine voice, and through all the holy
paths to travel, always carrying the soul in God. We must remember that we
are brothers and never forget the sweet Shepherd, who, crucified, lacerated,
lifeless, for his executioners, begged forgiveness.
When it is an institution to care for the sick, these scriptures may be used:
Matthew 9:12 and Luke 10:33-37. If it is a day care center, it will read
Ephesians 6:1-3 and Matthews 19:14, and if it is an orphanage or asylum, then
it will read John 13:35; Deuteronomy 15:7; Psalms 82:3 and James 1:27.

VEHICLE DEDICATION
This line includes all types of land, sea or air vehicles. There are those for
passengers and cargo, for private use and also for public service. Whatever the
type of vehicle and the use that is going to be given to it, it is very important
that it be dedicated in prayer so that the Lord protects it from breakdowns,
accidents and any other mishap that may occur. By dedicating it you have the
assurance of divine protection over the pilots and their companions, since they
are always exposed to risks.
Such vehicles may be new or used. If it is second-hand, it is advisable that each
new owner request the respective dedication so that they feel safe being
covered by the blood of Jesus Christ along with their vehicle and those
accompanying them.
These vehicles can be bicycles, motorcycles, cars, vans, trucks, trailers, boats,
canoes, boats, buses and small planes. In some cases the dedicated vehicles
will belong to the brothers, and in others, they will belong to people who are
friends of the gospel.
The many times mentioned dedication can be done at any time, time or place,
but it will be better if it is done from the moment you obtain the vehicle or as
soon as possible before starting to use it. For that matter, they can make plans
as soon as the purchase is made. The requested minister will go to the place
where the corresponding unit is located. If it is a land or air vehicle, the
minister and the other participants will gather around it. Then the officiant will
read Isaiah 30:21 and 42:16 and they will pray asking that God be the Guide of
that vehicle wherever it is driven and that He always bless the pilot and other
occupants and free them from all kinds of risks and breakdowns.
With this the ceremony can be concluded, but if you have planned to make it
more complete with the completion of the initial trip, it will be good if it is to
go to some cult or other occupation of the work of God. Then what was
indicated above will be done a few moments before leaving for the designated
place. At the end of the act that was mentioned and at the moment of turning
on the ignition they will say in unison: -In the name of Jesus Christ-. Then,
already in the middle of the race, they will sing the anthem that is inserted
immediately or some other one alluding to the event.

THE PILOT OF GALILEE

If the sunlight goes down,

If faith wavers in me, I raise my prayer and cry out: Christ be my pilot.
CHORUS
My pilot will go with me, and I will fear nothing;
The furious sea does not scare me, I will always trust in Him.
Whenever my boat sails, in the stormy sea;
I can trust my Pilot, and rest in his bosom.
When I reach the shore, in the heavenly homeland, my peerless Pilot will
welcome me.
If it is a boat or boat, the officiant and the participants will be on board to do
the reading and the respective prayer, and they will be able to undertake the
aforementioned trip if this is planned.
If the officiant considers it appropriate, he may also agree with the owner of
the vehicle to anoint it, adding a few drops of olive oil while the Bible reading
is done.

DEDICATION OF MACHINERY AND HEAVY EQUIPMENT

This is about the dedication of machinery for plants or industries. Also heavy
equipment used in the construction of roads, bridges, dams, airports, canals and
buildings. It also includes machinery and equipment used in agriculture. The
machinery may already be installed and ready to start using. The heavy
equipment may already be at the site where it will begin to be used. The
officiating minister will gather with others around the corresponding
machinery or equipment. Then he will ask one of his assistants to read an
allusive biblical passage while he anoints the respective machinery or
equipment with a few drops of olive oil. You will then raise an individual
prayer to God asking the Lord to bless and protect that machinery or
equipment, allowing it to provide the expected performance and service. He
will ask for God's blessing and direction for the technicians and operators who
will intervene in the corresponding management, requesting that they be
covered with the blood of Jesus Christ so that this frees them from all kinds of
dangers. Immediately the same officiant or a technician will press the switch or
pull the lever that will operate the machinery or equipment. When doing this he
will say: -In the name of Jesus Christ-, and with this the act in question will
end, unless it has been planned to give some explanations about the operations
that will be carried out with that equipment or machinery. It is also likely that
some snack has been prepared that requires participation.

GRADUATION
We discuss different aspects of this topic here. It is likely that in a secular
school, owned by Christians or sympathizers of the gospel, the church will be
taken into account, inviting a minister to take part in the closing of courses.
Surely there will be different acts and among these will also be the one that
corresponds to the church. In this case, the minister will limit himself to
addressing a few words of congratulations to the graduates, reading the chosen
biblical part and leading a prayer, asking God for his guidance and blessing for
them. If it has been planned and the conditions are favorable, a brief message
will be sent. Psalm is recommended as a biblical basis. 119:9; Eq. 11:9 and
Lm. 3:27.
As expressed above, it is inferred that the minister takes part in a minimal way,
since there will be other things in the program in which he will not have
influence because these will be in charge of the school management.
If the graduation concerns a Bible school or institute, it will be entirely
different and the program may consist of the following:
1. — Prelude.
2. — Invocation.
3. — Congregational anthem.
4. — Special anthem.
5. - Reading.
6. — Congregational anthem.
7. — Recitation.
8. — Special anthem.
9. — Presentation of the management and teaching staff.
10. — Recitation.
11. — Presentation of the student who took first place and words referring to
him.
12. — Presentation of the students in general.
13. — Anthem by a choral ensemble.
14. — Delivery of certificates, certificates and/or diplomas.
15. — Congregational anthem and offering.
16. —Sermon.
17. - Blessing.
18. — Postlude.
By the time it begins, all the people must already be inside the temple or venue
where the special graduation service is going to be held. A committee of
receptionists and coordinators must accommodate the audience, reserving seats
especially for the students. Those who are going to graduate, if possible, will
wear the customary caps and gowns for these occasions. They will parade in an
orderly manner at the head of the students, according to the instructions
previously received, doing so while the prelude is played. As they reach their
seats, they will remain standing, waiting for each other and will wait until the
aforementioned prelude is over, and then sit down.
The program will be carried out with order and composure, making an effort to
ensure that all the details turn out well. When making the presentation of the
management and the teaching staff, mention will be made of the positions held
by each person and the subjects they teach, also explaining which group
teaches them. When the student who took first place introduces himself, his
full name and the place from which he came to study must be mentioned. Then
he will speak, expressing from memory the concepts he has previously
prepared. When the general student body is presented, it will be done in order,
with those who are going to graduate first and then the others depending on the
school year they are studying.
They will be mentioned citing their full names, years they are in school and
place where they come from.
The delivery of certificates or diplomas will be made by a high dignitary of the
church, or failing that, the member of the leadership who has been designated
for that purpose. The commissioner will call the graduates to the front one by
one and personally present them with the relevant document, congratulating
them at the same time with a handshake.
The sermon should be presented by some distinguished minister, preferably
from some distant place. For this to be possible, arrangements will need to be
made well in advance. The aforementioned sermon is a special message for
graduates who are leaving school to begin to fully dedicate themselves to the
purposes of their ministry. It will be directed in a special way to those who
leave the campus so that when they leave, they carry deep in their souls the
indications of the word of God, those of their teachers and the final advice of
the servant of God who exhorts them in the last instance.
The entire congregation must remain orderly in their places even after the
blessing, while to the beat of the postlude the students parade outside, with
those who have just graduated taking first place. Until the last students leave,
the other faithful will begin to leave.
If the school teaches only first-year courses, the use of caps and gowns will not
be required.

PRESENTATION OF QUINCEAÑERAS
Many church families and people who are friends of the gospel usually
celebrate the fifteenth anniversary of the birth of their daughters. This is a
social custom that is not incompatible with the gospel, and although the church
does not emphasize such a practice, it does approve it in cases where interested
people request that it be presented to them in a public prayer of thanksgiving,
in which express their gratitude to the Lord for having reached such an age.
In this case, the applicant or those who represent her will agree with the pastor
to set the day and time in which such presentation will take place. It can be
done at a time designated as one of the special parts of a general cult. It can
also be done in a cult specially designated for that purpose. If circumstances
require it, a simultaneous presentation of two or more quinceañeras can be
made. In cases like this, it is only required that they or their families have made
the corresponding arrangements, with everyone agreeing that the presentation
will be collective.
The corresponding ceremony will be simple and uncomplicated. At the
appointed time, a pianist or organist will be scheduled to play an allusive hymn
while those attending the event are already in their seats. When the music
begins, the congregation stands while the quinceañera or quinceañeras slowly
parade down the aisle until they reach the first row of pews in front of the altar.
There their parents and other family members will be seated on the right side,
having left the seat on the first bench on the left side ready so that the person
who will be presented, or presented, as the case may be, can sit. These
accommodation arrangements are planned according to the instructions given
by the pastor directly or through one of his assistants.
What is said above will be done when it is an exclusive cult for such case.
Once the one that will be presented is there, a related message will be
presented, either by the pastor or by some other minister commissioned for this
purpose. At the end of the message, the person who will be presented will be
asked to stand in front of the pulpit. Once there, the officiating minister will
say the following to the congregation: -Our church (will say the full name of
the church),
is pleased on this day............. (will say the complete date), in presenting at this
thanksgiving ceremony to the lady.................................... (will tell name
complete), who by the grace of God had the joy of reaching the age of fifteen.
On the occasion of this significant event, her parents and other relatives
congratulate her, and the youth and all the brothers of this church joyfully join
them, asking the Lord to bless her. Everyone will then be asked to bow their
heads in reverent silence while the minister offers a special prayer for the
Lord's blessing upon the one presented. After this, hymn number 74 of the
hymnals of Supreme Praise to Jesus or any other allusive song will be sung and
then the audience will say goodbye.
If the exclusive service is not held to present the quinceañera, the quinceañera
will be taught in which of the annexes of the temple she should remain until
she is called, which will be done when everything is ready for the event in
question. . When the music begins, you will proceed as already indicated for
the case, except that there will be the difference that you will go directly to the
front of the pulpit where you will remain standing while the officiating
minister expresses the respective formula. The end of the activity will take
place as indicated before.

PRESENTATION OF CHILDREN
Children must be presented to the Lord in the temple from the time they are
very young infants. It is recommended that this be done forty days after birth or
as soon as possible, when the mother is ready to go to the house of God. It is
advisable to do so because these must be dedicated to God, so that He may
protect and bless them. As they grow up, it will be useful for them to know that
their parents were careful to entrust them into the hands of the Lord from their
tender childhood.
Children can also be presented at any age. This becomes necessary in the
church because there will always be the case of parents who have recently
entered the church or there may be sympathizers of the gospel who want their
children to be the object of this distinction and spiritual benefit even though
they are no longer in the early years of their life. childhood.
The appropriate people to take them to this event are preferably the parents, but
if for some reason they cannot go, then the closest relatives or respective
guardians can do so. This is done following the example of the presentation of
the baby Jesus, which his parents made by taking him to the temple. Children
are Christ's as stated in Mark 10:14 and it is good to recognize this by bringing
them into his presence so that he may bless and prosper them.
To make the aforementioned presentation, it will be necessary to have first met
the legal requirement of presenting the children to the civil authorities so that
they can be registered. This is very beneficial for them and also for their
parents, because it saves them from the risk of the many problems that would
otherwise arise in the future. Having then the proof of the civil registry, the
secretary of the church will record the data in the presentation book and will
issue the required certificate.
It is recommended that these ceremonies be done preferably on Sunday
morning, in the service that takes place after the Sunday Bible school class. In
this way it will be possible for the children who are presented to become
students of said school from then on. In addition, it will also serve so that if
their parents do not attend, they will also benefit by going to study the word of
God.
The minister will ask in due time that the parents or guardians, bringing the
child with them, come to take a seat somewhere near the altar. He will then
read Luke 2:22, 25, 27-28 and give a laconic explanation. Then he will express
with all seriousness to the church that it is his obligation to receive that child as
a student of the Sunday Bible school and a new member of the Christian
community, and that in doing so, it is necessary that from then on he commits
to pray for him and constitute himself. into spiritual protectors and advisors. It
should be noted that they must be for that child something like their second
father, mother, brother and friend. It is also necessary that the church jealously
preserve the record of the children who are presented and never forget them,
since it must try to maintain relationships with them and with their parents for
the rest of their lives, wherever they may be. In this the church of the Lord has
a wide and fruitful field of work.
Then the officiant will ask the parents to stand in front of the altar facing the
pulpit, and will let them know that it is their obligation to ask God for the
child, to pray for him and with him, so that he may grow in love. and
knowledge of the Lord. He will insist that they will achieve this if they
enthrone Christ in their hearts and in their home, and at the same moment he
will pray for them, begging that the grace they need to lead his son on the path
of good be imparted to them. Then he will take the child in his arms and
pronounce his full name, ask that it be written in the book of life and pray for
his physical and spiritual preservation. At the end of the prayer, the
congregation or a choir or soloist prepared for the occasion will sing: "Children
Are of Christ" or "Christ Loves Me", while the parents and the child take their
seats.
If two or more children are to be presented, the leading minister will speak to
the parents together and will also pray for them simultaneously. Then he will
ask for the help of as many ministers as he has and thus they will make a
simultaneous dedication. If there are no other ministers, the one who is
presiding will present them one by one. If they are children who, due to their
size, are no longer suitable or cannot be held in your arms, you will have them
remain standing when presenting them.
If those who bring the children are not affiliated with the church, when
speaking to them, they will point out the importance of surrendering to Christ,
so that both they and their children can permanently have the spiritual benefits
that He imparts.

PRESENTATION OF MINISTERS
The ministers of the church are introduced very often. This happens because
meetings are constantly being held where they attend. Furthermore, when
visiting churches they are always introduced to the flock.
We want to give some suggestions, ensuring that this act does not seem very
common and that it is therefore downplayed, since the ministerial body
performs very important functions that have been conferred upon it by God and
his church. If this is taken into account, it will be seen that the church has the
duty to support and honor the ministers that it has created. He will do this by
demonstrating that he holds them in esteem and that he approves of the work
they do because he understands that they are worthy ambassadors of Christ and
his holy work.
As will be noted here, we are referring only to presentations that are made in
public. In the case of regular services of a local church, the pastor of said
church will make the presentations. If he is not present, his assistant will
replace him, or in his place, the most immediate assistant who is present.
In special services where they attend for activities of a presbytery, the
corresponding presbyter will make the presentations, or in his place, a minister
who is commissioned.
If the spiritual celebration that is being held includes the entire diocese of a
district, then the head of the diocese will make the presentations, or in his
place, the respective secretary.
When it is a meeting in which the denomination in general is included, then the
Secretary General, or if preferred, the President of the meeting, will make the
presentations.
In any unforeseen circumstance in which there is uncertainty, the proceeding
will be as advised by the highest ecclesiastical authority present.
Having already defined who will make the presentations each time it is offered,
we will talk about the way to make them and the attitude that the congregation
should assume on these occasions.
The person indicated to make the presentation will write down the names and
categories of the ministers who will be presented. He/she will try not to omit
any of them and will make the annotation very clearly so that no names are
omitted and that names, surnames or categories are not going to be confused.
The list will be made by placing them in descending order of ecclesiastical
hierarchy. To begin the multi-cited presentation, he will read the name of the
minister who heads the list and will also refer to the ministerial category he
holds. Then he will laconically, but with enthusiasm and conciseness, point out
some brief and salient details of his ministerial career, asking him to stand up
and for the congregation to do so immediately with all enthusiasm.
The assembly must continue standing while the presentation of the other
ministers continues. This will be done fluently and each one of them will stand
up as they are mentioned, by name and category, since only in the case of the
one at the top of the list will a laconic mention be made of some of the most
salient details of his ministry.
In the event that there are one or more special delegations from similar or
related groups, their presentation will be made immediately after the one who
heads the list that has already been referred to or, if preferred, they will be
presented separately at some other special time in which they take part. in the
prepared program.
If the group is large and you do not want this event to be monotonous or absorb
a lot of time, then only the most renowned officials will present individually.
For example, only the highest-ranking national and international managers can
be mentioned. Then the same will be done with those in charge of the dioceses.
Other presentations are made collectively mentioning particular groups, which
can be done by asking all pastors to raise their hands, and for all other
ministers of any category to also raise their hands after the pastors have done
so.
The same thing that was done when publicly introducing the minister who is at
the top of the list at a spiritual festival of national importance, should be done
on other occasions with the one who is placed first at that time. The process
will be repeated when it comes to local visits to any ordinary worship, with the
ministers who occupy the position of pastors, especially if the place is being
given to them to preach. In general, sympathy and recognition should be
observed towards the servants of the Lord and his church.
Ministers who serve the church in positions below the pastorate also attend
some meetings of their own church or of churches under other pastorates. In
some cases it will be necessary to be introduced to them and in any
circumstance, whether they are introduced or not, they should always be shown
the courtesy and attention required.
OTHER PRESENTATIONS
Ministers or lay people who lead groups of faithful that operate within the
church on a national, regional or local scale must also be presented as such
when attending meetings of their respective group. If they have a ministerial
position, reference must be made to it by citing it first.
When members of one congregation visit those of another affiliated with the
same denomination, they must be introduced by the corresponding pastor or his
representative. This will be done if they carry a letter of recommendation that
identifies them as members in communion. This last requirement will not be
taken into account if the church from which the visitors come is from the same
locality, since in such cases they will be well known. When introduced, they
should be politely mentioned by name, indicating the place where they come
from, and asked to stand up to receive them. If desired and circumstances
permit, they will be asked to say a few words of greeting from where they are
or coming forward. If there are several brothers and there is no time, it will
only be mentioned that they are there, saying where they come from, and they
will be asked to stand up collectively, without mentioning their names, and
without making them come forward. The congregation will collectively and
heartily express the desire that God bless them, and then take their seats.
When the faithful leave to visit other places, they should be remembered in
prayer, and upon their return, mention will be made of them with gratitude
because they returned happily.

INSTALLATION OF OFFICIALS
The officials we mention here may have positions in the ministry on a national,
regional or local level. They may also be officials who in any of the three
aforementioned spheres carry out their work among the church fraternities that
are made up of lay people. All these collaborators of the church are elected and
must be formally installed in their positions, so that they are recognized and
thus can act more effectively.
Some officials have to carry out their work in groups together with other
managers. This being the case, sometimes the entire group is chosen and then
the installation ceremony can also encompass them all.
Since the election is already planned, the date, place, day and time can also be
set for the installation ceremony. The officials concerned must be notified and
given all required instructions.
The installation is commonly done in a special cult. If it is a national governing
body, officials may be asked to come dressed more or less uniformly using
dark-colored suits.
In this case, a special place will be designated for the accommodation of said
officials. Such a special site may be the platform from which the cult's
activities are directed. If so, it will be necessary for said platform to be
occupied only by the officials who will be installed and those who preside over
the installation ceremony. These people must be in their places from the
beginning of the service.
When the time for installation arrives, which is normally after the message, the
minister in charge of the ceremony will take over, with this job being the
responsibility of the highest-ranking ecclesiastical dignitary who has appeared
on the outgoing governing body, or some other former member. of the General
Board of Directors who are in active functions in the ministry. He will proceed
with all seriousness to call the names of the incoming officials, citing them in
hierarchical order according to the corresponding position, which he will
mention immediately after the name. Each official will stand up when
appointed and will remain where they are. When everyone is standing, he will
say the following:
"—I, as a minister of God, come before you solemnly, this day of of 20
(and...will cite the correct date), in the name of
Jesus Christ, to declare them invested with the power that they must exercise
with all wisdom and discretion to direct the destinies of the Lord's church (one
can say the category of the church), in accordance with the dictates framed by
the holy gospel contained in the Holy Scriptures. To this end, I ask the Lord for
his investiture of grace, faith and wisdom over you so that you can fulfill and
enforce throughout the church nationally what is stipulated in his holy word
and what is agreed upon in the discipline and principles that govern us in
organization. , economics and doctrine. To demonstrate your public acceptance
of these responsibilities, I ask you to demonstrate this by raising your right
hand. If you fulfill your duties the Lord will reward you, and if you do not, He
and his church will demand it from you." At the end of these words, you will
continue praying and asking for God's help on behalf of the aforementioned
officials.
When a single official is to be installed for a position of the importance already
mentioned, the process will be the same with the only difference that the
declaration of investiture of authority will be made in the singular.
If the installation concerns the management group of a diocese, the same
procedure can also be followed with the difference that in the declaration of
investiture of faculties it will say—in this diocese—instead of " nationally ."
This ceremony may be presided over by the minister who presides over the
church nationally or the representative he appoints.
For a change of pastorate it can also be preceded in a similar way, but on such
occasion no declaration of investiture of authority is made since the minister
already received it for this purpose in the ordination ceremony.
Once the message has finished, which must refer to the functions of the
church's ministry, the person presiding over the event will first call the
outgoing pastor by name and then his successor, placing them on their right
and left sides. The projection on the right and the entrance on the left.
The outgoing pastor will then face his successor, and looking directly at him,
he will say out loud: —Brother................................................................ (zither
your full name), I thank God for having granted me the privilege of carrying on
my shoulders the responsibility of the pastorate of this church, which will
remain in your hands today with the delivery of this document that contains the
membership census, which are a total of (will say the number) baptized, in
addition to....... children (will say the number), a total of It also contains the
inventory of the church's assets and the last cash cut of the treasuries, which
together gives a global cash balance in cash and banks for the amount of
(will say the amount). I pray God blesses you and prospers you in this work
(and puts the document in your hands).
The incoming pastor will answer: —Brother....................... (will mention your
name
out loud), I receive with great pleasure this document that symbolizes the
responsibility that is given to me today, of which I am aware, and I trust that
just as the Lord helped you, He will also help me to fulfill it —.
The two ministers will hug each other while a unanimous prayer is raised,
asking God for his blessing on them.
The previous act may be presided over by the minister who heads the diocese
or the representative he appoints.
When leaders who will preside over fraternities of ladies, gentlemen or young
people of the church on a general scale are going to be installed, they will be
asked to occupy the first seats during the development of the service. At the
time of installation they will be mentioned individually by name and category,
and they will line up in front of the pulpit, facing the congregation. When
everyone is there, they will turn towards the pulpit, and immediately the
required protest will be taken telling them: —Dear brothers, today you assume
the functions that were conferred upon you by the will of God and the
assembly that elected you. We hope that the Lord will enlighten you so that
you can carry out your work as stipulated in the Bible and as established by the
regulations of your fraternity. If you agree to do so, demonstrate it by raising
your right hand. At the same time, prayers will be given for the success of the
work that the aforementioned officials will carry out.
This ceremony may be presided over by the Presiding Bishop of the church or
the official he designates.
In the event that officials are going to assume positions to act within a diocese
in the direction of groups such as those mentioned above, a procedure similar
to that indicated before will be carried out, with the difference that the head
may preside over the installation. of the diocese or its representative, or some
official of the corresponding fraternity who holds a general category position
may also do so.
The officials of the local churches will be installed by the pastors, but if the
opportunity arises, one of the leaders of these groups in the respective diocese
may be allowed to intervene, taking into account the recommendations made in
advance.
In the initial worship of the activities or, failing that, in the first session, the
minister in charge of this act will present an allusive biblical reading and then
say the following: —In this way I am solemnly declaring this convention
(meeting, conference) inaugurated. confident that God will guide us to the
success we want to achieve. Then he will invite those present to pray
unanimously.
If it is a meeting of general importance, the general leader of the church or his
commissioner will make the opening declaration. When the work to be carried
out corresponds to a diocese, then the head of the diocese may make the
declaration, or the minister he designates. If there are ever conferences of a
regional or local nature, the opening declaration will be made by the head of
the diocese or the pastor of the church where they will be held.

CLOSING OF CONVENTIONS, CONFERENCES OR OTHER MEETINGS

The procedure will be similar to what was indicated for the opening with the
slight differences that will be mentioned. The corresponding reading is made
when the last service or final session is celebrated, and then the following is
declared: — In this way we are declaring the convention (meeting, conference)
closed, giving thanks to God because he guided us to achieve success that we
wanted. At the same moment, he will invite those present to say a prayer to
thank God for his intervention. The ministers qualified to make the openings
may also declare the respective closings.
DEDICATION OF LAND
This dedication has to do with those lands that the church acquires to build
temples, pastoral houses or any other construction for its services. The land can
be acquired by donation made by the faithful or by purchase made by a
congregation.
The dedication is made when all possession rights have been duly legalized in
the name of the person who has been authorized to represent the property on
behalf of the church. If it is preferred that the aforementioned land be
registered in the name of the nation, this will be done first before making the
dedication.
If it is a land for use by a local church, the pastor of the church or some other
higher authority that he invites for this purpose may make the dedication. If it
is a national or district property, then a member of the Board of Directors or
bishop will intervene, as appropriate.
First of all, you must set the day, time and date for this purpose. The one who
is going to make the dedication will be present at the indicated place along
with his companions and all the people who must attend. If possible, a platform
will be improvised at one end of the land and sound equipment, musical
instruments, choir or soloists will be brought.
When the indicated time arrives, the audience will be accommodated by the
respective organizers, indicating where the ministers, the choir, the musicians
and everyone else will go. The following program will be developed
immediately:
1. Unanimous prayer.
2. Congregational singing.
3. Historical story.
4. Reading and dedication.
5. Special songs.
6. Message.
7. Offering.
8. Blessing.
The organizers may expand or reduce this program outline, adapting it to their
particular needs. They must agree with the pastor on who will participate in
leading the program. The historical account with the way in which the land was
obtained. If it is a donation, the donors must be mentioned and introduced if
they are there. If it is not a donation then it is necessary to say how the
purchase was made and how much it cost. In addition, it must be explained for
what purpose the land will be used and if the corresponding construction will
begin soon.
The reading can be taken from Joshua 1:1-4, 10-11; Deuteronomy 11:24. After
reading, the one who will make the dedication will take a bottle of olive oil
 and he will pour oil on the ground and then continue in a unanimous prayer of
thanksgiving.
The message that will be preached on this occasion can also be taken from the
biblical passages that we mentioned. The offering can be made to enclose said
land or to start or increase the fund that must be formed to build the building
that is going to be built in that place.
Before the blessing it will be said if there is any reception organized for this
celebration and the pertinent instructions for this purpose will be given.

INITIATION OF CONSTRUCTIONS
We will discuss in this paragraph about the destruction of the construction of
of any building owned by the church.
Constructions begin in different ways, common is to but one of the most
regularly place the basic stone in any corner of the foundation stones,
building. which
On these occasions the following program can be carried out:
Reading Psalm 127:1 and 1 Peter 2:4-7.
Hymn "Take me to the Rock", number 99 of the Supreme Hymnal of Praise to
Jesus.
Prayer.
Doxology.
Placing historical documents in a container that will be buried next to the
respective stone.
Hymn "Christ the Rock", number 129 of the Supreme Hymnal of Praise to
Jesus. Allusive words and offering.
Special anthem.
Message.
Reading and placing the stone.
Chorus of the Hymn "Llévame a la Roca", number 99 of Hilario's Supreme
Praise to Jesus.
Blessing.
When the building to be built is for the use of a local church, the head of the
diocese may be invited to lay the stone, who may attend personally or appoint
another minister to represent him. The local pastor will be in charge of making
all the arrangements for the ministers and other people who will take part in the
program, assigning each one what corresponds to him.
The doxology is a combination of reading and praise. It is recommended to
read and sing Psalm 136.
Historical documents may consist of the list of ministers who have pastored
that congregation, the list of brethren who make up the church, the oldest
hymnal, and the oldest Bible the church owns. These will be placed in a jar
with a lid by the oldest member of that place or, failing that, by the one who
has contributed most liberally to carry out the construction that is going to
begin. This jar will be ready to be placed in the foundation when the stone is
laid.
The allusive words may refer to the plans that the church has to carry out the
corresponding construction. They can make note of the expenses that will be
incurred and then request a special offering for that purpose.
The reading that will be done for the placement of the stone will be based on
Genesis 28:16-22. At the time of finishing the aforementioned reading,
everything will be ready to proceed to instantly place the stone. The officiating
minister will be assisted in this work by the other ministers present and by the
members of the church if necessary. While placing the stone he will pronounce
the following formula: "... this stone that I place as a sign will be the house of
God." The congregation will then say in response: "...on this rock I will build
my church and the gates of hell will not prevail against it." At the same
moment, the hymn "Take me to the Rock" will be sung, which is number 99 of
the Hymnal of Supreme Praise to Jesus.
This program can serve as a template to develop another similar one, making
any modifications or extensions that are desired. It will not always happen that
the construction is in its initial stage, as it may have been temporarily
suspended and upon resuming it it may be desired to renew the interest of the
faithful with a meeting similar to that of the initiation. On the other hand, it can
also be the reconstruction of a building or the expansion of a department.
Furthermore, it must be understood that stone foundations are not used in all
buildings and therefore perhaps it would not be possible to say that any stone is
going to be placed. This being the case, it will be necessary to talk about
whether the excavation for the foundations will begin, or whether the first
concrete gondola will be poured. As already noted, when this happens, an
adaptation of the program according to needs is recommended.
ORDINANCES

THE BAPTISM
For the celebration of baptism, different modes and formulas are used
according to what is specifically approved by each ecclesiastical body. Since it
is not possible to mention here all the various ways of proceeding, we will limit
ourselves to referring to a way and a formula based on apostolic practices.
When a person wishes to be baptized, they will make it known publicly in a
service, or they will communicate it particularly to the pastor of the church.
This minister will consider the case and see if the applicant meets the
requirements stipulated in the Bible and those agreed upon by the ecclesiastical
session. You may have one or more discussions with the applicant for the basic
instructions that are required. The date for the baptism will be agreed upon
between both and made known to the church in a timely manner.
Those who are going to be baptized must attend a meeting that will take place a
few hours before said event takes place. This meeting will be chaired by the
pastor of the church, or some qualified minister designated by him. It will be to
give the final instructions to those who will be baptized, giving them at the
same time all the necessary warnings and recommendations, in addition to
answering the questions they ask and making the clarifications they request.
In order to do this effectively, you must have all the requirements written and
well studied in order to avoid last-minute omissions. Those who are to be
baptized must be notified of the duties and obligations they undertake as
members of the church. It is very important to do this, since it is the
responsibility of the ministers to give the faithful teaching that makes them
very good Christians from the moment they begin on the path of God.
It is also very important that the candidates for baptism be explained to the way
in which the act itself is going to take place. Some have never witnessed a
baptism or have not fully realized the procedure followed. They have to be
aware that it will be done in water and by immersion. They should know that
they need to bring the clothes they will change into when leaving the baptism
and be aware that someone will take them to the changing rooms and that from
there they will go to the baptismal font as indicated by someone from the
baptisms commission. It will be made clear that women will be assisted by a
lady or young lady commissioned for this purpose. In addition, it is necessary
to explain the way in which the hands should be placed and recommend that at
the time of immersion the nostrils be discreetly pressed using both thumbs, in
addition to keeping the eyes and mouth tightly closed. In the same way, it is
necessary to recommend that at the moment of immersion the one being
baptized does not make any effort on his part, but rather has the assurance that
he will be gently immersed by the officiating minister and also gently lifted
from the waters in the same moment in which he is submerged, so that he
understands that the act does not contain any risk. If all these warnings are
taken into account, it will effectively contribute to making the event decorous
and solemn. It is not advisable for the baptismal font to be too full, but it will
not be reasonable for it to be too empty either. It is recommended that the
minister wear a white shirt with a dark tie and white pants made of thick fabric
that will not be transparent due to the effect of water. It is also suggested that
you wear a short white coat or, failing that, a white jacket. The church may
have white coats of thick cloth ready for use, if it is necessary to use them in
some cases, as it may happen that one or more candidates do not come
prepared with their own clothing. Candidates for baptism can also be instructed
to bring their own clothing or a robe like the ones we mentioned. These gowns
should have a thick hem in which some pieces of lead will be placed to prevent
the water from lifting it. It must be remembered that those who will be baptized
must also have their own towel to dry themselves after baptism. All discretion
must be taken when leading the baptized to the changing rooms where they
will change clothes.
It will be useful to have a baptism commission made up of a minimum of four
people who will be a man, a woman, a young lady and a young man. This duly
instructed commission will proceed to assist those who are going to be
baptized by leading them to the font and then to the changing rooms. He will
have robes ready and will also have towels available in case some do not bring
their own. In addition, they will try to take care of the belongings of those who
are being baptized to avoid the possible loss of bags, wallets, watches or other
objects.
Once all the necessary preparations have been made, those who are going to be
baptized will be called to the front at the time arranged for it. This is done in
full worship in order to pray for them publicly. By doing this, all visitors can
be invited to the front to also pray for them and in the event that more
candidates for baptism arise, their examining commission or the corresponding
pastor will give the emergency approval that is required. Everything that
concerns the examination of candidates is done in particular and when they are
called to the front at the moment before baptism, it should be only to pray for
them. It is not right to publicly vet candidates.
The one who officiates the baptisms may use any of the following formulas:
It will say like this: Brother......................... (will mention your full name), in
Since you have recognized and accepted Jesus Christ as your Savior, I as a
minister of God, proceed in obedience to the divine command, to baptize you
in the name of Jesus Christ for the forgiveness of your sins and the Lord will
give you the gift Holy Spirit.
By the authority granted to me by the Lord Jesus Christ, in whom you
brother(s)………… (cite your full name) have believed, having made public
the manifestation of your faith, I baptize you in the name of Jesus Christ so that
your sins will be forgiven and you will receive the gift of the Holy Spirit.
Any of these formulas must be learned by heart by those who officiate
baptisms. The immersion of the penitent will take place at the moment when
the recitation of the formula is finishing. The act culminates with a unanimous
prayer and the intonation of the verse and chorus of some allusive hymn.
Hymns marked with numbers 4 and 324 of the Supreme Hymnal of Praise to
Jesus are recommended.
If desired and possible, they will be welcomed into the church by asking them
to line up at the front while the hymn continues to be sung so that everyone
present can proceed in an orderly manner to congratulate them.
If there are several who will be baptized, it is recommended to say a general
prayer for everyone at the beginning and then proceed to baptize them one by
one, pronouncing the respective formula, since it would be very time-
consuming to have to pray individually for each one in case there are many.
If the baptisms are done in the river, the sea or in a lake or pool, all the
candidates can enter the water at once. If only one minister baptizes them, it
will be easier for him in this way and will take up less time. But baptisms can
also be done collectively with several ministers officiating. In this case, the
officiants enter the water first and then those who are going to be baptized,
who are distributed equally according to the number of ministers. When
praying, a unanimous prayer can be made by all, if preferred it can be made by
a single minister while everyone remains in reverent silence. The officiants
must synchronize to pronounce the formula in unison and also do the
immersion and final prayer simultaneously and then sing the corresponding
hymn. If you prefer, only a few verses and the chorus can be sung. In a case
similar to the one we indicate here, it will be convenient to have a director.
This will determine the moment when the ministers and then the candidates
must enter the waters. He will ensure that the baptism commission operates
effectively and will assign to each minister the candidates to be baptized. He
himself, with the help of the respective commission, will accommodate the
people who are there to witness the event and will give the agreed signal for
the moment in which the prayer will be said and everything else will take
place. It will also say which hymn should be sung and at what time, in addition
to indicating whether those baptized will be congratulated.
When baptisms are celebrated in places such as those described above, all the
necessary precautions must be taken so as not to diminish their solemnity and
importance and to avoid the implicit risks. It will be necessary to appoint a
commission of people who know the place so that they can locate and examine
the most suitable site in advance. If possible, the pastor or one of his assistants
will give final approval on this. In addition, instructions will be given so that in
cases like these the occasion is not taken as a kind of fun similar to a picnic,
but rather that it is given the tinge of solemnity typical of said act. It is also
very necessary that preparations be made for the improvisation of the changing
rooms that will be occupied.
There will be cases in which it is necessary to baptize crippled, disabled,
amputated or sick people. On such occasions the officiating minister may be
assisted by other ministers, deacons or members of the church. Those who help
do not need to be authorized to officiate baptisms. He is the officiant and it is
his responsibility to pronounce the formula and make the prayer. The others are
limited to helping to immerse and dry the body.
When people under these conditions are baptized, it can be done in a family or
private meeting attended by a limited group. It can be done in a house where
they have a bathtub. For this case, the tub is filled with warm water to the
appropriate height and the candidate is placed sitting in the water so that when
baptizing him he only has to tilt his body backwards and then straighten it
gently.
It should be understood that in this case the officiating minister will baptize
from outside the tub. This is because it does not fit together with the candidate
and it would be uncomfortable to baptize like this. Furthermore, the risk of
contagion for both the officiant and the candidate must be avoided, and it will
be understood that it is not essential for the minister to enter the water to
validate the act. It is clear that you have to do it when you baptize in the sea, a
river, a lake or pool. But not in this case or even if he baptizes in a concrete or
sheet pile, since it can be built or placed so that at the discretion of the officiant
he can baptize from inside or outside.
It is recommended that, where possible, hot water be installed for the baptismal
fonts. There are places where it is very cold and baptism is also required in the
winter. Consideration must be given to the ministers who frequently baptize. In
addition, there are people who are allergic to ice water and this makes them
feel bad and contributes to making the act of baptism lackluster. So warming
the water can benefit us by making the baptist and those baptized feel better,
making people see and feel that they proceed with consideration, making the
act more lucid and solemn. The fact of having planned a way to comfortably
baptize crippled, handicapped and sick people shows that we are truly
concerned about the salvation of souls and that we try to eliminate every
obstacle that may arise so that on our part there are no impediments that
deprive anyone from entering the path of the Lord.
We do not believe that it is essential to cite many biblical passages that serve to
teach or preach about baptism. These portions of the Holy Scriptures are very
well known, and furthermore, when people come to be baptized it is because
they have already been properly instructed. However, let us quote Acts 2:38-
41; Romans 8:26-39; 10:47-48; 19:1-7; 6:1-4 and Mark 1:4-11. THE
RECEPTION OF THE HOLY SPIRIT
The gift of the Holy Spirit is received by those who, believing, request it and
the Lord imparts it to them. The role of the ministers in this case is to teach on
the subject, give guidance to the people and pray for them. By doing this, a
favorable environment can be created for the manifestation of this important
operation of the Spirit of God, which is very necessary in the life of the
faithful, and it is of utmost importance that they acquire it from the beginning
of their life in the path of God. . But this virtue can be manifested before
people are baptized - if the circumstances regarding teaching and guidance are
appropriate, a spiritual climate will also be created so that people receive this
gift and are soon baptized.
Regarding teaching, it will be necessary for allusive sermons to be preached in
the temple. If a revival is required in this regard, a series of messages can be
preached on the matter. Among the many biblical passages on the subject, the
following are recommended: Acts 2:1-4; 10:44-47; 19:1-6; Joel 2:28; John
7:37-39; 14:16-26; 1 Corinthians 12:1-13; Romans 8:1-27. These portions can
be used as devotional readings in services and also recommended reading them
in particular, especially to those who are waiting to receive the gift of the Holy
Spirit. They can be used to take from them the basis for the messages they refer
to, if desired.
The following topics are also suggested:
"The Promise of the Holy Spirit": Matthew 3:11; Luke 11:13; 24:49.
"The Manifestation of the Holy Spirit": Acts 2:3, 4; 8:14-18; 10:33; 19:6, 7.
The Holy Spirit is Comforter, Eternal, Truth, Teacher, Guide, Witness: John
14:16, 17, 26; 15:26; 16:13.
When interest has been aroused by showing the need for this virtue in those
who have not received it, it is time to pray for them so that they obtain it. In
this case, a prayer campaign can be held which must be attended by the
applicants and also by the other brothers and ministers. In this campaign it is
necessary to continue awakening enthusiasm in this regard and to help those
who are asking in prayer so that they feel supported by the ministers and all the
other faithful.
In prayer services it is advisable to call the requesters to the front of the altar
and arrange them so that it is possible for the ministers and other brothers who
already have the gift of the Holy Spirit to approach them. The accommodation
can be made by asking the petitioners to kneel, if there are not many of them
and there is enough space. If there is not enough space for this then they will be
asked to remain standing, or while some are kneeling others are standing. It is
also necessary for those who are going to dedicate themselves to prayer to get
rid of all worries. If you bring any object that is in your way, it is advisable that
you keep it in a safe place so that you can dedicate yourself freely to prayer. It
is essential that you concentrate totally on prayer. This act will last for the time
needed in each service, according to the respective schedule, the circumstances
of the place and the usual occupations of the participants. As it unfolds,
ordained ministers will lay their hands on those who are asking for the gift of
the Holy Spirit, doing so with all authority and confidence. The other brothers
should also come and pray for them, doing so with great enthusiasm.
Immediately before the prayer and while those who are going to ask for the gift
of the Holy Spirit go to the altar and settle down, you must sing some hymn or
allusive chorus, doing so with all fervor. It is not the ministers or the
congregation who are going to give the gift of the Holy Spirit to those who do
not have it, but its manifestation will depend largely on the confidence with
which they ask. It is also of utmost importance that the applicants pray and
glorify God with complete freedom, completely surrendering to the Lord so
that he can come to make his home in their hearts.
As the prayer continues, those who are asking for divine virtue may feel tired.
So that they do not stop asking, it is necessary that they change their position
and if possible also their place, but without stopping praying. This way, if they
are kneeling they can stand up, or if they were standing they can kneel. You
can also take a seat and continue praying while sitting. It is not essential that
applicants remain at the altar all the time if this is not possible. The most
important thing is that they do not give up in prayer wherever they are in the
temple and in any posture. God descends with his power at any time and in any
appropriate place. You can continue praying even if the service has already
been dismissed and some have left. Any applicant who wishes to continue
praying after worship should be assisted. For this, the pastor or one of his
assistants will arrange for someone to remain praying with the person who is
still there. A commission may be appointed for this purpose. Those who leave
worship without having received the gift of the Holy Spirit can continue
praying at home, either alone or accompanied by someone, because by
insisting, many have received this glorious gift in their homes. The important
thing is that you don't stop asking until you receive it.
The sympathizers of the gospel and the newly baptized brothers should be
encouraged to take great interest in the reception of this precious gift and thus
receive it before being baptized or very soon after being baptized. This virtue is
a great help in the Christian life and that is why it is very useful to have it from
the beginning.
More experienced ministers need to observe the way prayer services are
conducted and also the way those who pray and those who help them ask
proceed. In this way, they will be in a position to give advice and give the
guidance that is required. This can be done publicly when it becomes necessary
to provide some collective instruction, but it is essential to do it in particular in
cases where it is required. Many people assume an inappropriate attitude when
praying and do not ask properly or do not help those who are asking in a
profitable way. Timely advice will correct this.
In some cases prayer evenings are held to ask for the descent of the Holy
Spirit. This is very good, but it is necessary that such evenings be dedicated
exclusively to that purpose, and that they are not simply another cult. There are
cases in which people just stay up late without taking advantage of the time.
An evening of prayer is precisely to watch and pray. It is not for eating,
drinking, singing, testifying, reading, preaching or talking. It should be
exclusively for prayer. In these cases it is advisable to have several people
direct and encourage the meeting. So when someone gets tired, another will
come in for refreshment and the prayer will continue. Applicants will likely get
up from where they are kneeling and go to their seats. You can do this, but that
doesn't mean you should stop praying. The ministers and other faithful who are
assisting in prayer must move throughout the temple, approaching those who
are praying wherever they are.
There are a few things left to say. The Holy Spirit is evidently manifested when
speaking in other languages, which the Spirit himself gives. The gift is
received in such a way that everyone realizes it, because they hear the one who
received it speak in tongues. The one who receives it is fully aware of such
evidence because it is a unique experience. There is no doubt left when this
blessed power is received. But there may be cases where someone has been on
the verge of being filled with the Holy Spirit and believes they received it.
There need not be any confusion about it, it should be filled out having the
clear manifestation of the languages experienced by the applicant and heard by
others. Those who need to receive this gift should not wait until there is some
special campaign to ask for it. It is necessary that they always be requesting it
and not give up until they receive it. They can pray all the time in their homes
and in the temple or in any other place where prayer is done. The Lord imparts
his power every day and can do it at any time and anywhere.
The Lord does not give his Spirit in a limited way. He gives it fully so that it
may be with us forever. So upon receiving the gift it must be taken advantage
of and cultivated in continuous prayer so that it remains operational and its
benefits are enjoyed in favor of the recipient, the church and everyone else.
The Lord wants this gift to be manifested abundantly throughout life in all who
have received it. At any time when someone feels that the manifestation of this
power in their life is decreasing, it is necessary that they contact the Lord so
that they can be spiritually renewed. There are ministers who seem to be
endowed with a special power to pray for those who do not have the gift of the
Holy Spirit. This is seen because they show great interest in prayer and great
concern, longing for everyone to receive the gift of the Holy Spirit. It is not
really an exclusive faculty. What happens is that the word of God is fulfilled.
They ask and that is why they receive. They seek and it is natural that they
find, and when they knock the doors of heaven are opened to them to pour
blessing on them and on the others who search with them. When they see that
God answers their requests, they are filled with enthusiasm in such a way that
they receive greater blessings for themselves and for others. God is no
respecter of persons and will use equally all those who believe and do as his
word says.

THE HOLY SUPPER

The Lord's Supper is a very solemn act that the Lord Jesus Christ instituted and
that the church practices in memory of Him (Luke 22:17-20). It is not indicated
in the Bible how often it should be taken, but since the divine Master
recommends that it be done in his memory, it is necessary that not much time
goes by without us remembering Him.
When considering taking the Holy Supper, it will be advisable for the ministers
of the corresponding church to first consider it. After this you have to notify
the flock, doing so a few days in advance. It is highly recommended to
previously give some allusive teachings, so that a spirit of devotion and
recollection prevails when making special memory of Christ.
Once the above is done, the respective elements are prepared, which are
unleavened bread and fruit of the vine. The latter consists of unfermented grape
juice. The utensils and other equipment that must be used are also prepared.
These are a tray, a glass, some napkins, a tablecloth and a medium table. All
this is prepared with enough time and at the moment when the service is going
to begin, everything is placed on the table, which must be near the pulpit in a
safe place where there is no risk of someone knocking it down. A solemn and
pleasant impression should be made by having everything very clean and
properly organized.
The tray is used to place the bread, a napkin to cover it and another to place as
a cover for the same tray. With another napkin, cover the cup that will be used
to serve the fruit of the vine and give it to the participants. If desired, the
church can be invited to fast on the day the Holy Supper is to be taken, or at
least, there can be a group of believers who are spontaneously fasting on that
occasion. They must have fasted all day and be prepared to eat their respective
meals until the cult is over. The program inserted below is suggested, which
can be adapted to the taste and needs of each case.
1 .— Congregational anthem, 103 of Supreme Praise.
2 .— Recitation of four allusive texts by different brothers.
3 .— Congregational anthem, 110 of Supreme Praise.
4 .— Alternate reading, Exodus 12:1-27.
5 .— Unanimous prayer.
6 .— Offering.
7 .- Message.
8 .— Clarifying explanation.
9 .—Prayer by those who are going to break the bread.
10 .—Breaking of bread in silence while the church meditates and a soloist or
duo sings hymn 281 of Supreme Praise.
11 .— Song 103 of Supreme Praise, while the women pass and kneel in the
first row and then the men pass and kneel in the second row. The ministers
remain standing in front.
12 .— The shepherd distributes the bread.
13 .—A pastor's assistant or other visiting minister gives the fruit of the vine.
(If there is foot washing, first the women and then the men go in turns to the
respective department).
14 .— Intonation of the choir "Amémonos Hermanos", while everyone greets
each other.
15 .- Blessing.
If you do not know the first hymn to be sung or any of the others mentioned, it
is recommended to sing them in services for several days prior to this
celebration so that you learn. The brothers who are going to recite the texts
should be asked to do so with all enthusiasm and with a strong and clear voice.
The Bible reading can be alternated by asking the ministers to read one verse
and the congregation another, until finished. Another procedure would be to
ask the ladies and gentlemen to read one text and all the gentlemen and young
people the other. For unanimous prayer, everyone can be asked to come to the
altar if there is enough space. If there is not enough space then everyone will
be asked to kneel and pray where they are.
The message may be presented by the pastor or some other minister who has
been invited in advance and is prepared for this purpose, since the teaching
must be fresh and anointed by the virtue of the Holy Spirit. If the pastor was
the one who preached, then some duly instructed assistant of his will do the
clarifying explanation. If someone else was the preacher then it will be up to
the pastor to take part in this explanation. The aforementioned explanation
consists of clarifying what is related to the way in which the Holy Supper will
be celebrated. This is very necessary so that everyone is well informed and
there is no last minute confusion.
All members of the church who are in full communion must participate. This
also includes visiting brothers of the same denomination who are correctly
recommended by their respective pastor. The way in which they will pass will
be indicated and they will be placed in front, at the same time having a
commission ready to make the arrangement. It will be said whether there will
also be foot washing and the necessary instructions on the matter will be given.
If said act is carried out, then an adaptation of the program will have to be
made, combining the present with the one suggested for such a ceremony in
this same manual.
The soloist or duo will sing in a low voice while the commissioners for the
case break the bread and the church remains in silent meditation. If for some
reason there is no singing, then you can read a related passage or recite a poem.
The hymn 103 of Supreme Praise is sung by everyone as they parade to the
front to get settled. Already at the moment of taking the bread and the fruit of
the vine, the ministers who are idle will be the ones who remain singing it.
These will participate in the final act and while they do this, others who are
already unemployed will be able to continue singing the praise.
The pastor must give the bread because he is the one who has the responsibility
of the church and it is appropriate for him to be at the head of this important
solemnity. He will do this without discrimination of any kind, since a
clarifying explanation was already made for that purpose and he thereby
released his responsibility. Those who come to participate in this act will
answer before God and men. It is not correct to cause a feeling of fear in the
participants, but simply to make them see that such a solemnity is very
important so that they do it with great reverence and deep devotion,
remembering the atoning sacrifice of Calvary. You can proceed to sing
Supreme Praise 103 again as they return to their seats and when the last ones
pass by they will be asked to shake hands while the chorus "Amémonos
Hermanos" is sung.
It only remains to note that while the shepherd and his assistant give the bread
and the fruit of the vine, two ministers can remain reciting the following: "For
as often as you eat this bread and drink this cup, you announce the death of the
Lord until he comes." (1 Corinthians 11:26).
Sometimes it is thought to take advantage of special occasions, such as
fraternities or other general celebrations for celebrations of this nature. It is
preferable that this be done individually by each congregation under the
direction of its respective pastor. In this way, Christian fellowship and spiritual
coexistence will be cultivated among those who belong to the community of
the faithful in each entity, which will help keep them firm and united with each
other.
The following recommendations may also be taken into account for the
celebration of the aforementioned solemnity. In all cases it may happen that
there are siblings who are unable to take it because they are sick, confined in
the hospital or are out of town. In these cases, the Lord's Supper can be given
in any other service that follows in which those who were outside are present.
It can be given to the sick particularly in their homes and to those who are
hospitalized it will be given when they are discharged or by making the
corresponding arrangements perhaps it can be administered there in the same
place where they are confined.
If any of the groups such as the ministerial body, the fraternities of men,
women or young people or any Sunday school class would like to take Holy
Communion on some occasion as a group in order to reinforce among
themselves the spiritual ties of communion and harmony, they could be done if
the person in charge of said group makes all arrangements in a timely manner
with the pastor.
The following Bible passages can be used for devotional reading, study or
meditation on the topic at hand: Matthew 26:17-29; Mark 14:12-25; Luke 2:7-
20; 1 Corinthians 11:20-34 and Exodus 12:1-27.

FEET LAVATORY
We do not intend to revive an ancient social custom of the Orientals, when
referring to foot washing. This is a ceremony that Christ performed and
recommended to his disciples to practice it, with the goal that they would
preserve Christian fellowship and humility by serving one another. For many it
has been traditional to observe the washing of feet together with the Lord's
Supper. It can be done this way, understanding that these acts can also be
performed independently of each other.
Christ celebrated the washing of feet with his disciples. This word has a
general application to all his disciples, but here it refers only to the twelve.
This reveals that this act is practicable among a small group of the faithful, but
it can also be done among larger groups. If the group of gentlemen ever wanted
to do it, they could well convene their members for this purpose.
There is no biblical rule that indicates how often this act should be practiced,
leaving this at the discretion of the ministerial body and the faithful. When it is
going to be celebrated, the church or the respective group will be notified in
advance. There will be a commission that will prepare the water and utensils
that will be used. It is good for participants to bring their own towel, but it is
good to have some towels available in case of emergencies.
The aforementioned commission will place the utensils and towels where this
ceremony will take place. In addition, it will provide the seats that are required.
In worship, emphasis will be placed on humility, coexistence and
companionship. This can be done by arranging a program focused on this
purpose, in which the hymns that are sung and the texts that are recited refer to
this matter. There may be recitation of allusive poems. Psalm 133 can be read
as a devotional reading and the message will be based on John 13:3-17.
The worship will be done as usual. At the end of the preaching, instructions
will be given saying in which annex the foot washing will be located so that the
faithful can go there. If there is not room for everyone, the commission will go
through them and accommodate them and make those who are vacant return to
the temple. Simultaneously, a worship service will be held and both those who
wait and those who return will occupy themselves. At the end of the washing,
the congregation says goodbye.
While the act is being carried out, the hymn "Pies Divinos" can be sung. If this
can be done, the following will be respectively read aloud: "...if I, the Lord and
the Master, have washed your feet, you also must wash one another's feet. For I
have given you an example, that as I have done to you, you also should do.
How beautiful are the feet of those who announce peace, of those who
announce good news!" (Jn. 13:13-14; Rom. 10:15). Those who are washing the
feet will pray in a low voice, to give the hymn or the voice of the reader an
opportunity to stand out.
Sometimes the hymn referred to can be read, and other times played and sung.
As there are three texts that are read, this can also be done by three people,
each repeating the corresponding one in order.
It is understood that the faithful will have justified reasons for not participating
in the aforementioned act. Participants will do so free of prejudice towards
others to have a clear conscience. Some are sick and others cannot get their feet
wet because it hurts them and that is why they forego taking part. Whatever the
case, it must be understood that participation is voluntary and therefore left to
the discretion of believers.

THE YUNO
The word of God contains many indications that the practice of fasting is
beneficial and necessary and gives us some examples on the matter, although
in fact no commandment is given to the church requiring it to practice it.
However, we have the example of Christ (Matthew 4:1-2), that of Saint Paul (2
Corinthians 11:27) and that of the Apostolic Church of Antioch (Acts 13:3).
The Lord Jesus Christ approved of fasting and gave instructions on how it
should be practiced. It is not established how often it must be done, but the
Pharisees used to do it twice a week (Luke 18:12).
Moses fasted on a very special occasion, when he had to ascend Mount Sinai to
receive the tables of the law and his act of abstinence lasted in that case forty
days and forty nights (Deuteronomy 9:9-11, 18). Elijah fasted as long as Moses
did, when he was forced to flee the persecution unleashed by Ahab and Jezebel
(1 Kings 19:7-8). The inhabitants of Nineveh made their general fast in
demonstration of repentance after they heard the message that Jonah brought
them (Jonah 3:5-7). Christ fasted in a special way before dedicating himself
fully to the performance of his ministry.
His fast, and that of Moses and Elijah, are the longest that the Bible mentions,
in whose cases a miracle occurred, since otherwise it would not have been
possible for them to endure hunger and thirst for so long.
Having made the previous considerations, it can be assumed that it is necessary
to fast on the following occasions:
When one has to get close to the Lord because he or she has the task of
carrying out some important activity. When you have the burden of leading the
Lord's people and need to implore divine help and receive heavenly
instructions. Also when it is not understood by the wicked and they take on the
task of persecuting it. Also, when you hear some special message that appeals
to your conscience and makes you feel small and unworthy before God. On the
other hand, one should fast when special problems arise that cannot be resolved
in any other way, since the operation of a miracle is required and for this it is
necessary to get closer to God. Many particular cases could be enumerated in
which it is useful, but we will only say that it is also recommended when one is
seeking the virtue of the Holy Spirit, when one longs for God to work in the
conversion of a person, when one is developing a prayer campaign for the sick
and a difficult case occurs. In short, when the church has the need to obtain
more workers and send them to work in the vineyard of the Lord, it is
necessary to fast so that God raises up such workers and fills them with power
and inspiration.
Fasting can be a personal thing, that is, you can decide that you are going to
fast and start doing it without having to tell anyone anything. In this case, it
will be necessary to simply have the desire to do it or have some definite
reason and present it to God in prayer in your own home or go spend the day in
the temple to have more opportunity to pray and meditate on the word of God,
acts which must be combined with the aforementioned fast, to maintain a spirit
of devotion and meditation. If someone prefers, they can go to the countryside
somewhere where they can be isolated from noise and contact with the things
of daily life. This may also be done between two or more faithful who agree
for this purpose.
If a family has a special need, they will do well to agree to pray and fast
together, and thus ask for the Lord's help. An entire congregation or any group
that wishes can do it in the same way. If it is considered essential, the fasting
person will notify the person who prepares the food so that they do not wait for
him to eat.
He will do this with complete discretion, since it is not correct to make a false
display of piety when practicing this act of devotion.
The motives that drive the faster must be entirely healthy and noble, ensuring
that abstinence lasts only as far as physically possible, since it must be total,
that is, depriving oneself of food and drink absolutely from the eve of the day
before. If the abstinence is for only one day, the person concerned may take his
meals after having said a prayer of thanksgiving at the time he normally eats
dinner. You can pray this prayer alone or in the company of others and it is to
thank the Lord for allowing you to fast and also to reiterate the request or
requests that you have presented to him. If the fast is for more than one day,
you may take your food at any time of the day when you determine to end such
abstinence. Some believers usually invite their pastor or another minister from
their church to accompany them in prayer when they are about to end the act of
fasting. This is good, but it will be difficult to respond to requests of this
nature, since there will be days when many are fasting and it will not be
possible to accompany them all. Therefore, it is recommended that this should
preferably not be done. It is not essential, although it is good, for the pastor to
find out that someone is fasting. It is enough for the Lord to realize and take
note of this.
The trappings of Christian character must always be present in the children of
God, but they must stand out in a special way when one is fasting. No one
should get in a bad mood because they are hungry. If this happens to you, it is
better that you do not fast until you grow sufficiently in the spiritual life and
are able to overcome such deficiency. Some people call fasting a sacrifice. We
believe that it is not advisable to call it that, since in reality there is very little
we fast to say that we are sacrificing ourselves. It is not a sacrifice to fast,
rather it is a privilege to do so because the results of fasting become a great
blessing. Some people fast for part of the day, abstaining from breakfast only.
This may be good for those who are learning to fast, but once it has been done
a few times, it is best to fast for at least the entire day. Abstaining from
breakfast cannot really be called fasting since many people do so when they are
very busy, when they get up late or when they are in a bad mood.
Fasting should be a spontaneous act, since there is no biblical command to
require it to be done in a mandatory manner, but it is very convenient to
recommend and teach that it be done. However, it is necessary to point out that
women who have to breastfeed children do not fast, because in such
circumstances they will not have food for the infants and will sacrifice them.
Nor should those who are sick, convalescent or weakened and sleepless fast,
since it is not about harming their body. It is also advisable to stop practicing
fasting when you have many hard and intensive tasks or jobs to do. In these
cases, a lot of physical and spiritual energy is used, therefore, you will have to
fast in advance and when you enter the stage of intensive work, you have to eat
well to have enough energy.
It is inconvenient to make a vow before the Lord promising to fast for some
period of time, because problems may arise in fulfilling this. The Lord does not
require us to do what it is not possible for us to do. It is preferable to abstain
from food for as long as possible without a defined commitment. Furthermore,
we must keep in mind that simply enduring hunger has no virtue in itself
(Isaiah 58:4-7). This does not serve as a substitute for failing to fulfill the
duties and obligations that correspond to every faithful Christian, since this act
is something that is practiced in addition to all the other stipulations contained
in the word of the Lord.

ANOINTING AND PRAYER FOR THE SICK

Anointing the sick is the exclusive job of pastors, ministers and deacons who
are authorized by their respective pastors to do so.
Such authorization may be limited or general. By limited it is understood that
the pastor specifies to the deacon that he can do this on a single occasion in a
certain service or that he can do it for a few days. When it is general, it means
that the deacon is empowered to anoint the sick without any restriction, for an
indefinite period of time. When it comes to just praying without anointing with
oil, all believers of both sexes can do it. Pastors and ministers also have the
power to lay on hands and deacons who are empowered by their pastors will
have the same power in the same terms that we have indicated regarding the
anointing. Just as the faithful in general are not authorized to anoint with oil,
they are not authorized to lay hands on them either.
Both the sick and the healthy should know this. It is preferable that the prayer
for healing be led by a duly empowered minister, but if there is none at hand,
you should still pray trusting in God, for He will answer as He has promised in
His word.
Prayer for the sick with anointing of oil and laying on of hands is done by the
ministers we have already indicated. They can do it in any cult in the temple or
at home. They can also do it in any other place and at any time without the
need for worship to be taking place. There are ministers who are endowed with
the gift of divine healing, which is a special power from God to successfully
pray for the healing of the sick. This faculty, however, lies to a certain extent in
all the servants of the Lord, but some have cultivated it more than others and it
is in these who have taken great interest that it has stood out notably.
The initiative must come from the sick to anoint them with oil and pray for
them with the laying on of hands. If they do as the word of God instructs, they
will request intervention and receive the benefit of bodily health. But believers
will not do this if they are not instructed until they learn it and practice it
naturally. It must be understood that no one will achieve what can be called
"divine health" or the assurance that he will not get sick again. The flesh "is
always sick" and that is why it can heal from one discomfort, but then another
one appears. This happens because it is inferior to the spirit, which we must
remember, knowing that the latter lasts while the former perishes. Keeping this
in mind, we are going to worry more about the cultivation of the spirit and we
are going to give secondary importance to the flesh.
Sick people who request prayer to be anointed with oil and have hands laid on
them must do so because they believe that God has the power to heal them and
that He will do so if they fully trust in Him. Ministers and other believers who
pray for these needs must also do so with absolute certainty and confidence in
divine power.
It will be extremely useful for the entire church to always pray for the
ministerial body so that it may be used in all aspects of its work in the work of
God. By doing this you will demonstrate your interest and provoke the Lord to
use you for the good of His cause. Many believers do not enjoy the benefit of
divine healing because they do not pray for their ministers to be used by God in
this area. Sometimes they don't because they haven't been taught. So we
ministers will do well to teach our congregation to pray a lot for us so that we
may be used for their own benefit.
There are numerous biblical passages that refer to divine healing and we will
quote some of them: Isaiah 53:5, Matthew 8:1-17, 28-34; 9:1-8, 18-34; 12:9-
13; 14:34-36; 17:14-21; 20:29-34; Acts 3:1-10; 5:12-16; 9:17-19, 32 35; James
5:13-16. These Bible passages can be read publicly. You can also recommend
reading them to those who are sick and take them as a basis for teaching and
preaching.

PASTORAL ORDINATION
Ordination is received in the church to occupy the pastoral position. This is
received by those servants of God who have already worked faithfully within
the church as deacons and ministers and who are therefore proposed by their
superiors to receive such ordination. Those who are going to be ordained must
be notified by their immediate superiors so that they can prepare in time, take
the respective exams and fill all the relevant requirements. When the day of
ordination arrives, they must be informed about the time, date and place where
said ceremony will take place. Ordinations are made on special occasions
during very important spiritual festivals. This is done in a cult dedicated mainly
to this purpose to give the act all the solemnity that the case requires.
The program to be developed must be prepared with great care. It is necessary
that both those who are going to direct, as well as those who are going to be
ordained, be present before the time the activity will begin. Instructions should
be given to those to be ordained to come properly dressed, preferably wearing
dark-colored suits. They should bring their Bibles and hymnals and have them
with them at the time of ordination.
Candidates for ordination will sit on benches or preferably chairs that will be
placed exactly in the center, as close as possible to the pulpit. Such seats must
be placed before the service begins and the aforementioned candidates must be
occupying them from the first moment the activity begins.
Immediately behind them their families must take their seats. This includes
wives, children, parents, siblings, parents-in-law, sons-in-law, daughters-in-
law, grandparents, grandchildren, uncles, nephews, brothers-in-law, cousins or
any relative they may have. For this purpose, it is necessary that those who are
going to receive ordination promptly invite and bring all their family members.
A commission will ensure that they take a seat in the place mentioned,
ensuring that other people outside the family do not sit among them. For this to
be effective, the one who is going to start the cult must cooperate with the
designated commission by announcing from the pulpit what is related to the
order that is already planned to make the arrangement.
Below we insert an outline that can serve as a guide for the program to be
developed:
Hymn 163 of Supreme Praise.
Reading the full names of the candidates for ordination.
As the names are read, the candidates for ordination will rise and remain in
silent meditation, while the congregation remains seated with all reverence.
The following reading is then made with all solemnity and in a clear and strong
voice: "And he himself gave some to be apostles, some to be prophets, some to
be evangelists, some to be pastors and teachers, in order to perfect the saints
for the work of the ministry, for the building up of the body of Christ. "True
word: If anyone desires the bishopric, he desires a good work. But it is
necessary that the bishop be blameless, the husband of one wife, sober,
prudent, decorous, hospitable, apt to teach, not given to wine, not quarrelsome,
not greedy for dishonest gain, but kind, gentle, not covetous; that he govern his
house well, that he keep his children in subjection with all honesty (for he who
does not know how to govern his own house, how will he take care of the
church of the Lord?); not a neophyte, lest he become conceited and fall into the
condemnation of the devil. Deacons likewise must be honest, without duplicity,
not given to much wine, not greedy for dishonest gain; May they keep the
mystery of faith with a clear conscience. And these also be put to the test first,
and then exercise the diaconate if they are blameless." "Let deacons be
husbands of one wife, and let them govern their children and their homes well.
For those who exercise the diaconate well gain for themselves an honorable
degree, and great confidence in the faith that is in Christ Jesus." "Do your best
to present yourself approved to God, a worker who does not need to be
ashamed, who rightly handles the word of truth." "For this reason I left you in
Crete, to correct what was deficient, and to establish elders in each city, just as
I commanded you; whoever is blameless, the husband of one wife, and who
has believing children who are not accused of dissolution nor rebellion.
Because it is necessary that the bishop be blameless as God's administrator; not
arrogant, not quick-tempered, not given to wine, not quarrelsome, not greedy
for filthy lucre, but hospitable, a lover of what is good, temperate, just, holy,
self-possessed, holding fast to the faithful word as it was taught, so that he may
also exhort with sound teaching and convince those who contradict." "But you
speak what is in accordance with sound doctrine." "Shepherd the flock of God
that is among you, taking care of it, not under compulsion, but willingly; not
for filthy gain, but with a quick mind; not as having dominion over those under
your care, but as examples to the flock . And when the Chief Shepherd appears,
you will receive the incorruptible crown of glory." "Therefore, let men
consider us servants of Christ, and stewards of the mysteries of God. Now, it is
required of the administrators, that each one be found faithful." "You, then,
suffer hardships as a good soldier of Jesus Christ. No one who fights gets
entangled in the affairs of life, in order to please the one who took him as a
soldier. And also he who fights as an athlete is not crowned if he does not fight
legitimately. The farmer, to participate in the fruits, must work first." "Take
care of yourself and of the doctrine; persist in it, for by doing this you will save
yourself and those who hear you." (Ephesians 4:11-12; 1 Timothy 3:1-10, 12-
13; 2 Timothy 2:15; Titus 1:5-9; 2:1; 1 Peter 5:2-4; 1 Corinthians 4:1 -2; 2
Timothy 2:3-6; 1 Timothy 4:16).
Hymn 33 of Supreme Praise. This will be intoned by the candidates for
ordination led by someone with whom they have previously rehearsed it while
the congregation continues in reverent meditation.
Message.
Ordination.
Issuance of management certificates.
Recitation in unison, by those ordained, of Isaiah 61:l-3.
Chorus: "We will go throughout the world", number 16 of Supreme Praise.
This will be sung by the ministers who have already been ordained and they
will sing it accompanied by all their families, being directed by someone who
has previously rehearsed it for them.
Hymn 142 of Supreme Praise. This is sung by the entire congregation standing
while those who will do so in response to the call cited in one of the
subsequent paragraphs pass to the altar.
Offering and blessing.
We have to make some detailed explanations given the importance of the
development of this program. These are given in addition to the few that were
taught before. All those who are going to participate must know in advance
what they are going to do and it is essential that they be present at the service
in their respective places from the beginning, ready to take action. It is
advisable that there be someone who makes sure that no one is missing and
that everyone takes timely participation, because in the event of an emergency,
this person, together with someone who helps him, will ensure that the missing
person is replaced. It is not advisable for the leader to act as an announcer
making a routine presentation of the participants. Each one will automatically
take their place and perform their respective function.
The first hymn is sung by the entire congregation. It will be necessary for the
musicians to already know which hymns are going to be sung. The one who
leads the hymns should be someone who knows them and is able to sing them
and appropriately direct others to sing freely and enthusiastically. The
complete reading of the names of those to be ordained is done by having a list
of said names.
When naming each one, they must stand up. The names must be written down
in such a way that they coincide with the arrangement that was made so that
they are standing from left to right. This way, when you stand up, the
respective row will look even and orderly.
If there are two or more rows, start with the one behind, then the one after and
finally the one in front. When the names are read, the church must be told
where each one comes from. The candidates in question must remain standing
facing forward with complete discretion while the minister on duty reads the
biblical passages that are inserted for this purpose. This reading must be done
by someone who does it with a strong, well-pitched voice and who can also
occasionally raise his or her eyes slightly to where the organization containers
are without losing the line of the reading. While this reading is being done, the
congregation remains with reverent attention, sitting, looking forward. Then
comes the intonation of hymn 33 of Supreme Praise. We already said that the
ministers who will be ordained will sing it along with the one who will lead
them. The others remain in their seats with complete composure. If the person
who is going to conduct this hymn deems it pertinent, he can sing only a part,
selecting in advance the stanzas that seem most suggestive, but he must take
into account that for this you must already agree with the musicians and those
who are going to perform. sing along with him. Once this is finished, the one
who is going to address the message stands up and the candidates for
ordination sit down. The preacher will be notified well in advance so that he is
in a position to craft a sermon suitable for the occasion. In this, an attempt will
be made to make those who are going to become pastors responsible and their
enthusiasm will be awakened. It is also necessary to make family members
responsible so that they understand them in everything and give them decisive
support, collaborating with them directly in the work they will undertake.
When the message ends, those who make up the ordination presbytery will
stand up, which must be appointed in advance by the higher authorities of the
church. The leader of the ordination presbytery will make a hand signal
indicating the ministers who are to be ordained to stand and begin to file while
the congregation, also standing, sings hymn 163 of Supreme Praise. The
parading ministers are led by a commissioner who directs them to the
ministerial platform and there they receive the apostolic ordination through
prayer and imposition of hands by the members of the presbytery that was
already mentioned.
Each minister who receives ordination returns to take his seat in the place
where he was. When the ceremony is over and everyone is back in their seats,
the secretary of the corresponding district, or failing that, the General Secretary
of the church, will present them with their respective certificates of ordination.
These are to be later exchanged for ordination certificates. For this purpose, the
names are read again in order and each one comes forward to receive the
record and then return to his or her place. When everyone is back in their seats,
the leader will ask them to stand up so that they can recite in unison the biblical
passage of Isaiah 61:1-3.
At the end of the recitation, the relatives of those who were ordained will be
asked to stand up so that together with them they can sing the chorus of hymn
16 of Supreme Praise, repeating it about two times. In the first repetition you
can tell the entire ministerial body to join them and in the second you can ask
the entire congregation to join.
Immediately afterwards, a special appeal continues to be made to all brothers
of both sexes who want to work in the work of the Lord. It will be explained
that they can do this as teachers in Sunday Bible School. They can also do it as
secretaries of the church, in the treasury department of the church, or as
officials of one of the fraternities of men, women and young people. It will be
indicated that they can also work as directors of the Sunday Bible school or
carrying out visitation and evangelization work. They may also serve in
vacation Bible schools, in the construction and repair of temples and their
annexes, in their cleaning and ornamentation, performing
 various commissions or performing any function that contributes to the
enlargement of the divine kingdom. In short, they must be made to feel that the
expansion of the Lord's work is not the exclusive task of ordained ministers,
but of the entire church.
Lastly, the congregation is instructed so that when saying goodbye everyone
comes to congratulate the offering and the service is dismissed. In the event
that a congratulatory banquet has been prepared for those who were ordained,
the respective instructions will be given first to those who are going to
participate in it.

MARRIAGE
By mentioning marriage here we want to refer exclusively to the way in which
the wedding ceremony is carried out, through which the marital union is
carried out, according to the biblical principles of morality and decency.
When the couple have complied with the biblical and civil requirements, in
addition to those contained in the regulations of ecclesiastical discipline, they
can appear before the pastor of the church requesting that the wedding
ceremony be solemnized for them. The minister will proceed to make all the
arrangements, for which it is required that notification be made well in advance
of the date of the respective ceremony. These arrangements have to do in part
with the preparations that the bride and groom and their companions will make.
In everything they must consult with the pastor, agreeing and requesting the
advice they need. In this way no error contrary to the order of the church will
be incurred. The pastor will be ready to give you all the guidance you need.
The couple themselves or their family and friends will proceed to decorate the
temple, doing this by mutual agreement between the pastor and the couple. The
arrangement in the temple should be done as illustrated in this diagram:
1 2
Pulpit
2
LADIES COMPANIONS
A COUPLE
HE SHE
8 10 3 6 6 7 11 12
Bride's relatives 4 4 Relatives of the
Bride's Friendships 4 groom
5 4 Friendships of the
groom
5
1 .- Preacher. 5
2 .— Pastor or his representative.
3 .- Boyfriend.
4 .- Ladies.
5 .— Companions.
6 .— Pages.
7 .— Flower Lady.
8 .— Father of the bride or his representative.
9 .- Bride.
10 .— Mother of the bride or her representative.
11 .— Father of the groom or his representative.
12 .— Mother of the groom or her representative.
For everything to turn out in accordance with the solemnity and composure
expected of an event of this kind, it will be necessary to pay attention to all the
details, no matter how small they may be. When everything is ready, the
procedure indicated will be followed: Before the ceremony, the mother of the
bride is seated first in order. She must be led to her seat by someone specially
commissioned for the case, or failing that, by one of the same people who will
accompany the bride. The indicated one takes her left arm and parades her
down the hallway, walking slowly until he reaches the place indicated in the
diagram. She will sit there. When they parade, the groom's mother and her
husband follow behind them. They will take their seats where the diagram
indicates. While they parade, the pianist will play some appropriate melody for
the case.
The one carrying the bride's mother can leave through the side door of the
temple to take his place among the others who will enter, if he has to take part
in something else. If it is preferred, and the family and friends of the couple are
there on time, the accommodation begins in the manner indicated above and
continues accommodating them in order first and then the others as far as there
is space.
It must be understood, however, that only the couples formed by the person
leading the bride and groom's mother and the groom's parents are the only ones
who parade in the manner indicated above.
The rest of the people will enter in an orderly manner at the time indicated by
the receptionists and instructed in advance. Those who do not get a seat will be
left outside. In the event that the parents and other relatives of the couple are
not present on time, the rest of the people are accommodated, but the seats
corresponding to them are strictly reserved. Care must be taken that everyone
maintains their composure and that no one invades the aisle, since it must be
free for the moment when the bride enters with her respective companion, and
the rest of the procession.
The officiating ministers must enter through the side door of the temple and
take their places. The preacher will sit in the center behind the pulpit and the
pastor will sit next to him. In this way the preacher will be placed where
number one is as indicated in the diagram and the pastor where number two is.
It is observed that this number two is repeated in front of the pulpit. This
happens because in due time, after the sermon, the pastor will discreetly
descend from the platform to officiate the wedding ceremony. The bride's
mother is placed in the front row where number ten is. Her husband will come
to take a seat next to her after she delivers the bride and will do so where
number eight is. This number eight is repeated because the father of the bride
and groom parades with her to the altar to hand her there to the respective bride
and groom. It is mentioned that it can be represented because sometimes this is
essential when it is outside the town or when the bride is an orphan. It may also
happen that any illness or other emergency deprives you of being present. The
bride's mother may also be represented if circumstances so require.
The groom enters through a side door at the moment the ministers enter, trying
to enter behind them and takes his place as indicated in number three of the
diagram. This must be done until the bride's mother has entered and is taking
her place. He and the designated ministers will enter with a slow step while the
indicated music is played. This music can be played by an orchestra or
ensemble prepared in advance. It can also be played by a pianist or organist. In
the last case, if there is not what is mentioned above, an allusive disc may be
played.
When the ceremony itself begins, they enter through the side door in the
following order, first the officiating pastor or minister and behind him the
preacher. Then the groom comes and at the moment he begins to enter the
temple, the others who make up the wedding party also begin to slowly file
through the main door. This moment of penetration of the groom is the
moment in which the pianist, the orchestra or the record begins to play. It may
be noted that the parade is led by those with the number four in the diagram,
who are the ladies, behind them come those marked with the number five, who
are the companions. Further back comes another part of the procession, but
these do not begin to parade until the ladies and their companions are standing
in their respective places on the altar, near the pulpit forming an angle in the
shape of a reverse V. For this, when they arrive at the indicated place, each
person forms a line and faces laterally towards the pulpit and then turns around
and faces the congregation and remains standing.
Once the ladies and their companions and the groom are in their respective
places, the wedding march of F begins to play. Mendelsohn. The flower lady
should be at the head of this procession about two steps ahead of the bride. At
the moment the march begins, the entire congregation will stand up and the
aforementioned lady will water flower petals that she will bring for the
occasion in a beautifully decorated basket. These will be watered in the aisle
where the bride will walk as she walks slowly behind her. The bride begins to
parade just as the music noticeably increases in volume. She does so
accompanied by her father or his representative. At the end of the procession
go the pages. When they arrive at the altar, the flower lady, who may be a girl
of about five or six years old, moves a little to the right side to make way for
the couple, who stand in front of two kneelers. The bride's father is in the place
that says "he" in the diagram and the bride is in the place where it says "she."
The pages go immediately behind and next to them the flower lady, according
to the numbers that correspond to them. These are repeated because the place
they occupy in the parade and then in the final arrangement is repeated.
When the bride arrives at the altar, the preacher must be standing, since he
must remain in this posture along with the congregation from the moment she
began to enter the temple. The shepherd will also do the same. The one who is
going to preach will then read the biblical basis of his message, asking the
congregation to take a seat while the bride and groom and their companions
remain standing. The message must be allusive and very brief, because if it is
intended to extend for more than ten minutes, prior arrangements will be made
so that the couple and their respective accompaniment can also take a seat
while the sermon is preached. Once the sermon is over, the pastor discreetly
descends to stand in front of the couple and if they are seated, he will tell them
and their respective companions to stand up. Then he will ask in a firm tone the
following question addressed to the bride's father or his respective
representative: WHO GIVES THIS WOMAN IN MARRIAGE? The person
questioned must answer: HIS MOTHER AND I GIVE IT. Then he will take a
seat next to the bride's mother, while the groom takes his place.
The officiating pastor will continue saying: Dear brothers and friends, we are
in the presence of God and all of you this day (and will quote the full date), to
bring about the union of our brothers (friends, supporters), (he will say the
names full of them). There is no inconvenience that prevents this, since I have
in view the proof of the civil marriage, which took place as indicated by the
law and by their will. For this reason, I proceed with great pleasure, in
fulfillment of my duty, to perform this ceremony in the name of Jesus Christ
and his Church. Then seeing the bride and groom with all solemnity, he will
say to both of them: Are you aware that you do not have any moral or legal
impediment that prevents you from joining in marriage? Are you willing to
make the vows and assume the obligations that a marriage union requires? If
so, demonstrate it by raising your right hand (you will wait for it to be raised
and then indicate to lower it).
He will immediately begin the individual interrogation, starting with the
groom, to whom he will say:
Sir (brother) (and he will say his full name), are you willing to take the young
lady (ma'am, sister) as your wife and companion, (he will say her name)?, and
you will wait for the answer. —Do you solemnly promise before God and all
these witnesses to be loyal and fulfill your obligations as husband and partner
to her?—
—Are you willing to protect, love and honor her, both in prosperity and
adversity?—
—Do you know that it is your obligation to provide her with all the facilities
she requires so that she can fulfill all her duties towards God and his Church in
your company, and are you willing to help her in this?—
—Do you know that it is your obligation to share with her the assets that you
currently own and those that you may possess in your company and are you
willing to do so?—
Then addressing the bride and groom he will say:
—Miss, (lady, sister) (will say your full name), are you willing to receive Mr.
(brother) (will say your full name) as your husband and companion?
—Are you willing to live by their side as long as God gives them life?
—Are you willing to promise before God and all these witnesses that you will
strive to be a partner full of understanding, tenderness and kindness?—
—Are you willing to protect your companion in both adversity and prosperity
and to help him so that he can live the Christian life faithfully?—
Then he will address the two again, and say:
—Mr (brother) (say your full name) and miss, (madam, sister) (say your full
name), do you solemnly promise before God to be faithful to each other during
your married life?—
If the answers were affirmative, then tell them:
—Because you have openly declared before God and all these witnesses
committing to love, understand, protect each other and also help each other to
be able to correctly live a life of closeness to God...
—I, as a minister of God and his Church, declare you in the name of Jesus
Christ, united in perfect and legitimate marriage.
At the end of his statement, the minister will tell the bride and groom to kneel
and hold each other's right hands. Then he will place his hands on their heads
and pray for them reverently, while the accompaniment remains standing and
the congregation sits in silent prayer. If there is a soloist or duo who is going to
sing, they must do so gently from the moment they are declared united in
marriage. In this way the singing and prayer are done simultaneously. Those
who sing will do so softly and those who pray will raise their voices so that
they can be heard in the middle of the singing. At the end of the prayer, the
couple stand up and remain in reverent silence while the song ends. The
minister also remains in place. When the hymn is finished, then the following
dialogue will take place between the spouses: HE:
NEVER TELL ME TO LEAVE YOU OR TO GO AWAY FROM YOU.
SHE:
WHEREVER YOU GO, I WILL GO.
HE:
WHEREVER YOU LIVE, I WILL LIVE.
SHE:
YOUR PEOPLE WILL BE MY PEOPLE.
HE:
YOUR GOD WILL BE MY GOD.
At the end of the dialogue, which if possible will be recited from memory, the
officiating pastor will pronounce the following apostolic blessing: addressing
the new spouses he will say:
—MAY THE GRACE OF OUR LORD JESUS CHRIST, THE LOVE OF
GOD AND THE COMMUNION OF THE HOLY SPIRIT, BE WITH YOU.
AMEN. (2 Corinthians 13:14).
When the last amen is said, with the bride's face already revealed, both will
turn around and begin to parade while the musical portion that corresponds to
the exit is played. Behind them will go as they did at the entrance, the pages,
then the little lady with the flowers and then the ladies with their respective
companions. The only difference that occurs is that when the young people
move from their places, they join in pairs and do not have to wait, but rather
join the procession immediately in the order that corresponds to them, behind
the little flower lady. As the exit procession begins, the pastor returns to take
his place standing behind the pulpit while the congregation continues with
complete composure in their places. When the procession ends, the playing
stops immediately so that the shepherd can announce very briefly what will
happen next. If there is nothing to announce, he will simply dismiss the
congregation, or if he prefers, he will say goodbye from the moment the exit
march ends.
The announcement we are referring to could consist of inviting those present to
have some refreshments as a wedding celebration. This will be done if the new
spouses or their relatives request it.
So that no confusion arises when the exit parade begins, the receptionists are
ready to intervene by discreetly removing the seats, if the bride and groom and
their companions have been seated.
The pages and the flower girl will stand on the right side when the bride and
groom turn around and will then stand behind them in the respective order. In
this way there will be the synchronization that is required.
The solemnization of a marriage constitutes in itself a very special act and for
this reason it is advisable that a cult be held exclusively for this purpose. This
can be done any day of the week and at a time that best suits those interested.
The only day that has been proven to be inconvenient is Sunday because it
obstructs the celebration of Sunday Bible school, because many of the teachers
and students would be occupied with other things that do not concern the
teaching and learning of the respective lesson. Saturday night would also be
inappropriate for the same reasons already stated.
When the couple are adults and do not want or do not want a formal ceremony
like the one we have described, there may be an arrangement between them
and the pastor so that a simple adaptation of said act can be carried out. In
some cases it may be enough to bring the couple forward and tell them that
they are getting married and then ask God in prayer to bless them. Nor is it the
obligation of the couple to have a banquet, as they are free to do so if they
wish, but if they prefer to avoid that work and also the expense it entails, it is
entirely up to them.

ORDINARY CULTS
Ordinary services are understood as those that any local church has commonly
established. These are sometimes called regulatory services, because they are
established according to the regulations approved by the local church for the
performance of their respective jobs.
In some denominations there are congregations that only worship on Sundays
and sometimes meet only on Sunday mornings. We do not want to recommend
this practice, because the church needs to perform at its best in carrying out the
tasks entrusted to it.
All services are important and the church needs to give them the corresponding
emphasis. Midweek services are as important as Sunday services and it is
necessary for believers to understand this so that they do not miss them during
the week, otherwise there will only be attendance every eight days. There is a
custom of having services in the temple about three times a week, and this is
what we are going to refer to here. The days of activity must be established
definitively so that all the brothers know and the people who wish to visit are
also aware of it. Another important factor is the schedule, since there must be a
fixed and appropriate schedule to start and also to finish. Those who lead the
services need to take this into account to carry out their work more effectively,
starting on time and trying to finish on time, since those who attend need to
take the means of transportation that will take them to their homes in a timely
manner.
All ordinary worship is celebrated with absolute punctuality. For that matter,
the temple is already open, with the lights on and everything ready for about
half an hour before. Those who arrive will go inside the temple with complete
composure and take their places, preferably sitting in families, so that in this
way they can help each other keep the children in order. The moments
preceding the initiation of worship will be spent reading, meditating and
praying reverently. The purpose of everyone should be to take spiritual
advantage of the worship that is paid to God and to help others also benefit
their souls. If you want, you can have a commission that is dedicated
exclusively to prayer for half an hour before each service. This will ask for
divine intervention in the activities that will be carried out.
The cult can develop as indicated in the following outline:
INITIAL PART:
Congregational praises.
Prayer.
Reading.
MIDDLE PART:
Testimonials.
Requests.
Recitation of biblical texts.
Special praise.
Offering.
Advertisements.
FINAL PART:
Message.
Call.
Farewell.
The present outline can be adapted according to the respective needs and taste.
As will be seen, it has flexibility for such an object. It is not considered
necessary to suggest the praises, insert the prayers and indicate the biblical
parts to be read. This could be done, but then the same would have to be done
with the rest of the outline and the officiants would not be free to participate.
Furthermore, it would be something very mechanical and routine.
It is recommended that the congregational praises at the beginning be
suggestive and that they be led by a minister who knows how to sing and who
can awaken the fervor and enthusiasm of the faithful so that there is a good
beginning. The prayer may be congregational or led by the officiant himself or
another appropriate minister or brother indicated by him. The reading can be
individual, antiphonal or in unison. If it is individual, it can be done by the
director himself or another person capable of reading that he indicates. If it is
antiphonal, the antiphony can be done between the leader and the congregation
or it can be done in groups between the group of ministers and the flock. It can
also be done as a response. We will give an example based on Psalm 23. The
leader will read only the first four words and they will read the rest of the verse
first. Then he repeats the first four words again and they read verse two. This
procedure is followed until finished.
Although the middle part talks about six things, it is not essential that there be
them in all cases. You cannot do without the announcements and the offering,
but you can omit any of the other four lines indicated. There won't always be
special songs. It regularly happens that there is little special about those who
receive this qualification and it is not convenient to insist and pressure
someone to sing, if you already know that they do not have something special
prepared. Sometimes there will be a need to testify and make requests. When
there is only one of these two things, the activity will be complemented with
recitation of texts or thanksgiving to God. The same will be done in cases
where no one testifies, nor are petitions or thanksgivings presented. Care will
then be taken to ensure that everyone, or at least, the majority of those present
recite some biblical text. This will be done without putting pressure on
sympathizers, those who are unconverted and those who by nature feel unable
to express themselves in public. If there is a threat of monotony, it will have to
be combated by interspersing praise by singing some choruses in the middle of
the recitation of the texts.
In the final part we have the message that is the core part of the cult. All of the
above should be aimed at creating an environment conducive to the
presentation and reception of the message of the word of God. Those who went
to worship must stay until the end, since the benefit will be very relative if they
do not hear the message, because through that means God will speak to their
hearts. The messenger, aware of this, after doing everything on his part in the
respective preparation, will deliver himself into the hands of the Lord to use
him as He wishes to do so.
If the message is evangelistic, a call will be made to those who sympathize
with the gospel to surrender to Christ. If it is of some other type, those who
must serve in the church in some capacity can be called, according to the
corresponding emphasis, or they can be called to meditation and reflection if
conscience has been appealed to in the fulfillment of moral duties, of
stewardship or of a social nature. If divine healing, receiving the Holy Spirit, or
reconciliation were discussed, the call should have appropriate emphasis. The
farewell should be done giving a final touch that closes the work with a
flourish and leaves a pleasant feeling in the congregation, so that they want to
return to the next service.
All participants in the worship program must know what they are going to do.
They must know this because they were notified in advance or because, even if
they were told only a few moments before, they are ready to take action
because they have the will and interest and are also waiting, wanting to be
useful at any opportunity that arises. present. The preacher will preferably be
the pastor or his assistant, but if there is a visiting pastor or other suitable
minister the place may be given to him for this purpose. In the event that an
authority higher than the pastorate is present in the service, the place will be
given to this person who communicates what he wishes, and at the same time
preaches or says who is to do it.
There are family cults, which are called that because they are celebrated in the
homes of the brothers. These take place on days when there is no worship in
the temple, but they also fall within the regulatory program of church activities.
They are mobile in nature, because they are temporarily developed in one
home and from there they are moved to another. The aforementioned services
are held at the request of the faithful or can be held at the request of supporters.
The requests are studied by the pastor and his assistants and are attended to to
the extent possible. The time during which any of these cults will be carried out
in particular will depend on the success obtained in it. If the prospects are
good, it will continue to be celebrated, and if not, it will be done in another
place, as agreed upon by the pastor and his assistants. For this type of worship,
an adaptation of the suggested program is made. They may be in charge of the
pastor's assistant, or if there are some deacons, ministers and assistants, they
may be commissioned to attend to them. By doing this, the pastor and his
assistant will supervise the work that is carried out. If necessary, they may also
be used to attend cults of this kind to the leaders of the fraternities of men,
women and young people. This will also be done under the supervision of the
ministers already mentioned.

SPECIAL CULTS
Special cults are understood to be those that have this character because they
are extraordinary. They take place when there are spiritual festivals, camps,
retreats, conferences, district or general conventions. They are also those that
are held in fraternities of any kind and those that are held when there are
ceremonies such as pastoral ordination, the inauguration of temples, the
presentation of quinceañeras, marriage or a funeral. We have already spoken
something about some of these special ceremonies and cults, but we need to
make special mention of the funeral cults, the consolation cults and the
memorial cults to which we devote attention separately. Here we will only
make some general indications, mentioning in passing the thanksgiving
services that can be developed when the presentation of professionals who
have graduated from a particular career is made. It should be noted here that
outside of the services that have a special reason for their celebration, a very
elaborate programming is not necessary and the outline that was inserted in the
line corresponding to the ordinary services can be used with the slight
adaptations that each case requires. .
The services that occur in conventions and fellowships are special for the
occasion. This is because people from different places gather there. Therefore,
they are similar to the ordinary ones of any locality, only with that particularity
of the crowd in attendance of people from different places and also the variety
of active participants in the direction who come from different points. In view
of this, it is necessary to make a schedule prepared in advance and in writing.
The same is not done for ordinary local cults regulated for any place, because
in a short time they would fall into an annoying routine with disastrous results.
Some congregations usually hold anniversary services in which they
commemorate the dedication of their temple. If the temple is modified and
expanded then they make an agreement to determine whether in the future they
will celebrate the anniversary on the date of the original inauguration or the
date of the reopening.
For these activities, an adaptation of the outline suggested in the case of
ordinary worship is also made, adding some simple details. Mention can be
made of things from the beginning by pointing out the progress made over
time. If you have any progress plan, it will be appropriate to mention it. Some
churches usually have a commemorative banquet, while others celebrate the
temple's birthday by making a cake with the number of candles that represent
the temple's age. It would not be advisable for parties of this nature to be held
every year because it would fall into a routine and would also result in too
much expense. It would be reasonable to think about doing something similar
every three or five years, if circumstances allow and the ministerial body
agrees.
There are other types of special local services, which we could call
Thanksgiving. These have a social emphasis and their purpose is to thank God
because one of the members of the church reached the extraordinary age of
seventy-five years and their relatives especially want to celebrate it. It must be
understood that this should not be general or obligatory, but is done only when
the person who is to be celebrated agrees and his family and friends wish to
entertain him and at the same time give thanks to the Lord. Services of this
nature are also held when people want to celebrate and give thanks because one
or more professionals who are members or friends of the local church have
managed to graduate and they and their family and friends want to give thanks
to the Lord. In similar cases, he or those who come to give thanks to God take
the first seats, where they will be accommodated by the receptionists. Their
family and friends will be accommodated near them. The same will be done
with other professional and study colleagues who come to accompany them.
This accommodation will preferably be made before the respective worship
begins.
For the development of the cult, an adaptation is made of the outline that we
have for ordinary cults. The songs, readings and preaching must allude to the
particular case in question. After the message, the officiating pastor will ask
those who are going to give thanks to come to the altar and remain standing in
front of the pulpit. Then he will say the following: —The church (he will cite
the complete item), of this city (town), (he will say the full name of the place),
feels happy and pleased on this day (he will say the complete date), because
You brother (friend), (you will say the full name), come to thank God because
he granted you the privilege of happily finishing your studies in... (you will say
the profession), and that is why you join you in thanksgiving to the Lord.—
When you finish saying this you will ask the congregation to stand up. They
will then ask the church professionals who are present to come forward and
stand behind them. Having done this, they will proceed to pray. This prayer
will be to give thanks to the Lord. The officiating minister will lead it and the
others along with the entire congregation will silently accompany him.
When two or more professionals are giving thanks to the Lord, the formula will
be pronounced in plural, but when mentioning their names, especially if there
are several, a list of them must be kept. The professions of each person must
also be correctly noted, to avoid hesitations about this.
When the prayer is finished, the event can be concluded and the congregation
will congratulate those who were presented. But if any refreshments have been
prepared as part of the celebration, the respective announcement will be made
before the congratulations proceed.

FUNERAL CULTS
Death is inevitable, referring to bodily death, since it will inevitably reach the
heart of all families and will mourn homes. We do not say this out of
pessimism or because we are fatalists, it is said because that is reality.
Christians need to grow to the point where they acquire the capacity to
recognize this reality and face it fully, since it only destroys the body, but
cannot harm the soul. The soul is eternal and will live forever with Christ if we
are faithful until death.
Many people have not learned to accept the reality of death and fight it
desperately, but in vain. Many questions are asked that do not receive
satisfactory answers. The ministers of the Lord Jesus Christ are prepared to
answer these questions based on the Holy Word of God.
Christians live in the community of the faithful, but even so, mourning can
come to their homes suddenly. The most convenient thing is to immediately
have pastoral help, through which timely and appropriate advice will be
obtained. Ministers, then, need to be willing to help their sheep in these most
delicate cases. But no one should forget the recommendation of Christ, when
he said: "Let the dead bury their dead." With this he indicated that the well-
being of those who are alive is of primary importance. You have to worry
about burying the remains of the deceased, but not so much as to neglect those
who are still living. A funeral service aims to glorify God and proclaim the
living Christ. It is not done to glorify the inert remains of the deceased. It
should be a comfort and help to the distressed and provide blessing and
security to others.
The funeral service may be held in the burning chapel of a mortuary house, in
the temple or in the home where the missing person lived. This type of cult can
take place on the night that the wake takes place and also a few moments
before saying goodbye to the body to leave for the pantheon. On the night of
the wake, it is not necessary to start this activity early because there is plenty of
time anyway, since people will be there all night and there will be no concern
about what corresponds to a predetermined schedule.
The person who is going to preside over the cult will set the time that seems
most reasonable and will extend as far as he deems appropriate. Cults of this
nature must be presided over by the pastor of the deceased or, failing that, by
his assistant. The other ministers who take part will do so at the express request
of the one who is presiding.
The coffin will be placed in such a way that the person presiding can stand at
its head. The minister will stand up and begin to read the following with all
solemnity:
"... I am the resurrection and the life; He who believes in me, even if he is
dead, will live. And everyone who lives and believes in me will not die
forever" (John 11:25, 26).
"I know that my Redeemer lives, and at last he will rise above the dust; and
after this my skin is destroyed, in my flesh I will see God; whom I will see for
myself, and my eyes will see him, and no other , though my heart faint within
me" (Job 19:25-27).
"Because we have brought nothing into this world, and without a doubt we can
take nothing out. Naked I came out of my mother's womb, and naked I will
return there. The Lord gave, and the Lord took away; Blessed be the name of
the Lord" (1 Timothy 6:7; Job 1:21).
After this reading, two allusive hymns will be sung and then the obituary will
be heard, which consists of presenting a brief and discreet history of the
missing person. It begins with all seriousness to first express that the church
accompanies the relatives of the deceased in their pain and to show that he has
left a void within it. He will mention his full name in the case and will make
reference to the closest relatives who survive him, also indicating which of
them belong to the church. It will also make known the causes that led to the
death and the age of the deceased when he/she ceased to exist. He will also
mention the occupation or trade he had, his place of origin and say when and
how he entered the church, mentioning the minister who baptized him and
citing the place where this occurred.
He will also make it known whether he provided any services to the church as
a minister or as a member of the church. All this will be said modestly.
One or more hymns may be sung and then the sermon will be presented, which
may be based on any of the previously read passages or any other allusive
portion that the preacher wishes to take.
At the end of the sermon, the responsible minister may announce the time at
which the funeral will take place, also mentioning the place where the burial of
the body will take place. If the officiant plans to retire immediately, he will
leave one of his assistants heading a commission that represents the church, so
that the relatives of the missing person are not left alone. It will be reasonable
for the pastor to retire at midnight and at that time to be represented by one of
his assistants until dawn. Then in the morning another may go to replace the
one who woke up there and he will make an appearance until the pastor or his
assistant arrives again to take charge of the worship that will take place a few
moments before leaving for the pantheon. In advance of the nighttime funeral
service, some commissions from the different groups of the church can take
turns accompanying the remains of the deceased.
The cult that will take place before leaving for the pantheon is celebrated in the
same order as that held at night, with the difference that reference is no longer
made to the obituary.
The funeral is the funeral procession that takes place when the body is taken to
the burial site. If possible, all members of the church and ministers should take
part in this.
The closest relatives of the missing person will go first behind the float. If the
minister who pastored him has a car, he will immediately go after them. Next
in order are close friends and coworkers and all church members who attend. If
part of the accompaniment is on foot, and the pastor of the church is among
them, then he will lead the procession along with the rest of the ministers and
other church officials, going behind the float and followed by the car or any
other vehicle that drives the closest relatives that we already mentioned. If
church groups have banners, it will be advisable for them to carry them in the
funeral procession.
Upon arriving at the burial site, the officiating pastor or minister will stand at
the head of the grave and offer an individual prayer, asking for comfort and
strength for the relatives of the deceased. He will then read these biblical
portions.
"The Lord is my light and my salvation; whom shall I fear? Jehovah is the
strength of my life; Of whom shall I be afraid? (Psalm 27:1). "In the day that I
fear, I trust in You." (Psalm 56:3). "I heard a voice from heaven saying to me:
Write: From now on blessed are the dead who die in the Lord. Yes, says the
Spirit, they will rest from their labors, for his works continue with them."
(Revelation 14:13). "Then the King will say to those on his right, Come, you
who are blessed by my Father, inherit the kingdom prepared for you from the
foundation of the world" (Matthew 25:34). I saw a new heaven and a new
earth; for the first heaven and the first earth passed away, and the sea was no
more. And I, John, saw the holy city, the new Jerusalem, descending from
heaven from God, prepared as a bride adorned for her husband. And I heard a
loud voice from heaven saying, Behold, the tabernacle of God is with men, and
He will dwell with them; and they will be his people, and God himself will be
with them as their God" (Revelation 21:1-3). "For we know that if our earthly
habitation, this tabernacle, were dissolved, we have a building from God, a
house not made with hands, eternal, in heaven" (2 Corinthians 5:1).
At the end of the reading, a soloist or a duo will sing hymn 159 of Supreme
Praise, titled "Qué Hermoso." After this, the pastor, on behalf of the family and
the church, will thank all those who accompanied and those who brought floral
offerings or expressed their sympathies in some way to the mourners. Then he
will place a bouquet of white flowers on the coffin, and say:
BROTHERS, WE WHO ARE MEMBERS OF THE BODY OF OUR LORD
JESUS CHRIST, FROM WHOSE BODY OUR BROTHER DEPARTURES
(he will pronounce the full name of the deceased), WE THANK GOD FOR
THE PRIVILEGE OF HAVING ACCOMPANIED HIM TO THIS PLACE
WHERE WE COME WITH DEEP FEELING OF FRATERNITY
ACCOMPANYING HIS FAMILY, TO RESPECTFULLY DEPOSIT HIS
BODY IN THE BODY OF THE EARTH, WITH THE HOPE THAT ONE
DAY, AT THE PLAYING OF THE FINAL TRUMPET, HE WILL RISE
AGAIN, WITHOUT CORRUPTION, TO BE TOGETHER WITH US IN THE
PRESENCE OF THE LORD FOREVER. WE PLACE THESE FLOWERS
ON HIS BOX (and he will point to the flowers), WHICH EXPRESS OUR
APPRECIATION AND LOVE TOWARD HIM (HER) AND OUR
SYMPATHY TOWARDS HIS FAMILY, FLOWERS, WHICH ALSO
SYMBOLIZE THE RESURRECTION OF THE DEAD.
While the coffin is lowered and covered with earth, the congregation will sing
hymn 73 of Supreme Praise to Jesus. Once the hymn is over, the pastor will do
the last biblical reading while the burial ceremony continues, and will say: "... I
know who I have believed, and I am sure that he is powerful to keep our
brother's deposit ( a)—for that day" (2 Timothy 1:12). "Truly, truly, I say to
you, unless a grain of wheat falls into the ground and dies, it remains alone, but
if it dies, it bears much fruit" (John 12:24). "... I am the resurrection and the life
(said Jesus Christ); "He who believes in me, even though he dies, will live"
(John 11:25).
Finally he will extend his hand towards the audience and bid them farewell by
pronouncing the following words: "... The peace of God, which surpasses all
understanding, will guard your hearts and your thoughts in Christ Jesus... To
Him be glory forever and ever. Amen". With this, those attending the funeral
will be dismissed.
Just as it was said that other ministers could take part in the nighttime funeral
service, in addition to the pastor and his assistant, they will be able to do so in
the same way in the one that takes place before going out to the pantheon and
also in the final act that takes place at the moment. to bury the body.
Participation will be limited to what is indicated by the responsible minister.
The instructions we have given are appropriate for when funerals are held for
people who are members of the church. There will be times when it is someone
who has been a supporter. If the minister of the church is invited to preside, he
will do so remembering that the important thing is to comfort the family
members and present the message to those who still live and have to keep
themselves in Christ and those who have not been saved. You have to be
careful not to make mistakes. It is not advisable to disappoint people by saying
that the deceased died in perdition, but neither should it be said that he has the
hope that only belongs to the faithful. Some biblical portions that refer to life
and death and deal with the preparations that must be made to meet God will
have to be used. In such cases the following readings are recommended: Psalm
90; 1 Corinthians 15; Psalm 49; Job 14 and Ecclesiastes 1:1-11. From there,
appropriate lessons can be given to the case.
In the funeral procession the same order can be followed, with the difference
that no banners will be carried. From the same biblical parts you can take a
passage to read before depositing the coffin. If appropriate, a brief message can
be preached, but the formula for church members will be omitted, and the
symbolic white flowers will not be placed on the box. You can pray for the
strength of the mourners and thank those who showed their sympathies in some
way. If hymns are sung, it must be done with the consent of the family
members and remember that they do not express the feelings or hope of the
deceased, but rather what the faithful who sing it experience.
Adaptations will have to be made if a child dies. In such circumstances these
readings are recommended: Matthew 18:1-5; 19:13-15; 2 Samuel 12:15-23 and
2 Kings 4:18-37.
Also when it comes to the death of a young man or woman, it will be
convenient to use allusive passages:
Recommended: John 11:11-4; Ecclesiastes 12; Matthew 25:1-13 and Mark
5:22 42.
It will be understood that in the funerals of children and young people, other
complementary biblical portions can be used, the same ones that we indicate
for converted adults. If the youth are not converted, then the procedure
recommended for unconverted adults will be followed. The last thing we wish
to refer to is what concerns the hymns. It is recommended that these be sung
preferably without playing musical instruments, since if these are used it
should only be done with the consent of the family members. The following
songs from the Supreme Praise to Jesus hymnal are recommended, and others
that are known to those who lead the worship may also be sung: 19, 26, 36, 54,
58, 60, 63, 73, 77, 78, 85, 88 , 90, 95, 106, 136, 145, 159, 164, 190, 191, 200,
203, 208, 214, 216, 232, 275, 279, 292, 303, 314, 326, 334, 347, 358, 9 , 360,
379. For children's wakes, the chorus and the fourth verse of number 79, and
hymns 299 and 300, are recommended.

CONSOLATION CULTS
Consolation services are an activity that can be carried out with the purpose of
reviving and consoling friends of the gospel and brothers who have just lost a
loved one and are overwhelmed by deep sadness and pain.
We already know the teaching that the word of God gives on this and therefore
we understand that the faithful must have sufficient biblical knowledge and
spiritual maturity to feel comforted. But it must be understood that in some
cases the brothers will be recent entrants to the church. It will also happen that
the missing person was unconverted and there will be no hope of eternal life in
Christ for him. Furthermore, it may happen that even if you have been a
faithful believer, your unconverted relatives will put pressure on those who are,
reproaching them for not being saddened by the death.
The church can help in cases like these, through consolation services. But the
celebration of these cults does not need to be done in all cases of death since it
is advisable to have them only as a useful resource that will be offered if
people require it and request it.
In these cases, the applicants will go to the corresponding pastor, who may be
the one who shepherded the deceased or who shepherds their family members.
It is advisable that the cult be celebrated within the first month after the death.
The pastor and the applicants will agree on the date, time and place for
worship. It will be remembered that this is not about honoring the deceased,
but about encouraging and comforting the afflicted. We recommend one
service for each case requested or at most two, and the next one can be held in
the second or third month after the death. In each case it is advisable to bring
together all the interested parties and their friends.
The officiating minister must arrange the program by consulting with the
applicants on what he considers essential. He will define what he has to do and
will only accept suggestions that do not contradict the doctrine and discipline
of the church. Praises can be sung such as those suggested in the paragraph
regarding funerals. The worship should be a brief activity, since it is not a
wake.
It will be good to prepare in advance someone who has had a death in a home
and who has already overcome that grief, to testify and in this way encourage
the mourners.
The preaching should be allusive to the case, remembering the
recommendations made for funerals. At the appropriate time, prayers will be
especially prayed for the applicants, asking with fervor and solemnity that they
be strengthened. Let us make it clear that we only pray for the living. Also
keep in mind that it can be done as we already mentioned in the paragraph
corresponding to funerals and also take the allusive biblical portions from
there. We also want to recommend that when the deceased was a child, the first
verse, the chorus and the fourth verse of hymn 79 of Supreme Praise be sung.
Numbers 299 and 300 of the same hymnal are also appropriate for this. Other
recommended biblical passages are these: Revelation 14:13; Revelation 21:1-3;
2 Corinthians 5:1; Psalm 46:1-3, 10-11; Job 19:25-27; John 11:25, 26. When it
comes to children, 2 Samuel 12:16-23 will be appropriate; 2 Kings 4:18-37;
Matt. 18:1-5 and Mark 10:13 16.
Finally we want to add something else that seems very important to us. It
should be remembered that consolation services can also be held privately in
the applicants' home if preferred and arrangements are made. In such cases the
objective may be twofold, to console and unify them, since it is likely that the
missing person was a strong bond of unity that needs to be remembered and
never forgotten. Furthermore, it is necessary to keep in mind that sometimes it
is difficult to have consolation services when the deceased was a person who
was not converted or failed in the gospel. In cases like this, family members,
whether converted or not, are still involved in consolation, praying for them
and giving them advice and teaching. But remember that children belong to
Christ and in their case the circumstances are different.
Finally, we recommend as very useful the devotional reading of Psalm 46 and
2 Corinthians 1:3-11 in the popular version.

MEMORIAL CULTS
These cults are activities of a special nature that must be carried out with all
gravity and composure due to the solemnity they entail. They are called
memorials, precisely because they are celebrated in memory of someone.
Such cults can be local in nature. They can also be carried out in some
presbyterial or district activity, if this is provided for within the corresponding
program.
These cases are about remembering the example they left and the work carried
out by some servants of God who stood out in their ministry and who were
already called by the Lord. It is clear that in remembering this the objective is
to thank God for the time in which He lent these champions to His church. God
is praised and glorified for the example of fidelity and service that they
bequeathed to us, for the inspiration and revelation that he gave them to
promote his kingdom and because he granted them to be faithful until death.
This occasion will serve to have family and friends of those remembered
present and, depending on the case, to motivate them to serve God more and
better or to give their hearts to him for those who have not yet done so.
In this way, it will be seen that it is not only about celebrating a cult in
someone's memory. It is something that goes much further, because as in all
the activities of the church, it seeks spiritual edification and the winning of new
souls. It is logical that it is done for his sake or those remembered, but the main
purpose is to honor the Lord who saved them and used them for the good of his
church.
Memorial services can be held at the initiative of pastors, presbyters or
bishops. They can be made in memory of one or more ministers or brothers if
their family members wish to do so. These family members must be well aware
of the main purpose of said cult and in no case should they expect it to distort
it.
For this case, a program is prepared that may consist of the following:
The presence of family members and close friends and brothers in the faith of
him or those who will be remembered. These close people will be placed in a
preferred location.
Data such as full names, places and dates of birth, main occupations, dates and
places where they were baptized, who baptized them, positions they held in the
church and time they served in the church will be ready. If they are ministers,
something will be said about the work or jobs they did. Some of the favorite
hymns they are remembered for will be sung and some of their favorite Bible
texts will also be mentioned.
If one or more of those who are remembered left any outstanding memories in
the church it should be mentioned sparingly. If they had any plans or purposes
that they were not able to carry out, they should be mentioned and it should
also be noted if any of their family or friends is trying to carry out something
that has been pending on their behalf.
The message on this occasion should be allusive to the hope of the faithful and
prayer should be especially prayed for family members so that those who have
not converted are saved and so that God comforts and gives perseverance to
those who are already on their path. The following Bible passages are
suggested as appropriate for these occasions: Job 19:25-27; John 11:25, 26; 1
Corinthians 15; 2 Corinthians 5:1; 2 Timothy 1:12 and Revelation 14:13.
When a memorial service involves remembrance of several people, it will be
necessary for those who will preside to agree and make an appropriate
adaptation of what we said before. Time should be spent equitably sharing
what is said about those who will be remembered. Programmers will be able to
eliminate details that are not essential. For example, if there are three, three
hymns can be chosen, remembering the ones preferred by each one. The same
can be done with respect to biblical texts. As for the places and dates of birth,
these can be written on one or more cards and placed in visible places along
with the names and also photographs if available. Thus it would not be
essential to have to spend time repeating all this, since people will be told to
read the cards mentioned. All these things are done with the knowledge and
acceptance of the respective family members in order to avoid possible
misunderstandings.
It should be noted that this type of cult should be held sporadically. Maybe
once a year is enough. This will cover in any locality those who have gone to
be with the Lord during the last year. Surely it will not be convenient to
remember the same people for a long time. A rule approved by the ministerial
body may be established in which the same person may be remembered only
twice. This way you can have a new list in each case.

ORDER TO CHAIR MEETINGS

The order that must be followed to preside over meetings of different types is
already specified in the regulation or regulations that correspond to each
church body. In cases where it is not specified, it only remains to say that an
agenda must be prepared to serve as a guide for the person presiding. However,
it is worth clarifying and remembering that the respective parliamentary order
must be followed so that things are done correctly. The agreement was made
some time ago to use H.'s manual. R. Kerfoot for such purposes.

ACTIVITY PROGRAM
The programming of general activities of a national and international nature is
done by the Board of Directors of the Church with the intervention or consent
of the officials who are responsible depending on the case in question. It is
already understood that district activities are programmed by the corresponding
bishop together with his principal collaborators. Both these and those of a
national and international nature are officially communicated by the respective
officials. But we want to make special reference to the programming of local
activities. These and the district ones must be drawn so that they are not in
conflict with those of a national nature and that they are not in conflict with
each other.
The programming of local activities aims to ensure that each pastor has a
defined plan of action. This will help him, his family and the church to
undertake their respective tasks, knowing well what they are going to do. Much
of this has to do with the internal affairs of each pastor, since the objective is
for them to organize themselves so that they perform a more effective and
coordinated function, giving better attention to the church, their family and
themselves.
All pastors need to be well organized to be able to pray, read and study. They
will do this to cultivate the spirit and intellect and be in a position to better
serve the work of the Lord. In his daily schedule the minister needs to set aside
special time for this, so that he will be prepared to plan, give Bible studies,
preach sermons, give conferences, develop special programs, guide, give
hearings and solve problems.
It is also very necessary that ministers dedicate some attention to their families
and in that case they will have to plan to make them enjoy intimate coexistence
with them. For this they can lend their collaboration, even in a limited way, in
domestic chores. In addition, they need to spend time eating food in the
company of their loved ones, giving them some personal attention, and
exchanging impressions with each other about some plans and household
problems.
Every pastor has business to attend to daily at the local post and telegraph
offices. In addition, you will be offered issues that you have pending in
government offices, in the bank and in commerce. These things must also take
their respective place in the corresponding program.
On the other hand, there is the obligation to make visits. In these it must
include the members of the church and also the sympathizers, giving first order
importance to the sick and those who have some other type of problems that
require their most immediate intervention. But a minister doesn't just visit. It is
also visited. This will force the pastor to appoint some time on a certain day or
days to grant audiences. This will make it possible for you to serve those who
request it more effectively and will give them the opportunity to feel free to
interview you on any of the days designated for that purpose.
Furthermore, the entire church has some expansion plan by which it seeks to
expand by doing personal work, carrying out preaching campaigns,
evangelization, prayer and opening new fields. It also attends to all its normal
and special activities for that matter.
There is no group of believers in which the need to carry out social activities
does not arise. The faithful have birthdays, get married, open houses, establish
businesses and pursue studies. All this presents a wide field that motivates
some celebrations in which the minister actively participates and his agenda
must have space for that.
Finally, it remains to say that the servant of God has to take an active part in
the general, district and presbyterial work that his denomination programs. In
some of these activities it will be possible for some of your flock to be present.
This will help those who attend to broaden their vision regarding the work
carried out in the work of the Lord. They will be able to acquire new
experiences in their contact with other brothers and will grow in the Christian
life. The pastor also benefits from this by having new contacts and enriching
his knowledge and experiences.
It has already been noted that every pastor's agenda will be full of work.
Therefore, it is very important to distribute said work, indicating for each thing
the day and time that best suits the circumstances. It will also be possible for
you to use your collaborators by delegating to them those tasks that they can
undertake. When the pastor is careful to proceed in this way, he will feel happy
to be fulfilling his duty, since he will know very well what he has already done
and what remains to be done.

INTERNAL LOCAL ORGANIZATION

The structure of the internal organization of a church is already known, but
here we try to outline it, so that pastors and other ministers can easily
remember it at any time they need it.
At the head of the local church is the pastor, then the assistant pastor follows in
order, then the ministers, then the deacons and finally the assistants. In
addition, there are other officials who collaborate very closely in caring for the
church. These are the secretary and the treasurer of the church. So do the
director and secretary-treasurer of the Sunday Bible School.
We also have the three fraternities: The Christian Lords "Columns of the
Church", the Women's "Dorcas" and the Youth "Apostolic Ambassadors".
Each of these is led by six officials, namely: Director and treasurer.
Of the Sunday Bible School department we have only mentioned the director
and the secretary-treasurer, but there are also all the teachers who perform very
useful functions. As our Sunday schools grow, they will require more people
and then we will have a greater number of faithful serving in this important
work.
Every church also has the need to organize at least temporarily a vacation Bible
school, each year during the school holidays. This is done by commissioning
the Sunday school itself or forming a special group for this purpose. For this, a
director, a secretary, a treasurer, possibly a promoter and the teachers required
according to the number of classes to be organized are employed.
On the other hand, it is necessary to integrate some commissions that cooperate
in different aspects to achieve the effective functioning of the church: These
commissions can be the following: Budget commission, which may also be
called finance commission; commission of evangelization, social action,
Christian education, cleaning and decoration and maintenance. Commissions to
promote music and singing can also be appointed with a view to having an
orchestra and a choir.
The budget or finance commission is in charge of carrying out a study of the
economic possibilities and the needs it has in order to then balance the possible
income with the expenses. This commission may make any recommendations
it deems appropriate regarding allocations and other operating expenses. He
will be able to recommend the way to produce the income that the church
occupies and the appropriate priority regarding expenditures.
We missed mentioning a planning and construction commission. This will be
in charge of planning and building the annexes of the temple and the temple
itself when required. Together with the finance commission you will see how
the income and expenses for that line can be done.
The evangelization commission will organize its people to do personal work,
visit homes of unconverted people and talk with them, give them studies and
preach to them, distribute literature and open new fields.
The social action commission must operate as stipulated by the regulations
prepared by the Ministry of Social Assistance. This will ensure that there is a
list of the elderly, widows, orphans, sick and disabled members of the church
to visit them, encourage them, care for them and help them in everything
possible. It will seek to form a job and orientation exchange for the
unemployed and underemployed. It will also promote the formation of
pantries, which will be distributed in accordance with pastoral advice.
The cleaning and decoration commissions operate in order to have the temple
and its annexes properly clean and arranged. The Christian Education
Department helps in the work of the Sunday school and the vacation Bible
school. In addition, he can see to it that proper instruction is given to believers
who have recently joined the church. The maintenance commission is
responsible for keeping the temple and its facilities in good condition. It will
try to replace or repair damaged furniture and belongings, make electrical,
drainage, painting, replacement of glass, repair of veneers, repair of floors,
washing of carpets and curtains and any other repair or repair that is required.
If there is a music and singing promotion commission, it can operate as part of
Christian education. Its purpose will be to bring together all the elements that
are interested in this so that they learn to play instruments and organize
themselves into an orchestra. It will also encourage those who are interested in
singing to form duos, trios or quartets and some to perform as soloists.
Furthermore, they will be able to form a choir and thus contribute effectively to
the promotion of praise in the house of God.
The various officials of the church are appointed in accordance with the
indications of the current constitution and the regulations of the fraternities of
gentlemen, ladies and young people. When it comes to the various
commissions that we have mentioned or anything else that is not foreseen, the
pastor and his collaborators will define this in their respective agreement
meetings.

THE JUDGMENTS
The Church recognizes in the Lord Jesus Christ the Just and Supreme Judge of
all men and knows that before his august court we will all appear to be judged
and that then the true feelings and actions of men will be revealed.
On the other hand, we find that the word of God authorizes the Church to judge
members who commit disobedience or errors. These judgments have two
objects: (1) To preserve, as far as possible, the purity of the Church, correcting
and even deposing those who profess to be Christians, disobey the word of
God and bring shame upon the Church and put other faithful Christians in
danger of make the same mistakes (1 Corinthians 5;6; 1-7; Titus 2:10). (2)
Consider the faults of the brothers that, although they may be of minor
importance, bring with them the danger of greater spiritual contamination. In
these cases, the main purpose is to correct and find a way for the brothers to
correct their faults and be restored to the communion of the church (Galatians
6:1,2; 2 Timothy 2:21-26; 1 John 5:16 , 17; 2 Corinthians 2:5-7).
It is up to the pastors to advise their members, reprimand those who fail,
dismiss their assistants who are insubordinate from their duties, when they do
not belong to the ministry, and ask that they be judged once their misconduct is
proven and it is seen that it is difficult to retain them within the disciplinary
guidelines of the church (1 Timothy 5:20, 21; Titus 1:13; 3:10; Hebrews
13:17).
The pastors will only ask that the members of their church who unfortunately
fall into the misfortune of incurring the errors that have been mentioned be
judged, but in no case will they judge them. Furthermore, the request for
prosecution will have to be absolutely justified and will only be made after all
resources of counsel, prayer and persuasion have been exhausted by the
responsible ministry.
If the request for prosecution is based on complaints or allegations made by
some members of the church, these will have to be asked by the pastor to be
made in writing and signed by the person or persons presenting them. The
complainants must also be willing to appear personally to clarify their
statements wherever requested, and to present any witnesses requested. The
aforementioned writings must be presented to the same pastor so that he can
make the request through a letter and attach to it the other documents that
correspond to the case. The pastor in question must act with absolute
impartiality.
Members of local churches will be judged by a jury that will be made up of the
presbyter of the corresponding area and two pastors who will also be from the
same presbytery. But if there are not enough pastors there for this purpose, the
bishop will appoint the missing pastor, who in any case will be one of the most
immediate presbytery. The requesting pastor may appear at the trial, but he will
do so only if he is called for clarification.
If the pastor who makes the request is the priest of the church to which the
accused belongs, he will ask the bishop of the district to appoint the priest of
the neighboring area for the case. The corresponding priests will preside over
the trials and they themselves will appoint the pastors who must help them on
each occasion. When the case arises that in an area there is only one pastor
available, the one presiding over the trial will ask the bishop to appoint,
through the priest of the immediate area, a pastor from that jurisdiction to assist
him. If advice is needed, this will be given by the district bishop.
When any member or members of an Apostolic Church accuse another or
others who do not belong to their own congregation, the pastor of the accusers
will be asked for his impartial intervention. He will receive the required
writings and present the request to the priest of the area to which he or the
accused belong, which he will do after having exhausted all available
resources, since he must first notify the pastor of him or the accused and allow
him take sufficient time to fulfill your duty to make the required investigations
and provide appropriate advice. In cases like these, you will submit the
application only after you have been notified that the aforementioned
intervention did not yield positive results.
No judgment may be based on rumors or complaints from unsaved people. Nor
should it be based on anonymous accusations even if they are presented in
writing, nor on complaints presented by former members of the church or
evangelicals of other denominations. The accusers must be correctly identified,
which must be done at the request of the jury or by the jury itself. Furthermore,
evidence will be collected to demonstrate that such accusers are people who
have fulfilled their duties and are in full communion.
A minimum of forty-five days and a maximum of seventy-five days will be
given from the date the request was received for the jury to issue its ruling.
This may consist, depending on the case, of a total or partial deprivation of
rights within the church for a certain time or for an indefinite period. In no case
will anyone be deprived of the Christian obligations that consist of the duties of
attending worship, offering, tithing, singing congregationally, reading the
Bible, studying it and praying. Nor should they be denied spiritual aid that
consists of counsel, visitation, anointing and prayer, since deprivation of rights
must be understood as the privilege of holding office, participating in the Holy
Supper and taking part in representative commissions.
Defendants have the right to be notified as soon as the indictment is officially
received. They will also have the right to present the evidence they have in
their own defense and to be notified regarding the ruling issued against them.
They will also have the right to request a summons to the trial, if they deem it
appropriate. They can exercise this right if they do so within a maximum
period of ten days after receiving official notification of the accusation, if they
are told at the same time the date on which this will be verified. Otherwise,
they may request it within the period indicated when they already receive
notification of the referred date. This request must be made in writing. In
addition, they will have the right to be notified if the request for a summons is
accepted and, if so, to be told the new date set for the trial. Finally, they will
have the right to appeal in the first instance before a district jury - made up of
the district bishop and a minimum of two priests who have not participated in
the corresponding trial. If they want to request a review of the case again, they
may appeal to the Presiding Bishop of the Church. These appeals are made in
writing, attaching photocopies of the indictment and ruling notices.
The person who presides over the jury will appoint one of his assistants as
secretary and commission the other as assistant to the first. If he deems it
appropriate, he will add one more member to the jury. The secretary will draw
up the minutes and the assistant will write the notifications and deliver or
forward them. It will also ensure that everything indicated is correctly
complied with, since it is essential that a clear reference be made to the place
and date on which the trial will take place and that the address and time be
given correctly. If a location request is accepted, the new date, place and time
indicated must be clearly expressed. Although there was already talk of
sending the notifications, if time is short, they will have to be delivered
personally, asking for a supporting receipt to be signed. But if they are sent, it
will be done with certification and acknowledgment of receipt. If, after two
summonses, the accused do not appear personally or in writing, nor request a
trial date, the jury is free to issue the corresponding ruling, noting the failure to
appear. The brothers who work as helpers are included within the level of
members of the church and therefore may be judged in the manner already
explained.
Deacons, ministers, assistant pastors, evangelists and pastors, if the case arises,
will be judged by a jury that will be presided over by the bishop of the
respective district, which will include a minimum of two priests, but no priests
should be used who appear as accusers, or who are acting as pastors of him or
the accused.
The priests, bishops and officials of the Board of Directors must be judged, if
the case is presented, by a jury that will be chaired by the Presiding Bishop or
his representative and a minimum of three members of the Board of Directors
or bishops. In these cases no defendant will be allowed to serve on the jury
either.
Accusations against deacons, ministers, assistant pastors and pastors will be
presented in writing, in duplicate, to the bishop of the corresponding district.
The district bishop who receives the accusation mentioned above will send a
copy of it to the accused person and leave the original for use on the day of the
trial.
Accusations against priests, bishops or members of the Board of Directors will
be presented to the Presiding Bishop, and in his absence to the Vice-President
Bishop , in writing and in duplicate. In this case, the same procedure indicated
in the previous paragraph is followed.
No person will be tried in absentia nor will a trial take place if the accusing
party is not present.
Any person put on trial will be considered innocent until the accusation against
him or her is proven.
The minutes of the trial will be drawn up in triplicate, noting the statements of
the people participating and the determination made regarding the accused.
One copy will be sent to the General Secretary, another will remain in the
District Secretary and the other will be delivered to the accused.
When a person accuses another, and cannot prove his accusation, the necessary
measures will be taken to correct the false accuser and restore the accused. All
accusations brought against any minister must be signed by more than one
person (1 Timothy 5:19). In everything else generally related to trials, the
procedure indicated in the explanations given in the part relating to the general
trials carried out on the members of the church will be followed. Finally, it is
recommended that when dealing with accusations that have given rise to
difficulties between the accuser and the accused, a way to intervene be sought
to achieve reconciliation between them and thus stop the source of discomfort
that could result from the verification of a trial.
When it is deemed necessary to appeal, the procedure indicated will be
followed, except in the case of priests, bishops and members of the Board of
Directors who will have to do so before the nearest General Convention. The
rulings handed down in trials carried out by instructions of the authorities to
whom the appeal has been made will be final.

THE DIVORCE
"Whoever divorces his wife, except for fornication, and marries another
commits adultery" (Matthew 19:9). When the sin of adultery has been
committed, the innocent party may remarry if he or she so desires and has
obtained a divorce issued by a legally constituted civil authority. Outside of
this exception, the Church does not recognize divorce obtained for other
reasons as valid.
If unfortunately the husband or wife of any member of the church becomes
unfaithful, the offended party can forgive and continue living next to the
offender with the purpose of not destroying the home to the detriment of the
family and the detriment of the assets they have. they possess. But if the
offended party prefers, they can divorce and remarry.
Marriages must be verified exclusively between members of the church. No
minister shall marry a member of the church to an unsaved person. Members
who marry unconverted people must be put on trial.

INDEX

1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.
22.
23.
24.
25.
Preamble
Explanatory note
Ceremonies:
Selection of Ministerial Aid
Initiation into the Diaconate
Inauguration of Temples
In the Temple (Poetry)
Reopening of Temples
Inauguration of Other Church Buildings
Inauguration of Private Houses
Opening of Commercial Businesses
Opening of Industries and Workshops
Opening of Offices and Clinics
Opening of Educational Institutions
Page
3
5
7
12
15
19
20
21
25
27
31
31
32
— Opening of Social Service Institutions35
— Be Just and Be Good (Poem) 37
— Vehicle Dedication 38
— The Pilot of Galilee (Poem) 40
— Dedication of Machinery and Heavy Equipment 41
—Graduation 42
— Presentation of Quinceañeras 46
— Children's Presentation 49
— Presentation of Ministers 52
— Other Presentations 56
Installation of Official 58
63
Opening of Conventions, Conferences and Other Meetings
Closing of Conventions, Conferences and Other Meetings 64
26 .— Land Dedication
27 .— Initiation of Construction
Ordinances:
28 .- The baptism
29 .—The Reception of the Holy Spirit
30 .—The Holy Supper
31 .—The Foot Washing
32 .—Fasting
33 .—Union and Prayer for the Sick
34 .— Pastoral Ordination
35 .- Marriage
36 .— Ordinary Cults
37 .— Special Cults
38 .—Funeral Cults
39 .— Consolation Cults
40 .— Memorial Cults
41 .— Order to Chair Meetings
42 .- Activity program
43 .— Internal Local Organization
44 .- The judgments
45 .- The divorce
64
65
67
71
80
87
94
97
102
105
115
129
136
140
150
154
157
158
161
165
173