F I R .S

Ministry is the international journal of the Seventh-day Adventist Ministerial Association and has been published since 1928.

Association Secretary James A. Cress Editor WiHmore D. Eva Managing Editor ]u!ia W. Norcott Editorial Assistant Sheila Draper A thought-provoking historical review of the Professional Growth and Inter-church Relations question of Seventh-day Adventists and the Nikolaus Sateimajer Contributing Editors: Sharon Cress, Peter Prime, Joel attitudes and relationships to other Christians Sarti, Kit Watts George R. Knight International Editors: Inter-American Division Felix Cortes EYs South American Division Zinaido A. Santos Consulting Editors: Eden and the Israelite sanctuary Ben Gausen, Raouf Dederen, Teofilo Ferreira, Ron Flowers, John M. Fowler, Michael Hasel, Roland Letters Part 2 of a study showing the links between the Hegstad, Kathleen Kuntaraf, Ekkehardt Mueller, Jan 3 Paulsen, Robert Peach, Angel Manuel Rodriguez, Penny creation of the world and of the wilderness Shell, William Shea, Russell Staples, Richard Tibbits, Ted Wilson, Edward Zinke sanctuary Pastoral Assistant Editors: John C. Cress, Fredrick Editorial Angel Manuel Rodrfguez Russell, Maylan Schurch, Loren Seibold 4 International Advisors: Alejandro Bullon, John Duroe, Andrews Laurence Ewoo, Paulraj Isaiah, Anthony Kent, jairyong Lee, Ivan Manilich, Zacchaeus Mathema, Gabriel Maurer, IvanOmana, David Osborne, Peter The "valley of the shadow Roennfetdt, Raymond Zeeman Pastor's Pastor Pastoral Advisors: Leslie Baumgartner, S. Peter 28 Campbell, Miguel A. Cerna, Jeanne Hartwell, Mitehell Faith thinking aloud about facing death and Henson, Greg Nelson, Norma Osborn, Leslie Pollard,, dying Dan Smith, Steve Willsey Advertising Editorial Office Borge Schantz Subscriptions and Circulation jeannette Calbi Cover Photo Photodisc Cover Design Harry Knox Inspiring evangelistic enthusiasm Resources Cathy Payne

What discourages and what creates an eagerness Subscriptions: 12 issues: United States US$29.95; to evangelize? Canada and overseas US$31.75; airmail US$41.75; single copy US$3.00. To order, send name, address, Julia C. S. Vernon and payment to Jeannette Calbi, Ministry Subscriptions, 12501 Old Columbia Pike, Silver Spring, MD 20904 U.S.A. Subscription queries and address changes: Email: [email protected] Using drama in Christian ministry Fax: 301-680-6502 Some guiding principles behind the use of drama Phone:301-680-6503 To Writers: We welcome unsolicited manuscripts. in worship editorial preference is to receive manuscripts on diskette with name, address, telephone and fax Gary J. Tolbert numbers, and Social Security number (if U.S. citizen or possessing a U.S. Social Security number). Send editorial correspondence to 12501 Old Columbia Pike, Silver Spring, MD 20904-6600. Phone: 301-680-6510; fax: 301-680-6502; Ministry on the secular Email: [email protected] or Developing a dynamic ministry on the secular [email protected] (editorial offices). Writer©s Guidelines available on request. university campus Ministry (ISSN 0026-5314), the international journal of the Seventh-day Adventist Ministerial Association Daniel M. Forbes © 2002, is published monthly by the General Conference of Seventh-day Adventists and printed by Pacific Press® Pub. Assn., 1350 N. Kings Road, Nampa, ID 83687-3193. Member Associated Church The Tower of Babe! and Press. Standard mail postage paid at Nampa, Idaho. three messages PRINTED IN THE U.S.A. Vol. 74 Number 4 Meanings behind the Tower of Babel and how

they relate to contemporary diversity challenges Bible credits: Scripture quotations from NASB are from the New American Standard Bible. Copyright © 1960,1962, 1963,1968, and the spread of the gospel 1971, 1972, 1973,1975,1977 by The lockman Foundation. Texts credited to NKjv are from The New King James Version. Elijah Mvundura Copyright © 1979,1980, 19S2 Thomas Nelson, Inc., Publishers. Texts credited to NIV are from the Holy Bible, New International Version. Copyright ©1973, 1978, 1984 by the International Bible Society. Used by permission of Zondervan Bible Publishers.

MINISTRY April 2002 T R

HEY CONSIDER THIS MOVEMENT A FAD, GIVE WHY THIS APPROACH- IS POTENTIALLY DAMAGING,

Visiting our members some of the "high flying theology" we Moore's article should stand without hanks for the excellent article by often see that goes no where, so it is some counterpoint. Major White in the December good to have something that keeps the —Doug Cor/son, pastor, Ludington, T 2001 issue of Ministry, entitled wheels of progress on the right track Michigan. "Visiting Our Members: A Lost Art?" and provides direction to a church that This was very timely and much, much could be heading into a dangerous our January issue printed an arti needed. It is a major part of the answer curve unless given new direction. cle by Marvin Moore entitled to many of our church's problems. —H. Jack Harris, Portland, Oregon. Y"Recovery and Pastoral Ministry." —John R. Loor, Hendersonville, North The article espouses views of the code- Carolina. "Recovery" counseling, pendency/recovery movement. In my yea or nay? opinion, you owe it to your readers to August 2001 issue he articles on preaching in the publish a list of books written by com wanted to say that the August issue January 2002 issue of Ministry petent authors who give another view. of Ministry was for me, one of the T were very good. However, the A counseling text used by seminar I most beneficial in a long time. It inclusion of Marvin Moore's article on ies—Practical Psychology for Pastors, by spoke with clarity and openness on his "serious" involvement in a recovery William R. Miller and Kathleen A. some major issues of divorce, and program and the Bridge ministry Jackson (Prentice Hall, 1995), does not remarriage, adultery, and how to should have been seen as controversial. recommend currently popular books resolve them in light of information or ... The premise that "we all have code- on this subject. They consider this the lack thereof in the Bible. Resolving pendent attitudes and behaviors" movement a fad. They give sound rea some of these problems is an age-old smacks of the psychological extremism sons why this approach is potentially tug of war, and I found it helpful to read of the 1980s and 1990s that trans damaging. Another well-researched what theologians feel is the correct ferred the guilt of sin from an individual book is The Codependency Conspiracy: interpretation of some of the scriptures to the actions of others. How to Break the Recovery Habit and dealing with those issues. I am certain Nor is the 12 Step program without Take Charge of Your Life, by Stan ). Katz there are other interpretations even as its valid criticisms. Instead of reading and Aimee E. Liu (Warner Books, there are other interpreters, but it was Pia Mellody or Carol Cannon as recom 1991). helpful to me anyhow. mended in the article's sidebar, I would —lorry Yeagley, Charlotte, Michigan. Then the article by Robert Mclver like to suggest that readers also look at and Stephen Currow of Avondale was the book 72 Steps to Destruction: Editor©s note: Since receiving this excellent. What a revelation, though not Codependency Recovery Heresies by letter, we have been in touch with Dr. a surprising one and certainly one of dis Martin and Deidre Bobgan, or the Yeagley. We have asked him, and he has appointment. It is a wake-up call to chapter "Mind Cure" from Ministry of agreed, to write an article for Ministry every level of the church and needs fur Healing. And the best 12-step program exposing principles on the basis of which ther study. is still the 13 chapters in Steps to Christ. pastors may select healthy counseling Thanks for dealing with such basic As a minister in the Michigan resources. Look for it in an upcoming issue and practical issues. I know we need Conference, I do not feel that Marvin of Ministry. H

Free Subscription If you©re receiving Ministry bimonthly and haven©t paid fora subscription, it©s not a mistake. Since 1928 Ministry has been published lor Seventh-day Adventist ministers. We believe, however, that the time has come for clergy everywhere to experience a resurgence of faith in the authority of Scripture and in the great truths that reveal the gospel of our salvation by grace, through faith alone in Jesus Christ. We want to share our aspirations and faith in a way that will provide inspiration and help to you as clergy. We hope you will accept this journal as our outstretched hand to you. Look over our shoulder, take what you want and find helpful, and discard what you can©t use. Bimonthly gift subscriptions are available to all licensed and/or ordained clergy. Requests should be on church letterhead and addressed to the editorial office.

April 2002 MINISTRY _I EDITORIAL L_ Relating to ministers of other denominations

here are two and a half times as edge this number up to three per many clergy of other denomina WILL EVA PREACH issue, as we have done once or T tions receiving Ministry as there twice during the last few months. are Seventh-day Adventists. To be more We do not believe doing this pro specific, according to recent figures motes "ecumenism." To encourage there are over 47,000 clergy of other ecumenism as Seventh-day Adventists denominations who receive Ministry, to understand it and even as it is com just under 19,000 Adventist pastors and monly understood in the general elders. Christian world today, is simply not our By now most of our Seventh-day motivation. Ecumenism, among other Adventist readers know about Roland Adventist clergy receiving the journal, it things, is the philosophy or practice Hegstad, Robert Spangler, and Floyd is not surprising that we receive a large that searches for ways to unite all faiths, Bresee's visionary "Pastors Reaching and ever-increasing number of pro confining them within the bounds of Every Active Clergy Home" (PREACH). posed articles from our non-Adventist one super-administrated system of low The heart of this initiative sends Ministry readers. est-common-denominator unanimity. magazine every odd-numbered month All of this, however, presents us with In the light of biblical prophecy, to as many non-Seventh-day Adventist a challenge. Here's an excerpt from a Seventh-day Adventists know that the clergy as desire it. Since its beginnings letter I received recently: "Lately I have ecumenical path will lead to an oppres almost 30 years ago, this outreach has noticed that our magazine ... has more sive, monolithic church (the fully done a great deal of good. writers from other denominations. It is fledged Babylon) ultimately controlled Because of PREACH, Ministry has con certainly reflecting a more ecumenical by the dictatorship of antichrist. The sistently been an influence in the lives of approach.... Is this what our Adventist danger in such alliances is clearly iden thousands of clergy who would other organization wants? . . . Does our tified. Avoiding these realities is wise hardly know anything of much Church want to be seen within the certainly a part of our concern in the substance about Seventh-day Adven melting pot of the brotherhood of publication of Ministry and in the way tists. It has helped to provide them with churches with no particular message we implement PREACH. a positive, informed understanding of and uniqueness?" In virtually every quarter of our our Church, while it has enriched their At Ministry, we are by all means Church we read and quote the work of ministry and been instrumental in bring determined to maintain a true Seventh- persons who are not Seventh-day ing some into the Seventh-day Adventist day Adventist distinctiveness. At the Adventist. Mrs. White clearly read Church. same time, we do not wish to discour broadly and in her works, published by It is important to know that giving age these friends of ours who wish to be the Church, extensively used the writing other clergy a consistent chance to a part of the Ministry writing venture of the authors she admired—Cumming, "read over the Adventist shoulder," has and whom we would like to have fully D'Aubigne, Edersheim, Farrar, March, through the years inevitably created a with us in faith and commitment. Wylie, and many others. substantial core of loyal clerical friends With all this in mind, we intentionally The issue is, of course, to do this who now feel that Ministry is their mag limit ourselves to two non-Adventist responsibly, adaptively, discriminatingly, azine. authors per PREACH issue of Ministry. and faithfully. While we sincerely want Because of these loyalties Ministry This means that out of the 90 to 100 to be cooperative and friendly in our receives an ever-increasing number of articles we publish each year, there are relationships with other Christian peo manuscripts and article queries from 12 to 14 written by non-Adventist cler ple, that does not imply a desire for any clergy who naturally want their work gy. In the light of the increasing number kind of doctrinal and organizational published in the magazine. With more of fine manuscripts we receive from unity. than twice as many non-Adventist as these ministers, in the future we may continued on page 30

MINISTRY from the generally accepted idea among his Protestant contemporaries that Babylon was Roman Catholicism, to include all those who resisted "the PERSONAL REIGN of Jesus Christ over this world." Thus all Christians who resisted Millerism©s central teaching were included as being both "ANTICHRIST" and "BABYEON." The only hope for them was to "come out of Babylon or perish."2 That interpretation would be perpetuated by the early Sabbatarian Adventists. Thus Another look James White could write in 1850 that "the second angel©s message [of Revelation 14:8] called us out from the fallen churches [to] at Babylon where we are now free to think, and act for ourselves in the fear of God." Cooperating with other From White©s perspective it was the com ing out of the "fallen churches" that had Christians? prepared the way for the discovery and preaching of the Sabbath truth. "It is an exceedingly interesting fact," he wrote, "that the Sabbath question began to be agitated o what extent should Seventh-day among second advent believers immediately George R. Knight Adventists cooperate with other after they were called out of the churches by Christian denominations? Should the angel©s message. God©s work moves in Adventist ministers be active in order. The Sabbath truth came up in just the community ministerial associa right time to fulfil [the] prophecy" 3 of Ttions? On what basis? After all, hasn©t the Revelation 14:12, with its implications for the denomination taught that all other churches restoration of all God©s commandments are part of the fallen Babylon of Revelation before the Second Advent. 14:8 and 18:1-4? The early Sabbatarians not only adopted These are important questions in them Fitch©s understanding of Babylon as being selves. But they have added importance completely fallen by late 1844, they also fol because Adventism has historically experi lowed Miller in believing that the door of enced some tension over them as different salvation had been closed in October 1844. individuals and groups have set forth varying Miller had developed the "shut door" doc interpretations. Fortunately, Adventist history trine in the 1830s, when he argued the idea throws a great deal of light on both the issues that probation would be closed before the and the tensions they have generated. completion of the 2,300 days of Daniel 8:14 "about the year 1843." Since he interpreted Early understandings the cleansing of the sanctuary as the Second The earliest Adventist interpretations of Advent, his logic had led him to the conclu Babylon were well in place before the rise of sion that every person would have to make a Seventh-day Adventism. The course was set by decision for or against Christ by that time.4 Charles Fitch, a Millerite of Congregational/ With that understanding in mind, the Presbyterian background. 1842 Boston general conference of Millerite By the summer of 1843 many Millerite Adventists had resolved "that the notion of a George R. Knight is Adventist laypersons and pastors were being probation after Christ©s coming, is a lure to professor of church expelled from their denominational churches destruction, entirely contradictory to the history at the because they refused to be silent regarding word of God, which positively teaches that Seventh-day their firm conviction about the nearness of when Christ comes the door is shut, and such Adventist Theological the Advent. 1 This situation inspired Fitch to as are not ready can never enter in."5 Seminary, Andrews preach a sermon in July 1843 entitled "Come After Millerism©s "Great Disappointment" University, Berrien Out of Her, My People." In it Fitch broadened at the nonadvent of Christ on October 22, Springs, Michigan. the interpretation of apocalyptic Babylon 1844, the major point of contention became

MINISTRY whether anything had happened on 1848, it would be another few years result, "the great body of Christ©s true that date. Those who said nothing before they realized that their new followers are still" to be found in had happened became "open-door" understanding demanded a reinter- those churches outside of Adventism. Adventists. Those who said some pretation of their position on the shut Thus Babylon is confused but not thing had happened belonged to the door. That reinterpretation was forced totally fallen. Beyond that, the call to "shut-door" faction. upon them by converts to their mes come out of Babylon will not reach its With that latter view in mind, sage who hadn©t been in the Millerite full force until right before the Miller wrote on November 18, 1844, movement before 1844 and thus, the Advent, when Babylon©s progressive that those proclaiming the second oretically, couldn©t be saved under fall will have been completed. As a advent of Christ were finished in their their traditional shut door position. result, she claimed, the cry to ©"Come "work in warning sinners, and in try By the early 1850s such converts out of her, My people©" of Revelation ing to awake a proud church." A led the Sabbatarians to revise their 18:1-4 will "constitute the final warn separation between "the righteous understanding of the shut door.8 As a ing to be given to the inhabitants of and wicked" had taken place and result, they still held that something the earth."11 Adventism©s mission was now to had happened in 1844 and that encourage one another until Jesus human probation would close before A theological foundation for comes.6 the Second Advent, but they had association By the end of 1844 the "shut door" finally come to the place where they With their reinterpretations of the had come to mean two things in the were willing to admit that probation shut door and the fall of Babylon, eyes of its advocates: (1) that some had not yet closed. James and Ellen White had created a thing had happened on October 22, That conclusion would have vast theological foundation to guide the and (2) that the door of probation implications for the meaning of their understanding and practice of had been shut. everyone-else-is-a-totally-f alien- Seventh-day Adventists when it came The emerging Sabbatarians under Babylon teaching. James White would to their relationship with other the leadership of Joseph Bates and set forth those implications in 1859. Christian bodies. That cooperation James and Ellen White adopted the In an article in the Review and became increasingly more of an issue shut-door teaching with all of its Herald he noted that the term as Adventists came to realize that the implications.7 Coupling that belief "Babylon" signified the doctrinal con Second Advent wasn©t as close as they with their interpretation of Babylon fusion of the various sects. He then had at first expected. obviously put them beyond the possi went on to "unhesitatingly" apply the Cooperation with "outsiders," bility of cooperating with other "Babylon of the Apocalypse to all cor however, would bring its own ten Christian groups. rupt Christianity." But, significantly, sions into the denomination. Those he interpreted the fall of Babylon as tensions would divide Adventist A modified understanding being progressive, rather than as thinking into what might be thought Although they didn©t realize it for something that had been completed of as "moderate" and "hardline" ori some time, the Sabbatarian Adventists in the 1840s, as held by the entations. The moderates would had a problem in their all-other- Sabbatarians in the earliest years.9 come to favor association or coopera churches-are-a-totally-fallen-Babylon While Fitch had viewed Revelation tion that did not compromise the theology. The first aspect of the prob 14:8 and 18:1-5 as one event, White theological and ethical integrity of lem to come to their consciousness asserted that whereas the fall of the movement, while the hardliners was their interpretation of the shut Babylon in 14:8 "is in the past," the would have a difficult time cooperat door. fall set forth in 18:1-4 is present and ing with any group that did not see After all, Christ hadn©t returned in "especially" future. As he put it in things just as they did. October 1844. As a result, probation 1859: "First she falls [14:8]; second, A case in point is Adventism©s rela hadn©t closed then. But it was only she becomes the habitation of devils, tion to the Women©s Christian after they had reinterpreted the mean and ©the hold of every foul spirit;© Temperance Union (WCTU). The ing of the cleansing of the sanctuary third, God©s people are called out of movement obviously had some good of Daniel 8:14 that they could begin her; and, fourth, her plagues are ideas (i.e., "truth"). After all, it was to see that because of their error poured out upon her."10 advocating temperance a topic in involving the Second Advent, they Ellen White agreed with her hus line with Adventism©s concerns. As a had also been wrong on the close of band©s reinterpretation of the fall of result, as early as 1877 Adventists probation aspect of their shut-door Babylon as being progressive, but she were uniting their efforts with those teaching. would move beyond his understand of the WCTU. While a new understanding of the ing. To her "the perfect fulfillment of So far, so good, in terms of the sanctuary©s cleansing was in place by Revelation 14:8 is yet future." As a WCTU. They seemed to be nice

MINISTRY April 2002 Christian ladies. But in 1887 they Other Adventists weren©t so sure they have had very little light." As a muddied the waters by aligning them- about personally cooperating. result, "they should be dealt with in selves with the National Reform Something of a turning point tenderness, in love, and with respect Association in its drive to gain nation came in 1899 and 1900 when the for their good work. You ought not to al legislation for Sunday sacredness. WCTU put itself on record as being handle them as you do."14 That same year the WCTU added a opposed to lending its support to the She noted that she was not arguing Sabbath (Sunday) Observance persecution of those who had a dif with the "real truth" of the position Department to its own organization. ferent day of rest. The new tolerance, he had taken, but rather with his lack The next year it would support of course, had not changed the orga of vision, tact, and kindness. His Senator Blair©s national Sunday bill.12 nization©s advocacy of Sunday. approach, she claimed, would lead Such moves definitely made the It was in that climate that Review the WCTU members to conclude: WCTU look more like it was rapidly and Herald editor Alonzo T. Jones pub "©You see, it is impossible to have any moving toward a fully-developed lished a string of pointed editorials union with Seventh-day Adventists; Babylon in the eyes of some suggesting that the WCTU was apos for they will give us no chance to Adventists. While having "the truth" tate and hadn©t gone far enough and connect with them unless we believe on temperance, at the same time it was thus still logically aligned with just as they believe.©"15 supported "error" on the Sabbath. If the forces of persecution. 13 Ellen White was distinctly opposed that isn©t confusion or Babylon, what In response to Jones©s black-and- to such either-or intolerance. Rather, is? some Adventists concluded. Such white, hardline mentality, Ellen she noted, "we should seek to gain developments continued to cause ten White wrote him a series of letters. As the confidence of the workers of the sion in the Adventist ranks through one who was willing to work within a W.C.T.U., by harmonizing with them out the 1890s. certain amount of tension, she coun as far as possible." Thus they should Despite the problems, Ellen White seled the impetuous Jones not to be so be invited to teach in Adventist camp and others sought to cooperate as hard on those who didn©t see things meetings, even if they did have some much as possible with the temper through Adventist eyes. "There are," error. Such an arrangement, Ellen ance forces throughout the 1890s. she wrote, "vital truths upon which White suggested, could have some

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TAKE A CLOSER LOOK AT OUR MONE* -SAVING STARTER KIT. EACti MOWE^-SAVING ^""i^M STARTER KIT INCLUDES: 1 • LEADER MANUALS: opening and closing celebrations, preschool, crafts, snacks, games, music, Chadder's Theater, and Bible Exploration, • Plus, an all-inclusive DIRECTOR MANUAL, • samples of ELEMENTARY and PRESCHOOL BIBLE BOOKS, • a BIBLE POINT CRAFT SAMPLE PACK, • a SING & PLAY BUZZ AUDIOCASSETTE featuring Bug Safari music, • a sample pack of PUBLICITY RESOURCES, \ • and a package of our COLLECTIBLE BIBLE MEMORY BUGS! US$59.99, CAN$89.99 very positive results. The Adventists to unite with us on the temperance 1 For a fuller treatment of Millerism and Babylon, see George R. Knight, Millennial Fever and the End of the would learn more effective methods question, we secure their help along World: A Study of Millerite Adventism (Nampa, Idaho: of temperance evangelism while at temperance lines; and they, by unit Pacific Press Pub. Assn., 1993). 2 C. Fitch, Come Out of Her, My People (Rochester, NY: ]. V. the same time the WCTU workers ing with us, will hear new truths Himes, 1843), 9-11, 16, 18, 19, 24. might pick up a more balanced which the Holy Spirit is waiting to 3 James White, "The Third Angel©s Message," Present Truth, understanding of the Sabbath and impress upon hearts."19 April 1850, 68, italics supplied. 4 For more Millerite perspectives on the shut door, see other truths dear to the heart of It was that same irenic spirit that George R. Knight, A Search for Identity: The Development of Adventism.16 led Ellen White to suggest that Seventh-day Adventist Beliefs (Hagerstown, Md.: Review and Herald Pub. Assn., 2000), 55-57. Mrs. White deplored the approach Adventist pastors should become 5 "Boston Second Advent Conference," Signs of the Times, of Jones to the WCTU. She counseled acquainted with other pastors in their June 1,1842, 69. 6 William Miller, "Letter from Bro. Miller," Advent Herald, him to not represent "truth and the district, letting them know that Dec. 11, 1844, 142. situation of things as so formidable Adventists "are reformers, but not big 7 For more on the Sabbatarians and the shut door, see Knight, Search for Identity, 83, 84; Ellen G. White, Selected that those belonging to the W.C.T.U. ots." Her advice was to focus on the Messages (Hagerstown, Md.: Review and Herald Pub. will turn away in despair." She pled "common ground" that Adventism Assn., 1958), 1:74. with him, as she often did, to let the shared with others and "to present the 8 "Open and Shut Door," Seventh-day Adventist Encyclopedia, 2nd rev. ed. (Hagerstown, Md.: Review and Lord give him a "sanctified pen," truth as it is in Jesus" rather than to Herald Pub. Assn., 1996), 2:249-252. "discretion," and "Christlike tender run down other churches. Using such 9 James White, "Babylon," Review and Herald, Mar. 10, 1859, 122. ness" toward those who didn©t see techniques, Adventist pastors could 10 Ibid. things as he did.17 "come near to the ministers of other 11 Ellen G. White, The Great Controversy (Nampa, Idaho: Pacific Press Pub. Assn., 1950), 389, 390, 604. Such counsel was hard to take by denominations."20 12 Eric Syme, A History ofSDA Church-State Relations in die those who saw everything in black or There will probably always be United States (Nampa, Idaho: Pacific Press Pub. Assn., 1973), 29, 30. white terms. They saw the more mod hardliners and moderates in 13 [A. T. Jones], editorial, Review and Herald, Dec. 12, 1899, erate position simply as one of Adventism when it comes to how we 804; Dec. 19, 1899, 820. unacceptable compromise. 14 E. G. White to A. T. Jones, Apr. 18, 1900. view, associate, and cooperate with 15 Ibid. Several years later Ellen White other Christians. There will probably 16 Ibid. Cf. E. G. White to A. T. Jones, Feb. 6, 1900; G. A. would write that "while I was in be those who stand ready to fire their Irwin to E. G. White, Mar. 16, 1900. 17 E. G. White to A. T. Jones, Apr. 18, 1900; see also E. G. Australia, Elder A. T. Jones, by an "Babylon gun" at everyone who dis White to A. T. Jones, April 28, 1899; May 1, 1899. unwise course of action, nearly cut off agrees with them on any point. 18 E. G. White to J. A. Burden, Sept. 2, 1907. 19 E. G- White, "Disseminating Temperance Principles/© all opportunity for us to work" for the Clearly, however, Adventist history Review and Herald, June 18, 1908, 8. WCTU people. She went on to say has a great deal of light, wisdom, and 20 Ellen G. White, Evangelism (Washington, D.C.: Review and Herald Pub. Assn., 1946), 14.3, 144,227, 562; cf. Ellen that her husband had always sought guidance to give to us when it comes G. White, Gospel Workers (Washington, D.C.: Review and to give temperance workers "an to this important issue. 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1425 West Rose Street . Walla Walla, WA 9 WA 99K2 dant water (Gen. 2:10). Water was used in the sanctuary to keep it clean and for the purifi cation of the priests. There was a laver near the entrance of the sanctuary (Ex. 38:8). A stream of water is sometimes associated with the Israelite temple (Ps. 46:4). In Psalm 36:8-10 the sanctuary is described as "a place of refuge from the harshness of life. . . . Note Eden and the word translated ©delights© (cadnek) is sim ply the plural of Eden.... Here, ©the stream of [God©s] delights© is identified with the ©foun the Israelite tain of life.©"4 Water becomes a symbol of life and God©s blessings.5 Ezekiel takes up this image and associates it with the eschatological sanctuary temple of God (47:1-12; cf. Joel 3:18; Zech. 14:8).6 A study In God's abiding interest Tree of Life (Gen. 2:9; 3:24). It is generally acknowledged that the tree of life was repre in harmony and restoration sented inside the sanctuary by the golden candlestick. It had seven branches and the cups on each branch had the form of almond flowers decorated with buds and blossoms This article is the second in a two-part series. (Ex. 25:31-36). "The presence of botanical Angel Manuel Rodriguez The first article, "Genesis 1 and the Building of terms, and the basic central shaft-plus-six- the Israelite Sanctuary," appeared in our February branches form, give the impression of a tree- issue. shaped object."7 If this view is correct, then, the Garden and the sanctuary were places enesis 2:4-3:24 contains ter where the source of life was located.8 minology and concepts associ Gold and precious stones. The Eden narrative ated in the Old Testament with mentions gold and precious stones (2:12). the theology of the sanctuary. The furniture of the tabernacle was covered This has led some to suggest with gold and one of the priest©s vestments Gthat the Garden "was a type of archetypal was decorated with precious stones (e.g. Ex. sanctuary."1 Although Eden was not a sanctu 25:13, 18, 24; 25:7). Some find here common ary in the sense in which the Israelite taberna elements shared by the Garden and the sanc cle was, we find in the narrative of the Garden tuary.9 The term "onyx" is used in Genesis the beginnings of the theology of the sanctu and in the sanctuary context (Ex. 27:7; 28:9- ary. In what follows we will summarize impor 12). The terminological association is valid tant exegetical and theological studies on the and supports the view that the Garden and subject by non-Adventist theologians and the sanctuary do share some fundamental explore how their insights can contribute to a conceptions. better understanding of the doctrine of the Cherubim. Cherubim are first mentioned in sanctuary. Genesis 3:24. Figures of cherubim were used to decorate the inner curtains of the taberna 1. Parallels cle (Ex. 26:1, 31) and two of them were part of Eastern orientation. The Garden was located the ark of the covenant (Ex. 25:17-22).10 They in the eastern section of Eden (Gen. 2:8) and, stood there, like in Eden, as servants of God. apparently, its entrance also faced east (Gen. The cherubim placed at the entrance of the Angel Manuel 3:24).2 The entrance of the Israelite sanctuary Garden reminded people that God was still Rodriguez, Ph. D., is was also to the east (Ex. 27:13-16; cf. 38:13- accessible to them. the director of the 18). 3 In a sense the gate of the Garden Guarding the entrance. The function of the Biblical Research Institute of the functioned more as an exit than an entrance, cherubim was to "guard [shamar] the way to General Conference while the gate of the sanctuary was an the tree of life" (Gen. 3:24, NKJV); that is to of Seventh-day entrance, a return from the east. say, they were protecting the sanctity of the Adventists. Source of water. Eden was a source of abun Garden and access to the symbol of life. The

April 2002 MINISTRY 11 Levites were placed around the sanc to dwell (2:8, 15). 16 scene.20 In this scene God functions as tuary ©"to keep charge [shamar] of the We find similar ideas in the setting a prosecutor21 investigating the crime tabernacle of the testimony©" (Num. of the Israelite sanctuary. The sanctu committed by the couple. The story 1:53, NASB). They were responsible ary was where God and humans "follows step by step the procedure of for protecting the tabernacle against came together. But when we examine a legal action."22 There is a discovery anyone who may want to encroach the similarities between the Garden (8-10), an interrogation and defense upon the sancta." and the sanctuary as places of (11-13), and then a sentence (14-19). Work of Adam. Humans were "to encounter, the parallels with the God is asking questions, investigat work [cabad]" and "to take care Garden are not exact. ing the nature and reason for the [shamar} of" the Garden (Gen. 2:15). The Garden was created by God. crime committed. We have in this Those verbs are again used together Humans dwelt in it. God visited them, story an investigative judgment in in Numbers 3:7-8; 8:26; 18:5-6, to and there was perfect harmony which God is searching for and ana describe the duties of the Levites in between them. lyzing the evidence. The obvious question is whether God already knew HE GARDEN AND THE SANCTUARY ARE A about the crime and if He did, then why was the investigation needed? CENTER OF LIFE BECAUSE THE LORD IS Umberto Cassuto, a Jewish com T mentator, raised those questions and suggested that "since the subsequent narrative portrays God as omnipo tent, it stands to reason that He is not working, ministering, and guarding The tabernacle was built by depicted here as one who is unaware the sanctuary. iz Adam was performing humans. God dwelt in it. Humans of what is around him."2-* He adds in the Garden a task that was later went there to meet with God, and the that "the Judge of the whole earth assigned to the Levites. purpose of the visit was to restore or calls man, in order to demand from Dress ofAdam and Eve. After the Fall preserve the relationship between him an account of his conduct."24 God provided for Adam and Eve a God and humans. According to others, the purpose of dress of the skin of animals (3:21). In The reason for the difference is the questions is (1) to establish the the sanctuary services the skin of the that the Garden pictures the relation facts and "to make clear to the man sacrificial animals, the hide, was given ship between God and humans in a and the woman what they have to the officiating priests (Lev. 7:8). context free from sin and death. The done";25 or (2) to allow "the man Two other terms used in the story tabernacle pictures the same relation himself to acknowledge his crime";26 of the Garden are also found in the ship in the context of sin and death. (3) or even better, to move the culprit context of the tabernacle. The verb Now God was the One who dwelt "into confessing his guilt."27 shakan, "dwell," is used in Genesis with humans because humans reject This is the first judgment recorded 3:24 and in Exodus 25:8 (God wanted ed the dwelling place God created for in the Scriptures and includes an to dwell [shakan] among the them. investigation followed by a sentence Israelites).13 Genesis 3:8 describes the Humans are described as returning, and its execution. During the investi Lord as walking (hithattek; "to walk to coming back from the east. The "east" gation Adarn and Eve are questioned and fro"; from the verb halak, "to in the Bible could be a symbol of good by the Lord but surprisingly the ser walk") in the Garden. The same verb or evil.17 It is the place of enslavement, pent is not questioned at all; he is not is used in Leviticus 26:12 and oppression (Ezek. 25:4), and idolatry judged in the same way the couple is Deuteronomy 23:14 to describe the (8:16). A return from the east was a being judged. The enemy is only con divine presence in the sanctuary. symbol of submissiveness to God. demned; a sentence is pronounced "The Lord walked in Eden as he sub Whenever the Israelites went to the against him.28 sequently walked in the tabernacle."14 sanctuary they were returning to the In the Israelite sanctuary God func original experience of harmony and tioned as Judge of His people and of 2. Theological links unity between God and humans that the world. According to Deuteronomy Meeting place of God and man. From prevailed in the Garden of Eden. It 17:8-13 Israel©s "supreme court" met a theological perspective the Garden was indeed an act of redemption, a re in the tabernacle and it consisted of of Eden was where God and humans creation. priests and a judge. God entrusted to met in a harmonious relationship. Judiciary activity of God. In Eden them with His judiciary authority. The Garden was not God©s dwelling God functioned as Judge. Scholars place,15 but rather a place created by have found in Genesis 3:11-20 "a Plan of redemption revealed God for humans in which they were trial,"18 a legal process, 19 a judgment God revealed Himself in the

12 MINISTRY April 2002 Garden not only as Judge but also as skin of animals. God Himself makes it was preserved. But it is precisely in Redeemer. The death of Adam and possible for them to approach Him that life-threatening context that the Eve should have occurred immediate (cf. Ex. 28:42-43). Dressing someone death of an animal takes place. The ly (Gen. 2:17).29 The death penalty signalizes in the Bible the bestowal of death penalty is not executed on was not exhausted when God said to a new status (cf. Gen. 41:42; Ex. them but an animal dies. Adam, "©you are dust, and to dust you 28:40-41; Lev. 8:7, 13; Num. 20:26).33 Second, the death of the animal is shall return©" (3:19, NAS). This death The act of investiture raised Adam not an accidental detail in the narra undoubtedly belongs to the penalty of and Eve from a state of alienation to tive; it provides what Adam and Eve sin; but Genesis 2:17 describes some the status of a person who can inter needed in order to restore their rela thing beyond it. The divine warning act with God. He was restoring to tionship with the Lord. Out of death "was not ©on that day you will become them some of their lost dignity.34 comes hope and restoration for them. mortal© but rather ©you will die.© But Obviously the interaction is not as Finally, the fact that God made the that did not happen at all."30 Their before but it points to a future time garments and dressed them suggests lives were extended because "God when it will be fully restored. that God did for them what they were allowed grace to prevail."31 By stating that Adam and Eve were unable to do for themselves. He was This expression of grace is encapsu dressed with the skins of animals, the graciously enabling them to approach lated in Genesis 3:15 which offers text implicitly states that at least an Him. Those concepts belong to the assurance of a new life. The fact that animal was killed. The fact that this is theology of the sanctuary and its serv the serpent is here a symbol of evil not clearly stated should not detract ices in the Old Testament. In fact, and that his head is to be "crushed" from its significance. The biblical nar what is embryonic or hinted at in by the offspring of the woman sug rative seems to be "anticipating the Genesis 3 becomes a full-grown theo gests that there will be a final victory notion of sacrifice in the slaying of logical body of ideas in the Israelite over evil and death. 32 For the the animals."35 sacrificial system. Christian community this victory has When we place Genesis 3:21 with become a reality in Christ Jesus (cf. in its theological context the implicit 3. Summary Rom. 16:20; Heb. 2:14; Rev. 12). The death of the animal becomes indeed a The narrative of Eden provides ultimate death of Adam and Eve was sacrificial act. First, Adam and Eve some of the most important elements not put into effect because Christ is were expected to experience ultimate of a theology of the sanctuary and its "the Lamb that was slain from the cre death (2:17). Surprisingly, their life continued on page 30 ation of the world" (Rev. 13:8, NIV). Genesis 3:21 could also be point ing, in a pictorial way, to that promise General Conference Ministerial Association of salvation: "God made for Adam and for his wife garments of skin, and clothed them." Nakedness and cloth CONTACT INFORMATION ing are important motifs in the Creation and Fall narratives. DEPARTMENT PHONE NUMBER EMAIL ADDRESS Before the Fall nakedness is the natural condition of Adam and Eve Association Secretary 301.680.6501 [email protected] (Gen. 2:21). They were free to Elder's Digest, Theological Education 301.680.6508 [email protected] approach God, interact with each other and the rest of creation without Evangelism and Church Growth 301.680.6509 [email protected] having to mediate their presence Ministry Editorial Office 301.680.6510 [email protected] through clothing. After the Fall their [email protected] nakedness becomes unnatural; it Ministry Subscriptions & Circulatio 301.680.6503 [email protected] stands as a symbol of their alienation from God. They cannot approach PREACH and Professional Growth 301.680.6518 [email protected]. org God any longer as they were created Resource Center 301.680.6508 [email protected] because their nature has been altered 888.771.0738 (toll-free) through rebellion. A metamorphosis Shepherdess International 301.680.6513 [email protected] is required, and it is symbolized in the Shepherdess Journal act of clothing them. God rejects Adam and Eve©s solu Fax number for all departments: 301.680.6502 tion to their nakedness, i.e. a dress of Web site: www.ministerialassociation.com leaves, and dresses them with the

MINISTRY 13 others, I received many comforting messages. Among the persons and groups who said they were praying for me were Lutheran ministers, Muslim friends, and Adventist fellow-believ ers in Asia, Africa, Australia, North America, and Europe. Upon my return to Denmark, I was hospi talized. The operation lasted six hours, and I spent the next ten days in the hospital. The oncologists recommended six months The 'Valley of chemotherapy. A little later, I developed pneumonia twice and had hernia surgery. For a person who had enjoyed good health in his of the shadow 67 years, these seven months were a time of anxiety and fear that the cancer might have spread. It was also a trial for me to move in of death" and out of the hospital and actually be hospi talized for 30 days. Faith thinking aloud about dying The psychological effect of the "verdict" Elizabeth Kiibler-Ross in her book On Death n August 17, 1999,1 was sched and Dying analyzes certain stages people go Borge Schantz uled to fly out from Denmark through when they have been told that their to Pakistan to visit some days are numbered. They are as follows: churches we had planted there. 1. Denial and isolation (not me?) Wondering about some physi 2. Anger, rage, envy, resentment (why me?) Ocal symptoms I had noticed in myself, the day 3. Bargaining (if I am good, I can live) before I left I met with a medical specialist, 4. Depression (what©s the use?) leaving specimens for the lab to work on. I 5. Acceptance don©t suppose it©s anything serious, I thought These stages do not always come in that to myself as I left for Pakistan. order, however, they can occur concurrently The test results caught up with me in and are intermingled with feelings of hope, Pakistan: I had colon cancer. I was advised to fear, anguish, and even terror. I recognized return home as soon as possible. An operation them as general outlines and dealt with them was scheduled in a month©s time. as such. So my experience went something Visiting the newly established churches like this: was an encouraging experience. It was 1. Denial. It cannot be true. I am not sick. rewarding to see the faithfulness of members The medical people have made a mistake. I in spite of some hindrances. Still, my visit was am strong. I have traveled in all kinds of situ overshadowed by the ominous message from ations and lived in four continents, home. The word "cancer" is always disquiet sometimes under trying conditions. I have ing, if not devastating. survived three wars. I come from a strong At the time the disturbing message had family, number six of eleven children, with reached me in Karachi, I had to decide parents that lived to an advanced age. It is a between keeping it to myself or sharing it mistake. It cannot be true. with others. It©s probably very "Danish" to be 2. Then when it was proven to be true, the private in such matters. However, I wanted Why question emerged. Why should I get this contact, communication, intercession, and, terrible disease? I questioned my obedience to honestly also compassion. I felt I should be the health message with which I grew up but open and honest. to which, perhaps, I was not always faithful. Barge Schantz, Ph.D., professor emeritus My church employment for more than 47 An experienced nurse told me that I should and retired from years in various capacities had brought me in never attempt to find out what had caused Newbold College, contact with people in many parts of the my cancer. It would be futile. Cancer hits peo lives in Denmark. world, and when I opened up the matter to ple arbitrarily. On reflection I am positive that

14 MINISTRY April 2002 I did not experience anger, resent in Denmark, my mind returned to ment, or rage. Perhaps a little envy the Why question. when I watched healthy people. However, now the issue was not 3. The "acceptance" reaction was to why I got the cancer, but why I was SERVE! fight the disease with all means possi spared the severe terminal conse ble physical, emotional, and spiritu quences my friends had to suffer. I still al. I decided that this ailment was not have that feeling of guilt when I going to get me. I was going to live a think of my two fellow patients who © A /*"* few more years. This, no doubt, meant became my friends in a special way. /(n D nte.f static nat a battle with its depressions, its "up©s In the hospital ward I had the and down©s." opportunity to share my belief in My wife, Iris, and family stood God and Jesus Christ as Savior with wonderfully by my side in this deci other patients who were in similar sion and strengthened me in all situations. It is amazing how pre aspects. Iris encouraged me to take pared we are to talk about spiritual one day at a time, to focus on the things when we are in a crisis. progress I had made during the previ ous 24-hour period, rather than Spiritual manipulation as a thinking about, even fearing, the preparation for death? many future treatments or opera All through my life as a minister, I tions. Also I decided that I should have prayed and comforted many have a special project to be involved who suffered from cancer. Now the in: a how-to book on evangelism in tables were turned. I was at the receiv developing areas of the world. ing end. What I had preached to 4. Then came the great moment of others now was a reality in my own .PASTORS© relief and joy. After the operation itself, experience. I imagined, especially in with some additional scans and the first weeks, that death for me was o CENTS • examinations, the chief surgeon a possibility. assured me that I could be considered The first thought that came to me .EADERS cancer-free. was that I should spend much more That was, of course, to the best of time reading the Bible, the Spirit of their knowledge. No one knew what Prophecy, and other devotional liter really was going on in my body. In ature. These were important in my case, there existed a propensity preparing me for whatever would for recurrence, but the doctors felt come. I felt I had to be more spiritu that I was in a reasonably safe state. al if I were to be accepted by God. 5. Interestingly, now I experienced This was the "bargaining" state in my some guilt feelings. The man in the experience. It was really the idea: "If bed opposite me had died a few days I am good, I can live." after his operation. Thankfully, my Seventh-day Another patient, a professor in Adventist beliefs, theological training, American history at the University of and reflections took over. The ques Copenhagen, was told that his colon tions came to me, "What was the cancer was beyond medical help. He actual motive for such exercises?" Did received permission to use all the I really believe that reading the Bible morphine he wanted to make the rest and religious literature would make of his days as painless as possible. He me more acceptable to God? Could I was a Lutheran, and on several occa win special favors in my somewhat sions we talked together about spiritu desperate situation by such actions? al things and I had prayer with him. Could I influence God in such a way He did not live for more than five that He would more readily accept months after the operation, dying at me, should the cancer be terminal? 53 years of age, leaving a wife and Of course not! In my ministry I three children. When I attended his have taught and preached that salva funeral in one of the main churches tion comes by faith and acceptance of

April 2002 MINISTRY 15 Christ as my Savior. This has also been that matter, that God does not hear low humans will draw us nearer to at the core of my personal faith and and answer prayers. them in true, deep concern and love. relationship with God. God©s accept Do we have to reconsider our con ance of us is by His grace. Anything I cept of the meaning and purpose of Ignorance of death try to do to please God and make prayer? Do we need to revise our con One of my observations when myself fit for His kingdom will only cept of miracles and their place in associating with fellow-patients in make the saving process more compli God©s overall plan of salvation? my hospital ward and listening to cated. Works of any kind will not their anxieties was that there was a change God©s dealing with me. He Miracles and prayer fear of whom and what they would knows me. When this biblical truth I have no problem in accepting meet if they should pass away. What dawned on me anew in the hospital, a that, in both the Bible and church would be on the other side? Was it wonderful peace fell over me. I history, miracles have had a signifi hell, heaven, or nothing? This igno thanked God for His mercy in dealing cant function in saving God©s people rance resulted in fear and uncertainty. with human beings with me. when there was danger that they One patient asked me what I believed would be eliminated. We need only about God and death but when I Prayer as a bargaining to read the story of Moses in Egypt, offered to tell him, he politely made it commodity the wonders performed by Christ in clear, that he did not want to be In the "bargaining stage" of my His attempts to found His church, talked into any concepts that made experience, prayer also became a kind and the work of the apostles. any demands on his life. of "inducement." Would not more There are personal instances where In these moments, though I©d read time spent in prayer, even extended God intervenes and answers prayer and taught them many times, I found prayers, make a person more accept by performing a miracle. However, fresh comfort and tremendous peace able to God? inspiration seems to reveal that God in the realities of the Bible teaching My personal prayers were to pre has a general plan for the salvation of about heaven, hell, and whom I pare me to meet my Savior. In this humankind, and we as His children would meet on the other side. Paul preparation it is the content of prayer are part of that plan. The main thrust makes it clear that a Christian should and a person©s faith, rather than their of His design is to get people into His have knowledge. "We do not want frequency and length, that are of sig kingdom, where there will be no you to be ignorant about those who nificance. more death, disease, hunger, or suf fall asleep" are his words (1 Thess. Important also is the motive for fering. Our desire to add a few years 4:13, NIV). the prayer. When the principal pur to our existence in this world is per It is a great comfort to know from pose is naively to make one more haps more self-serving than fitting the Bible that there is no eternal agreeable and win favors with God, into the divine purpose. No doubt it burning hell waiting for those who the whole purpose of praying is mis is difficult from our narrow perspec refuse to accept Jesus as Savior (Mal. understood. One cannot pray oneself tive to see the larger picture in God©s 4:1-3), and to know that the time into heaven. So also in the "bargain redemptive plan. In a narrow sense, between death and the resurrection at ing" stage, my understanding of the prayer requests something, a favor, His second coming is like a sleep in a theology of prayer prevailed to some from God. We sometimes pray like a state of unconsciousness (John 11:11- extent, but I also moved on to new child writing down a list of gifts 14; 1 Cor. 15:51). After death, the dimensions in my faith and prayer. wanted for Christmas. next thing a person who died in There were prayers for a miracle to In a broader sense, the main pur Christ will experience is to see His happen. People in various parts of the pose of prayer is to bring us into face (Ps.17:15). When one is really world were praying for me. Many of closer contact with God, to admit our facing these realities they become all these prayers, including my own, dependence on Him. On the one the more precious. were for a miracle to take place. hand, prayer gives us a sense of need, Perhaps the most consoling words However, no miracle took place. helplessness, and unworthiness. On about dying are in Rom. 14:7-9: "For Miracles are rare. When they do the other, it gives us an assurance of none of us lives to himself alone and occur, they are usually reported in divine generosity, love, and forgive none of us dies to himself alone. If we other countries far away. Millions of ness. That is more important than live, we live to the Lord; and if we die, suffering Christians in many coun receiving material gifts, even healing we die to the Lord. So, whether we tries send up their prayers for healing, and longer life. live or die, we belong to the Lord. For food, employment, and protection in Prayer draws us nearer to God, and this very reason, Christ died and various disasters such as civil wars, the belief that one©s sins are forgiven returned to life so that he might be earthquakes, and floods. It often is the greatest source of peace. Along the Lord of both the dead and the liv seems to these people, and to us for with this, intercessory prayer for fel ing" (NIV). m

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Sponsored by School of Computing, Southern Adventist University 423-238-2936 They©d seen much of the dividing, weakening influence of such politics, and now felt their initial surge of hope for a new united initiative ebbing away. "Play the game." With those words, the Spirit©s fire was reduced to a cold icon on the playing board of the church game.

Killing evangelistic enthusiasm There are two very effective ways to give a sleeping pill to lay evangelism. First, control. Order, organization, rules, accountability these aren©t bad. We need Inspiring them to avoid excesses that bring shame to Christ©s name. They can, however be carried too far, becoming micromanagement or, as evangelistic Ellen White describes it a "one-idea" mindset. We have had bad experiences with some "self-supporting ministries" whose methods enthusiasm are better suited to tabloids than to the Word of God. We try to avoid that by micromanag- ing awakened lay people. We sharply limit their work, insisting that they have to do it omething out of the ordinary was one particular way. They can©t just go for it. Julia C. S. Vernon going on at the camp meeting. Heaven forbid that an army of youth should "What©s happening? asked Pastor start evangelizing without the appropriate Knap* as he hurried toward a buzzing controls of pastoral leadership. knot of teens and young adults. Yes, when we allow lay persons freedom to S"We©re talking about evangelizing the do the work, there is a risk that someone will Metro area," one of them replied. "This fellow become a fanatic, teach false doctrine, or asked if we wanted to, so we©re planning how offend someone. we can do it." But whenever we go out and teach large A 20-something deacon had been asking numbers of unknown, uncontrollable, poten all the young people he encountered, "Who tially unstable people, we run risks. We don©t wants to evangelize this area?" Although pas know who will take off into fanaticism. We tors had been voicing concern about inactive don©t know which ones will be offended and youth, every one the deacons encountered say slanderous things about us. We don©t responded with, "Yes! When can we start?" know how others will react. We do know that "You can©t do that. You can©t just go out we might get hurt, insulted, mocked, or mis there and start evangelizing. You have to pick understood. We also know that some souls one of the local pastors to support you," will find Jesus. That makes the risk, the out-of- Pastor Knap said. controlness of evangelism well worthwhile. As the young people recalled various inter- Jesus assures us that there is only one gen church rivalries and territorial disputes that uine control. As we enter the risky, uncon had hung things up in the past, they began to trolled world of evangelism, He says, "Lo, I am express misgivings. The deacon answered, with you alway, even unto the end of the "No one church is going to sponsor this. We world" (Matt. 28:20). Walking side-by-side must do this as a united family of Seventh- with Jesus is the real control, the real safety. day Adventist Christians, not just this or that Second, politics. Too often, I©ve heard con church." versations like these: "We should have a joint "But you can©t do it that way," the pastor project." "No way. You©ve never supported reiterated. "Congregations are concerned anything we©ve done. So we won©t work with Julia C. S. Vernon is about who does what in their areas of influ you now." chaplain of the ence, and you must be sensitive to those polit "If we hold an evangelistic series, we©ll Hospice of Bountiful ical realities. You have to play the game." need a building, but we can©t afford to rent in Grantsville, Utah. Several young people seemed to deflate. one."

18 MINISTRY April 2002 "You have four large churches in political units, we are coworkers in the with the awakening laity. the area. Why not use one of them?" kingdom of Christ. Far from being Modeling: Paul was a model as well "Because each pastor says he won©t individual rulers of congregational as a teacher. "Be ye followers of me, support it if it©s in another pastor©s fiefdoms, we are servants of one Ruler, even as I also am of Christ" (1 Cor. building." who asks us to work smoothly with 11:1). "For this cause I obtained "Can we work together on a cru His other laborers; the lay persons of mercy, that in me first Jesus Christ sade?" "No. You went out and our congregations. might shew forth all longsuffering, for formed another congregation instead a pattern to them which should here of staying with us. Now you can just Encouraging evangelistic after believe on him" (1 Tim. 1:16, work on your own." enthusiasm italics supplied). The real politics of the kingdom is Now, let©s look at two means of While we dream of control and ter- a lot simpler. Paul asks, "Is Christ supporting awakened members. ritorialism, we model and perpetuate divided [by personality and territorial Mentoring: Paul pictured new work a woeful method of church activity. disputes]?" (1 Cor. 1:13). "For you are ers learning from experienced work We have a better method to model still carnal. For where there are envy, ers, and in turn passing those things Christ©s mercy and patience. This strife, and divisions among you, are on to still newer workers in an ongo model produces dynamic, grace-cen you not carnal and behaving like ing, personal relationship. "And the tered lay evangelists. mere men?"(l Cor. 3:3, NKJV). things that thou hast heard of me ... We can either discourage or Then, Paul gives us this model: "I the same commit thou to faithful encourage support to the newly have planted, Apollos watered; but men, who shall be able to teach others awakened in our congregations. God gave the increase. So then neither also." (2 Tim. 2:2). Either way, with us or without us, is he that planteth any thing, neither Working side by side with experi Christ will be true to His word in he that watereth; but God that giveth enced people is one of the most the end, the sleepers will wake up and the increase. Now he that planteth effective teaching methods the evangelize the world. P and he that watereth are one. . . . For same method Jesus used with His dis we are labourers together with God" ciples. To do that, we must be in an Pastor Knap is a composite of the responses of sev (1 Cor. 3:6-9). We are not individual accepting, supportive relationship eral pastors over a week-long period.

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April 2002 MINISTRY use radio widely, but employ drama in Bible stories over the air, allowing the listener to use imagination in visualizing the scenes described.1 Without question, TV is the most powerful mass communication medium. Hollywood spends millions of dollars to put across their view of desirable morality and lifestyle. Using such a medium for spiritual teaching is con troversial. It has taken courage to pioneer its use in and for the Church. William Fagal of Faith For Today started Using drama using television in 1950, utilizing the "para ble approach." Soon it became a worldwide ministry with a mass appeal. Today we have in Christian many radio and TV programs all over the world, presenting truth. ministry Drama in the Bible Drama is not new. God used it to teach His people. Ezekiel©s prophetic book is full of dra matic representations, which God used to eventh-day Adventists have tradition convey a specific message. And who could Gary J. Tolbert ally taken a dim view of drama. Ellen forget the great drama of the Old Testament White©s comments against theater of sanctuary, with each aspect of the temple and her day probably are the main reason. its sacrificial system symbolizing the great I have done a thorough search of her plan of redemption that the Messiah would writingsS and concluded that she would not bring? The sanctuary, particularly the daily speak as negatively of Christian drama as sacrificing of the lamb, was a dramatic enact some do, particularly when it is used with ment of the salvation story, depicting the some specific guiding principles. coming of the actual Lamb of God who was to In this age of high-tech visual arts, appar take away the sin of the world. ent in movies, television, and computers, our Jesus employed a form of drama in His use visual information-gathering skills have of parables. He told stories and painted men become more acute, even as our auditory tal pictures to teach spiritual truths. He never skills have perhaps taken more of a back seat. taught without using parables (Matt. 13:34). To completely comprehend a message, people Often His use of parables was specific and need to "see" it, absorb it, and integrate it for pointed. an extended period of time. At Simon©s house, for example, a woman This does not negate the importance of the came in and anointed Jesus with expensive spoken message. Communication, however, is perfume and wept at His feet. Simon the enhanced if the eye can be focused on some Pharisee was unhappy that Jesus allowed her thing happening on the worship platform. to do this. Jesus then told a parable about for Preaching becomes more attractive when giveness and used the woman©s dramatic something visual is added than when it is pre actions to make His point to Simon (Luke sented as just a monologue from behind the 7:36-50). pulpit. Even Paul was shown something by the Communication is a complicated science use of a kind of drama. On his way to and an exciting endeavor, at least for those of Jerusalem the Holy Spirit moved a prophet us who are involved in public speaking or named Agabus to meet Paul. Agabus took GaryJ. Tolbert is media broadcasting. Paul©s belt, tied his own hands and feet in a pastor of the Fletcher Seventh- H.M.S. Richards, Si., who started his radio dramatic depiction of what awaited Paul in day Adventist ministry in 1926, had difficulty convincing Jerusalem (Acts 21:10, 11). Church in Fletcher, Adventists that God could use radio in com Today the Adventist Church uses drama in North Carolina. municating the message! Today we not only its academies, colleges, and many churches to

20 MINISTRY April 2002 1

handicapped, and [thus] some have A few basic principles that should guide in our use of drama ceased to urge reforms. They seem 4- Our purpose should be to uplift Christ and His Word, not the actor's unable to stem the current of doubt performance. Even though sometimes the dramatic scene may not be a and criticism."6 biblical story but rather one from everyday life, the message should be what In December 1888 Ellen White people go away with. Sometimes it will be entertaining, but the goal should wrote about a dramatized Christmas be to communicate the message and to uplift Christ. program put on by the Battle Creek -f It can be helpful to introduce a sermon or part of a sermon by a short drama. Sabbath School. The children wore But in this usage the drama must not be an end in its self. Such drama must costumes. Ella White, Mrs. White©s lead to a spiritual truth that is developed in the sermon. Sometimes a drama six-year-old granddaughter, was in the may be the sermon, but the biblical truth should not lose focus. program, dressed to typify an angel. •*• Drama should not be used to shock people. Don't try to dramatize extreme The play was called "The Lighthouse" and raw life conditions. Good taste is necessary. Rather than shocking and Mrs. White said, "I was pleased people, surprise them. Such an approach will "engage their interest" and with the Lighthouse, and the scene teach valuable biblical truth in the process. which had required so much painstak ing effort was one which could have demonstrate how following Christ Mrs. White©s concern seems not to been made most impressive, but failed can be done and is relevant to people be so much with the medium (drama) to be made as forcible and striking as today. as with what the medium usually it might have been when it cost so attempts to depict. Her condemna much time and labor in preparing it." Ellen White and drama tions had to do with drama that seeks In the letter she says that more What about Ellen White? I looked to "excite passion and glorify vice"; thought and planning should have at over 100 references in her writings that which in the end "breakfs] down gone into it. She also said that what is about drama and theater. There is a the barriers of principle and openfs] enacted needs to become reality in the similarity in many of Mrs. White©s the door to sensual indulgence." Just lives of the actors.7 statements, but one common theme as the use of parable or story may be The overwhelming counsel to us is is evident. Here©s a statement that used to break down or to build, so that secular drama tends to be demor exemplifies it: also with drama. Drama itself is not alizing. To take part in such plays that "Many of the amusements popular the major concern, but the values moves us away from our faith in God in the world today, even with those drama seeks to portray are at issue. is not the will of God. But it is not who claim to be Christians, tend to Ellen White was strikingly progres right to avoid the medium of drama the same end as did those of the hea sive in her counsels to the Church. completely just because people use it then. There are indeed few among Much of what she said is helpful to communicate questionable values. them that Satan does not turn to when it comes to the times in which Drama with a spiritual purpose can account in destroying souls. Through we live. "Men are needed who pray to enhance worship. God can use it to the drama he has worked for ages to God for wisdom, and who, under the communicate truth. excite passion and glorify vice. The guidance of God, can put new life into A picture can convey more mean opera, with its fascinating display and the old methods of labor and can ing than a thousand words. Drama bewildering music, the masquerade, invent new plans and new methods of can help engage more of the senses the dance, the card table, Satan awakening the interest of church than just hearing, thus increasing employs to break down the barriers of members and reaching the men and worshiper participation. Difficult sub principle and open the door to sensu women of the world."4 "Whatever jects can be handled tastefully and al indulgence."2 may have been your former practice, sometimes even humorously with In this and similar statements, it is not necessary to repeat it again great effect. Our goal should always Mrs. White condemns drama and and again in the same way. God be to uplift Christ and bring others to other amusements that highlight sin. would have new and untried methods know and follow Him. m What she describes here in principle followed. Break in upon the people covers much of what we see on the surprise them."5 TV and in today©s theater. But she did Along this line, Mrs. White makes a see the use of drama as useful in the very pointed statement: "When new communication of truth, such as methods have been advocated, so using the theater for an evangelistic many doubtful questions have been meeting. 3 In one place I found introduced, so many councils held 1970), 1 5 Ibid., 12 instruction to those who were learn that every difficulty might be dis 6 Ellen G 8) 6 141, 142 ing to be actors. cerned, that reformers have been Ellen G White, Itrtcr «, December 26, 1888

MINISTRY 21 campus ministry in two major universities the University of South Florida and the University of Central Florida. In the latter, in addition to being the facilitator of Campus Advent Outreach, I serve as a member of the United Campus Ministries. This ministry has helped my work in many ways. I have learned to address the concern I have for students on the college campus. I have experienced a sense of personal spiritual fulfillment by seeing the work progress in an area that has often had to take second place to other pressing issues in ministry. I©ve found in Ministry on the campus ministry a source of outstanding young people and of a bank of rich talent and creative ability that can energize and revolu secular campus tionize a local congregation to the point where it cannot remain the same. An avenue for church growth Let me share a few things that I©ve learned over the years that can help open the way to prioritizing a campus ministry, making it a viable outreach ministry. want to share Christ on my college cam Daniel M. Forbes pus but it©s a highly secular school and I Search out the open doors find it hard, especially when my profes Prayerfully search for God©s guidance to sors don©t profess Christianity or are open doors of opportunity in contacting openly opposed to it." Adventist students and faculty to begin func I"I©m confronted daily with the theory of tioning as a core unit of fellowship. Perhaps evolution in many of my classes." these students will have friends or relatives on "Several important exams are scheduled on campus. Chances are you will find them in Sabbath, and I don©t know what to do." some of the most unusual places. The point is Statements like these are common, coming to find them and get them involved. from Seventh-day Adventist students in a sec Once I found an Adventist professor on the ular university or college, especially where faculty of the medical college. He had become there might not be an Adventist presence for inactive in the Church. I asked him to help me miles. Frequently such educational institu by being our campus ministry©s faculty spon tions are located in small communities. Even sor. He was surprised by the request, but was if there is a local church nearby, in many cases more than willing to assist us. it is a small congregation with limited Some people may be hiding their faith for resources and pressing challenges that already one reason or another, but they may still be demand its attention and tax its resources. able to play some kind of contact or even What could justify a pastor placing the ini leadership role. Perhaps they are waiting for tiating of a secular campus ministry near the you to seek them out where they are and show top of his list of priorities? Why even begin them that they are not alone and that it©s OK when you already know it will involve work to be a committed Christian on their campus. ing with state educational systems that are They just have to know that you©re there, and probably not church-friendly? Why follow more importantly, that you©re there for them. unfamiliar regulations and guidelines? Why For them to just show up at your church could go through all that just to obtain official add much to your church program, especially recognition as a student organization on the if they become involved in the life of the Daniel M. Forbes, Ed.D., is pastor of campus of a nearby state university or college, church. the University when you know that your request may be Seventh-day declined on the basis of some technicality? Begin organizing Adventist Church in For more than twelve years I©ve been work Contact the appropriate department or Orlando, Florida ing with youth and young adults in secular office on campus to find out what is required

22 MINISTRY April 2002 to set up a registered student religious have volunteers to provide trans Our congregation has also volun organization. Begin the process by portation for students, picking them teered to answer phones on-the-air following the procedures that are pro up at a designated location on cam for the annual telethon at the local vided by the department. More than pus and taking them to church on public television station wearing T- likely you will need to have a small Sabbath mornings. shirts generously funded by our number of selected students to serve Approach your Conference leader Conference Youth Department. as officers of your organization. Look ship to see if any funding is available We©ve even hosted our own student for Adventist students willing and to assist in such a ministry. You©ll organized Special Olympics on a committed to serve. You may even find, as I have, that leadership can be Sunday morning at the University©s need to register for a class yourself to very responsive to this unique form track and field facility. qualify to fill a necessary organiza of ministry and evangelism. It©s surprising how quickly word tional or advisory position. spreads on campus when students When your group is organized, on Make a spiritual home away learn from experience that a particu many campuses it will automatically from home lar church is the place where they are become eligible to use the school©s Let your message to the students be appreciated and loved for who they recreational facilities, meeting places, that your church wants to be their are and what they have to contribute appropriate auditoriums, and other spiritual home away from home. to the worship experience. When a related services. Many universities Then find ways to show them that congregation is willing to guide them will allow you to use other facilities you©re serious. Let the students know and give them a chance to grow and without cost or for a small fee. that you are happy to have them wor exercise their gifts and talents for At these locations you may con shiping with you. Make sure they God, they appreciate it and it duct weekly Bible studies or other know when your church has fellow becomes a special place for them. activities. You may find that you are ship dinners. Food is a great motivator We have also found that after permitted to have information booths for anyone, especially students away graduation, the spiritual bonds and on campus at designated sites and from home and living on a budget. friendships that have been made are times as well as the right to distribute Consider doing what our church so strong, causing some students to literature, advertisements, and other found to be successful: Have an extra decide to stay in the area and become material about upcoming events. Sabbath set aside for a fellowship din members of the local church. On our campus we©ve used evan ner just for young adults and college gelistic videos, brochures of upcoming students. We chose to have our din Look at the campus ministry meetings and other announcement ners for the students in the homes of as a mission field procedures to invite students to various church members. Attendance I am pastoring University Seventh- events. We©ve also offered to give at such functions quickly rose and day Adventist Church in Orlando, away gifts and other literature about students began planning their sched Florida. It received its name many our ministry. We©ve advertised mis ules around such special functions. years ago because of its location on a sion trip opportunities and other Plan for a special Sabbath program street called University Boulevard. At similar events for young adults. once or twice a year where your one time, youth and young adult Some members of our group have church emphasizes secular campus attendance was a dauntingly low chosen to go to designated areas on ministry and welcomes the students point. Prayerfully our church made campus, giving out literature to inter back each semester. Find ways to let the secular student population a part ested students on a weekly basis, the students become involved in the of its mission. telling them who we are, and inviting worship service. Explore new and cre Now the University Church is not them to our weekly Bible study meet ative outreach ministries in which merely known as the church on ings on campus. In doing this they students can be involved. Encourage University Boulevard, but as a church met other Adventist students we did them to become active in other areas for university students. It overflows not know were on campus. of church life as well. with a growing number of young peo Perhaps it will be possible for you One of the projects in which our ple who praise God and are truly to be listed on your community©s col group has been involved is a feeding loved and appreciated for who they lege Web site for the purpose of and witnessing ministry to the home are and what they have to offer by a getting the word out to Adventist or less in our community. more seasoned congregation that was former Adventist students and their A young adult prayer ministry for willing to step out in faith and give friends that you are there to minister the needs of the youth and the secular campus ministry the priority it to them and that they are welcome to church might never have happened deserves. Our congregation is richer worship with your congregation. had it not been for the willing efforts and better spiritually because of our As our church has, you also may of the students to serve the church. ministry. HI

April 2002 , MINISTRY 23 space, and a single aim. It is God who coun teracts this movement toward a center with a centrifugal force that disperses them into lin guistic, spatial, and ethnic diversity."1 Admittedly, Anderson©s exegesis is not uni versally accepted. A majority of modern theologians follow their medieval predeces sors in seeing diversity not as a divine intention but as a necessary evil, a result of The Tower of human sinfulness. But Anderson supports his exegesis by situating the story of Babel in the larger biblical perspective. He contends that Babel and the ethnic diversity corresponds with the rich diversity in the nonhuman creation: different trees, plants, birds, fish, animals, and heaven three angels' ly bodies. And God not only affirmed this diversity at Babel but also at Pentecost. There the Holy Spirit worked not by making differ messages ent nations understand the language of the Twelve, but rather by making each nation hear the gospel in its own language. Anderson goes on to say that the eschato- ^^" ""^ he problem of ethnic pluralism logical portrayals of the consummation of Elijah Mvundura and coexistence is now universal. God©s historical purpose do not envision a I In some ways, this has always homogenized humanity but rather a human I been the case. Humans have for- unity which truly embraces diversity (Isa. 2:1- -A- ever feared diversity and striven 4; Rev. 7:9-12).z This may be illustrated by for uniformity. That is why, throughout his God©s positive intention as He composed the tory, ethnic, racial, and religious minorities nation of Israel in the form of twelve different have been victims of exclusion or oppression. tribes rather than as one monolithic unit. Alongside these conflicts there also exists an irrepressible longing for a homogenous socie Diversity despite rebellion against it ty. Indeed it is this longing that often gives Anderson©s interpretation gains additional birth to the conflict! force when viewed in the context of the great The longing for a homogenous communi controversy between good and evil. For there ty can be traced back to the Tower of Babel. was more than mere human hubris in the Against God©s explicit order to disperse over builders© aim to construct a tower "©whose top the earth, many humans stayed put. The will reach into heaven.©" There was also the builders of Babel built a city and a tower desire to immortalize their names and deter whose summit would reach into the heavens. mine their own destiny (Gen. 11:4, NAS). Thus they planned to make a name for them The aim and nature of the project strongly selves. But the well-known biblical account echoes the original ambitions of the devil. "©I says that God came down, confused their lan will ascend to heaven; I will raise my throne guage, and scattered them over the face of the above the stars of God ... I will make myself earth (Gen. 11:1-9). like the Most High©" (Isa. 14:13, 14, NIV). If It is significant to note that insofar as lin Lucifer was thrust to the earth because of his guistic and ethnic diversity was inscribed in rebellion (verse 15), so were the builders of God©s command to disperse, diversity is a pos the tower cast down and scattered abroad itive, divine intention an intention, over the face of the earth (Gen. 11:9). however, often opposed by humans. Yet, despite the display of divine suprema Bernhard W. Anderson is certainly correct cy, the rebellion continued. "And when the when he says that, taken by itself the story of dragon saw that he was thrown down to the Elijah Mvundura is a Babel portrays a clash of human and divine earth, he persecuted the woman" (Rev. 12:13, freelance writer from wills. Humans tried "to maintain a primeval NAS). Satan employs human instruments in Indiana. unity, based on one language, a central living his war against the saints (Dan. 7:21). That is

24 MINISTRY April 2002 why, in Daniel and Revelation, king Nazi Germany typically tried to wipe plan for universal harmony. Abraham doms are depicted not just as political out linguistic and ethnic distinctions. was promised the very things that the powers but also as symbols of evil. "In They tried to undo what God decreed. builders of the tower had willed for apocalyptic perspective, history is the But they were all undone by God©s themselves: a great name, a universal scene of a cosmic struggle between word. "©So the people will be a mix dominion, and immortality (Gen. God and Satan, the ruler of the pres ture and will not remain united, any 12:2-3). ent evil age, who seeks to establish a more than iron mixes with clay©" rival kingdom and seduce human (Dan. 2:43, NIV). Authentic unity according to beings into his service."3 Apparently, the principle of diversi the Cross Taken as a paradigm of Lucifer©s ty is a divine barrier that has frustrated To be sure, it is through Abraham©s attempt to displace God as the the human-willed and devil-inspired seed Christ (Gal. 3:16) that "the Sovereign of the universe, the Babel drive toward universality and consti sovereignty, the dominion, and the story has been literally replicated tutional homogeneity. But this is not greatness of all the kingdoms under repeatedly in the political history of to say that God revels in, or is a source the whole heaven will be given to the the world. The idea of a universal of human disunity. Far from it. . . . saints" (Dan. 7:27, NAS). But empire, of bringing the whole world Uniformity does not necessarily between the promise and its fulfill under one rule, as Pierre Manent mean amity and friendship among the ment stands the Cross. There Jesus noted, has had a powerful hold on nations, for if people do not divide died so as to "gather together into people©s minds.4 along racial and ethnic lines they will one the children of God who are scat Marcel Gauchet observes that the do so along class, gender, or ideologi tered abroad" (John 11:52, NAS). logic of the empire is at its heart cal lines. This is because human sinful- There "God was in Christ reconcil opposed to ethical monotheism, ness is the real source of disunity and ing the world to Himself" (2 Cor. 5:19, because a universal God demands uni discord; unless it is uprooted, there NAS). If at the tower God came down versal dominion. 5 Not without will never be harmony. and scattered, at the Cross He came significance, all imperialistic projects, This brings us to Abraham. down and gathered. Before His death, from the ancient Assyrian Empire to Through him, God set in motion a Jesus Himself said, "©And I have other

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April 2002 MINISTRY 25 Changing the People ujho Change the UJorld... Babel and the eternal gospel To put this dialectic into perspec tive, we must shade our view of diversity as a concession to minori ties a missionary strategy or a Seventh-day fidventist Theological Seminary • Hndreuus University response to globalization. This calls for recognizing diversity as of divine (ko'hort) a gathering; a band of soldiers; origin as we place it near the very associates, colleagues, or supporters; felloui heart of the gospel, the eternal gospel travelers; friends-, a group of professionals in of Revelation 14:6. It is significant the flndrews Doctor of Ministry program. that the universal call to worship the Creator-God (verses 6, 7) is followed by a universal declaration of the fall of for in Babylon, a symbol of rebellion against God (verse 8). Select from choices like these: In this juxtaposition of the two • flfrican flmerkan Ministries powers who might be worshiped the • evangelism and Church Grouuth created or the Creator, the principles • Hispanic Ministry of "the two great powers contending • Leadership for the supremacy of the world"9 - family Ministry come out in sharp relief. Whereas the national, ethnic, and linguistic identi Call about these or otiier cohorts ties of those who worship God is recognized and affirmed by God©s love and service to the individual, those who worship the beast and his image uimuj.doctorofministrv.com are unspecified and denied, signifying dmin@andreu»s.edu Satan©s indifference and hatred for human welfare. In God©s love, which includes His sheep, which are not of this fold; I the printing revolution of the six call for human beings to love even must bring them also, and they shall teenth century shattered this dream.6 their enemies (Matt. 5:43-48), we hear My voice; and they shall become As the Bible was translated into ver come to the deciding factor in the one flock with one shepherd©" (John nacular languages, the gap between judgment announced by the first 10:16, NAS). Protestants and Catholics widened to angel (Rev. 14:7). God©s wrath is This quality of unity, affirmed at produce divergent theological and directed at Babylon©s self-love, self- Pentecost, did not mean sameness or cultural traditions. The mass transla worship, and self-centeredness, the obliteration of linguistic and eth tion of the Bible was a consequential reflected in its violent denial of nic diversity. The gospel was to speak "starting point for the development of human love, service, and diversity. the languages of the world and not national languages and literatures,"7 In a significant way, the confusion vice versa. and also a stimulus, opening the way and restlessness of Babylon (verses 10, Accordingly, or at least by illustra for modern nationalism.8 11) can be fixed in the contradiction tion, the New Testament, following In fact, all the national, religious, between its drive for Babel-like uni the Septuagint, was written in Greek. cultural, and ideological divisions of formity and the reality of human Later it was translated into Syriac and the modern West can be traced to the diversity which it ignores. This con Latin. Unfortunately, in the Middle floodgates opened by the mass trans tradiction also explains why all Ages the clerical elite blocked the lation of the Bible and the Protestant human projects of homogenization translation of the Bible into vernacu Reformation. and totalization whether at the level lar languages. It is significant to note Putting aside the consequences of of politics (imperialism), economics that much of the clerics© resistance to this fragmentation, of interest here is (globalization), religion (ecumenism), vernacular translations and their the fact that the breakup of or ideology (Hegelism and Marxism) attempts to monopolize literacy Christendom may well be seen as a have failed and are destined to fail. stemmed from their Babel-like bid to rerun of the Babel story, a conflict of Only in Christ do "all things hold build a universal Christian empire. centripetal and centrifugal forces, in together" (Col. 1:17, 18, NAS). And The Protestant Reformation and which the centrifugal won out. with Christ at the center, holding all

26 MINISTRY April 2002 things together, diversity does not degenerate into discord and relativism or nihilism. Instead, this whole SEEDS 2002 becomes a cosmic symphony of divine wisdom and love (Rev. 7:9-12). This symphony is the "mystery of Christ" mentioned in Ephesians 3:4. Here Paul echoes the "mystery of God" in Revelation 10:7. Significantly, u of Fuller Seminary • Gen. in both contexts the phrase is linked with the consummation of the divine Ptes rtiote ttaft lOQseminars in the following Seminarfeaels; purpose in history, as revealed to the Basic Church Planting Encounter the Culture: Cell Church Planting Contemporary Outreach prophets. Planting and Growing Healthy Administrators© Strategic Issues As "the manifold wisdom of God," Churches: Natural Church in Church Planting the unity of Jew and Gentile in Christ Development Tools for Church Planters is to be "made known through the Cross-cufturai Church Planting Interactive Bible Study and Ministry Church Revitalization church to the rulers and the authori Church Planter©s Boot Camp SEEDS en Espanol ties in the heavenly places" (Eph. 3:10, NAS). That revelation of the mystery of God©s love is what will SEEDS_NADEI@compuserve. com 1.800.255.7568 inaugurate a new world order and www.nadei.org 1.616.471.8314 bring history, as we know it, to an end. M

4 Pierre Manent, An Intellectual History of Liberalism, Early Modern Europe (New York: Cambridge tr. Rebecca Balinski (Princeton, N.J.: Princeton University Press, 1983), 148-186. University Press, 1995), 3. 7 Ibid., 163. 1 Bernhard W. Anderson, From Creation to New 5 Marcel Gauchet, The Disenchantment of the World: A 8 See Liah Greenfeld, Nationalism: Five Roads to Creation: Old Testament Perspectives (Minneapolis: Political History of Religion, tr. Oscar Burge Modernity (Cambridge, Mass.: Harvard University Fortress Press, 1994), 166. (Princeton, N.J.: Princeton University Press, 1997), Press, 1992). 2 Ibid., 167. 116. 9 Ellen G. White, The Desire of Ages (Nampa, Idaho: 3 Ibid., 36, 37. 6 Elizabeth L. Eisenstein, The Printing Revolution in Pacific Press Pub. Assn., 1940), 324.

At the annual West Point of Evangelism, December, 2001, the General Conference Ministerial Association joined with the Voice of Prophecy and Pacific Union in honoring some whose life-long contribution to soulwinning has made great impact on Adventist evangelism. Pictured from left are: James A. Cress, ministerial secretary, Julia Norcott, Ministry managing editor; honorees, Donna and Lloyd Wyman, Eunice and Milton Peverini, W. C Scales, jr., (and his wife Pat), Mrs. Alma Tucker, jo and John Rhodes, Clara and John Vandenburgh, Emma and Henry Feyerabend, Cathy Payne, Ministerial Resource Center coordinator, and Peter Prime, associate minis terial secretary for evangelism and church growth. Photo by Eldyn Karr.

Apr!! 2002 MINISTRY 27 PASTOR©s PASTOR

Doing well by doing right

hen my college mate, Ted Hai met me, he definitely was not smil Mohr, invited me to visit ing at my intrusion. W Penang Adventist Hospital New hearts for kids is not the only (PAH) where he serves as president, I exciting ministry taking place at PAH. A anticipated nothing more than one JAMES A. CRESS variety of high-tech companies head more tour of another denominational quartered in Penang, Malaysia's facility. Frankly, I expected a boring free-trade zone, have benefitted from recitation of facts concerning buildings, the hospital's wellness program. For patient counts, and medical specialities example, Motorola Corporation, with mixed with institutional good intentions over 14,000 employees, substantially for service to this area of Peninsula reduced its medical costs by emphasiz Malaysia. ing preventative medicine and healthy What I discovered is ministry taking Rotary International's Immediate Past life-styles in cooperation with PAH's place in a variety of routine and unique President, Abe I. Gordon, PAH provides wellness teams. services provided by dedicated medical desperately ill children with essential, Lois Mohr has discovered God's rea leaders who have learned the secret of lifesaving surgery that allows new hope son for her being in involving everyone possible—believers for a normal life-span. Penang. "I always and nonbelievers alike—in a joint vision Well before the tragedies of knew why Ted was of service. September 11 and subsequent traumat called here, but now For any hospital to operate, certain ic international events, Christian and I understand my basics must be present—competent Islamic groups had partnered with pro ministry," she says. professionals, adequate facilities, caring fessional service clubs, educational, In less than a year, support staff, and patients. For a med government, and NGOs to benefit the Lois has expanded L ical center to thrive, additional essentials city of Penang as well as the wider com PAH'S volunteer services from seven to include cutting-edge technology, finan munity in Southeast Asia. seventy volunteers who have con cial stability, extraordinary customer- Dr. Joan Coggins and the Loma tributed the equivalent of 200 work focused service, vision communication, Linda University Heart Team, led in weeks for the ministry of the hospital. and strong community support. I found developing this program whereby chil Lois also invites student nurses into her all this and more. dren from Cambodia, Indonesia, home each week for fellowship during Just five years ago, PAH was on the Philippines, and Malaysia receive lifesav which she shares fun, spiritual growth, brink of bankruptcy with many advo ing surgery. and life-issues guidance. cating closure in hopes of merely PAH's Bakery is regionally famous clearing the debt. Nearly eighty years and has influenced sister organizations after the Adventists began this hospital in other cities to provide top-of-the-line under a sign reading, "free care for the products and income-producing poor," the institution itself needed care. results. Today, PAH is the region's premier Professionals on the medical, admin open-heart surgery center with two full- istrative, and service staffs are strongly time heart teams available at any time. It For example, I was privileged to linked to various community projects is experiencing financial stability and a meet Sop Pharat, age 14, and Hai including leadership in Penang's fantas burgeoning international partnership Sambath, age 2 (both pictured above), tic new church structure, perhaps the with Loma Linda University, Florida representative of many Cambodian kids finest Adventist church in the division. Hospital, Rotary International, and the who have received heart repair through You can begin to see why my antici Islamic organization, Mercy Malaysia, to these exciting joint ventures. Rachael pation of a boring tour concluded with provide the gift of life for children who Phoon, care coordinator for the kids' exciting discoveries of real-life ministry need mended hearts. families says, "They are able to smile when the best of medical and spiritual Through providential encounters today because PAH'S Gift of Life pro ministries combine to successfully min between hospital administrators and gram cared for them." However, when ister in Jesus' way. n

28 MINISTRY April 2002 Tett

Your support of the World Mission work of the Seventh-day Adventist church makes possible the daily work of those who arc on the forefront of telling the story of Jesus. Your congregation is a vital part of Adventist Mission through their support, prayers, and offerings. The mission offerings collected in Sabbath Schools and Adventist churches each week go directly to the support of World Missions, and they are the backbone of the budget for the mission program. Thank you for encouraging your congregation to give to the World Budget offering on the second Sabbath of each month. Contributions may also be made at any time by placing an offering in a tithe envelope and designating it for World Mission.

Seventh-day Adventist Church 12501 Old Columbia Pike, Silver Spring, MD 20904 a of difference. However, in determination to foster quarters. He also serves as leader of New web site enhanced information, creative innova Natural Church Development and tion, and greater interactivity, we are Small Group Minstries for the Singapore consultant moving toward a reworking of our web- Mission. His ministry is hallmarked by site to provide greater opportunities for experimenting with technology to The Ministerial Associ service to pastors and elders. effectively communicate the gospel. ation is pleased to intro In this process, we have asked Johnny Kan's spouse, Pik Yee Tan, is duce Johnny Kan as johnny Kan (pictured), an ordained pas a medical doctor in private practice as special consultant for tor in Singapore, to guide our visioning. a general practitioner and she also web site development Pastor Kan, a graduate in engineering serves as the director for the For several years we before studying theology, is well quali Youngberg Wellness Center, Singapore. have operated a web fied to assist our planning. Currently he Our objectives includes providing site, www.ministerialassociation.com, is completing his D.Min. from Fuller periodicals, continuing education which has primarily and effectively func Theological Seminary. resources, sermon and worship materi tioned as a sales outlet for Ministerial Johnny began his ministry nine years als, and professional development Resources or a registration site for events ago as a school chaplain, then associate opportunities online with open access such as professional growth seminars or pastor, and now serves as pastor of the to site visitors.—James A. Cress, General ministerial councils. Jurong church at the conference head Conference Ministerial Association. •

Nahum M. Sarna, Genesis (Philadelphia: Jewish 25 Westermann, Genesis 1-11, 254, 255. Eden and the Israelite Publication Society, 1989), 30. 26 Hamilton, Genesis 1-17, 194. sanctuary 3 See David Chilton, Paradise Restored: A Biblical Theology 27 Wenham, Genesis 1-5, 77. of Dominion (Tyler, Texas: Reconstruction Press, 1985), 28 See Westermann, Genesis 1-11, 255. continued from page 7 3 29; Wenham, "Sanctuary Symbolism," 20. 29 Wenham, Genesis 1-15, 68. 4 Levenson, Sinai & Zion: An Entry into the Jewish Bible 30 Von Rad, Genesis, 95. (Minneapolis: Winston Press, 1985), 132. 31 Ibid. services in the Israelite system of 5 Wenham, "Sanctuary Symbolism," 22; Idem., Genesis 1- 32 Wenham, Genesis 1-17, 80. worship. The linguistic links as well 15 (Waco, Texas: Word, 1987), 65. 33 Robert Oden, The Bible Without Theology: The Theological as the usage of similar imagery point 6 See Howard N. Wallace, The Eden Narrative (Atlanta: Tradition and Alternatives to It (San Francisco: Harper and Scholars Press, 1985), 77, 78. Row, 1987), 100, 101. to the clear connection between the 7 Carol Meyers, "Lampstand," in Anchor Bible Dictionary, 34 See J. Gamberoni, "Labesh," in Theological Dictionary of two of them. This connection is even vol. 4, David Noel Freedman, ed. (New York: Doubleday, the Old Testament, vol. 7, G. Johannes Borterweck, Helmer 1992), 142; see also, Idem., The Tabernacle Menorah Ringgrcn, Heinz-Josef Fabry, eds., (Grand Rapids: stronger at a theological level. (Missoula, Montana: Scholars, 1976), 174-181. Eerdmans, (1995), 462.35. The Garden and the sanctuary are 8 Wenham, Genesis 1-1S, 62; cf. Frank B. Holbrook, "The 35 Sailhamer, "Genesis," 58. Israelite Sanctuary," in The Sanctuary the Atonement, a center of life because the Lord is Frank B. Holbrook, ed. (Silver Spring, Md.: Biblical present in both. They are places Research Institute, 1989), 31. where God and humans can come 9 Cassuto, Genesis, 119, 120; Chilton, Paradise, 32-34; Relating to ministers from Wenham, Genesis 1-5, 65. together for fellowship. In both 10 Wenham, Genesis, 86. other denominations places God judges the sin of His peo 11 Victor P. Hamilton, The Book of Genesis Chapters 1-17 continued from page 4 (Grand Rapids: Eerdmans, 1990), 210, comments, "In ple and promises them redemption. such a capacity the cherubim function much like the In fact, the Lord actually prefigures later Levites who are posted as guards around the taber With all these things in mind, the nature of that salvation by pro nacle, and who are to strike down any person who George Knight's thought-provoking encroaches upon the forbidden sancta (Num. 1:51, 53)." viding it symbolically through the 12 Wenham, "Sanctuary Symbolism," 21. cover article is presented this month: death of a sacrificial victim. The 13 Wenham, Genesis, 86. "Another Look at Babylon: Cooperating 14 Wenham, "Sanctuary Symbolism," 20. Israelite sanctuary seems to have 15 Contra Howard N. Wallace, Eden Narrative, 70-85; idem., With Other Christians?" When it comes pointed back to the original harmo "Garden of God," in Anchor Bible Dictionary, 2:907. to the matter of properly relating to ny of God and humans and forward 16 Gerhard von Rad, Genesis (Philadelphia: Westminster, other Christian people and organiza 1972), 78. to its full restoration. 17 See Leland Ryken, James C. Wihoit, and Tremper tions, it is important that we search out Longman III, eds., "East," in Dictionary of Biblical Imagery the will of God and the actual ways of (Downers Grove, III.: InterVarsity, 1998), 225, 226. 1 Gordon J. Wenham, "Sanctuary Symbolism in the 18 Von Rad, Genesis, 91; Walter Brueggemann, Genesis our Lord as they are exposed to us in Garden of Eden/© Proceedings of the World Congress of (Atlanta: Knox, 1982), 49. the Bible. Along with this, the objective Jewish Studies 9 (1981):19; Idem., Genesis 1-15 (Waco, 19 Claus Westermann, Genesis 1-11: A Commentary historical material presented in this Texas: Word, 1987), 86. See also John H. Sailhamer, (Minneapolis: Augsburgh, 1984), 253. "Genesis," in The Expositor©s Bible Commentary, vol. 2, 20 Sailhamer, "Genesis," 52. month's lead article presents us with the Frank A. Gaebelein and Richard P. Polcyn, eds. (Grand 21 Hamilton, Genesis, 194. challenge to freshly and faithfully con Rapids: Zondervan, 1990), 43. 22 Westermann, Genesis, 252. 2 Umberto Cassuto, A Commentary on the Book of Genesis: 23 Cassuto, Genesis Parti, 155. sider these important, far-reaching Genesis I-Vl 8 (Jemsalem: Magnes Press, 1961), 174; 24 Ibid. issues. ISl

30 MINISTRY April 2002 A Message for America Here Is What Others Are Saying, "Pastors and evangelists in the Michigan "To be sure, there are several noteworthy "If you want a handbill that draws people Conference are using evangelistic hand printers who produce evangelistic hand like non other, this one is it. It appeals to bills designed for direct mail and door-to- bills. Nevertheless, two years ago, I all classes of people. In fact, it entices pro door distribution. The David Asscherick, approached The Hamblin Company with fessionals and families to curiously seek to ASI sponsored series conducted in Grand my desire to develop a new, up-to-date and attend the meetings promoted, not from a Rapids, Michigan, resulted in a new church being estab attractive handbill. I believe it was their first large-scale sensational perspective, but from a genuine interest created lished. The handbills were designed and printed by The foray into the evangelistic handbill arena, yet their per by the promotion and style of the handbill." Hamblin Company. formance and product was certainly up to par. From the Louie Torres I support the work that Ray and Madlyn Hamblin, ASI very beginning, I found The Hamblin Company to be a Director ofLey Training/Evangelism, ASI members, are doing as owners of The Hamblin Company genuine joy to work with! They labored meticulously with Black HittsHealth & Education Center in providing attractive, eye catching, and effective hand me from start to finish on that first project. Two years later, bills. Pastors, evangelists, and lay people are using these I am still using that same handbill design. It is hands down materials with great success." my favorite handbill yet! Not only is The Hamblin Jay Gallimore, Company prompt and genuine, they are professional, President SDA Church, Michigan Conference helpful and very friendly. I always highly recommend their Headquarters products and services to anyone who asks me." The Hamblin Company David Asscherick 109 E. Logan St. P.O. Box 350 Tecumseh, MI 49286 Speaker, Revelation Promises HOPE seminars 800.274.0016 email: [email protected] le

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