The Cure for Loneliness: Social Meetings

John Donne once said, “[…] No man is an island […]” (“No Man is an Island”). However, in today's fast-paced society this saying no longer seems to ring true. People rarely have time for one another.

[Slide 1]Husbands and wives are often too busy to spend time with each other and are regularly too busy to even spend quality time with their own children. Relationships between so-called friends are often very superficial, and the end result is a world full of people who are very lonely

People are in search of a cure for loneliness. By exploring Acts 2:40-47, we will discover the secrets that the New Testament church understood that led to them experiencing fulness of joy and rich fellowship.

Acts 2:40–47 CSB

40 With many other words he testified and strongly urged them, saying, “Be saved from this corrupt generation!” 41 So those who accepted his message were baptized, and that day about three thousand people were added to them. 42 They devoted themselves to the apostles’ teaching, to the fellowship, to the breaking of bread, and to prayer. 43 Everyone was filled with awe, and many wonders and signs were being performed through the apostles. 44 Now all the believers were together and held all things in common. 45 They sold their possessions and property and distributed the proceeds to all, as any had need. 46 Every day they devoted themselves to meeting together in the temple, and broke bread from house to house. They ate their food with joyful and sincere hearts, 47 praising God and enjoying the favor of all the people. Every day the Lord added to their number those who were being saved.

[Slide 3]. When the disciples of Jesus Christ first organized the Christian church, they were conscious of the need for fostering interpersonal relationships.

[Slide 4]. They organized the church in recognition of the fact that human beings were originally created in society, and therefore could only grow in likeness to their creator through a structure that fostered spiritual growth through close relationships. The New Testament church enjoyed meteoric growth through the preaching of the Gospel by a small group of twelve men who were trained by their Master Teacher.

[Slide 5]. The book of Acts records how the growing church was kept growing and strong.

Acts 2:46-47 states [Slide 6], "[…] continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, […]. And the Lord added to the church daily such as should be saved" (Acts 2.46-47, KJV).

Acts 2:46–47 CSB

46 Every day they devoted themselves to meeting together in the temple, and broke bread from house to house. They ate their food with joyful and sincere hearts, 47 praising God and enjoying the favor of all the people. Every day the Lord added to their number those who were being saved.

The pioneers of the Seventh–day Adventist church followed the example of the Lord’s disciples by establishing an environment which allowed for the development and growth of meaningful inter-personal relationships by organizing social meetings.

[Slide 17] The founding members of the Seventh-day Adventist church came from a spiritual background that was predominantly Methodist. Early Methodism was well known for its use of social meetings to strengthen and encourage the brethren. As such, it was only natural that the pioneers of the Seventh-day Adventist church incorporated social meetings to foster the growth and spirituality of their tiny band. As a result of their commitment to this Scriptural practice of having social meetings, just as it was in the days of the apostles, this small band of believers grew exponentially, and eventually organized themselves into what we now know as the Seventh-day Adventist church. Statistical data indicates that from 1870 to 1900 the membership of the church increased 433% (“World Church Statistics”). In others words, it was as though every member was instrumental in leading four people to Christ on a yearly basis! To further amplify this point, it as though I lead four to Christ this year, you lead four, and you lead four. Then each person that you led to Christ in turn leads four, each person that I led leads four etc…

Naturally you must be asking yourselves, “What is a social meeting?” Another question that might come to mind is, “what is it about social meetings that contributed towards the astronomical growth of the Advent Movement?” The social meeting was the chief operating principle of the church. In other words, as Russell Burrill puts it, this is how they ‘did church’ (Burrill 16). A social meeting can be simply described as a small group meeting or testimony service. The Encyclopedia of Christianity volume 3 states that Methodism was characterized by a powerful Christian experience founded in small groups or social meetings. Furthermore, it advances that each Methodist church was organized into small groups of no more than twelve members, with each group having a layperson in charge of pastoral care (506). More so, each group of twelve was subdivided into a smaller band of four-to-five members. Likewise, the early Seventh-day Adventist church followed a similar structure.

When conducting the social meeting the lay leader asked a set of twenty-one questions such as [Slide 18] “Do I confidentially pass onto another what was told me in confidence? [Click] Do I pray about the money I spend? [Click] Do I grumble and complain constantly? [Click] Is Christ real to me” [Click] (“Questions for Accountability”) However, more [Click]penetrating questions were asked when the larger group separated into bands of four-to-five members.

These questions were [Slide 19]:

1. What known sins have you committed since our last meeting?

2. [Click] What temptations have you met with?

3. [Click] How were you delivered?

4. [Click] What have you thought, said, or done, of which you doubt whether it be sin or not?

5. [Click] Have you nothing you desire to keep secret? (“Questions for Accountability”)

Asking such questions fostered a spirit of openness and accountability as each small group band member, was his or hers brother's keeper, a powerful cure for loneliness. Many today would cringe at the thought of being asked such questions. Nevertheless, accountability communicates the message, “I care about you", “I care about what goes on in your life”, or to paraphrase a Scripture passage, “I am my brothers or sisters keeper”. The atmosphere that characterized such meetings has been carefully recorded by some of our founding members. In an article published in the Review and Herald May 23, 1865, Uriah Smith tells about the ambiance that characterized social meetings that were held at a year-end ministerial conference.

He speaks of a social meeting, characterized by [Slide 20]“ […]spirited and soul searching testimony, the beaming eye, the voice of praise, the earnest and stirring exhortation and often the falling tear.” Was this an isolated occurrence? Arthur White recounts in an article published in the Pacific Union Recorder where the author speaks of the tenor that existed in a social meeting where Ellen White briefly addressed the audience. This meeting was set apart by the similar heart touching reactions from the audience as in the social meetings– [Click] “[…] many hearts were melted to tears. […] many confessions were made, and the entire audience manifested their desire to reconsecrate themselves to the service of the Lord by a rising vote” (The Early Elmshaven Years 168). [GMB1]

Social meetings were an outlet for individuals to share their personal testimonies. Some even shared heart wrenching experiences and were subsequently comforted by others in attendance. Ellen White writes about a woman who had lost her son who was unprepared to die. She furthers states this woman spoke with others in attendance at the social meeting about the intense emotional pain she was experiencing, for her son had died without the hope of salvation in Jesus.

Again White writes [Slide 21], “Oh, her heart was so heavy and sad, but she said she was comforted with the words spoken by Sister White” (This Day With God 233)[GMB2] . Ellen White also advanced that the social meeting should consist of the offering up of prayer that would be of great encouragement to those who were in need of help. Furthermore, she urged that every person present should feel that it was their unique privilege to participate in the meeting by sharing short testimonies to strengthen all in attendance (Gospel Workers 171). This is the missing ingredient in our many of our churches; we were created as social beings, with a need to be active.

Ellen White cautioned meeting leaders from dominating the sessions and making [Click] “Long, prosy talks and prayers” that would weary the angels and the people in attendance (Gospel Workers 325). [GMB3]

The [Click] main activity that took place in the meetings was the presentation of [Slide 22] short personal testimonies. White pressed that nothing, not even prayer should crowd out testimonies. The pioneers viewed the social meeting as critical to the spiritual development and salvation of individuals. Russell Burrill quotes G. W. Morse expressing that unswerving followers of the Lord should be delighted to be found at the social meeting. In fact, Mores is quoted forcefully comparing someone’s attendance at the social meeting to being present at their post of duty. Morse even puts forward that steady followers of the Lord should cheerfully take part in the meeting by sharing experiences from their daily experience. They should be involved in [Click] offering up prayers of thanksgiving and entreaty, [Click] giving “words of exhortation”, and [Click]offering up songs of praise to edify their brethren (Burrill 6).[GMB4]

Ellen White was even more forward than others about the critical nature of social meetings. If truth be told, she went as far as to define a Christian as a Christlike man or woman, who was active in gospel service and present at the social meeting! Furthermore, she stated that a Christian was not a bystander or someone who warmed a pew, but someone who encouraged others with their presence (“James”).

A majority of Seventh-day Adventists churches today focus on cognitive religion and make little time for the development of relational bonds between members. However, the early Adventist church advocated that the presentation of testimonies was of greater importance to the spiritual health of its members than the preaching of the Word. Ellen White argued this point by stating that the church would be better off “If fewer words of human wisdom, and more of the words of Christ, were spoken, if there were fewer sermons, and more social meetings, […]” were conducted (Manuscript Releases, Volume 2, 21).[GMB5] Social meetings were the key ingredient that helped to create close bonds between early Seventh-day Adventists. The early church was a relational church, and therefore a healthy church. Social Meetings provided a powerful antidote for loneliness.

Sadly, as the organization grew complacency began to set in, and the spirit of sacrifice which led the way to the establishment of Adventism started to wane. One of the key ingredients to the success of the early church was that lay persons led out in the social meetings. In fact, James White stated in the Review and Herald, June 9, 1859, that none of the existing churches had a pastor, presiding over them. Today, a greater majority of Adventist churches have one to two resident pastors. Indeed, some larger churches have been known to have up to four-to-five ministers serving them. Pastors have been called by God to be church planters, but unfortunately, most are relegated to babysitting and coddling disgruntled church members. As aforementioned, statistical data indicates that from 1870 to 1900 the membership of the church increased 433% (“World Church Statistics”). After 1901 the church began to do away with the social meeting and moved to the current method of running church services, having Sabbath School Classes in the morning, than eleven o’clock divine service. After the death of Ellen White, in 1915, the church disbanded the social meeting and ministers were placed over each church (Burrill 125).

James White indicates that in the early years of the movement there were no settled pastors over the churches, the churches were lay driven (Review and Herald, June 9, 1859). However in 1912, the acting President of the General conference, A.G. Daniells, made a statement that indicates trouble was looming for the church. He stated that the church had not settled ministers over churches as pastors to a large extent; however in some of the larger churches they did began to elect pastors to lead out. It is quite clear that Daniels’ was seeing a troubling trend. He issued a solemn warning to the church that if this trend would continue there would be dire consequences. Daniels’ warned the church by writing these chilling words in the 1912 Ministerial Institute Address: [Slide 23-24]

We have not settled our Ministers over churches as Pastors to any large extent. In some of the very large churches we have elected Pastors, but as a rule we have held ourselves ready for field service, evangelistic work and our brethren and sisters have held themselves ready to maintain their church services and carry forward their church work without settled Pastors. And I hope that this will never cease to be the order of affairs in this denomination, for when we cease our forward movement work and begin to settle over our churches, to stay by them, and do their thinking and praying and their work that is to be done, then our churches will begin to weaken and to lose their life and spirit, and become paralyzed and fossilized and our work will be on a retreat. (15)

Although Adventism today boasts over 22 million members around the world, in some regions of the world, the church can be characterized as a revolving door. Many members come in then many members go out, or as this phenomenon is commonly expressed, members come in the front door and then leave out the back door. It has come to the point where some of our churches are actually being forced to close their doors, because the core membership who are most likely retired, are unable to financially sustain the church. In order to attract and keep new members in the church, many church leaders and pastors (as Dr. Samuel Koranteng-Pipim puts it), are resorting to “Gospel Gimmicks” (Koranteng-Pipim 10). They are constantly being told that church is boring, “we need this, and we need that, more exciting music, more social activities” etc… Yet, it is plain to see by many who attended churches who specialize in “Gospel Gimmicks”―the techniques and ploys are not helping to enlarge the Kingdom of God (Koranteng-Pipim 10).

The word witnessing, has almost become a curse word in the ears of many church members; for they do not witness for their professed faith in Jesus Christ, they are afraid to do so, because of how they might appear in the eyes of those they should witness to, and they are fed up with how their pastors and Personal Ministry leaders bash them over the head with the word witness. In other words, they are tired of the guilt trips that are put on them when Crusade time is approaching [give examples]. They are content to sit in the pews, and ride the coattails of their Adventist heritage into heaven. But the reality is, such individuals are miserable, critical, and slowly rotting in the pews. Many are complaining that their churches are cold, and irrelevant to the realities of the challenges of life. The chilling warnings from our founders have become reality in many of our churches.

From 1930 to 1960 membership growth gradually plummeted from [Slide 25] 433% to an all-time low of [Click] 167%. Currently there has been a bit of a revival in growth, we are standing at roughly [Click] 200% growth rate (“World Church Statistics”). However, how many of the individuals who are being brought into the church are actually being led to Christ? Christ established principles for the well being of His people, and sadly many of these principles are being compromised to pad statistics.

Ellen G. White, one of the core founders of the church declared [Slide 26], “Before the final visitation of God’s judgments upon the earth there will be among the people of the Lord such a revival of primitive godliness as has not been witnessed since apostolic times” (Great Controversy 464). Current headlines making it painfully obvious that the judgments of God are falling in more frequent and rapid procession upon the earth, and that earth’s final events are soon to be witnessed. However, if we were to take an honest look at the spiritual condition of the Seventh-day Adventist church on a whole, could we honestly say that we are experiencing a “revival of primitive godliness” (Great Controversy 464)? Along Russell Burrill, I would like to suggest that the solution is for the church to “go back” and revive the social meeting. It is time for the Adventist church to pick up the baton that was left for us by her pioneers and reestablish the social meeting as the chief operating principle of the church. It is time for her to revive the ministry of the laity which will result in the empowerment of the laity—the entire body of Christ.

How will returning [Click] to the way that early Adventist “did church” benefit Adventism today.

Our churches will be [Slide 27] revitalized, members will develop [Click] spiritual muscle. Sabbath services will become [Click] meaningful and less ritualistic. There will be room for [Click]spontaneity during church services, the rigid nature of conducting church will be a thing of the past. [Click] Existing members will be more open to inviting friends to Sabbath service because the services will be relevant to the needs of all. The cry for social interaction will be addressed. A return to the implementation of social meetings will not require the purchase of a church building for services; the [Click] large expense of owning a church building will be done away with and funds can be poured into evangelism rather than maintaining a church building and paying a costly mortgage. Groups can meet in homes, just like the Christians of old. Russell Burrill suggests small groups administered by a pioneering pastor can simply rent out a large auditorium on a monthly or quarterly basis for instruction and admonishment by the founding pastor (149). Additionally Burrill suggests that churches who succeed in reforming their church services can continue to use their existing buildings to meet, yet in a relational manner (149-150). Pastors will not have to preoccupy themselves by coming up with entertaining sermons on a weekly basis; they can [Click] focus on the work of saving souls and planting other groups. The benefits are endless however; there will be some difficulties that will be encountered.

What are some of these challenges that may be encountered: One, [Slide 28] finding individuals who share the vision of planting a relationally based church that has small groups as its chief operating principle may be difficult, two, [Click] intense resistance from local conference officials and influential church figures to conform to the traditional ways of planting and operating a church, three, [Click] administration of multiple groups spread out throughout a community under the current policies of the church will be challenging, four, [Click]keeping the various flocks (or social groups) safe from ravenous wolves who want to introduce them to spurious doctrines. However, it should be noted that because social meetings will lead to spiritual fortification of members, they will be better equipped to deal with such conniving individuals. Five, [Click] dispersion of funds may be complicated if small groups are spread out geographically. I’m sure that others can come up with other difficulties and drawbacks to add to this list; however, because small groups are an invention of Jesus Christ Himself, there is no reason for the church to resist reinventing the way they “do church” (Burrill 16). The benefits far outweigh any drawbacks that opponents may come up with.

In order for the church to realize a revival of primitive Godliness, she needs to return to her roots. Ellen White called for new methods; therefore, the success of social meetings in the early church should be closely studied and implemented in a modern way. Bold decisions will have to be made to keep the church from declining in membership. Russell Burrill boldly declares that “this is the biblical paradigm for the church of the future” (Burrill 146). The costs of maintaining the way of “doing church” that was handed down to us by apostate Romanism are too high. Our churches are dying; truly converted, active members are difficult to find. Social meetings have the support of the Bible and the Spirit of Prophecy; hence, there are no grounds for resisting the need to reform our churches or starting new churches with the unearthed principles.

[Slide 29] We are told that one day the church will succeed in fulfilling her mandate, but the question is, which generation will pick up where our founders left off and complete the work. I pray that our generation will make this challenging, yet critical choice.